,,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 ,,xii4 ,,clement ,,of ,,alexandria4 ,,vol4 ,,ii4 ,,edinburgh3 ,t4 ,t4 ,,clark1 #ch1 ,,george ,,street4 ,,mdccclxix4 ,,murray ,,and ,,gibb1 ,,edinburgh1 ,,printers ,,to ,,her ,,majesty',s ,,stationery ,,office ,,the ,,writings ,,of ,,clement ,,of ,,alexandria4 ,,translated ,,by ,,the ,,rev4 ,,william ,,wilson1 ,m4,a41 ,,musselburgh4 ,,volume ,,ii4 ,,edinburgh3 ,t4 ,t4 ,,clark1 #ch1 ,,george ,,street4 ,,london3 ,,hamilton ,,co4 ,,dublin3 ,,john ,,robertson ,,co4 ,,mdccclxix4 ,,contents4 ,,the ,,miscellanies4 ,,book ,,ii4 ,,chap4 ,,page #a4 ,introductory1 #a #b4 ,the ,knowledge of ,god can be attained only through ,faith1 #c #c4 ,faith not a product of ,nature1 #f #d4 ,faith the foundation of all ,knowledge1 #h #e4 ,he proves by several examples that the ,greeks drew from the ,sacred ,writers1 #ab #f4 ,the ,excellence and ,utility of ,faith1 #af #g4 ,the ,utility of ,fear4 ,objections ,answered1 #bj #h4 ,the ,vagaries of ,basilides and ,valentinus as to ,fear being the ,cause of ,things1 #bb #i4 ,the ,connection of the ,christian ,virtues1 #bf #aj4 ,to what the ,philosopher applies himself1 #bi #aa4 ,the ,knowledge which comes through ,faith the ,surest of ,all1 #cj #ab4 ,twofold ,faith1 #cc #ac4 ,on ,first and ,second ,repentance1 #ce #ad4 ,how a ,thing may be ,involuntary1 #cg #ae4 ,on the different kinds of ,voluntary ,actions1 and the ,sins thence proceeding1 #ch #af4 ,how we are to explain the passages of ,scripture which ascribe to ,god ,human ,affections1 #dc #ag4 ,on the various kinds of ,knowledge1 #de #ah4 ,the ,mosaic ,law the fountain of all ,ethics1 and the source from which the ,greeks drew theirs1 #dg #ai4 ,the true ,gnostic is an imitator of ,god1 especially in ,beneficence1 #eg #bj4 ,the true ,gnostic exercises ,patience and ,self-restraint1 #fj #ba4 ,opinions of various ,philosophers on the ,chief ,good1 #ga #bb4 ,plato's ,opinion1 that the ,chief ,good consists in assimilation to ,god1 and its agreement with ,scripture1 #gd #bc4 ,on ,marriage1 #gh ,,book ,,iii4 #a4 ,basilidis ,sententiam de ,continentia et ,nuptiis refutat1 #hd #b4 ,carpocratis et ,epiphanis ,sententiam de ,feminarum ,communitate refutat1 #hf #c4 ,quatenus ,plato aliique e veteribus priverint ,marcionitis aliisque ,hreticis1 qui a ,nuptiis ideo abstinent quia ,creaturam malam existimant et nasci ,homines in ,pnam opinantur1 #hi #d4 ,quibus prtextibus utantur ,hretici ad omnis generis licentiam et libidinem exercendam1 #ie #e4 ,duo genera ,hreticorum notat3 prius illorum qui omnia omnibus licere pronuntiant1 quos refutat1 #ajb #f4 ,secundum genus ,hreticorum aggreditur1 illorum scilicet qui ex impia de deo omnium conditore ,sententia1 ,continentiam exercent1 #aje #g4 ,qua in re ,christianorum ,continentia eam quam sibi vindicant ,philosophi antecellat1 #aaj #h4 ,loca ,s4 ,scriptur ab ,hreticis in vituperium ,matrimonii adducta explicat2 et primo verba ,apostoli ,rom4 vi4 #ad1 ab ,hreticorum perversa interpretatione vindicat1 #aab #i4 ,dictum ,christi ad ,salomen exponit1 quod tanquam in vituperium ,nuptiarum prolatum ,hretici allegabant1 #aac #aj4 ,verba ,christi ,matt4 xviii4 #bj1 mystice exponit1 #aaf #aa4 ,legis et ,christi mandatum de non ,concupiscendo exponit1 #aag #ab4 ,verba ,apostoli #a ,cor4 vii4 #e1 #ci1 #dj1 aliaque ,s4 ,scriptur loca eodem spectantia explicat1 #aba #ac4 ,julii ,cassiani ,hretici verbis respondet2 item loco quem ex ,evangelio ,apocrypho idem adduxerat1 #abh #ad4 #b ,cor4 xi4 #c1 et ,eph4 iv4 #bd1 exponit1 #abi #ae4 #a ,cor4 vii4 #a2 ,luc4 xiv4 #bf2 ,isa4 lvi4 #b1 #c1 explicat1 #acj #af4 ,jer4 xx4 #ad2 ,job xiv4 #c2 ,ps4 l4 #e2 #a ,cor4 ix4 #bg1 exponit1 #acb #ag4 ,qui ,nuptias et ,generationem malas asserunt1 ii et dei ,creationem et ipsam evangelii ,dispensationem vituperant1 #acc #ah4 ,duas extremas ,opiniones esse vitandas3 primam illorum qui ,creatoris odio a ,nuptiis abstinent2 alteram illorum qui hinc occasionem arripiunt nefariis libidinibus indulgendi1 #ace ,,book ,,iv4 #a4 ,order of ,contents1 #aci #b4 ,the meaning of the name ,stromata ,miscellanies1 #adj #c4 ,the true ,excellence of ,man1 #adb #d4 ,the ,praises of ,martyrdom1 #ade #e4 ,on ,contempt for ,pain1 ,poverty1 and other external things1 #adh #f4 ,some points in the ,beatitudes1 #aej #g4 ,the ,blessedness of the ,martyr1 #aeh #h4 ,women as well as ,men1 ,slaves as well as ,freemen1 ,candidates for the ,martyr's ,crown1 #afe #i4 ,christ's ,sayings respecting ,martyrdom1 #agj #aj4 ,those who offered themselves for ,martyrdom reproved1 #agc #aa4 ,the objection1 ,why do you suffer if ,god cares for you1 answered1 #agd #ab4 ,basilides' idea of ,martyrdom refuted1 #age #ac4 ,valentinian's ,vagaries about the ,abolition of ,death refuted1 #agi #ad4 ,the ,love of ,all1 even of our ,enemies1 #ahb #ae4 ,on avoiding ,offence1 #ahc #af4 ,passages of ,scripture respecting the ,constancy1 ,patience1 and ,love of the ,martyrs1 #ahd #ag4 ,passages from ,clement's ,epistle to the ,corinthians on ,martyrdom1 #ahg #ah4 ,on ,love1 and the repressing of our ,desires1 #aij #ai4 ,women as well as ,men capable of ,perfection1 #aic #bj4 ,a ,good ,wife1 #aif #ba4 ,description of the ,perfect ,man1 or ,gnostic1 #aii #bb4 ,the true ,gnostic does ,good1 not from fear of ,punishment or hope of ,reward1 but only for the sake of ,good itself1 #bjb #bc4 ,the same subject continued1 #bjg #bd4 ,the reason and end of ,divine ,punishments1 #baj #be4 ,true ,perfection consists in the ,knowledge and ,love of ,god1 #bab #bf4 ,how the ,perfect ,man treats the ,body and the ,things of the ,world1 #bae ,,book ,v4 #a4 ,on ,faith1 #bbj #b4 ,on ,hope1 #bbh #c4 ,the objects of ,faith and ,hope perceived by the ,mind alone1 #bbi #d4 ,divine ,things wrapped up in ,figures both in the ,sacred and in ,heathen ,writers1 #bcb #e4 ,on the ,symbols of ,pythagoras1 #bcf #f4 ,the ,mystic ,meaning of the ,tabernacle and its ,furniture1 #bdj #g4 ,the ,egyptian ,symbols and ,enigmas of ,sacred ,things1 #bde #h4 ,the use of the ,symbolic ,style by ,poets and ,philosophers1 #bdg #i4 ,reasons for veiling the ,truth in ,symbols1 #bed #aj4 ,the opinion of the ,apostles on veiling the ,mysteries of the ,faith1 #beg #aa4 ,abstraction from ,material ,things necessary in order to attain to the true ,knowledge of ,god1 #bfa #ab4 ,god cannot be embraced in ,words or by the ,mind1 #bfg #ac4 ,the ,knowledge of ,god a ,divine ,gift1 according to the ,philosophers1 #bgj #ad4 ,greek ,plagiarisms from the ,hebrews1 #bgd ,,book ,,vi4 #a4 ,plan1 #cjb #b4 ,the subject of ,plagiarisms resumed4 ,the ,greeks plagiarized from one another1 #cjd #c4 ,plagiarism by the ,greeks of the ,miracles related in the ,sacred ,books of the ,hebrews1 #cai #d4 ,the ,greeks drew many of their ,philosophical ,tenets from the ,egyptian and ,indian ,gymnosophists1 #cbc #e4 ,the ,greeks had some ,knowledge of the true ,god1 #cbf #f4 ,the ,gospel was preached to ,jews and ,gentiles in ,hades1 #cbh #g4 ,what true ,philosophy is1 and whence so called1 #cce #h4 ,philosophy is ,knowledge given by ,god1 #cci #i4 ,the ,gnostic free of all ,perturbations of the ,soul1 #cdd #aj4 ,the ,gnostic avails himself of the help of all ,human ,knowledge1 #cdi #aa4 ,the ,mystical ,meanings in the proportions of ,numbers1 ,geometrical ,ratios1 and ,music1 #ceb #ab4 ,human ,nature possesses an adaptation for ,perfection2 the ,gnostic alone attains it1 #cei #ac4 ,degrees of ,glory in ,heaven corresponding with the ,dignities of the ,church below1 #cfe #ad4 ,degrees of ,glory in ,heaven1 #cff #ae4 ,different ,degrees of ,knowledge1 #cga #af4 ,gnostic ,exposition of the ,decalogue1 #chc #ag4 ,philosophy conveys only an imperfect ,knowledge of ,god1 #cic #ah4 ,the use of ,philosophy to the ,gnostic1 #dja ,,book ,,vii4 #a4 ,the ,gnostic a true ,worshipper of ,god1 and unjustly calumniated by ,unbelievers as an ,atheist1 #djf #b4 ,the ,son the ,ruler and ,saviour of ,all1 #dji #c4 ,the ,gnostic aims at the nearest ,likeness possible to ,god and ,his ,son1 #dad #d4 ,the ,heathens made ,gods like themselves1 whence springs all ,superstition1 #dba #e4 ,the ,holy ,soul a more excellent ,temple than any ,edifice built by ,man1 #dbd #f4 ,prayers and ,praise from a ,pure ,mind1 ceaselessly offered1 far better than ,sacrifices1 #dbf #g4 ,what sort of ,prayer the ,gnostic employs1 and how it is heard by ,god1 #dca #h4 ,the ,gnostic so addicted to ,truth as not to need to use an ,oath1 #ddb #i4 ,those who teach others1 ought to excel in ,virtues1 #ddd #aj4 ,steps to ,perfection1 #ddf #aa4 ,description of the ,gnostic's ,life1 #ddi #ab4 ,the true ,gnostic is ,beneficent1 ,continent1 and despises ,worldly ,things1 #dee #ac4 ,description of the ,gnostic continued1 #dff #ad4 ,description of the ,gnostic furnished by an ,exposition of #a ,cor4 vi4 #a1 etc41 #dfh #ae4 ,the objection to join the ,church on account of the diversity of ,heresies answered1 #dgb #af4 ,scripture the ,criterion by which ,truth and ,heresy are distinguished1 #dgf #ag4 ,the ,tradition of the ,church prior to that of the ,heresies1 #dhe #ah4 ,the ,distinction between ,clean and ,unclean ,animals in the ,law symbolical of the ,distinction between the ,church1 and ,jews1 and ,heretics1 #dhh ,,book ,,viii4 #a4 ,the object of ,philosophical and ,theological ,inquiry--the ,discovery of ,truth1 #dij #b4 ,the necessity of ,perspicuous ,definition1 #dia #c4 ,demonstration defined1 #dib #d4 ,to prevent ,ambiguity1 we must begin with clear ,definition1 #dif #e4 ,application of ,demonstration to ,sceptical ,suspense of ,judgment1 #ejj #f4 ,definitions1 ,genera1 and ,species1 #ejb #g4 ,on the ,causes of ,doubt or ,assent1 #eje #h4 ,the ,method of classifying ,things and ,names1 #ejf #i4 ,on the different kinds of ,causes1 #ejh ,,indexes--,index of ,texts1 #eae ,index of ,subjects1 #ebe ,,the ,,miscellanies4 ,,book ,,ii4 ,,chapter ,i4 ,,introductory4 ,as ,scripture has called the ,greeks pilferers of the ,barbarian#a philosophy1 it will next have to be considered how this may be briefly demonstrated4 ,for we shall not only show that they have imitated and copied the marvels recorded in our books2 but we shall prove1 besides1 that they have plagiarized and falsified 7our writings being1 as we have shown1 older7 the chief dogmas they hold1 both on faith and knowledge and science1 and hope and love1 and also on repentance and temperance and the fear of ,god1--a whole swarm1 verily1 of the virtues of truth4 ,whatever the explication necessary on the point in hand shall demand1 shall be embraced1 and especially what is occult in the ,barbarian philosophy1 the department of symbol and enigma2 which those who have subjected the teaching of the ancients to systematic philosophic study have affected1 as being in the highest degree serviceable1 nay1 absolutely necessary to the knowledge of truth4 ,in addition1 it will in my opinion form an appropriate sequel to defend those tenets1 on account of which the ,greeks assail us1 making use of a few scriptures1 if perchance the ,jew also may listen and be able quietly to turn from what he has believed to ,him on whom he has not believed4 ,the ingenuous among the philosophers will then with propriety be taken up in a friendly exposure both of their life and of the discovery of new dogmas1 not in the way of our avenging ourselves on our detractors 7for that is far from being the case with those who have learned to bless those who curse1 even though they needlessly discharge on us words of blasphemy71 but with a view to their conversion2 if by any means these adepts in wisdom may feel ashamed1 being brought to their senses by barbarian demonstration2 so as to be able1 although late1 to see clearly of what sort are the intellectual acquisitions for which they make pilgrimages over the seas4 ,those they have stolen are to be pointed out1 that we may thereby pull down their conceit2 and of those on the discovery of which through investigation they plume themselves1 the refutation will be furnished4 ,by consequence1 also we must treat of what is called the curriculum of study--how far it is serviceable2#b and of astrology1 and mathematics1 and magic1 and sorcery4 ,for all the ,greeks boast of these as the highest sciences4 8,he who reproves boldly is a peacemaker40#c ,we have often said already that we have neither practised nor do we study the expressing ourselves in pure ,greek2 for this suits those who seduce the multitude from the truth4 ,but true philosophic demonstration will contribute to the profit not of the listeners' tongues1 but of their minds4 ,and1 in my opinion1 he who is solicitous about truth ought not to frame his language with artfulness and care1 but only to try to express his meaning as he best can4 ,for those who are particular about words1 and devote their time to them1 miss the things4 ,it is a feat fit for the gardener to pluck without injury the rose that is growing among the thorns2 and for the craftsman to find out the pearl buried in the oyster's flesh4 ,and they say that fowls have flesh of the most agreeable quality1 when1 through not being supplied with abundance of food1 they pick their sustenance with difficulty1 scraping with their feet4 ,if any one1 then1 speculating on what is similar1 wants to arrive#d at the truth that is in the numerous ,greek plausibilities1 like the real face beneath masks1 he will hunt it out with much pains4 ,for the power that appeared in the vision to ,hermas said1 8,whatever may be revealed to you1 shall be revealed40#e ,,chapter ,,ii4 ,,the ,,knowledge ,,of ,,god ,,can ,,be ,,attained ,,only ,,through ,,faith4 8,be not elated on account of thy wisdom10 say the ,proverbs4 8,in all thy ways acknowledge her1 that she may direct thy ways1 and that thy foot may not stumble40 ,by these remarks he means to show that our deeds ought to be conformable to reason1 and to manifest further that we ought to select and possess what is useful out of all culture4 ,now the ways of wisdom are various that lead right to the way of truth4 ,faith is the way4 8,thy foot shall not stumble0 is said with reference to some who seem to oppose the one divine administration of ,providence4 ,whence it is added1 8,be not wise in thine own eyes10 according to the impious ideas which revolt against the administration of ,god4 8,but fear ,god10 who alone is powerful4 ,whence it follows as a consequence that we are not to oppose ,god4 ,the sequel especially teaches clearly1 that 8the fear of ,god is departure from evil20 for it is said1 8and depart from all evil40 ,such is the discipline of wisdom 78for whom the ,lord loveth ,he chastens0#f71 causing pain in order to produce understanding1 and restoring to peace and immortality4 ,accordingly1 the ,barbarian philosophy1 which we follow1 is in reality perfect and true4 ,and so it is said in the book of ,wisdom3 8,for ,he hath given me the unerring knowledge of things that exist1 to know the constitution of the world10 and so forth1 down to 8and the virtues of roots40 ,among all these he comprehends natural science1 which treats of all the phenomena in the world of sense4 ,and in continuation1 he alludes also to intellectual objects in what he subjoins3 8,and what is hidden or manifest ,i know2 for ,wisdom1 the artificer of all things1 taught me40#g ,you have1 in brief1 the professed aim of our philosophy2 and the learning of these branches1 when pursued with right course of conduct leads through ,wisdom1 the artificer of all things1 to the ,ruler of all1--a ,being difficult to grasp and apprehend1 ever receding and withdrawing from him who pursues4 ,but ,he who is far off has--oh ineffable marvel6--come very near4 8,i am a ,god that draws near10 says the ,lord4 ,he is in essence remote2 8for how is it that what is begotten can have approached the ,unbegotten80 ,but ,he is very near in virtue of that power which holds all things in its embrace4 8,shall one do aught in secret1 and ,i see him not80#h ,for the power of ,god is always present1 in contact with us1 in the exercise of inspection1 of beneficence1 of instruction4 ,whence ,moses1 persuaded that ,god is not to be known by human wisdom1 said1 8,show me ,thy glory20#i and into the thick darkness where ,god's voice was1 pressed to enter--that is1 into the inaccessible and invisible ideas respecting ,existence4 ,for ,god is not in darkness or in place1 but above both space and time1 and qualities of objects4 ,wherefore neither is ,he at any time in a part1 either as containing or as contained1 either by limitation or by section4 8,for what house will ye build to me80 saith the ,lord4#aj ,nay1 ,he has not even built one for ,himself1 since ,he cannot be contained4 ,and though heaven be called ,his throne1 not even thus is ,he contained1 but ,he rests delighted in the creation4 ,it is clear1 then1 that the truth has been hidden from us2 and if that has been already shown by one example1 we shall establish it a little after by several more4 ,how entirely worthy of approbation are they who are both willing to learn1 and able1 according to ,solomon1 8to know wisdom and instruction1 and to perceive the words of wisdom1 to receive knotty words1 and to perceive true righteousness10 there being another righteousness as well1 not according to the truth1 taught by the ,greek laws1 and by the rest of the philosophers4 8,and to direct judgments10 it is said--not those of the bench1 but he means that we must preserve sound and free of error the judicial faculty which is within us--8,that ,i may give subtlety to the simple1 to the young man sense and understanding40#aa 8,for the wise man10 who has been persuaded to obey the commandments1 8having heard these things1 will become wiser0 by knowledge2 and 8the intelligent man will acquire rule1 and will understand a parable and a dark word1 the sayings and enigmas of the wise40#ab ,for it is not spurious words which those inspired by ,god and those who are gained over by them adduce1 nor is it snares in which the most of the sophists entangle the young1 spending their time on nought true4 ,but those who possess the ,holy ,spirit 8search the deep things of ,god10#ac--that is1 grasp the secret that is in the prophecies4 8,to impart of holy things to the dogs0 is forbidden1 so long as they remain beasts4 ,for never ought those who are envious and perturbed1 and still infidel in conduct1 shameless in barking at investigation1 to dip in the divine and clear stream of the living water4 8,let not the waters of thy fountain overflow1 and let thy waters spread over thine own streets40#ad ,for it is not many who understand such things as they fall in with2 or know them even after learning them1 though they think they do1 according to the worthy ,heraclitus4 ,does not even he seem to thee to censure those who believe not8 8,now my just one shall live by faith10#ae the prophet said4 ,and another prophet also says1 8,except ye believe1 neither shall ye understand40#af ,for how ever could the soul admit the transcendental contemplation of such themes1 while unbelief respecting what was to be learned struggled within8 ,but faith1 which the ,greeks disparage1 deeming it futile and barbarous1 is a voluntary preconception1#ag the assent of piety--8the subject of things hoped for1 the evidence of things not seen10 according to the divine apostle4 8,for hereby10 pre-eminently1 8the elders obtained a good report4 ,but without faith it is impossible to please ,god40#ah ,others have defined faith to be a uniting assent to an unseen object1 as certainly the proof of an unknown thing is an evident assent4 ,if then it be choice1 being desirous of something1 the desire is in this instance intellectual4 ,and since choice is the beginning of action1 faith is discovered to be the beginning of action1 being the foundation of rational choice in the case of any one who exhibits to himself the previous demonstration through faith4 ,voluntarily to follow what is useful1 is the first principle of understanding4 ,unswerving choice1 then1 gives considerable momentum in the direction of knowledge4 ,the exercise of faith directly becomes knowledge1 reposing on a sure foundation4 ,knowledge1 accordingly1 is defined by the sons of the philosophers as a habit1 which cannot be overthrown by reason4 ,is there any other true condition such as this1 except piety1 of which alone the ,word is teacher8#ai ,i think not4 ,theophrastus says that sensation is the root of faith4 ,for from it the rudimentary principles extend to the reason that is in us1 and the understanding4 ,he who believeth then the divine ,scriptures with sure judgment1 receives in the voice of ,god1 who bestowed the ,scripture1 a demonstration that cannot be impugned4 ,faith1 then1 is not established by demonstration4 8,blessed therefore those who1 not having seen1 yet have believed40#bj ,the ,siren's songs exhibiting a power above human1 fascinated those that came near1 conciliating them1 almost against their will1 to the reception of what was said4 ,,chapter ,,iii4 ,,faith ,,not ,a ,,product ,,of ,,nature4 ,now the followers of ,basilides regard faith as natural1 as they also refer it to choice1 representing it as finding ideas by intellectual comprehension without demonstration2 while the followers of ,valentinus assign faith to us1 the simple1 but will have it that knowledge springs up in their own selves 7who are saved by nature7 through the advantage of a germ of superior excellence1 saying that it is as far removed from faith as#ba the spiritual is from the animal4 ,further1 the followers of ,basilides say that faith as well as choice is proper according to every interval2 and that in consequence of the supramundane selection mundane faith accompanies all nature1 and that the free gift of faith is conformable to the hope of each4 ,faith1 then1 is no longer the direct result of free choice1 if it is a natural advantage4 ,nor will he who has not believed1 not being the author of his unbelief1 meet with a due recompense2 and he that has believed is not the cause of his belief4 ,and the entire peculiarity and difference of belief and unbelief will not fall under either praise or censure1 if we reflect rightly1 since there attaches to it the antecedent natural necessity proceeding from the ,almighty4 ,and if we are pulled like inanimate things by the puppet-strings of natural powers1 willingness#bb and unwillingness1 and impulse1 which is the antecedent of both1 are mere redundancies4 ,and for my part1 ,i am utterly incapable of conceiving such an animal as has its appetencies1 which are moved by external causes1 under the dominion of necessity4 ,and what place is there any longer for the repentance of him who was once an unbeliever1 through which comes forgiveness of sins8 ,so that neither is baptism rational1 nor the blessed seal1#bc nor the ,son1 nor the ,father4 ,but ,god1 as ,i think1 turns out to be the distribution to men of natural powers1 which has not as the foundation of salvation voluntary faith4 ,,chapter ,,iv4 ,,faith ,,the ,,foundation ,,of ,,all ,,knowledge4 ,but we1 who have heard by the ,scriptures that self-determining choice and refusal have been given by the ,lord to men1 rest in the infallible criterion of faith1 manifesting a willing spirit1 since we have chosen life and believe ,god through ,his voice4 ,and he who has believed the ,word knows the matter to be true2 for the ,word is truth4 ,but he who has disbelieved ,him that speaks1 has disbelieved ,god4 8,by faith we understand that the worlds were framed by the word of ,god1 so that what is seen was not made of things which appear10 says the apostle4 8,by faith ,abel offered to ,god a fuller sacrifice than ,cain1 by which he received testimony that he was righteous1 ,god giving testimony to him respecting his gifts2 and by it he1 being dead1 yet speaketh10 and so forth1 down to 8than enjoy the pleasures of sin for a season40#bd ,faith having1 therefore1 justified these before the law1 made them heirs of the divine promise4 ,why then should ,i review and adduce any further testimonies of faith from the history in our hands8 8,for the time would fail me were ,i to tell of ,gideon1 ,barak1 ,samson1 ,jephtha1 ,david1 and ,samuel1 and the prophets10 and what follows4#be ,now1 inasmuch as there are four things in which the truth resides--,sensation1 ,understanding1 ,knowledge1 ,opinion1--intellectual apprehension is first in the order of nature2 but in our case1 and in relation to ourselves1 ,sensation is first1 and of ,sensation and ,understanding the essence of ,knowledge is formed2 and evidence is common to ,understanding and ,sensation4 ,well1 ,sensation is the ladder to ,knowledge2 while ,faith1 advancing over the pathway of the objects of sense1 leaves ,opinion behind1 and speeds to things free of deception1 and reposes in the truth4 ,should one say that ,knowledge is founded on demonstration by a process of reasoning1 let him hear that first principles are incapable of demonstration2 for they are known neither by art nor sagacity4 ,for the latter is conversant about objects that are susceptible of change1 while the former is practical solely1 and not theoretical4#bf ,hence it is thought that the first cause of the universe can be apprehended by faith alone4 ,for all knowledge is capable of being taught2 and what is capable of being taught is founded on what is known before4 ,but the first cause of the universe was not previously known to the ,greeks2 neither1 accordingly1 to ,thales1 who came to the conclusion that water was the first cause2 nor to the other natural philosophers who succeeded him1 since it was ,anaxagoras who was the first who assigned to ,mind the supremacy over material things4 ,but not even he preserved the dignity suited to the efficient cause1 describing as he did certain silly vortices1 together with the inertia and even foolishness of ,mind4 ,wherefore also the ,word says1 8,call no man master on earth40#bg ,for knowledge is a state of mind that results from demonstration2 but ,faith is a grace which from what is indemonstrable conducts to what is universal and simple1 what is neither with matter1 nor matter1 nor under matter4 ,but those who believe not1 as to be expected1 drag all down from heaven1 and the region of the invisible1 to earth1 8absolutely grasping with their hands rocks and oaks10 according to ,plato4 ,for1 clinging to all such things1 they asseverate that that alone exists which can be touched and handled1 defining body and essence to be identical3 disputing against themselves1 they very piously defend the existence of certain intellectual and bodiless forms descending somewhere from above from the invisible world1 vehemently maintaining that there is a true essence4 8,lo1 ,i make new things10 saith the ,word1 8which eye hath not seen1 nor ear heard1 nor hath it entered into the heart of man40#bh ,with a new eye1 a new ear1 a new heart1 whatever can be seen and heard is to be apprehended1 by the faith and understanding of the disciples of the ,lord1 who speak1 hear1 and act spiritually4 ,for there is genuine coin1 and other that is spurious2 which no less deceives unprofessionals1 that it does not the money-changers2 who know through having learned how to separate and distinguish what has a false stamp from what is genuine4 ,so the money-changer only says to the unprofessional man that the coin is counterfeit4 ,but the reason why1 only the banker's apprentice1 and he that is trained to this department1 learns4 ,now ,aristotle says that the judgment which follows knowledge is in truth faith4 ,accordingly1 faith is something superior to knowledge1 and is its criterion4 ,conjecture1 which is only a feeble supposition1 counterfeits faith2 as the flatterer counterfeits a friend1 and the wolf the dog4 ,and as the workman sees that by learning certain things he becomes an artificer1 and the helmsman by being instructed in the art will be able to steer2 he does not regard the mere wishing to become excellent and good enough1 but he must learn it by the exercise of obedience4 ,but to obey the ,word1 whom we call ,instructor1 is to believe ,him1 going against ,him in nothing4 ,for how can we take up a position of hostility to ,god8 ,knowledge1 accordingly1 is characterized by faith2 and faith1 by a kind of divine mutual and reciprocal correspondence1 becomes characterized by knowledge4 ,epicurus1 too1 who very greatly preferred pleasure to truth1 supposes faith to be a preconception of the mind2 and defines preconception to be a grasping at something evident1 and at the clear understanding of the thing2 and asserts that1 without preconception1 no one can either inquire1 or doubt1 or judge1 or even argue4 ,how can one1 without a preconceived idea of what he is aiming after1 learn about that which is the subject of his investigation8 ,he1 again1 who has learned has already turned his preconception#bi into comprehension4 ,and if he who learns1 learns not without a preconceived idea which takes in what is expressed1 that man has ears to hear the truth4 ,and happy is the man that speaks to the ears of those who hear2 as happy certainly also is he who is a child of obedience4 ,now to hear is to understand4 ,if1 then1 faith is nothing else than a preconception of the mind in regard to what is the subject of discourse1 and obedience is so called1 and understanding and persuasion2 no one shall learn aught without faith1 since no one learns aught without preconception4 ,consequently there is a more ample demonstration of the complete truth of what was spoken by the prophet1 8,unless ye believe1 neither will ye understand40 ,paraphrasing this oracle1 ,heraclitus of ,ephesus says1 8,if a man hope not1 he will not find that which is not hoped for1 seeing it is inscrutable and inaccessible40 ,plato the philosopher1 also1 in ,the ,laws1 says1 8that he who would be blessed and happy1 must be straight from the beginning a partaker of the truth1 so as to live true for as long a period as possible2 for he is a man of faith4 ,but the unbeliever is one to whom voluntary falsehood is agreeable2 and the man to whom involuntary falsehood is agreeable is senseless2#cj neither of which is desirable4 ,for he who is devoid of friendliness1 is faithless and ignorant40 ,and does he not enigmatically say in ,euthydemus1 that this is 8the regal wisdom80 ,in ,the ,statesman he says expressly1 8,so that the knowledge of the true king is kingly2 and he who possesses it1 whether a prince or private person1 shall by all means1 in consequence of this act1 be rightly styled royal40 ,now those who have believed in ,christ both are and are called ,chrestoi 7good71#ca as those who are cared for by the true king are kingly4 ,for as the wise are wise by their wisdom1 and those observant of law are so by the law2 so also those who belong to ,christ the ,king are kings1 and those that are ,christ's ,christians4 ,then1 in continuation1 he adds clearly1 8,what is right will turn out to be lawful1 law being in its nature right reason1 and not found in writings or elsewhere40 ,and the stranger of ,elea pronounces the kingly and statesmanlike man 8a living law40 ,such is he who fulfils the law1 8doing the will of the ,father10#cb inscribed on a lofty pillar1 and set as an example of divine virtue to all who possess the power of seeing4 ,the ,greeks are acquainted with the staves of the ,ephori at ,lacedmon1 inscribed with the law on wood4 ,but my law1 as was said above1 is both royal and living2 and it is right reason4 8,law1 which is king of all--of mortals and immortals10 as the ,botian ,pindar sings4 ,for ,speusippus1#cc in the first book against ,cleophon1 seems to write like ,plato on this wise3 8,for if royalty be a good thing1 and the wise man the only king and ruler1 the law1 which is right reason1 is good20#cd which is the case4 ,the ,stoics teach what is in conformity with this1 assigning kinghood1 priesthood1 prophecy1 legislation1 riches1 true beauty1 noble birth1 freedom1 to the wise man alone4 ,but that he is exceedingly difficult to find1 is confessed even by them4 ,,chapter ,v4 ,,he ,,proves ,,by ,,several ,,examples ,,that ,,the ,,greeks ,,drew ,,from ,,the ,,sacred ,,writers4 ,accordingly all those above mentioned dogmas appear to have been transmitted from ,moses the great to the ,greeks4 ,that all things belong to the wise man1 is taught in these words3 8,and because ,god hath showed me mercy1 ,i have all things40#ce ,and that he is beloved of ,god1 ,god intimates when ,he says1 8,the ,god of ,abraham1 the ,god of ,isaac1 the ,god of ,jacob40#cf ,for the first is found to have been expressly called 8friend20#cg and the second is shown to have received a new name1 signifying 8he that sees ,god20#ch while ,isaac1 ,god in a figure selected for ,himself as a consecrated sacrifice1 to be a type to us of the economy of salvation4 ,now among the ,greeks1 ,minos the king of nine years' reign1 and familiar friend of ,zeus1 is celebrated in song2 they having heard how once ,god conversed with ,moses1 8as one speaking with his friend40#ci ,moses1 then1 was a sage1 king1 legislator4 ,but our ,saviour surpasses all human nature4 ,he is so lovely1 as to be alone loved by us1 whose hearts are set on the true beauty1 for 8,he was the true light40#dj ,he is shown to be a ,king1 as such hailed by unsophisticated children and by the unbelieving and ignorant ,jews1 and heralded by the prophets4 ,so rich is ,he1 that ,he despised the whole earth1 and the gold above and beneath it1 with all glory1 when given to ,him by the adversary4 ,what need is there to say that ,he is the only ,high ,priest1 who alone possesses the knowledge of the worship of ,god8#da ,he is ,melchizedek1 8,king of peace10#db the most fit of all to head the race of men4 ,a legislator too1 inasmuch as ,he gave the law by the mouth of the prophets1 enjoining and teaching most distinctly what things are to be done1 and what not4 ,who of nobler lineage than ,he whose only ,father is ,god8 ,come1 then1 let us produce ,plato assenting to those very dogmas4 ,the wise man he calls rich in the ,phdrus1 when he says1 8,o dear ,pan1 and whatever other gods are here1 grant me to become fair within2 and whatever external things ,i have1 let them be agreeable to what is within4 ,i would reckon the wise man rich40#dc ,and the ,athenian stranger1#dd finding fault with those who think that those who have many possessions are rich1 speaks thus3 8,for the very rich to be also good is impossible--those1 ,i mean1 whom the multitude count rich4 ,those they call rich1 who1 among a few men1 are owners of the possessions worth most money2 which any bad man may possess40 8,the whole world of wealth belongs to the believer10#de ,solomon says1 8but not a penny to the unbeliever40 ,much more1 then1 is the scripture to be believed which says1 8,it is easier for a camel to go through the eye of a needle1 than for a rich man0#df to lead a philosophic life4 ,but1 on the other hand1 it blesses 8the poor20#dg as ,plato understood when he said1 8,it is not the diminishing of one's resources1 but the augmenting of insatiableness1 that is to be considered poverty2 for it is not slender means that ever constitutes poverty1 but insatiableness1 from which the good man being free1 will also be rich40 ,and in ,alcibiades he calls vice a servile thing1 and virtue the attribute of freemen4 8,take away from you the heavy yoke1 and take up the easy one10#dh says the ,scripture2 as also the poets call vice a slavish yoke4 ,and the expression1 8,ye have sold yourselves to your sins10 agrees with what is said above3 8,every one1 then1 who committeth sin is a slave2 and the slave abideth not in the house for ever4 ,but if the ,son shall make you free1 then shall ye be free1 and the truth shall make you free40#di ,and again1 that the wise man is beautiful1 the ,athenian stranger asserts1 in the same way as if one were to affirm that certain persons were just1 even should they happen to be ugly in their persons4 ,and in speaking thus with respect to eminent rectitude of character1 no one who should assert them to be on this account beautiful would be thought to speak extravagantly4 ,and 8,his appearance was inferior to all the sons of men10#ej prophecy predicted4 ,plato1 moreover1 has called the wise man a king1 in ,the ,statesman4 ,the remark is quoted above4 ,these points being demonstrated1 let us recur again to our discourse on faith4 ,well1 with the fullest demonstration1 ,plato proves1 that there is need of faith everywhere1 celebrating peace at the same time3 8,for no man will ever be trusty and sound in seditions without entire virtue4 ,there are numbers of mercenaries full of fight1 and willing to die in war2 but1 with a very few exceptions1 the most of them are desperadoes and villains1 insolent and senseless40 ,if these observations are right1 8every legislator who is even of slight use1 will1 in making his laws1 have an eye to the greatest virtue4 ,such is fidelity10#ea which we need at all times1 both in peace and in war1 and in all the rest of our life1 for it appears to embrace the other virtues4 8,but the best thing is neither war nor sedition1 for the necessity of these is to be deprecated4 ,but peace with one another and kindly feeling are what is best40 ,from these remarks the greatest prayer evidently is to have peace1 according to ,plato4 ,and faith is the greatest mother of the virtues4 ,accordingly it is rightly said in ,solomon1 8,wisdom is in the mouth of the faithful40#eb ,since also ,xenocrates1 in his book on 8,intelligence10 says 8that wisdom is the knowledge of first causes and of intellectual essence40 ,he considers intelligence as twofold1 practical and theoretical1 which latter is human wisdom4 ,consequently wisdom is intelligence1 but all intelligence is not wisdom4 ,and it has been shown1 that the knowledge of the first cause of the universe is of faith1 but is not demonstration4 ,for it were strange that the followers of the ,samian ,pythagoras1 rejecting demonstrations of subjects of question1 should regard the bare ipse dixit#ec as ground of belief2 and that this expression alone sufficed for the confirmation of what they heard1 while those devoted to the contemplation of the truth1 presuming to disbelieve the trustworthy ,teacher1 ,god the only ,saviour1 should demand of ,him tests of ,his utterances4 ,but ,he says1 8,he that hath ears to hear1 let him hear40 ,and who is he8 ,let ,epicharmus say3 8,mind sees1 mind hears2 all besides is deaf and blind40#ed ,rating some as unbelievers1 ,heraclitus says1 8,not knowing how to hear or to speak20 aided doubtless by ,solomon1 who says1 8,if thou lovest to hear1 thou shalt comprehend2 and if thou incline thine ear1 thou shalt be wise40#ee ,,chapter ,,vi4 ,,the ,,excellence ,,and ,,utility ,,of ,,faith4 8,lord1 who hath believed our report80#ef ,isaiah says4 ,for 8faith cometh by hearing1 and hearing by the word of ,god10 saith the apostle4 8,how then shall they call on ,him in whom they have not believed8 ,and how shall they believe on ,him whom they have not heard8 ,and how shall they hear without a preacher8 ,and how shall they preach except they be sent8 ,as it is written1 ,how beautiful are the feet of those that publish glad tidings of good things60#eg ,you see how he brings faith by hearing1 and the preaching of the apostles1 up to the word of the ,lord1 and to the ,son of ,god4 ,we do not yet understand the word of the ,lord to be demonstration4 ,as1 then1 playing at ball not only depends on one throwing the ball skilfully1 but it requires besides one to catch it dexterously1 that the game may be gone through according to the rules for ball2 so also is it the case that teaching is reliable when faith on the part of those who hear1 being1 so to speak1 a sort of natural art1 contributes to the process of learning4 ,so also the earth co-operates1 through its productive power1 being fit for the sowing of the seed4 ,for there is no good of the very best instruction without the exercise of the receptive faculty on the part of the learner1 not even of prophecy1 when there is the absence of docility on the part of those who hear4 ,for dry twigs1 being ready to receive the power of fire1 are kindled with great ease2 and the far-famed stone#eh attracts steel through affinity1 as the tear of the ,succinum drags to itself twigs1 and amber sets chaff in motion4 ,and the substances attracted obey them1 attracted by a subtle spirit1 not as a cause1 but as a concurring cause4 ,there being then a twofold species of vice--that characterized by craft and stealth1 and that which leads and drives with violence--the divine ,word cries1 calling all together2 knowing perfectly well those that will not obey2 notwithstanding then since to obey or not is in our own power1 provided we have not the excuse of ignorance to adduce4 ,he makes a just call1 and demands of each according to his strength4 ,for some are able as well as willing1 having reached this point through practice and being purified2 while others1 if they are not yet able1 already have the will4 ,now to will is the act of the soul1 but to do is not without the body4 ,nor are actions estimated by their issue alone2 but they are judged also according to the element of free choice in each1--if he chose easily1 if he repented of his sins1 if he reflected on his failures and repented 771 which is 7 7 8afterwards knew40 ,for repentance is a tardy knowledge1 and primitive innocence is knowledge4 ,repentance1 then1 is an effect of faith4 ,for unless a man believe that to which he was addicted to be sin1 he will not abandon it2 and if he do not believe punishment to be impending over the transgressor1 and salvation to be the portion of him who lives according to the commandments1 he will not reform4 ,hope1 too1 is based on faith4 ,accordingly the followers of ,basilides define faith to be1 the assent of the soul to any of those things1 that do not affect the senses through not being present4 ,and hope is the expectation of the possession of good4 ,necessarily1 then1 is expectation founded on faith4 ,now he is faithful who keeps inviolably what is entrusted to him2 and we are entrusted with the utterances respecting ,god and the divine words1 the commands along with the execution of the injunctions4 ,this is the faithful servant1 who is praised by the ,lord4 ,and when it is said1 8,god is faithful10 it is intimated that ,he is worthy to be believed when declaring aught4 ,now ,his ,word declares2 and 8,god0 ,himself is 8faithful40#ei ,how1 then1 if to believe is to suppose1 do the philosophers think that what proceeds from themselves is sure8 ,for the voluntary assent to a preceding demonstration is not supposition1 but it is assent to something sure4 ,who is more powerful than ,god8 ,now unbelief is the feeble negative supposition of one opposed to ,him2 as incredulity is a condition which admits faith with difficulty4 ,faith is the voluntary supposition and anticipation of pre-comprehension4 ,expectation is an opinion about the future1 and expectation about other things is opinion about uncertainty4 ,confidence is a strong judgment about a thing4 ,wherefore we believe ,him in whom we have confidence unto divine glory and salvation4 ,and we confide in ,him1 who is ,god alone1 whom we know1 that those things nobly promised to us1 and for this end benevolently created and bestowed by ,him on us1 will not fail4 ,benevolence is the wishing of good things to another for his sake4 ,for ,he needs nothing2 and the beneficence and benignity which flow from the ,lord terminate in us1 being divine benevolence1 and benevolence resulting in beneficence4 ,and if to ,abraham on his believing it was counted for righteousness2 and if we are the seed of ,abraham1 then we must also believe through hearing4 ,for we are ,israelites1 who are convinced not by signs1 but by hearing4 ,wherefore it is said1 8,rejoice1 ,o barren1 that barest not2 break forth and cry1 thou that didst not travail with child3 for more are the children of the desolate than of her who hath an husband40#fj 8,thou hast lived for the fence of the people1 thy children were blessed in the tents of their fathers40#fa ,and if the same mansions are promised by prophecy to us and to the patriarchs1 the ,god of both the covenants is shown to be one4 ,accordingly it is added more clearly1 8,thou hast inherited the covenant of ,israel10#fb speaking to those called from among the nations1 that were once barren1 being formerly destitute of this husband1 who is the ,word1--desolate formerly1--of the bridegroom4 ,now the just shall live by faith18#fc which is according to the covenant and the commandments2 since these1 which are two in name and time1 given in accordance with the divine economy--being in power one--the old and the new1 are dispensed through the ,son by one ,god4 ,as the apostle also says in the ,epistle to the ,romans1 8,for therein is the righteousness of ,god revealed from faith to faith10 teaching the one salvation which from prophecy to the ,gospel is perfected by one and the same ,lord4 8,this charge10 he says1 8,i commit to thee1 son ,timothy1 according to the prophecies which went before on thee1 that thou by them mightest war the good warfare2 holding faith1 and a good conscience2 which some having put away1 concerning faith have made shipwreck10#fd because they defiled by unbelief the conscience that comes from ,god4 ,accordingly1 faith may not1 any more1 with reason1 be disparaged in an offhand way1 as simple and vulgar1 appertaining to anybody4 ,for1 if it were a mere human habit1 as the ,greeks supposed1 it would have been extinguished4 ,but if it grow1 and there be no place where it is not2 then ,i affirm1 that faith1 whether founded in love1 or in fear1 as its disparagers assert1 is something divine2 which is neither rent asunder by other mundane friendship1 nor dissolved by the presence of fear4 ,for love1 on account of its friendly alliance with faith1 makes men believers2 and faith1 which is the foundation of love1 in its turn introduces the doing of good2 since also fear1 the pdagogue of the law1 is believed to be fear by those1 by whom it is believed4 ,for1 if its existence is shown in its working1 it is yet believed when about to do and threatening1 and when not working and present2 and being believed to exist1 it does not itself generate faith1 but is by faith tested and proved trustworthy4 ,such a change1 then1 from unbelief to faith--and to trust in hope and fear1 is divine4 ,and1 in truth1 faith is discovered1 by us1 to be the first movement towards salvation2 after which fear1 and hope1 and repentance1 advancing in company with temperance and patience1 lead us to love and knowledge4 ,rightly1 therefore1 the ,apostle ,barnabas says1 8,from the portion ,i have received ,i have done my diligence to send by little and little to you2 that along with your faith you may also have perfect knowledge4 ,fear and patience are then helpers of your faith2 and our allies are long-suffering and temperance4 ,these1 then10 he says1 8in what respects the ,lord1 continuing in purity1 there rejoice along with them1 wisdom1 understanding1 intelligence1 knowledge40 ,the forementioned virtues being1 then1 the elements of knowledge2 the result is that faith is more elementary1 being as necessary to the ,gnostic1#fe as respiration to him that lives in this world is to life4 ,and as without the four elements it is not possible to live1 so neither can knowledge be attained without faith4 ,it is then the support of truth4 ,,chapter ,,vii4 ,,the ,,utility ,,of ,,fear4 ,,objections ,,answered4 ,those1 who denounce fear1 assail the law2 and if the law1 plainly also ,god1 who gave the law4 ,for these three elements are of necessity presented in the subject on hand3 the ruler1 his administration1 and the ruled4 ,if1 then1 according to hypothesis1 they abolish the law2 then1 by necessary consequence1 each one who is led by lust1 courting pleasure1 must neglect what is right and despise the ,deity1 and fearlessly indulge in impiety and injustice together1 having dashed away from the truth4 ,yea1 say they1 fear is an irrational aberration1#ff and perturbation of mind4 ,what sayest thou8 ,and how can this definition be any longer maintained1 seeing the commandment is given me by the ,word8 ,but the commandment forbids1 hanging fear over the head of those who have incurred#fg admonition for their discipline4 ,fear is not then irrational4 ,it is therefore rational4 ,how could it be otherwise1 exhorting as it does1 ,thou shalt not kill1 ,thou shalt not commit adultery1 ,thou shalt not steal1 ,thou shalt not bear false witness8 ,but if they will quibble about the names1 let the philosophers term the fear of the law1 cautious fear1 717 which is a shunning 77 agreeable to reason4 ,such ,critolaus of ,phasela not inaptly called fighters about names 774 ,the commandment1 then1 has already appeared fair and lovely even in the highest degree1 when conceived under a change of name4 ,cautious fear 77 is therefore shown to be reasonable1 being the shunning of what hurts2 from which arises repentance for previous sins4 8,for the fear of the ,lord is the beginning of wisdom2 good understanding is to all that do it40#fh ,he calls wisdom a doing1 which is the fear of the ,lord paving the way for wisdom4 ,but if the law produces fear1 the knowledge of the law is the beginning of wisdom2 and a man is not wise without law4 ,therefore those who reject the law are unwise2 and in consequence they are reckoned godless 774 ,now instruction is the beginning of wisdom4 8,but the ungodly despise wisdom and instruction10#fi saith the ,scripture4 ,let us see what terrors the law announces4 ,if it is the things which hold an intermediate place between virtue and vice1 such as poverty1 disease1 obscurity1 and humble birth1 and the like1 these things civil laws hold forth1 and are praised for so doing4 ,and those of the ,peripatetic school1 who introduce three kinds of good things1 and think that their opposites are evil1 this opinion suits4 ,but the law given to us enjoins us to shun what are in reality bad things--adultery1 uncleanness1 pderasty1 ignorance1 wickedness1 soul-disease1 death 7not that which severs the soul from the body1 but that which severs the soul from truth74 ,for these are vices in reality1 and the workings that proceed from them are dreadful and terrible4 8,for not unjustly10 say the divine oracles1 8are the nets spread for birds2 for they who are accomplices in blood treasure up evils to themselves40#gj ,how1 then1 is the law still said to be not good by certain heresies that clamorously appeal to the apostle1 who says1 8,for by the law is the knowledge of sin80#ga ,to whom we say1 ,the law did not cause1 but showed sin4 ,for1 enjoining what is to be done1 it reprehended what ought not to be done4 ,and it is the part of the good to teach what is salutary1 and to point out what is deleterious2 and to counsel the practice of the one1 and to command to shun the other4 ,now the apostle1 whom they do not comprehend1 said that by the law the knowledge of sin was manifested1 not that from it it derived its existence4 ,and how can the law be not good1 which trains1 which is given as the instructor 77 to ,christ1#gb that being corrected by fear1 in the way of discipline1 in order to the attainment of the perfection which is by ,christ8 8,i will not10 it is said1 8the death of the sinner1 as his repentance40#gc ,now the commandment works repentance2 inasmuch as it deters#gd from what ought not to be done1 and enjoins good deeds4 ,by ignorance he means1 in my opinion1 death4 8,and he that is near the ,lord is full of stripes40#ge ,plainly1 he1 that draws near to knowledge1 has the benefit of perils1 fears1 troubles1 afflictions1 by reason of his desire for the truth4 8,for the son who is instructed turns out wise1 and an intelligent son is saved from burning4 ,and an intelligent son will receive the commandments40#gf ,and ,barnabas the apostle having said1 8,woe to those who are wise in their own conceits1 clever in their own eyes10#gg added1 8,let us become spiritual1 a perfect temple to ,god2 let us1 as far as in us lies1 practise the fear of ,god1 and strive to keep ,his commands1 that we may rejoice in ,his judgments40 ,whence 8the fear of ,god0 is divinely said to be the beginning of wisdom4#gh ,,chapter ,,viii4 ,,the ,,vagaries ,,of ,,basilides ,,and ,,valentinus ,,as ,,to ,,fear ,,being ,,the ,,cause ,,of ,,things4 ,here the followers of ,basilides1 interpreting this expression1 say1 8that the ,prince1#gi having heard the speech of the ,spirit1 who was being ministered to1 was struck with amazement both with the voice and the vision1 having had glad tidings beyond his hopes announced to him2 and that his amazement was called fear1 which became the origin of wisdom1 which distinguishes classes1 and discriminates1 and perfects1 and restores4 ,for not the world alone1 but also the election1 ,he that is over all has set apart and sent forth40 ,and ,valentinus appears also in an epistle to have adopted such views4 ,for he writes in these very words3 8,and as#hj terror fell on the angels at this creature1 because he uttered things greater than proceeded from his formation1 by reason of the being in him who had invisibly communicated a germ of the supernal essence1 and who spoke with free utterance2 so also among the tribes of men in the world1 the works of men became terrors to those who made them1--as1 for example1 images and statues4 ,and the hands of all fashion things to bear the name of ,god3 for ,adam formed into the name of man inspired the dread attaching to the pre-existent man1 as having his being in him2 and they were terror-stricken1 and speedily marred the work40 ,but there being but one ,first ,cause1 as will be shown afterwards1 these men will be shown to be inventors of chatterings and chirpings4 ,but since ,god deemed it advantageous1 that from the law and the prophets1 men should receive a preparatory discipline by the ,lord1 the fear of the ,lord was called the beginning of wisdom1 being given by the ,lord1 through ,moses1 to the disobedient and hard of heart4 ,for those whom reason convinces not1 fear tames2 which also the ,instructing ,word1 foreseeing from the first1 and purifying by each of these methods1 adapted the instrument suitably for piety4 ,consternation is1 then1 fear at a strange apparition1 or at an unlooked-for representation--such as1 for example1 a message2 while fear is an excessive wonderment on account of something which arises or is4 ,they do not then perceive that they represent by means of amazement the ,god who is highest and is extolled by them1 as subject to perturbation and antecedent to amazement as having been in ignorance4 ,if indeed ignorance preceded amazement2 and if this amazement and fear1 which is the beginning of wisdom1 is the fear of ,god1 then in all likelihood ignorance as cause preceded both the wisdom of ,god and all creative work1 and not only these1 but restoration and even election itself4 ,whether1 then1 was it ignorance of what was good or what was evil8 ,well1 if of good1 why does it cease through amazement8 ,and minister and preaching and baptism are in that case superfluous to them4 ,and if of evil1 how can what is bad be the cause of what is best8 ,for had not ignorance preceded1 the minister would not have come down1 nor would have amazement seized on 8the ,prince10 as they say2 nor would he have attained to a beginning of wisdom from fear1 in order to discrimination between the elect and those that are mundane4 ,and if the fear of the pre-existent man made the angels conspire against their own handiwork1 under the idea that an invisible germ of the supernal essence was lodged within that creation1 or through unfounded suspicion excited envy1 which is incredible1 the angels became murderers of the creature which had been entrusted to them1 as a child might be1 they being thus convicted of the grossest ignorance4 ,or suppose they were influenced by being involved in foreknowledge4 ,but they would not have conspired against what they foreknew in the assault they made2 nor would they have been terror-struck at their own work1 in consequence of foreknowledge1 on their perceiving the supernal germ4 ,or1 finally1 suppose1 trusting to their knowledge1 they dared 7but this also were impossible for them71 on learning the excellence that is in the ,pleroma1 to conspire against man4 ,furthermore also they laid hands on that which was according to the image1 in which also is the archetype1 and which1 along with the knowledge that remains1 is indestructible4 ,to these1 then1 and certain others1 especially the ,marcionites1 the ,scripture cries1 though they listen not1 8,he that heareth me shall rest with confidence in peace1 and shall be tranquil1 fearless of all evil40#ha ,what1 then1 will they have the law to be8 ,they will not call it evil1 but just2 distinguishing what is good from what is just4 ,but the ,lord1 when ,he enjoins us to dread evil1 does not exchange one evil for another1 but abolishes what is opposite by its opposite4 ,now evil is the opposite of good1 as what is just is of what is unjust4 ,if1 then1 that absence of fear1 which the fear of the ,lord produces1 is called the beginning of what is good1#hb fear is a good thing4 ,and the fear which proceeds from the law is not only just1 but good1 as it takes away evil4 ,but introducing absence of fear by means of fear1 it does not produce apathy by means of mental perturbation1 but moderation of feeling by discipline4 ,when1 then1 we hear1 8,honour the ,lord1 and be strong3 but fear not another besides ,him10#hc we understand it to be meant fearing to sin1 and following the commandments given by ,god1 which is the honour that cometh from ,god4 ,for the fear of ,god is in ,greek4 ,but if fear is perturbation of mind1 as some will have it that fear is perturbation of mind1 yet all fear is not perturbation4 ,superstition is indeed perturbation of mind2 being the fear of demons1 that produce and are subject to the excitement of passion4 ,on the other hand1 consequently1 the fear of ,god1 who is not subject to perturbation1 is free of perturbation4 ,for it is not ,god1 but falling away from ,god1 that the man is terrified for4 ,and he who fears this--that is1 falling into evils--fears and dreads those evils4 ,and he who fears a fall1 wishes himself to be free of corruption and perturbation4 8,the wise man1 fearing1 avoids evil3 but the foolish1 trusting1 mixes himself with it10 says the ,scripture2 and again it says1 8,in the fear of the ,lord is the hope of strength40#hd ,,chapter ,,ix4 ,,the ,,connection ,,of ,,the ,,christian ,,virtues4 ,such a fear1 accordingly1 leads to repentance and hope4 ,now hope is the expectation of good things1 or an expectation sanguine of absent good2 and favourable circumstances are assumed in order to good hope1 which we have learned leads on to love4 ,now love turns out to be consent in what pertains to reason1 life1 and manners1 or in brief1 fellowship in life1 or it is the intensity of friendship and of affection1 with right reason1 in the enjoyment of associates4 ,and an associate 77 is another self2#he just as we call those1 brethren1 who are regenerated by the same word4 ,and akin to love is hospitality1 being a congenial art devoted to the treatment of strangers4 ,and those are strangers1 to whom the things of the world are strange4 ,for we regard as worldly those1 who hope in the earth and carnal lusts4 8,be not conformed10 says the apostle1 8to this world3 but be ye transformed in the renewal of the mind1 that ye may prove what is that good1 and acceptable1 and perfect will of ,god40#hf from 4 ,hospitality1 therefore1 is occupied in what is useful for strangers2 and guests 77 are strangers 772 and friends are guests2 and brethren are friends4 8,dear brother10#hg says ,homer4 ,philanthropy1 in order to which also1 is natural affection1 being a loving treatment of men1 and natural affection1 which is a congenial habit exercised in the love of friends or domestics1 follow in the train of love4 ,and if the real man within us is the spiritual1 philanthropy is brotherly love to those who participate1 in the same spirit4 ,natural affection1 on the other hand1 is the preservation of good-will1 or of affection2 and affection is its perfect demonstration2#hh and to be beloved is to please in behaviour1 by drawing and attracting4 ,and persons are brought to sameness by consent1 which is the knowledge of the good things that are enjoyed in common4 ,for community of sentiment 77 is harmony of opinions 7 74 8,let your love be without dissimulation10 it is said2 8and abhorring what is evil1 let us become attached to what is good1 to brotherly love10 and so on1 down to 8,if it be possible1 as much as lieth in you1 living peaceably with all men40 ,then 8be not overcome of evil10 it is said1 8but overcome evil with good40#hi ,and the same apostle owns that he bears witness to the ,jews1 8that they have a zeal of ,god1 but not according to knowledge4 ,for1 being ignorant of ,god's righteousness1 and seeking to establish their own1 they have not submitted themselves to the righteousness of ,god40#ij ,for they did not know and do the will of the law2 but what they supposed1 that they thought the law wished4 ,and they did not believe the law as prophesying1 but the bare word2 and they followed through fear1 not through disposition and faith4 8,for ,christ is the end of the law for righteousness10#ia who was prophesied by the law to every one that believeth4 ,whence it was said to them by ,moses1 8,i will provoke you to jealousy by them that are not a people2 and ,i will anger you by a foolish nation1 that is1 by one that has become disposed to obedience40#ib ,and by ,isaiah it is said1 8,i was found of them that sought me not2 ,i was made manifest to them that inquired not after me10#ic--manifestly previous to the coming of the ,lord2 after which to ,israel1 the things prophesied1 are now appropriately spoken3 8,i have stretched out my hands all the day long to a disobedient and gainsaying people40 ,do you see the cause of the calling from among the nations1 clearly declared1 by the prophet1 to be the disobedience and gainsaying of the people8 ,then the goodness of ,god is shown also in their case4 ,for the apostle says1 8,but through their transgression salvation is come to the ,gentiles1 to provoke them to jealousy10#id and to willingness to repent4 ,and the ,shepherd1 speaking plainly of those who had fallen asleep1 recognises certain righteous among ,gentiles and ,jews1 not only before the appearance of ,christ1 but before the law1 in virtue of acceptance before ,god1--as ,abel1 as ,noah1 as any other righteous man4 ,he says accordingly1 8that the apostles and teachers1 who had preached the name of the ,son of ,god1 and had fallen asleep1 in power and by faith1 preached to those that had fallen asleep before40 ,then he subjoins3 8,and they gave them the seal of preaching4 ,they descended1 therefore1 with them into the water1 and again ascended4 ,but these descended alive1 and again ascended alive4 ,but those1 who had fallen asleep before1 descended dead1 but ascended alive4 ,by these1 therefore1 they were made alive1 and knew the name of the ,son of ,god4 ,wherefore also they ascended with them1 and fitted into the structure of the tower1 and unhewn were built up together3 they fell asleep in righteousness and in great purity1 but wanted only this seal40#ie 8,for when the ,gentiles1 which have not the law1 do by nature the things of the law1 these having not the law1 are a law unto themselves10#if according to the apostle4 ,as1 then1 the virtues follow one another1 why need ,i say what has been demonstrated already1 that faith hopes through repentance1 and fear through faith2 and patience and practice in these along with learning terminate in love1 which is perfected by knowledge8 ,but that is necessarily to be noticed1 that the ,divine alone is to be regarded as naturally wise4 ,therefore also wisdom1 which has taught the truth1 is the power of ,god2 and in it the perfection of knowledge is embraced4 ,the philosopher loves and likes the truth1 being now considered as a friend1 on account of his love1 from his being a true servant4 ,the beginning of knowledge is wondering at objects1 as ,plato says in his ,thetetus2 and ,matthew exhorting in the ,traditions1 says1 8,wonder at what is before you20 laying this down first as the foundation of further knowledge4 ,so also in the ,gospel to the ,hebrews it is written1 8,he that wonders shall reign1 and he that has reigned shall rest40 ,it is impossible1 therefore1 for an ignorant man1 while he remains ignorant1 to philosophize1 not having apprehended the idea of wisdom2 since philosophy is an effort to grasp that which truly is1 and the studies that conduce thereto4 ,and it is not the rendering of one#ig accomplished in good habits of conduct1 but the knowing how we are to use and act and labour1 according as one is assimilated to ,god4 ,i mean ,god the ,saviour1 by serving the ,god of the universe through the ,high ,priest1 the ,word1 by whom what is in truth good and right is beheld4 ,piety is conduct suitable and corresponding to ,god4 ,,chapter ,x4 ,,to ,,what ,,the ,,philosopher ,,applies ,,himself4 ,these three things1 therefore1 our philosopher attaches himself to3 first1 speculation2 second1 the performance of the precepts2 third1 the forming of good men2--which1 concurring1 form the ,gnostic4 ,whichever of these is wanting1 the elements of knowledge limp4 ,whence the ,scripture divinely says1 8,and the ,lord spake to ,moses1 saying1 ,speak to the children of ,israel1 and thou shalt say to them1 ,i am the ,lord your ,god4 ,according to the customs of the land of ,egypt1 in which ye have dwelt1 ye shall not do2 and according to the customs of ,canaan1 into which ,i bring you1 ye shall not do2 and in their usages ye shall not walk4 ,ye shall perform my judgments1 and keep my precepts1 and walk in them3 ,i am the ,lord your ,god4 ,and ye shall keep all my commandments1 and do them4 ,he that doeth them shall live in them4 ,i am the ,lord your ,god40#ih ,whether1 then1 ,egypt and the land of ,canaan be the symbol of the world and of deceit1 or of sufferings and afflictions2 the oracle shows us what must be abstained from1 and what1 being divine and not worldly1 must be observed4 ,and when it is said1 8,the man that doeth them shall live in them10#ii it declares both the correction of the ,hebrews themselves1 and the training and advancement of us who are nigh3#ajj it declares at once their life and ours4 ,for 8those who were dead in sins are quickened together with ,christ10#aja by our covenant4 ,for ,scripture1 by the frequent reiteration of the expression1 8,i am the ,lord your ,god10 shames in such a way as most powerfully to dissuade1 by teaching us to follow ,god who gave the commandments1 and gently admonishes us to seek ,god and endeavour to know ,him as far as possible2 which is the highest speculation1 that which scans the greatest mysteries1 the real knowledge1 that which becomes irrefragable by reason4 ,this alone is the knowledge of wisdom1 from which rectitude of conduct is never disjoined4 ,,chapter ,,xi4 ,,the ,,knowledge ,,which ,,comes ,,through ,,faith ,,the ,,surest ,,of ,,all4 ,but the knowledge of those who think themselves wise1 whether the barbarian sects or the philosophers among the ,greeks1 according to the apostle1 8puffeth up40#ajb ,but that knowledge1 which is the scientific demonstration of what is delivered according to the true philosophy1 is founded on faith4 ,now1 we may say that it is that process of reason which1 from what is admitted1 procures faith in what is disputed4 ,now1 faith being twofold--the faith of knowledge and that of opinion--nothing prevents us from calling demonstration twofold1 the one resting on knowledge1 the other on opinion2 since also knowledge and foreknowledge are designated as twofold1 that which is essentially accurate1 that which is defective4 ,and is not the demonstration1 which we possess1 that alone which is true1 as being supplied out of the divine ,scriptures1 the sacred writings1 and out of the 8,god-taught wisdom10 according to the apostle8 ,learning1 then1 is also obedience to the commandments1 which is faith in ,god4 ,and faith is a power of ,god1 being the strength of the truth4 ,for example1 it is said1 8,if ye have faith as a grain of mustard1 ye shall remove the mountain40#ajc ,and again1 8,according to thy faith let it be to thee40#ajd ,and one is cured1 receiving healing by faith2 and the dead is raised up in consequence of the power of one believing that he would be raised4 ,the demonstration1 however1 which rests on opinion is human1 and is the result of rhetorical arguments or dialectic syllogisms4 ,for the highest demonstration1 to which we have alluded1 produces intelligent faith by the adducing and opening up of the ,scriptures to the souls of those who desire to learn2 the result of which is knowledge 7gnosis74 ,for if what is adduced in order to prove the point at issue is assumed to be true1 as being divine and prophetic1 manifestly the conclusion arrived at by inference from it will consequently be inferred truly2 and the legitimate result of the demonstration will be knowledge4 ,when1 then1 the memorial of the celestial and divine food was commanded to be consecrated in the golden pot1 it was said1 8,the omer was the tenth of the three measures40#aje ,for in ourselves1 by the three measures are indicated three criteria2 sensation of objects of sense1 speech1--of spoken names and words1 and the mind1--of intellectual objects4 ,the ,gnostic1 therefore1 will abstain from errors in speech1 and thought1 and sensation1 and action1 having heard 8that he that looks so as to lust hath committed adultery20#ajf and reflecting that 8blessed are the pure in heart1 for they shall see ,god20#ajg and knowing this1 8that not what enters into the mouth defileth1 but that it is what cometh forth by the mouth that defileth the man4 ,for out of the heart proceed thoughts40#ajh ,this1 as ,i think1 is the true and just measure according to ,god1 by which things capable of measurement are measured1 the decad which is comprehensive of man2 which summarily the three above-mentioned measures pointed out4 ,there are body and soul1 the five senses1 speech1 the power of reproduction--the intellectual or the spiritual faculty1 or whatever you choose to call it4 ,and we must1 in a word1 ascending above all the others1 stop at the mind2 as also certainly in the universe overleaping the nine divisions1 the first consisting of the four elements put in one place for equal interchange2 and then the seven wandering stars and the one that wanders not1 the ninth1 to the perfect number1 which is above the nine1#aji and the tenth division1 we must reach to the knowledge of ,god1 to speak briefly1 desiring the ,maker after the creation4 ,wherefore the tithes both of the ephah and of the sacrifices were presented to ,god2 and the paschal feast began with the tenth day1 being the transition from all trouble1 and from all objects of sense4 ,the ,gnostic is therefore fixed by faith2 but the man who thinks himself wise touches not what pertains to the truth1 moved as he is by unstable and wavering impulses4 ,it is therefore reasonably written1 8,cain went forth from the face of ,god1 and dwelt in the land of ,naid1 over against ,eden40 ,now ,naid is interpreted commotion1 and ,eden delight2 and ,faith1 and ,knowledge1 and ,peace are delight1 from which he that has disobeyed is cast out4 ,but he that is wise in his own eyes will not so much as listen to the beginning of the divine commandments2 but1 as if his own teacher1 throwing off the reins1 plunges voluntarily into a billowy commotion1 sinking down to mortal and created things from the uncreated knowledge1 holding various opinions at various times4 8,those who have no guidance fall like leaves40#aaj ,reason1 the governing principle1 remaining unmoved and guiding the soul1 is called its pilot4 ,for access to the ,immutable is obtained by a truly immutable means4 ,thus ,abraham was stationed before the ,lord1 and approaching spoke4#aaa ,and to ,moses it is said1 8,but do thou stand there with me40#aab ,and the followers of ,simon wish to be assimilated in manners to the standing form which they adore4 ,faith1 therefore1 and the knowledge of the truth1 render the soul1 which makes them its choice1 always uniform and equable4 ,for congenial to the man of falsehood is shifting1 and change1 and turning away1 as to the ,gnostic are calmness1 and rest1 and peace4 ,as1 then1 philosophy has been brought into evil repute by pride and self-conceit1 so also gnosis by false gnosis called by the same name2 of which the apostle writing says1 8,o ,timothy1 keep that which is committed to thy trust1 avoiding the profane and vain babblings and oppositions of science 7gnosis7 falsely so called2 which some professing1 have erred concerning the faith40#aac ,convicted by this utterance1 the heretics reject the ,epistles to ,timothy4 ,well1 then1 if the ,lord is the truth1 and wisdom1 and power of ,god1 as in truth ,he is1 it is shown that the real ,gnostic is he that knows ,him1 and ,his ,father by ,him4 ,for his sentiments are the same with him who said1 8,the lips of the righteous know high things40#aad ,,chapter ,,xii4 ,,twofold ,,faith4 ,faith as also ,time being double1 we shall find virtues in pairs both dwelling together4 ,for memory is related to past time1 hope to future4 ,we believe that what is past did1 and that what is future will take place4 ,and1 on the other hand1 we love1 persuaded by faith that the past was as it was1 and by hope expecting the future4 ,for in everything love attends the ,gnostic1 who knows one ,god4 8,and1 behold1 all things which ,he created were very good40#aae ,he both knows and admires4 ,godliness adds length of life2 and the fear of the ,lord adds days4 ,as1 then1 the days are a portion of life in its progress1 so also fear is the beginning of love1 becoming by development faith1 then love4 ,but it is not as ,i fear and hate a wild beast 7since fear is twofold7 that ,i fear the father1 whom ,i fear and love at once4 ,again1 fearing lest ,i be punished1 ,i love myself in assuming fear4 ,he who fears to offend his father1 loves himself4 ,blessed then is he who is found possessed of faith1 being1 as he is1 composed of love and fear4 ,and faith is power in order to salvation1 and strength to eternal life4 ,again1 prophecy is foreknowledge2 and knowledge the understanding of prophecy2 being the knowledge of those things known before by the ,lord who reveals all things4 ,the knowledge1 then1 of those things which have been predicted shows a threefold result1--either one that has happened long ago1 or exists now1 or about to be4 ,then the extremes#aaf either of what is accomplished or of what is hoped for fall under faith2 and the present action furnishes persuasive arguments for the confirmation of both the extremes4 ,for if1 prophecy being one1 one part is accomplishing and another is fulfilled2 hence the truth1 both what is hoped for and what is past is confirmed4 ,for it was first present2 then it became past to us2 so that the belief of what is past is the apprehension of a past event1 and the hope which is future the apprehension of a future event4 ,and not only the ,platonists1 but the ,stoics1 say that assent is in our own power4 ,all opinion then1 and judgment1 and supposition1 and knowledge1 by which we live and have perpetual intercourse with the human race1 is an assent2 which is nothing else than faith4 ,and unbelief being defection from faith1 shows both assent and faith to be possessed of power2 for non-existence cannot be called privation4 ,and if you consider the truth1 you will find man naturally misled so as to give assent to what is false1 though possessing the resources necessary for belief in the truth4 8,the virtue1 then1 that encloses the church in its grasp10 as the ,shepherd says1#aag 8is ,faith1 by which the elect of ,god are saved2 and that which acts the man is ,self-restraint4 ,and these are followed by ,simplicity1 ,knowledge1 ,innocence1 ,decorum1 ,love10 and all these are the daughters of ,faith4 ,and again1 8,faith leads the way1 fear upbuilds1 and love perfects40 ,accordingly he#aah says1 the ,lord is to be feared in order to edification1 but not the devil to destruction4 ,and again1 the works of the ,lord--that is1 ,his commandments--are to be loved and done2 but the works of the devil are to be dreaded and not done4 ,for the fear of ,god trains and restores to love2 but the fear of the works of the devil has hatred dwelling along with it4 ,the same also says 8that repentance is high intelligence4 ,for he that repents of what he did1 no longer does or says as he did4 ,but by torturing himself for his sins1 he benefits his soul4 ,forgiveness of sins is therefore different from repentance2 but both show what is in our power40 ,,chapter ,,xiii4 ,,on ,,first ,,and ,,second ,,repentance4 ,he1 then1 who has received the forgiveness of sins ought to sin no more4 ,for1 in addition to the first and only repentance from sins 7this is from the previous sins in the first and heathen life--,i mean that in ignorance71 there is forthwith proposed to those who have been called1 the repentance which cleanses the seat of the soul from transgressions1 that faith may be established4 ,and the ,lord1 knowing the heart1 and foreknowing the future1 foresaw both the fickleness of man and the craft and subtlety of the devil from the first1 from the beginning2 how that1 envying man for the forgiveness of sins1 he would present to the servants of ,god certain causes of sins2 skilfully working mischief1 that they might fall together with himself4 ,accordingly1 being very merciful1 ,he has vouchsafed1 in the case of those who1 though in faith1 fall into any transgression1 a second repentance2 so that should any one be tempted after his calling1 overcome by force and fraud1 he may receive still a repentance not to be repented of4 8,for if we sin wilfully after that we have received the knowledge of the truth1 there remaineth no more a sacrifice for sins1 but a certain fearful looking for of judgment and fiery indignation1 which shall devour the adversaries40#aai ,but continual and successive repentings for sins differ nothing from the case of those who have not believed at all1 except only in their consciousness that they do sin4 ,and ,i know not which of the two is worst1 whether the case of a man who sins knowingly1 or of one who1 after having repented of his sins1 transgresses again4 ,for in the process of proof sin appears on each side1--the sin which in its commission is condemned by the worker of the iniquity1 and that of the man who1 foreseeing what is about to be done1 yet puts his hand to it as a wickedness4 ,and he who perchance gratifies himself in anger and pleasure1 gratifies himself in he knows what2 and he who1 repenting of that in which he gratified himself1 by rushing again into pleasure1 is near neighbour to him who has sinned wilfully at first4 ,for one1 who does again that of which he has repented1 and condemning what he does1 performs it willingly4 ,he1 then1 who from among the ,gentiles and from that old life has betaken himself to faith1 has obtained forgiveness of sins once4 ,but he who has sinned after this1 on his repentance1 though he obtain pardon1 ought to fear1 as one no longer washed to the forgiveness of sins4 ,for not only must the idols which he formerly held as gods1 but the works also of his former life1 be abandoned by him who has been 8born again1 not of blood1 nor of the will of the flesh10#abj but in the ,spirit2 which consists in repenting by not giving way to the same fault4 ,for frequent repentance and readiness to change easily from want of training1 is the practice of sin again4 ,the frequent asking of forgiveness1 then1 for those things in which we often transgress1 is the semblance of repentance1 not repentance itself4 8,but the righteousness of the blameless cuts straight paths10#aba says the ,scripture4 ,and again1 8,the righteousness of the innocent will make his way right40#abb ,nay1 8as a father pitieth his children1 so the ,lord pitieth them that fear ,him40#abc ,david writes1 8,they who sow10 then1 8in tears1 shall reap in joy20#abd those1 namely1 who confess in penitence4 8,for blessed are all those that fear the ,lord40#abe ,you see the corresponding blessing in the gospel4 8,fear not10 it is said1 8when a man is enriched1 and when the glory of his house is increased3 because when he dieth he shall leave all1 and his glory shall not descend after him40#abf 8,but ,i in ,thy mercy will enter into ,thy house4 ,i will worship toward ,thy holy temple1 in ,thy fear3 ,lord1 lead me in ,thy righteousness40#abg ,appetite is then the movement of the mind to or from something4#abh ,passion is an excessive appetite exceeding the measures of reason1 or appetite unbridled and disobedient to the word4 ,passions1 then1 are a perturbation of the soul contrary to nature1 in disobedience to reason4 ,but revolt and distraction and disobedience are in our own power1 as obedience is in our power4 ,wherefore voluntary actions are judged4 ,but should one examine each one of the passions1 he will find them irrational impulses4 ,,chapter ,,xiv4 ,,how ,a ,,thing ,,may ,,be ,,involuntary4 ,what is involuntary is not matter for judgment4 ,but this is twofold1--what is done in ignorance1 and what is done through necessity4 ,for how will you judge concerning those who are said to sin in involuntary modes8 ,for either one knew not himself1 as ,cleomenes and ,athamas1 who were mad2 or the thing which he does1 as schylus1 who divulged the mysteries on the stage1 who1 being tried in the ,areopagus1 was absolved on his showing that he had not been initiated4 ,or one knows not what is done1 as he who has let off his antagonist1 and slain his domestic instead of his enemy2 or that by which it is done1 as he who1 in exercising with spears having buttons on them1 has killed some one in consequence of the spear throwing off the button2 or knows not the manner how1 as he who has killed his antagonist in the stadium1 for it was not for his death but for victory that he contended2 or knows not the reason why it is done1 as the physician gave a salutary antidote and killed1 for it was not for this purpose that he gave it1 but to save4 ,the law at that time punished him who had killed involuntarily1 as e4g4 him who was subject involuntarily to gonorrha1 but not equally with him who did so voluntarily4 ,although he also shall be punished as for a voluntary action1 if one transfer the affection to the truth4 ,for1 in reality1 he that cannot contain the generative word is to be punished2 for this is an irrational passion of the soul approaching garrulity4 8,the faithful man chooses to conceal things in his spirit40#abi ,things1 then1 that depend on choice are subjects for judgment4 8,for the ,lord searcheth the hearts and reins40#acj 8,and he that looketh so as to lust0#aca is judged4 ,wherefore it is said1 8,thou shalt not lust40#acb ,and 8this people honoureth me with their lips10 it is said1 8but their heart is far from me40#acc ,for ,god has respect to the very thought1 since ,lot's wife1 who had merely voluntarily turned towards worldly wickedness1 ,he left a senseless mass1 rendering her a pillar of salt1 and fixed her so that she advanced no further1 not as a stupid and useless image1 but to season and salt him who has the power of spiritual perception4 ,,chapter ,,xv4 ,,on ,,the ,,different ,,kinds ,,of ,,voluntary ,,actions1 ,,and ,,the ,,sins ,,thence ,,proceeding4 ,what is voluntary is either what is by desire1 or what is by choice1 or what is of intention4 ,closely allied to each other are these things--sin1 mistake1 crime4 ,it is sin1 for example1 to live luxuriously and licentiously2 a misfortune1 to wound one's friend in ignorance1 taking him for an enemy2 and crime1 to violate graves or commit sacrilege4 ,sinning arises from being unable to determine what ought to be done1 or being unable to do it2 as doubtless one falls into a ditch either through not knowing1 or through inability to leap across through feebleness of body4 ,but application to the training of ourselves1 and subjection to the commandments1 is in our own power2 with which if we will have nothing to do1 by abandoning ourselves wholly to lust1 we shall sin1 nay rather1 wrong our own soul4 ,for the noted ,laius says in the tragedy3 8,none of these things of which you admonish me have escaped me2 ,but notwithstanding that ,i am in my senses1 ,nature compels me20 i4e4 his abandoning himself to passion4 ,medea1 too1 herself cries on the stage3 8,and ,i am aware what evils ,i am to perpetrate1 ,but passion is stronger than my resolutions40#acd ,further1 not even ,ajax is silent2 but1 when about to kill himself1 cries3 8,no pain gnaws the soul of a free man like dishonour4 ,thus do ,i suffer2 and the deep stain of calamity ,ever stirs me from the depths1 agitated ,by the bitter stings of rage40#ace ,anger made these the subjects of tragedy1 and lust made ten thousand others--,phdra1 ,anthia1 ,eriphyle1 8,who took the precious gold for her dear husband40 ,for another play represents ,thrasonides of the comic drama as saying3 8,a worthless wench made me her slave40 ,mistake is a sin contrary to calculation2 and voluntary sin is crime 772 and crime is voluntary wickedness4 ,sin1 then1 is on my part voluntary4 ,wherefore says the apostle1 8,sin shall not have dominion over you2 for ye are not under the law1 but under grace40#acf ,addressing those who have believed1 he says1 8,for by ,his stripes we were healed40#acg ,mistake is the involuntary action of another towards me1 while a crime 77 alone is voluntary1 whether my act or another's4 ,these differences of sins are alluded to by the ,psalmist1 when he calls those blessed whose iniquities 77 ,god hath blotted out1 and whose sins 77 ,he hath covered4 ,others ,he does not impute1 and the rest ,he forgives4 ,for it is written1 8,blessed are they whose iniquities are forgiven1 whose sins are covered4 ,blessed is the man to whom the ,lord will not impute sin1 and in whose mouth there is no fraud40#ach ,this blessedness came on those who had been chosen by ,god through ,jesus ,christ our ,lord4 ,for 8love hides the multitude of sins40#aci ,and they are blotted out by ,him 8who desireth the repentance rather than the death of a sinner40#adj ,and those are not reckoned that are not the effect of choice2 8for he who has lusted has already committed adultery10#ada it is said4 ,and the illuminating ,word forgives sins3 8,and in that time1 saith the ,lord1 they shall seek for the iniquity of ,israel1 and it shall not exist2 and the sins of ,judah1 and they shall not be found40#adb 8,for who is like me8 and who shall stand before my face80#adc ,you see the one ,god declared good1 rendering according to desert1 and forgiving sins4 ,john1 too1 manifestly teaches the differences of sins1 in his larger epistle1 in these words3 8,if any man see his brother sin a sin that is not unto death1 he shall ask1 and he shall give him life3 for these that sin not unto death10 he says4 ,for 8there is a sin unto death3 ,i do not say that one is to pray for it4 ,all unrighteousness is sin2 and there is a sin not unto death40#add ,david1 too1 and ,moses before ,david1 show the knowledge of the three precepts in the following words3 8,blessed is the man who walks not in the counsel of the ungodly20 as the fishes go down to the depths in darkness2 for those which have not scales1 which ,moses prohibits touching1 feed at the bottom of the sea4 8,nor standeth in the way of sinners10 as those who1 while appearing to fear the ,lord1 commit sin1 like the sow1 for when hungry it cries1 and when full knows not its owner4 8,nor sitteth in the chair of pestilences10 as birds ready for prey4 ,and ,moses enjoined not to eat the sow1 nor the eagle1 nor the hawk1 nor the raven1 nor any fish without scales4 ,so far ,barnabas4#ade ,and ,i heard one skilled in such matters say that 8the counsel of the ungodly0 was the heathen1 and 8the way of sinners0 the ,jewish persuasion1 and explain 8the chair of pestilence0 of heresies4 ,and another said1 with more propriety1 that the first blessing was assigned to those who had not followed wicked sentiments which revolt from ,god2 the second to those who do not remain in the wide and broad road1 whether they be those who have been brought up in the law1 or ,gentiles who have repented4 ,and 8the chair of pestilences0 will be the theatres and tribunals1 or rather the compliance with wicked and deadly powers1 and complicity with their deeds4 8,but his delight is in the law of the ,lord40#adf ,peter in his ,preaching called the ,lord1 ,law and ,logos4 ,the legislator seems to teach differently the interpretation of the three forms of sin--understanding by the mute fishes sins of word1 for there are times in which silence is better than speech1 for silence has a safe recompense2 sins of deed1 by the rapacious and carnivorous birds4 ,the sow delights in dirt and dung2 and we ought not to have 8a conscience0 that is 8defiled40#adg ,justly1 therefore1 the prophet says1 8,the ungodly are not so3 but as the chaff which the wind driveth away from the face of the earth4 ,wherefore the ungodly shall not stand in the judgment0#adh 7being already condemned1 for 8he that believeth not is condemned already0#adi71 8nor sinners in the counsel of the righteous10 inasmuch as they are already condemned1 so as not to be united to those that have lived without stumbling4 8,for the ,lord knoweth the way of the righteous2 and the way of the ungodly shall perish40#aej ,again1 the ,lord clearly shows sins and transgressions to be in our own power1 by prescribing modes of cure corresponding to the maladies2 showing ,his wish that we should be corrected by the shepherds1 in ,ezekiel2 blaming1 ,i am of opinion1 some of them for not keeping the commandments4 8,that which was enfeebled ye have not strengthened10 and so forth1 down to1 8and there was none to search out or turn away40#aea ,for 8great is the joy before the ,father when one sinner is saved10#aeb saith the ,lord4 ,so ,abraham was much to be praised1 because 8he walked as the ,lord spake to him40 ,drawing from this instance1 one of the wise men among the ,greeks uttered the maxim1 8,follow ,god40#aec 8,the godly10 says ,esaias1 8framed wise counsels40#aed ,now counsel is seeking for the right way of acting in present circumstances1 and good counsel is wisdom in our counsels4 ,and what8 ,does not ,god1 after the pardon bestowed on ,cain1 suitably not long after introduce ,enoch1 who had repented8#aee showing that it is the nature of repentance to produce pardon2 but pardon does not consist in remission1 but in remedy4 ,an instance of the same is the making of the calf by the people before ,aaron4 ,thence one of the wise men among the ,greeks uttered the maxim1 8,pardon is better than punishment20 as also1 8,become surety1 and mischief is at hand10 is derived from the utterance of ,solomon which says1 8,my son1 if thou become surety for thy friend1 thou wilt give thine hand to thy enemy2 for a man's own lips are a strong snare to him1 and he is taken in the words of his own mouth40#aef ,and the saying1 8,know thyself10 has been taken rather more mystically from this1 8,thou hast seen thy brother1 thou hast seen thy ,god40#aeg ,thus also1 8,thou shalt love the ,lord thy ,god with all thy heart1 and thy neighbour as thyself20 for it is said1 8,on these commandments the law and the prophets hang and are suspended40#aeh ,with these also agree the following3 8,these things have ,i spoken to you1 that my joy might be fulfilled3 and this is my commandment1 ,that ye love one another1 as ,i have loved you40#aei 8,for the ,lord is merciful and pitiful2 and gracious#afj is the ,lord to all40#afa 8,know thyself0 is more clearly and often expressed by ,moses1 when he enjoins1 8,take heed to thyself40#afb 8,by alms then1 and acts of faith1 sins are purged40#afc 8,and by the fear of the ,lord each one departs from evil40#afd ,and the fear of the ,lord is instruction and wisdom48#afe ,,chapter ,,xvi4 ,,how ,,we ,,are ,,to ,,explain ,,the ,,passages ,,of ,,scripture ,,which ,,ascribe ,,to ,,god ,,human ,,affections4 ,here again arise the cavillers1 who say that joy and pain are passions of the soul3 for they define joy as a rational elevation and exultation1 as rejoicing on account of what is good2 and pity as pain for one who suffers undeservedly2 and that such affections are moods and passions of the soul4 ,but we1 as would appear1 do not cease in such matters to understand the ,scriptures carnally2 and starting from our own affections1 interpret the will of the impassible ,deity similarly to our perturbations2 and as we are capable of hearing2 so1 supposing the same to be the case with the ,omnipotent1 err impiously4 ,for the ,divine ,being cannot be declared as it exists3 but as we who are fettered in the flesh were able to listen1 so the prophets spake to us2 the ,lord savingly accommodating ,himself to the weakness of men4 ,since1 then1 it is the will of ,god that he1 who is obedient to the commands and repents of his sins should be saved1 and we rejoice on account of our salvation1 the ,lord1 speaking by the prophets1 appropriated our joy to ,himself2 as speaking lovingly in the ,gospel ,he says1 8,i was hungry1 and ye gave me to eat3 ,i was thirsty1 and ye gave me to drink4 ,for inasmuch as ye did it to one of the least of these1 ye did it to me40#aff ,as1 then1 ,he is nourished1 though not personally1 by the nourishing of one whom ,he wishes nourished2 so ,he rejoices1 without suffering change1 by reason of him who has repented being in joy1 as ,he wished4 ,and since ,god pities richly1 being good1 and giving commands by the law and the prophets1 and more nearly still by the appearance of his ,son1 saving and pitying1 as was said1 those who have found mercy2 and properly the greater pities the less2 and a man cannot be greater than man1 being by nature man2 but ,god in everything is greater than man2 if1 then1 the greater pities the less1 it is ,god alone that will pity us4 ,for a man is made to communicate by righteousness1 and bestows what he received from ,god1 in consequence of his natural benevolence and relation1 and the commands which he obeys4 ,but ,god has no natural relation to us1 as the authors of the heresies will have it2 neither on the supposition of ,his having made us of nothing1 nor on that of having formed us from matter2 since the former did not exist at all1 and the latter is totally distinct from ,god1 unless we shall dare to say that we are a part of ,him1 and of the same essence as ,god4 ,and ,i know not how one1 who knows ,god1 can bear to hear this when he looks to our life1 and sees in what evils we are involved4 ,for thus it would turn out1 which it were impiety to utter1 that ,god sinned in certain portions1 if the portions are parts of the whole and complementary of the whole2 and if not complementary1 neither can they be parts4 ,but ,god being by nature rich in pity1 in consequence of ,his own goodness1 cares for us1 though neither portions of ,himself1 nor by nature ,his children4 ,and this is the greatest proof of the goodness of ,god3 that such being our relation to ,him1 and being by nature wholly estranged1 ,he nevertheless cares for us4 ,for the affection in animals to their progeny is natural1 and the friendship of kindred minds is the result of intimacy4 ,but the mercy of ,god is rich toward us1 who are in no respect related to ,him2 ,i say either in our essence or nature1 or in the peculiar energy of our essence1 but only in our being the work of ,his will4 ,and him who willingly1 with discipline and teaching1 accepts the knowledge of the truth1 ,he calls to adoption1 which is the greatest advancement of all4 8,transgressions catch a man2 and in the cords of his own sins each one is bound40#afg ,and ,god is without blame4 ,and in reality1 8blessed is the man who feareth alway through piety40#afh ,,chapter ,,xvii4 ,,on ,,the ,,various ,,kinds ,,of ,,knowledge4 ,as1 then1 ,knowledge 77 is an intellectual state1 from which results the act of knowing1 and becomes apprehension irrefragable by reason2 so also ignorance is a receding impression1 which can be dislodged by reason4 ,and that which is overthrown as well as that which is elaborated by reason1 is in our power4 ,akin to ,knowledge is experience1 cognition 771 ,comprehension 771 perception1 and ,science4 ,cognition 77 is the knowledge of universals by species2 and ,experience is comprehensive knowledge1 which investigates the nature of each thing4 ,perception 77 is the knowledge of intellectual objects2 and ,comprehension 77 is the knowledge of what is compared1 or a comparison that cannot be annulled1 or the faculty of comparing the objects with which ,judgment and ,knowledge are occupied1 both of one and each and all that goes to make up one reason4 ,and ,science 77 is the knowledge of the thing in itself1 or the knowledge which harmonizes with what takes place4 ,truth is the knowledge of the true2 and the mental habit of truth is the knowledge of the things which are true4 ,now knowledge is constituted by the reason1 and cannot be overthrown by another reason4#afi ,what we do not1 we do not either from not being able1 or not being willing--or both4 ,accordingly we don't fly1 since we neither can nor wish2 we do not swim at present1 for example1 since we can indeed1 but do not choose2 and we are not as the ,lord1 since we wish1 but cannot be3 8for no disciple is above his master1 and it is sufficient if we be as the master30#agj not in essence 7for it is impossible for that1 which is by adoption1 to be equal in substance to that1 which is by nature72 but we are as ,him only in our#aga having been made immortal1 and our being conversant with the contemplation of realities1 and beholding the ,father through what belongs to ,him4 ,therefore volition takes the precedence of all2 for the intellectual powers are ministers of the ,will4 8,will10 it is said1 8and thou shalt be able40#agb ,and in the ,gnostic1 ,will1 ,judgment1 and ,exertion are identical4 ,for if the determinations are the same1 the opinions and judgments will be the same too2 so that both his words1 and life1 and conduct1 are conformable to rule4 8,and a right heart seeketh knowledge1 and heareth it40 8,god taught me wisdom1 and ,i knew the knowledge of the holy40#agc ,,chapter ,,xviii4 ,,the ,,mosaic ,,law ,,the ,,fountain ,,of ,,all ,,ethics1 ,,and ,,the ,,source ,,from ,,which ,,the ,,greeks ,,drew ,,theirs4 ,it is then clear also that all the other virtues1 delineated in ,moses1 supplied the ,greeks with the rudiments of the whole department of morals4 ,i mean valour1 and temperance1 and wisdom1 and justice1 and endurance1 and patience1 and decorum1 and self-restraint2 and in addition to these1 piety4 ,but it is clear to every one that piety1 which teaches to worship and honour1 is the highest and oldest cause2 and the law itself exhibits justice1 and teaches wisdom1 by abstinence from sensible images1 and by inviting to the ,maker and ,father of the universe4 ,and from this sentiment1 as from a fountain1 all intelligence increases4 8,for the sacrifices of the wicked are abomination to the ,lord2 but the prayers of the upright are acceptable before ,him10#agd since 8righteousness is more acceptable before ,god than sacrifice40 ,such also as the following we find in ,isaiah3 8,to what purpose to me is the multitude of your sacrifices8 saith the ,lord20 and the whole section4#age 8,break every bond of wickedness2 for this is the sacrifice that is acceptable to the ,lord1 a contrite heart that seeks its ,maker40#agf 8,deceitful balances are abomination before ,god2 but a just balance is acceptable to ,him40#agg ,thence ,pythagoras exhorts 8not to step over the balance20 and the profession of heresies is called deceitful righteousness2 and 8the tongue of the unjust shall be destroyed1 but the mouth of the righteous droppeth wisdom40#agh 8,for they call the wise and prudent worthless40#agi ,but it were tedious to adduce testimonies respecting these virtues1 since the whole ,scripture celebrates them4 ,since1 then1 they define manliness to be knowledge#ahj of things formidable1 and not formidable1 and what is intermediate2 and temperance to be a state of mind which by choosing and avoiding preserves the judgments of wisdom2 and conjoined with manliness is patience1 which is called endurance1 the knowledge of what is bearable and what is unbearable2 and magnanimity is the knowledge which rises superior to circumstances4 ,with temperance also is conjoined caution1 which is avoidance in accordance with reason4 ,and observance of the commandments1 which is the innoxious keeping of them1 is the attainment of a secure life4 ,and there is no endurance without manliness1 nor the exercise of self-restraint without temperance4 ,and these virtues follow one another2 and with whom are the sequences of the virtues1 with him is also salvation1 which is the keeping of the state of well-being4 ,rightly1 therefore1 in treating of these virtues1 we shall inquire into them all2 for he that has one virtue gnostically1 by reason of their accompanying each other1 has them all4 ,self-restraint is that quality which does not overstep what appears in accordance with right reason4 ,he exercises self-restraint1 who curbs the impulses that are contrary to right reason1 or curbs himself so as not to indulge in desires contrary to right reason4 ,temperance1 too1 is not without manliness2 since from the commandments spring both wisdom1 which follows ,god who enjoins1 and that which imitates the divine character1 namely righteousness2 in virtue of which1 in the exercise of self-restraint1 we address ourselves in purity to piety and the course of conduct thence resulting1 in conformity with ,god2 being assimilated to the ,lord as far as is possible for us beings mortal in nature4 ,and this is being just and holy with wisdom2 for the ,divinity needs nothing and suffers nothing2 whence it is not1 strictly speaking1 capable of self-restraint1 for it is never subjected to perturbation1 over which to exercise control2 while our nature1 being capable of perturbation1 needs self-constraint1 by which disciplining itself to the need of little1 it endeavours to approximate in character to the divine nature4 ,for the good man1 standing as the boundary between an immortal and a mortal nature1 has few needs2 having wants in consequence of his body1 and his birth itself1 but taught by rational self-control to want few things4 ,what reason is there in the law's prohibiting a man from 8wearing woman's clothing80#aha ,is it not that it would have us to be manly1 and to be effeminate neither in person and actions1 nor in thought and word8 ,for it would have the man1 that devotes himself to the truth1 to be masculine both in acts of endurance and patience1 in life1 conduct1 word1 and discipline by night and by day2 even if the necessity were to occur1 of witnessing by the shedding of his blood4 ,again1 it is said1 8,if any one who has newly built a house1 and has not previously inhabited it2 or cultivated a newly-planted vine1 and not yet partaken of the fruit2 or betrothed a virgin1 and not yet married her20#ahb--such the humane law orders to be relieved from military service3 from military reasons in the first place1 lest1 bent on their desires1 they turn out sluggish in war2 for it is those who are untrammelled by passion that boldly encounter perils2 and from motives of humanity1 since1 in view of the uncertainties of war1 the law reckoned it not right that one should not enjoy his own labours1 and another should1 without bestowing pains1 receive what belonged to those who had laboured4 ,the law seems also to point out manliness of soul1 by enacting that he who had planted should reap the fruit1 and he that built should inhabit1 and he that had betrothed should marry3 for it is not vain hopes which it provides for those who labour2 according to the gnostic word3 8,for the hope of a good man dead or living does not perish10#ahc says ,wisdom2 8,i love them that love me2 and they who seek me shall find peace10#ahd and so forth4 ,what then8 ,did not the women of the ,midianites1 by their beauty1 seduce from wisdom into impiety1 through licentiousness1 the ,hebrews when making war against them8 ,for1 having seduced them from a grave mode of life1 and by their beauty ensnared them in wanton delights1 they made them insane upon idol sacrifices and strange women2 and overcome by women and by pleasure at once1 they revolted from ,god1 and revolted from the law4 ,and the whole people was within a little of falling under the power of the enemy through female stratagem1 until1 when they were in peril1 fear by its admonitions pulled them back4 ,then the survivors1 valiantly undertaking the struggle for piety1 got the upper hand of their foes4 8,the beginning1 then1 of wisdom is piety1 and the knowledge of holy things is understanding2 and to know the law is the characteristic of a good understanding40#ahe ,those1 then1 who suppose the law to be productive of agitating fear1 are neither good at understanding the law1 nor have they in reality comprehended it2 for 8the fear of the ,lord causes life1 but he who errs shall be afflicted with pangs which knowledge views not40#ahf ,accordingly1 ,barnabas says mystically1 8,may ,god who rules the universe vouchsafe also to you wisdom1 and understanding1 and science1 and knowledge of ,his statutes1 and patience4 ,be therefore ,god-taught1 seeking what the ,lord seeks from you1 that ,he may find you in the day of judgment lying in wait for these things40 8,children of love and peace10 he called them gnostically4 ,respecting imparting and communicating1 though much might be said1 let it suffice to remark that the law prohibits a brother from taking usury3 designating as a brother not only him who is born of the same parents1 but also one of the same race and sentiments1 and a participator in the same word2 deeming it right not to take usury for money1 but with open hands and heart to bestow on those who need4 ,for ,god1 the author and the dispenser of such grace1 takes as suitable usury the most precious things to be found among men--mildness1 gentleness1 magnanimity1 reputation1 renown4 ,do you not regard this command as marked by philanthropy8 ,as also the following1 8,to pay the wages of the poor daily10 teaches to discharge without delay the wages due for service2 for1 as ,i think1 the alacrity of the poor with reference to the future is paralyzed when he has suffered want4 ,further1 it is said1 8,let not the creditor enter the debtor's house to take the pledge with violence40 ,but let the former ask it to be brought out1 and let not the latter1 if he have it1 hesitate4#ahg ,and in the harvest the owners are prohibited from appropriating what falls from the handfuls2 as also in reaping the law enjoins a part to be left unreaped2 signally thereby training those who possess to sharing and to large-heartedness1 by foregoing of their own to those who are in want1 and thus providing means of subsistence for the poor4#ahh ,you see how the law proclaims at once the righteousness and the goodness of ,god1 who dispenses food to all ungrudgingly4 ,and in the vintage it prohibited the grape-gatherers from going back again on what had been left1 and from gathering the fallen grapes2 and the same injunctions are given to the olive-gatherers4#ahi ,besides1 the tithes of the fruits and of the flocks taught both piety towards the ,deity1 and not covetously to grasp everything1 but to communicate gifts of kindness to one's neighbours4 ,for it was from these1 ,i reckon1 and from the first-fruits that the priests were maintained4 ,we now therefore understand that we are instructed in piety1 and in liberality1 and in justice1 and in humanity by the law4 ,for does it not command the land to be left fallow in the seventh year1 and bids the poor fearlessly use the fruits that grow by divine agency1 nature cultivating the ground for behoof of all and sundry8#aij ,how1 then1 can it be maintained that the law is not humane1 and the teacher of righteousness8 ,again1 in the fiftieth year1 it ordered the same things to be performed as in the seventh2 besides restoring to each one his own land1 if from any circumstance he had parted with it in the meantime2 setting bounds to the desires of those who covet possession1 by measuring the period of enjoyment1 and choosing that those who have paid the penalty of protracted penury should not suffer a life-long punishment4 8,but alms and acts of faith are royal guards1 and blessing is on the head of him who bestows2 and he who pities the poor shall be blessed40#aia ,for he shows love to one like himself1 because of his love to the ,creator of the human race4 ,the above-mentioned particulars have other explanations more natural1 both respecting rest and the recovery of the inheritance2 but they are not discussed at present4 ,now love is conceived in many ways1 in the form of meekness1 of mildness1 of patience1 of liberality1 of freedom from envy1 of absence of hatred1 of forgetfulness of injuries4 ,in all it is incapable of being divided or distinguished3 its nature is to communicate4 ,again1 it is said1 8,if you see the beast of your relatives1 or friends1 or1 in general1 of anybody you know1 wandering in the wilderness1 take it back and restore it2#aib and if the owner be far away1 keep it among your own till he return1 and restore it40 ,it teaches a natural communication1 that what is found is to be regarded as a deposit1 and that we are not to bear malice to an enemy4 8,the command of the ,lord being a fountain of life0 truly1 8causeth to turn away from the snare of death40#aic ,and what8 ,does it not command us 8to love strangers not only as friends and relatives1 but as ourselves1 both in body and soul80#aid ,nay more1 it honoured the nations1 and bears no grudge#aie against those who have done ill4 ,accordingly it is expressly said1 8,thou shalt not abhor an ,egyptian1 for thou wast a sojourner in ,egypt20#aif designating by the term ,egyptian either one of that race1 or any one in the world4 ,and enemies1 although drawn up before the walls attempting to take the city1 are not to be regarded as enemies till they are by the voice of the herald summoned to peace4#aig ,farther1 it forbids intercourse with a female captive so as to dishonour her4 8,but allow her10 it says1 8thirty days to mourn according to her wish1 and changing her clothes1 associate with her as your lawful wife40#aih ,for it regards it not right that intercourse should take place either in wantonness or for hire like harlots1 but only for the birth of children4 ,do you see humanity combined with continence8 ,the master who has fallen in love with his captive maid it does not allow to gratify his pleasure1 but puts a check on his lust by specifying an interval of time2 and further1 it cuts off the captive's hair1 in order to shame disgraceful love3 for if it is reason that induces him to marry1 he will cleave to her even after she has become disfigured4 ,then if one1 after satiating his lust1 does not care to consort any longer with the captive1 it ordains that it shall not be lawful to sell her1 or to have her any longer as a servant1 but desires her to be freed and released from service1 lest on the introduction of another wife she bear any of the intolerable miseries caused through jealousy4 ,what more8 ,the ,lord enjoins to ease and raise up the beasts of enemies when labouring beneath their burdens2 remotely teaching us not to indulge in joy at our neighbour's ills1 or exult over our enemies2 in order to teach those who are trained in these things to pray for their enemies4 ,for ,he does not allow us either to grieve at our neighbour's good1 or to reap joy at our neighbour's ill4 ,and if you find any enemy's beast straying1 you are to pass over the incentives of difference1 and take it back and restore it4 ,for oblivion of injuries is followed by goodness1 and the latter by dissolution of enmity4 ,from this we are fitted for agreement1 and this conducts to felicity4 ,and should you suppose one habitually hostile1 and discover him to be unreasonably mistaken either through lust or anger1 turn him to goodness4 ,does the law then which conducts to ,christ appear humane and mild8 ,and does not the same ,god1 good1 while characterized by righteousness from the beginning to the end1 employ each kind suitably in order to salvation8 8,be merciful10 says the ,lord1 8that you may receive mercy2 forgive1 that you may be forgiven4 ,as ye do1 so shall it be done to you2 as ye give1 so shall it be given to you2 as ye judge1 so shall ye be judged2 as ye show kindness1 so shall kindness be shown to you3 with what measure ye mete1 it shall be measured to you again40#aii ,furthermore1 the law prohibits those1 who are in servitude for their subsistence1 to be branded with disgrace2 and to those1 who have been reduced to slavery through money borrowed1 it gives a complete release in the seventh year4 ,further1 it prohibits suppliants from being given up to punishment4 ,true above all1 then1 is that oracle4 8,as gold and silver are tried in the furnace1 so the ,lord chooseth men's hearts4 ,the merciful man is long-suffering2 and in every one who shows solicitude there is wisdom4 ,for on a wise man solicitude will fall2 and exercising thought1 he will seek life2 and he who seeketh ,god shall find knowledge with righteousness4 ,and they who have sought ,him rightly have found peace40#bjj ,and ,pythagoras seems to me1 to have derived his mildness towards irrational creatures from the law4 ,for instance1 he interdicted the immediate use of the young in the flocks of sheep1 and goats1 and herds of cattle1 on the instant of their birth2 not even on the pretext of sacrifice allowing it1 both on account of the young ones and of the mothers2 training man to gentleness by what is beneath him1 by means of the irrational creatures4 8,resign accordingly10 he says1 8the young one to its dam for even the first seven days40 ,for if nothing takes place without a cause1 and milk comes in a shower to animals in parturition for the sustenance of the progeny1 he that tears that1 which has been brought forth1 away from the supply of the milk1 dishonours nature4 ,let the ,greeks1 then1 feel ashamed1 and whoever else inveighs against the law2 since it shows mildness in the case of the irrational creatures1 while they expose the offspring of men2 though long ago and prophetically1 the law1 in the above-mentioned commandment1 threw a check in the way of their cruelty4 ,for if it prohibits the progeny of the irrational creatures to be separated from the dam before sucking1 much more in the case of men does it provide beforehand a cure for cruelty and savageness of disposition2 so that even if they despise nature1 they may not despise teaching4 ,for they are permitted to satiate themselves with kids and lambs1 and perhaps there might be some excuse for separating the progeny from its dam4 ,but what cause is there for the exposure of a child8 ,for the man who did not desire to beget children had no right to marry at first2 certainly not to have become1 through licentious indulgence1 the murderer of his children4 ,again1 the humane law forbids slaying the offspring and the dam together on the same day4 ,thence also the ,romans1 in the case of a pregnant woman being condemned to death1 do not allow her to undergo punishment till she is delivered4 ,the law1 too1 expressly prohibits the slaying of such animals as are pregnant till they have brought forth1 remotely restraining the proneness of man to do wrong to man4 ,thus also it has extended its clemency to the irrational creatures2 that from the exercise of humanity in the case of creatures of different species1 we might practise among those of the same species a large abundance of it4 ,those1 too1 that kick the bellies of certain animals before parturition1 in order to feast on flesh mixed with milk1 make the womb created for the birth of the ftus its grave1 though the law expressly commands1 8,but neither shalt thou seethe a lamb in its mother's milk40#bja ,for the nourishment of the living animal1 it is meant1 may not become sauce for that which has been deprived of life2 and that1 which is the cause of life1 may not co-operate in the consumption of the body4 ,and the same law commands 8not to muzzle the ox which treadeth out the corn3 for the labourer must be reckoned worthy of his food40#bjb ,and it prohibits an ox and ass to be yoked in the plough together2#bjc pointing perhaps to the want of agreement in the case of the animals2 and at the same time teaching not to wrong any one belonging to another race1 and bring him under the yoke1 when there is no other cause to allege than difference of race1 which is no cause at all1 being neither wickedness nor the effect of wickedness4 ,to me the allegory also seems to signify that the husbandry of the ,word is not to be assigned equally to the clean and the unclean1 the believer and the unbeliever2 for the ox is clean1 but the ass has been reckoned among the unclean animals4 ,but the benignant ,word1 abounding in humanity1 teaches that neither is it right to cut down cultivated trees1 or to cut down the grain before the harvest1 for mischief's sake2 nor that cultivated fruit is to be destroyed at all--either the fruit of the soil or that of the soul3 for it does not permit the enemy's country to be laid waste4 ,further1 husbandmen derived advantage from the law in such things4 ,for it orders newly planted trees to be nourished three years in succession1 and the superfluous growths to be cut off1 to prevent them being loaded and pressed down2 and to prevent their strength being exhausted from want1 by the nutriment being frittered away1 enjoins tilling and digging round them1 so that the tree may not1 by sending out suckers1 hinder its growth4 ,and it does not allow imperfect fruit to be plucked from immature trees1 but after three years1 in the fourth year2 dedicating the first-fruits to ,god after the tree has attained maturity4 ,this type of husbandry may serve as a mode of instruction1 teaching that we must cut the growths of sins1 and the useless weeds of the mind that spring up round the vital fruit1 till the shoot of faith is perfected and becomes strong4 ,for in the fourth year1 since there is need of time to him that is being solidly instructed1 the four virtues are consecrated to ,god1 the third alone being already joined to the fourth1#bjd the person of the ,lord4 ,and a sacrifice of praise is above holocausts3 8for ,he10 it is said1 8giveth strength to get power40#bje ,and if your affairs are in the sunshine of prosperity1 get and keep strength1 and acquire power in knowledge4 ,for by these instances it is shown that both good things and gifts are supplied by ,god2 and that we1 becoming ministers of the divine grace1 ought to sow the benefits of ,god1 and make those who approach us noble and good2 so that1 as far as possible1 the temperate man may make others continent1 he that is manly may make them noble1 he that is wise may make them intelligent1 and the just may make them just4 ,,chapter ,,xix4 ,,the ,,true ,,gnostic ,,is ,,an ,,imitator ,,of ,,god1 ,,especially ,,in ,,beneficence4 ,he is the ,gnostic1 who is after the image and likeness of ,god1 who imitates ,god as far as possible1 deficient in none of the things which contribute to the likeness as far as compatible1 practising self-restraint and endurance1 living righteously1 reigning over the passions1 bestowing of what he has as far as possible1 and doing good both by word and deed4 8,he is the greatest10 it is said1 8in the kingdom who shall do and teach20#bjf imitating ,god in conferring like benefits4 ,for ,god's gifts are for the common good4 8,whoever shall attempt to do aught with presumption1 provokes ,god10#bjg it is said4 ,for haughtiness is a vice of the soul1 of which1 as of other sins1 ,he commands us to repent2 by adjusting our lives from their state of derangement to the change for the better in these three things--mouth1 heart1 hands4 ,these are signs--the hands of action1 the heart of volition1 the mouth of speech4 ,beautifully1 therefore1 has this oracle been spoken with respect to penitents3 8,thou hast chosen ,god this day to be thy ,god2 and ,god hath chosen thee this day to be ,his people40#bjh ,for him who hastes to serve the self-existent ,one1 being a suppliant1#bji ,god adopts to ,himself2 and though he be only one in number1 he is honoured equally with the people4 ,for being a part of the people1 he becomes complementary of it1 being restored from what he was2 and the whole is named from a part4 ,but nobility is itself exhibited in choosing and practising what is best4 ,for what benefit to ,adam was such a nobility as he had8 ,no mortal was his father2 for he himself was father of men that are born4 ,what is base he readily chose1 following his wife1 and neglected what is true and good2 on which account he exchanged his immortal life for a mortal life1 but not for ever4 ,and ,noah1 whose origin was not the same as ,adam's1 was saved by divine care4 ,for he took and consecrated himself to ,god4 ,and ,abraham1 who had children by three wives1 not for the indulgence of pleasure1 but in the hope1 as ,i think1 of multiplying the race at the first1 was succeeded by one alone1 who was heir of his father's blessings1 while the rest were separated from the family2 and of the twins who sprang from him1 the younger having won his father's favour and received his prayers1 became heir1 and the elder served him4 ,for it is the greatest boon to a bad man not to be master of himself4 ,and this arrangement was prophetical and typical4 ,and that all things belong to the wise1 ,scripture clearly indicates when it is said1 8,because ,god hath had mercy on me1 ,i have all things40#baj ,for it teaches that we are to desire one thing1 by which are all things1 and what is promised is assigned to the worthy4 ,accordingly1 the good man who has become heir of the kingdom1 it registers also as fellow-citizen1 through divine wisdom1 with the righteous of the olden time1 who under the law and before the law lived according to law1 whose deeds have become laws to us2 and again1 teaching that the wise man is king1 introduces people of a different race1 saying to him1 8,thou art a king before ,god among us20#baa those who were governed obeying the good man of their own accord1 from admiration of his virtue4 ,now ,plato the philosopher1 defining the end of happiness1 says that it is likeness to ,god as far as possible2 whether concurring with the precept of the law 7for great natures that are free of passions somehow hit the mark respecting the truth1 as the ,pythagorean ,philo says in relating the history of ,moses71 or whether instructed by certain oracles of the time1 thirsting as he always was for instruction4 ,for the law says1 8,walk after the ,lord your ,god1 and keep my commandments40#bab ,for the law calls assimilation following2 and such a following to the utmost of its power assimilates4 8,be10 says the ,lord1 8merciful and pitiful1 as your heavenly ,father is pitiful40#bac ,thence also the ,stoics have laid down the doctrine1 that living agreeably to nature is the end1 fitly altering the name of ,god into nature2 since also nature extends to plants1 to seeds1 to trees1 and to stones4 ,it is therefore plainly said1 8,bad men do not understand the law1 but they who love the law fortify themselves with a wall40#bad 8,for the wisdom of the clever knows its ways2 but the folly of the foolish is in error40#bae 8,for on whom will ,i look1 but on him who is mild and gentle1 and trembleth at my words80 says the prophecy4 ,we are taught that there are three kinds of friendship3 and that of these the first and the best is that which results from virtue1 for the love that is founded on reason is firm2 that the second and intermediate is by way of recompense1 and is social1 liberal1 and useful for life2 for the friendship which is the result of favour is mutual4 ,and the third and last we assert to be that which is founded on intimacy2 others1 again1 that it is that variable and changeable form which rests on pleasure4 ,and ,hippodamus the ,pythagorean seems to me to describe friendships most admirably3 8,that founded on knowledge of the gods1 that founded on the gifts of men1 and that on the pleasures of animals40 ,there is the friendship of a philosopher1--that of a man and that of an animal4 ,for the image of ,god is really the man who does good1 in which also he gets good3 as the pilot at once saves1 and is saved4 ,wherefore1 when one obtains his request1 he does not say to the giver1 ,thou hast given well1 but1 ,thou hast received well4 ,so he receives who gives1 and he gives who receives4 8,but the righteous pity and show mercy40#baf 8,but the mild shall be inhabitants of the earth1 and the innocent shall be left in it4 ,but the transgressors shall be extirpated from it40#bag ,and ,homer seems to me to have said prophetically of the faithful1 8,give to thy friend40 ,and an enemy must be aided1 that he may not continue an enemy4 ,for by help good feeling is compacted1 and enmity dissolved4 8,but if there be present readiness of mind1 according to what a man hath it is acceptable1 and not according to what he hath not2 for it is not that there be ease to others1 but tribulation to you1 but of equality at the present time10 and so forth4#bah 8,he hath dispersed1 he hath given to the poor2 his righteousness endureth for ever10 the ,scripture says4#bai ,for conformity with the image and likeness is not meant of the body 7for it were wrong for what is mortal to be made like what is immortal71 but in mind and reason1 on which fitly the ,lord impresses the seal of likeness1 both in respect of doing good and of exercising rule4 ,for governments are directed not by corporeal qualities1 but by judgments of the mind4 ,for by the counsels of holy men states are managed well1 and the household also4 ,,chapter ,,xx4 ,,the ,,true ,,gnostic ,,exercises ,,patience ,,and ,,self-,,restraint4 ,endurance also itself forces its way to the divine likeness1 reaping as its fruit impassibility through patience1 if what is related of ,ananias be kept in mind2 who belonged to a number1 of whom ,daniel the prophet1 filled with divine faith1 was one4 ,daniel dwelt at ,babylon1 as ,lot at ,sodom1 and ,abraham1 who a little after became the friend of ,god1 in the land of ,chaldea4 ,the king of the ,babylonians let ,daniel down into a pit full of wild beasts2 the ,king of all1 the faithful ,lord1 took him up unharmed4 ,such patience will the ,gnostic1 as a ,gnostic1 possess4 ,he will bless when under trial1 like the noble ,job2 like ,jonas1 when swallowed up by the whale1 he will pray1 and faith will restore him to prophesy to the ,ninevites2 and though shut up with lions1 he will tame the wild beasts2 though cast into the fire1 he will be besprinkled with dew1 but not consumed4 ,he will give his testimony by night2 he will testify by day2 by word1 by life1 by conduct1 he will testify4 ,dwelling with the ,lord1#bbj he will continue his familiar friend1 sharing the same hearth according to the ,spirit2 pure in the flesh1 pure in heart1 sanctified in word4 8,the world10 it is said1 8is crucified to him1 and he to the world40 ,he1 bearing about the cross of the ,saviour1 will follow the ,lord's footsteps1 as ,god1 having become holy of holies4 ,the divine law1 then1 while keeping in mind all virtue1 trains man especially to self-restraint1 laying this as the foundation of the virtues2 and disciplines us beforehand to the attainment of self-restraint by forbidding us to partake of such things as are by nature fat1 as the breed of swine1 which is full-fleshed4 ,for such a use is assigned to epicures4 ,it is accordingly said that one of the philosophers1 giving the etymology of 7sow71 said that it was 1 as being fit only for slaughter 77 and killing2 for life was given to this animal for no other purpose than that it might swell in flesh4 ,similarly1 repressing our desires1 it forbade partaking of fishes which have neither fins nor scales2 for these surpass other fishes in fleshiness and fatness4 ,from this it was1 in my opinion1 that the mysteries not only prohibited touching certain animals1 but also withdrew certain parts of those slain in sacrifice1 for reasons which are known to the initiated4 ,if1 then1 we are to exercise control over the belly1 and what is below the belly1 it is clear that we have of old heard from the ,lord that we are to check lust by the law4 ,and this will be completely effected1 if we unfeignedly condemn what is the fuel of lust3 ,i mean pleasure4 ,now they say that the idea of it is a gentle and bland excitement1 accompanied with some sensation4 ,enthralled by this1 ,menelaus1 they say1 after the capture of ,troy1 having rushed to put ,helen to death1 as having been the cause of such calamities1 was nevertheless not able to effect it1 being subdued by her beauty1 which made him think of pleasure4 ,whence the tragedians1 jeering1 exclaimed insultingly against him3 8,but thou1 when on her breast thou lookedst1 thy sword ,didst cast away1 and with a kiss the traitress1 ,ever-beauteous wretch1#bba thou didst embrace40 ,and again3 8,was the sword then by beauty blunted80 ,and ,i agree with ,antisthenes when he says1 8,could ,i catch ,aphrodite1 ,i would shoot her2 for she has destroyed many of our beautiful and good women40 ,and he says that 8,love#bbb is a vice of nature1 and the wretches who fall under its power call the disease a deity40 ,for in these words it is shown that stupid people are overcome from ignorance of pleasure1 to which we ought to give no admittance1 even though it be called a god1 that is1 though it be given by ,god for the necessity of procreation4 ,and ,xenophon1 expressly calling pleasure a vice1 says3 8,wretch1 what good dost thou know1 or what honourable aim hast thou8 which dost not even wait for the appetite for sweet things1 eating before being hungry1 drinking before being thirsty2 and that thou mayest eat pleasantly1 seeking out fine cooks2 and that thou mayest drink pleasantly1 procuring costly wines2 and in summer runnest about seeking snow2 and that thou mayest sleep pleasantly1 not only providest soft beds1 but also supports#bbc to the couches40 ,whence1 as ,aristo said1 8against the whole tetrachord of pleasure1 pain1 fear1 and lust1 there is need of much exercise and struggle40 8,for it is these1 it is these that go through our bowels1 ,and throw into disorder men's hearts40 8,for the minds of those even who are deemed grave1 pleasure makes waxen10 according to ,plato2 since 8each pleasure and pain nails to the body the soul0 of the man1 that does not sever and crucify himself from the passions4 8,he that loses his life10 says the ,lord1 8shall save it20 either giving it up by exposing it to danger for the ,lord's sake1 as ,he did for us1 or loosing it from fellowship with its habitual life4 ,for if you would loose1 and withdraw1 and separate 7for this is what the cross means7 your soul from the delight and pleasure that is in this life1 you will possess it1 found and resting in the looked-for hope4 ,and this would be the exercise of death1 if we would be content with those desires which are measured according to nature alone1 which do not pass the limit of those which are in accordance with nature--by going to excess1 or going against nature--in which the possibility of sinning arises4 8,we must therefore put on the panoply of ,god1 that we may be able to stand against the wiles of the devil2 since the weapons of our warfare are not carnal1 but mighty through ,god to the pulling down of strongholds1 casting down reasonings1 and every lofty thing which exalteth itself against the knowledge of ,god1 and bringing every thought into captivity unto the obedience of ,christ10#bbd says the divine apostle4 ,there is need of a man who shall use in a praiseworthy and discriminating manner the things from which passions take their rise1 as riches and poverty1 honour and dishonour1 health and sickness1 life and death1 toil and pleasure4 ,for1 in order that we may treat things1 that are different1 indifferently1 there is need of a great difference in us1 as having been previously afflicted with much feebleness1 and in the distortion of a bad training and nurture ignorantly indulged ourselves4 ,the simple word1 then1 of our philosophy declares the passions to be impressions on the soul that is soft and yielding1 and1 as it were1 the signatures of the spiritual powers with whom we have to struggle4 ,for it is the business1 in my opinion1 of the maleficent powers to endeavour to produce somewhat of their own constitution in everything1 so as to overcome and make their own those who have renounced them4 ,and it follows1 as might be expected1 that some are worsted2 but in the case of those who engage in the contest with more athletic energy1 the powers mentioned above1 after carrying on the conflict in all forms1 and advancing even as far as the crown wading in gore1 decline the battle1 and admire the victors4 ,for of objects that are moved1 some are moved by impulse and appearance1 as animals2 and some by transposition1 as inanimate objects4 ,and of things without life1 plants1 they say1 are moved by transposition in order to growth1 if we will concede to them that plants are without life4 ,to stones1 then1 belongs a permanent state4 ,plants have a nature2 and the irrational animals possess impulse and perception1 and likewise the two characteristics already specified4#bbe ,but the reasoning faculty1 being peculiar to the human soul1 ought not to be impelled similarly with the irrational animals1 but ought to discriminate appearances1 and not to be carried away by them4 ,the powers1 then1 of which we have spoken hold out beautiful sights1 and honours1 and adulteries1 and pleasures1 and such like alluring phantasies before facile spirits2 as those who drive away cattle hold out branches to them4 ,then1 having beguiled those incapable of distinguishing the true from the false pleasure1 and the fading and meretricious from the holy beauty1 they lead them into slavery4 ,and each deceit1 by pressing constantly on the spirit1 impresses its image on it2 and the soul unwittingly carries about the image of the passion1 which takes its rise from the bait and our consent4 ,the adherents of ,basilides are in the habit of calling the passions appendages3 saying that these are in essence certain spirits attached to the rational soul1 through some original perturbation and confusion2 and that1 again1 other bastard and heterogeneous natures of spirits grow on to them1 like that of the wolf1 the ape1 the lion1 the goat1 whose properties showing themselves around the soul1 they say1 assimilate the lusts of the soul to the likeness of the animals4 ,for they imitate the actions of those whose properties they bear4 ,and not only are they associated with the impulses and perceptions of the irrational animals1 but they affect#bbf the motions and the beauties of plants1 on account of their bearing also the properties of plants attached to them4 ,they have also the properties of a particular state1 as the hardness of steel4 ,but against this dogma we shall argue subsequently1 when we treat of the soul4 ,at present this only needs to be pointed out1 that man1 according to ,basilides1 preserves the appearance of a wooden horse1 according to the poetic myth1 embracing as he does in one body a host of such different spirits4 ,accordingly1 ,basilides' son himself1 ,isidorus1 in his book1 ,about the ,soul attached to us1 while agreeing in the dogma1 as if condemning himself1 writes in these words3 8,for if ,i persuade any one that the soul is undivided1 and that the passions of the wicked are occasioned by the violence of the appendages1 the worthless among men will have no slight pretence for saying1 #8,i was compelled1 ,i was carried away1 ,i did it against my will1 ,i acted unwillingly2' though he himself led the desire of evil things1 and did not fight against the assaults of the appendages4 ,but we must1 by acquiring superiority in the rational part1 show ourselves masters of the inferior creation in us40 ,for he too lays down the hypothesis of two souls in us1 like the ,pythagoreans1 at whom we shall glance afterwards4 ,valentinus too1 in a letter to certain people1 writes in these very words respecting the appendages3 8,there is one good1 by whose presence#bbg is the manifestation1 which is by the ,son1 and by ,him alone can the heart become pure1 by the expulsion of every evil spirit from the heart3 for the multitude of spirits dwelling in it do not suffer it to be pure2 but each of them performs his own deeds1 insulting it oft with unseemly lusts4 ,and the heart seems to be treated somewhat like a caravanserai4 ,for the latter has holes and ruts made in it1 and is often filled with dung2 men living filthily in it1 and taking no care for the place as belonging to others4 ,so fares it with the heart as long as there is no thought taken for it1 being unclean1 and the abode of many demons4 ,but when the alone good ,father visits it1 it is sanctified1 and gleams with light4 ,and he who possesses such a heart is so blessed1 that 8he shall see ,god400#bbh ,what1 then1 let them tell us1 is the cause of such a soul not being cared for from the beginning8 ,either that it is not worthy 7and somehow a care for it comes to it as from repentance71 or it is a saved nature1 as he would have it2 and this1 of necessity1 from the beginning1 being cared for by reason of its affinity1 afforded no entrance to the impure spirits1 unless by being forced and found feeble4 ,for were he to grant that on repentance it preferred what was better1 he will say this unwillingly1 being what the truth we hold teaches2 namely1 that salvation is from a change due to obedience1 but not from nature4 ,for as the exhalations which arise from the earth1 and from marshes1 gather into mists and cloudy masses2 so the vapours of fleshly lusts bring on the soul an evil condition1 scattering about the idols of pleasure before the soul4 ,accordingly they spread darkness over the light of intelligence1 the spirit attracting the exhalations that arise from lust1 and thickening the masses of the passions by persistency in pleasures4 ,gold is not taken from the earth in the lump1 but is purified by smelting2 then1 when made pure1 it is called gold1 the earth being purified4 ,for 8,ask1 and it shall be given you10#bbi it is said to those who are able of themselves to choose what is best4 ,and how we say that the powers of the devil1 and the unclean spirits1 sow into the sinner's soul1 requires no more words from me1 on adducing as a witness the apostolic ,barnabas 7and he was one of the seventy1 and a fellow-worker of ,paul71 who speaks in these words3 8,before we believed in ,god1 the dwelling-place of our heart was unstable1 truly a temple built with hands4 ,for it was full of idolatry1 and was a house of demons1 through doing what was opposed to ,god40#bcj ,he says1 then1 that sinners exercise activities appropriate to demons2 but he does not say that the spirits themselves dwell in the soul of the unbeliever4 ,wherefore he also adds1 8,see that the temple of the ,lord be gloriously built4 ,learn1 having received remission of sins2 and having set our hope on the ,name1 let us become new1 created again from the beginning40 ,for what he says is not that demons are driven out of us1 but that the sins which like them we commit before believing are remitted4 ,rightly thus he puts in opposition what follows3 8,wherefore ,god truly dwells in our home4 ,he dwells in us4 ,how8 ,the word of ,his faith1 the calling of ,his promise1 the wisdom of ,his statutes1 the commandments of ,his communication1 dwell in us40 8,i know that ,i have come upon a heresy2 and its chief was wont to say that he fought with pleasure by pleasure1 this worthy ,gnostic advancing on pleasure in feigned combat1 for he said he was a ,gnostic2 since he said it was no great thing for a man that had not tried pleasure to abstain from it1 but for one who had mixed in it not to be overcome was something2 and that therefore by means of it he trained himself in it4 ,the wretched man knew not that he was deceiving himself by the artfulness of voluptuousness4 ,to this opinion1 then1 manifestly ,aristippus the ,cyrenian adhered--that of the sophist who boasted of the truth4 ,accordingly1 when reproached for continually cohabiting with the ,corinthian courtezan1 he said1 8,i possess ,lais1 and am not possessed by her40 ,such also are those who say that they follow ,nicolaus1 quoting an adage of the man1 which they pervert1 8that the flesh must be abused40 ,but the worthy man showed that it was necessary to check pleasures and lusts1 and by such training to waste away the impulses and propensities of the flesh4 ,but they1 abandoning themselves to pleasure like goats1 as if insulting the body1 lead a life of self-indulgence2 not knowing that the body is wasted1 being by nature subject to dissolution2 while their soul is buried in the mire of vice2 following as they do the teaching of pleasure itself1 not of the apostolic man4 ,for in what do they differ from ,sardanapalus1 whose life is shown in the epigram3 8,i have what ,i ate--what ,i enjoyed wantonly2 ,and the pleasures ,i felt in love4 ,but those ,many objects of happiness are left1 ,for ,i too am dust1 who ruled great ,ninus40 ,for the feeling of pleasure is not at all a necessity1 but the accompaniment of certain natural needs--hunger1 thirst1 cold1 marriage4 ,if1 then1 it were possible to drink without it1 or take food1 or beget children1 no other need of it could be shown4 ,for pleasure is neither a function1 nor a state1 nor any part of us2 but has been introduced into life as an auxiliary1 as they say salt was to season food4 ,but when it casts off restraint and rules the house1 it generates first concupiscence1 which is an irrational propension and impulse towards that which gratifies it2 and it induced ,epicurus to lay down pleasure as the aim of the philosopher4 ,accordingly he deifies a sound condition of body1 and the certain hope respecting it4 ,for what else is luxury than the voluptuous gluttony and the superfluous abundance of those who are abandoned to self-indulgence8 ,diogenes writes significantly in a tragedy3 8,who to the pleasures of effeminate ,and filthy luxury attached in heart1 ,wish not to undergo the slightest toil40 ,and what follows1 expressed indeed in foul language1 but in a manner worthy of the voluptuaries4 ,wherefore the divine law appears to me necessarily to menace with fear1 that1 by caution and attention1 the philosopher may acquire and retain absence of anxiety1 continuing without fall and without sin in all things4 ,for peace and freedom are not otherwise won1 than by ceaseless and unyielding struggles with our lusts4 ,for these stout and ,olympic antagonists are keener than wasps1 so to speak2 and ,pleasure especially1 not by day only1 but by night1 is in dreams with witchcraft ensnaringly plotting and biting4 ,how1 then1 can the ,greeks any more be right in running down the law1 when they themselves teach that ,pleasure is the slave of fear8 ,socrates accordingly bids 8people guard against enticements to eat when they are not hungry1 and to drink when not thirsty1 and the glances and kisses of the fair1 as fitted to inject a deadlier poison than that of scorpions and spiders40 ,and ,antisthenes chose rather 8to be demented than delighted40 ,and the ,theban ,crates says3 8,master these1 exulting in the disposition of the soul1 ,vanquished neither by gold nor by languishing love1 ,nor are they any longer attendants to the wanton40 ,and at length infers3 8,those1 unenslaved and unbended by servile ,pleasure1 ,love the immortal kingdom and freedom40 ,he writes expressly1 in other words1 8that the stop#bca to the unbridled propensity to amorousness is hunger or a halter40 ,and the comic poets attest1 while they depreciate the teaching of ,zeno the ,stoic1 to be to the following effect3 8,for he philosophizes a vain philosophy3 ,he teaches to want food1 and gets pupils ,one loaf1 and for seasoning a dried fig1 and to drink water40 ,all these1 then1 are not ashamed clearly to confess the advantage which accrues from caution4 ,and the wisdom which is true and not contrary to reason1 trusting not in mere words and oracular utterances1 but in invulnerable armour of defence and energetic mysteries1 and devoting itself to divine commands1 and exercise1 and practice1 receives a divine power according to its inspiration from the ,word4 ,already1 then1 the gis of the poetic ,jove is described as 8,dreadful1 crowned all around by ,terror1 ,and on it ,strife and ,prowess1 and chilling ,rout2 ,on it1 too1 the ,gorgon's head1 dread monster1 ,terrible1 dire1 the sign of gis-bearing ,jove40#bcb ,but to those1 who are able rightly to understand salvation1 ,i know not what will appear dearer than the gravity of the ,law1 and ,reverence1 which is its daughter4 ,for when one is said to pitch too high1 as also the ,lord says1 with reference to certain2 so that some of those whose desires are towards ,him may not sing out of pitch and tune1 ,i do not understand it as pitching too high in reality1 but only as spoken with reference to such as will not take up the divine yoke4 ,for to those1 who are unstrung and feeble1 what is medium seems too high2 and to those1 who are unrighteous1 what befalls them seems severe justice4 ,for those1 who1 on account of the favour they entertain for sins1 are prone to pardon1 suppose truth to be harshness1 and severity to be savageness1 and him who does not sin with them1 and is not dragged with them1 to be pitiless4 ,tragedy writes therefore well of ,pluto3 8,and to what sort of a deity wilt thou come1#bcc dost thou ask1 ,who knows neither clemency nor favour1 ,but loves bare justice alone40 ,for although you are not yet able to do the things enjoined by the ,law1 yet1 considering that the noblest examples are set before us in it1 we are able to nourish and increase the love of liberty2 and so we shall profit more eagerly as far as we can1 inviting some things1 imitating some things1 and fearing others4 ,for thus the righteous of the olden time1 who lived according to the law1 8were not from a storied oak1 or from a rock20 because they wished to philosophize truly1 took and devoted themselves entirely to ,god1 and were classified under faith4 ,zeno said well of the ,indians1 that he would rather have seen one ,indian roasted1 than have learned the whole of the arguments about bearing pain4 ,but we have exhibited before our eyes every day abundant sources of martyrs that are burnt1 impaled1 beheaded4 ,all these the fear inspired by the law1--leading as a pdagogue to ,christ1 trained so as to manifest their piety by their blood4 8,god stood in the congregation of the gods2 ,he judgeth in the midst of the gods40#bcd ,who are they8 ,those that are superior to ,pleasure1 who rise above the passions1 who know what they do--the ,gnostics1 who are greater than the world4 8,i said1 ,ye are gods2 and all sons of the ,highest40#bce ,to whom speaks the ,lord8 ,to those who reject as far as possible all that is of man4 ,and the apostle says1 8,for ye are not any longer in the flesh1 but in the ,spirit40#bcf ,and again he says1 8,though in the flesh1 we do not war after the flesh40#bcg 8,for flesh and blood cannot inherit the kingdom of ,god1 neither doth corruption inherit incorruption40#bch 8,lo1 ye shall die like men10 the ,spirit has said1 confuting us4 ,we must then exercise ourselves in taking care about those things which fall under the power of the passions1 fleeing like those who are truly philosophers such articles of food as excite lust1 and dissolute licentiousness in chambering and luxury2 and the sensations that tend to luxury1 which are a solid reward to others1 must no longer be so to us4 ,for ,god's greatest gift is self-restraint4 ,for ,he ,himself has said1 8,i will never leave thee1 nor forsake thee10#bci as having judged thee worthy according to the true election4 ,thus1 then1 while we attempt piously to advance1 we shall have put on us the mild yoke of the ,lord from faith to faith1 one charioteer driving each of us onward to salvation1 that the meet fruit of beatitude may be won4 8,exercise is10 according to ,hippocrates of ,cos1 8not only the health of the body1 but of the soul--fearlessness of labours--a ravenous appetite for food40 ,,chapter ,,xxi4 ,,opinions ,,of ,,various ,,philosophers ,,on ,,the ,,chief ,,good4 ,epicurus1 in placing happiness in not being hungry1 or thirsty1 or cold1 uttered that godlike word1 saying impiously that he would fight in these points even with ,father ,jove2 teaching1 as if it were the case of pigs that live in filth and not that of rational philosophers1 that happiness was victory4 ,for of those that are ruled by pleasure are the ,cyrenaics and ,epicurus2 for these expressly said that to live pleasantly was the chief end1 and that pleasure was the only perfect good4 ,epicurus also says that the removal of pain is pleasure2 and says that that is to be preferred1 which first attracts from itself to itself1 being1 that is1 wholly in motion4 ,dinomachus and ,callipho said that the chief end was for one to do what he could for the attainment and enjoyment of pleasure2 and ,hieronymus the ,peripatetic said the great end was to live unmolested1 and that the only final good was happiness2 and ,diodorus likewise1 who belonged to the same sect1 pronounces the end to be to live undisturbed and well4 ,epicurus indeed1 and the ,cyrenaics1 say that pleasure is the first duty2 for it is for the sake of pleasure1 they say1 that virtue was introduced1 and produced pleasure4 ,according to the followers of ,calliphon1 virtue was introduced for the sake of pleasure1 but that subsequently1 on seeing its own beauty1 it made itself equally prized with the first principle1 that is1 pleasure4 ,but the ,aristotelians lay it down1 that to live in accordance with virtue is the end1 but that neither happiness nor the end is reached by every one who has virtue4 ,for the wise man1 vexed and involved in involuntary mischances1 and wishing gladly on these accounts to flee from life1 is neither fortunate nor happy4 ,for virtue needs time2 for that is not acquired in one day which exists only in the perfect man2 since1 as they say1 a child is never happy4 ,but human life is a perfect time1 and therefore happiness is completed by the three kinds of good things4 ,neither1 then1 the poor1 nor the mean1 nor even the diseased1 nor the slave1 can be one of them4 ,again1 on the other hand1 ,zeno the ,stoic thinks the end to be living according to virtue2 and ,cleanthes1 living agreeably to nature in the right exercise of reason1 which he held to consist of the selection of things according to nature4 ,and ,antipatrus1 his friend1 supposes the end to consist in choosing continually and unswervingly the things which are according to nature1 and rejecting those contrary to nature4 ,archedamus1 on the other hand1 explained the end to be such1 that in selecting the greatest and chief things according to nature1 it was impossible to overstep it4 ,in addition to these1 ,pantius pronounced the end to be1 to live according to the means given to us by nature4 ,and finally1 ,posidonius said that it was to live engaged in contemplating the truth and order of the universe1 and forming himself as he best can1 in nothing influenced by the irrational part of his soul4 ,and some of the later ,stoics defined the great end to consist in living agreeably to the constitution of man4 ,why should ,i mention ,aristo8 ,he said that the end was indifference2 but what is indifferent simply abandons the indifferent4 ,shall ,i bring forward the opinions of ,herillus8 ,herillus states the end to be to live according to science4 ,for some think that the more recent disciples of the ,academy define the end to be1 the steady abstraction of the mind to its own impressions4 ,further1 ,lycus the ,peripatetic used to say that the final end was the true joy of the soul2 as ,leucimus1 that it was the joy it had in what was good4 ,critolaus1 also a ,peripatetic1 said that it was the perfection of a life flowing rightly according to nature1 referring to the perfection accomplished by the three kinds according to tradition4 ,we must1 however1 not rest satisfied with these1 but endeavour as we best can to adduce the doctrines laid down on the point by the naturalists2 for they say that ,anaxagoras of ,clazomen affirmed contemplation and the freedom flowing from it to be the end of life2 ,heraclitus the ,ephesian1 complacency4 ,the ,pontic ,heraclides relates1 that ,pythagoras taught that the knowledge of the perfection of the numbers#bdj was happiness of the soul4 ,the ,abderites also teach the existence of an end4 ,democritus1 in his work ,on the ,chief ,end1 said it was cheerfulness1 which he also called well-being1 and often exclaims1 8,for delight and its absence are the boundary of those who have reached full age20 ,hecatus1 that it was sufficiency to one's self2 ,apollodotus of ,cyzicum1 that it was delectation2 as ,nausiphanes1 that it was undauntedness1#bda for he said that it was this that was called by ,democritus imperturbability4 ,in addition to these still1 ,diotimus declared the end to be perfection of what is good1 which he said was termed well-being4 ,again1 ,antisthenes1 that it was humility4 ,and those called ,annicereans1 of the ,cyrenaic succession1 laid down no definite end for the whole of life2 but said that to each action belonged1 as its proper end1 the pleasure accruing from the action4 ,these ,cyrenaics reject ,epicurus' definition of pleasure1 that is the removal of pain1 calling that the condition of a dead man2 because we rejoice not only on account of pleasures1 but companionships and distinctions2 while ,epicurus thinks that all joy of the soul arises from previous sensations of the flesh4 ,metrodorus1 in his book ,on the ,source of ,happiness in ,ourselves being greater than that which arises from ,objects1 says3 ,what else is the good of the soul but the sound state of the flesh1 and the sure hope of its continuance8 ,,chapter ,,xxii4 ,,plato',s ,,opinion1 ,,that ,,the ,,chief ,,good ,,consists ,,in ,,assimilation ,,to ,,god1 ,,and ,,its ,,agreement ,,with ,,scripture4 ,further1 ,plato the philosopher says that the end is twofold3 that which is communicable1 and exists first in the ideal forms themselves1 which he also calls 8the good20 and that which partakes of it1 and receives its likeness from it1 as is the case in the men who appropriate virtue and true philosophy4 ,wherefore also ,cleanthes1 in the second book1 ,on ,pleasure1 says that ,socrates everywhere teaches that the just man and the happy are one and the same1 and execrated the first man who separated the just from the useful1 as having done an impious thing4 ,for those are in truth impious who separate the useful from that which is right according to the law4 ,plato himself says that happiness 77 is to possess rightly the dmon1 and that the ruling faculty of the soul is called the dmon2 and he terms happiness 77 the most perfect and complete good4 ,sometimes he calls it a consistent and harmonious life1 sometimes the highest perfection in accordance with virtue2 and this he places in the knowledge of the ,good1 and in likeness to ,god1 demonstrating likeness to be justice and holiness with wisdom4 ,for is it not thus that some of our writers have understood that man straightway on his creation received what is 8according to the image10 but that what is according 8to the likeness0 he will receive afterwards on his perfection8 ,now ,plato1 teaching that the virtuous man shall have this likeness accompanied with humility1 explains the following3 8,he that humbleth himself shall be exalted40#bdb ,he says1 accordingly1 in ,the ,laws3 8,god indeed1 as the ancient saying has it1 occupying the beginning1 the middle1 and the end of all things1 goes straight through while ,he goes round the circumference4 ,and ,he is always attended by ,justice1 the avenger of those who revolt from the divine law40 ,you see how he connects fear with the divine law4 ,he adds1 therefore3 8,to which he1 who would be happy1 cleaving1 will follow lowly and beautified40 ,then1 connecting what follows these words1 and admonishing by fear1 he adds3 8,what conduct1 then1 is dear and conformable to ,god8 ,that which is characterized by one word of old date3 ,like will be dear to like1 as to what is in proportion2 but things out of proportion are neither dear to one another1 nor to those which are in proportion4 ,and that therefore he that would be dear to ,god1 must1 to the best of his power1 become such as ,he is4 ,and in virtue of the same reason1 our self-controlling man is dear to ,god4 ,but he that has no self-control is unlike and diverse40 ,in saying that it was an ancient dogma1 he indicates the teaching which had come to him from the law4 ,and having in the ,theattus admitted that evils make the circuit of mortal nature and of this spot1 he adds3 8,wherefore we must try to flee hence as soon as possible4 ,for flight is likeness to ,god as far as possible4 ,and likeness is to become holy and just with wisdom40 ,speusippus1 the nephew of ,plato1 says that happiness is a perfect state in those who conduct themselves in accordance with nature1 or the state of the good3 for which condition all men have a desire1 but the good only attain to quietude2 consequently the virtues are the authors of happiness4 ,and ,xenocrates the ,chalcedonian defines happiness to be the possession of virtue1 strictly so called1 and of the power subservient to it4 ,then he clearly says1 that the seat in which it resides is the soul2 that by which it is effected1 the virtues2 and that of these as parts are formed praiseworthy actions1 good habits and dispositions1 and motions1 and relations2 and that corporeal and external objects are not without these4 ,for ,polemo1 the disciple of ,xenocrates1 seems of the opinion that happiness is sufficiency of all good things1 or of the most and greatest4 ,he lays down the doctrine1 then1 that happiness never exists without virtue2 and that virtue1 apart from corporeal and external objects1 is sufficient for happiness4 ,let these things be so4 ,the contradictions to the opinions specified shall be adduced in due time4 ,but on us it is incumbent to reach the unaccomplished end1 obeying the commands--that is1 ,god--and living according to them1 irreproachably and intelligently1 through knowledge of the divine will2 and assimilation as far as possible in accordance with right reason is the end1 and restoration to perfect adoption by the ,son1 which ever glorifies the ,father by the great ,high ,priest who has deigned to call us brethren and fellow-heirs4 ,and the apostle1 succinctly describing the end1 writes in the ,epistle to the ,romans3 8,but now1 being made free from sin1 and become servants to ,god1 ye have your fruit unto holiness1 and the end everlasting life40#bdc ,and viewing the hope as twofold--that which is expected1 and that which has been received--he now teaches the end to be the restitution of the hope4 8,for patience10 he says1 8worketh experience1 and experience hope3 and hope maketh not ashamed2 because the love of ,god is shed abroad in our hearts by the ,holy ,spirit that is given to us40#bdd ,on account of which love and the restoration to hope1 he says1 in another place1 8which rest is laid up for us40#bde ,you will find in ,ezekiel the like1 as follows3 8,the soul that sinneth1 it shall die4 ,and the man who shall be righteous1 and shall do judgment and justice1 who has not eaten on the mountains1 nor lifted his eyes to the idols of the house of ,israel1 and hath not defiled his neighbour's wife1 and hath not approached to a woman in the time of her uncleanness 7for he does not wish the seed of man to be dishonoured71 and will not injure a man2 will restore the debtor's pledge1 and will not take usury2 will turn away his hand from wrong2 will do true judgment between a man and his neighbour2 will walk in my ordinances1 and keep my commandments1 so as to do the truth2 he is righteous1 he shall surely live1 saith ,adonai the ,lord40#bdf ,isaiah too1 in exhorting him that hath not believed to gravity of life1 and the ,gnostic to attention1 proving that man's virtue and ,god's are not the same1 speaks thus3 8,seek the ,lord1 and on finding ,him call on ,him4 ,and when ,he shall draw near to you1 let the wicked forsake his ways1 and the unrighteous man his ways2 and let him return to the ,lord1 and he shall obtain mercy10 down to 8and your thoughts from my thoughts40#bdg 8,we10 then1 according to the noble apostle1 8wait for the hope of righteousness by faith4 ,for in ,christ neither circumcision availeth anything1 nor uncircumcision1 but faith which worketh by love40#bdh 8,and we desire that every one of you show the same diligence to the full assurance of hope10 down to 8made an high priest for ever1 after the order of ,melchizedek40#bdi ,similarly with ,paul 8the ,all-virtuous ,wisdom0 says1 8,he that heareth me shall dwell trusting in hope40#bej ,for the restoration of hope is called by the same term 8hope40 ,to the expression 8will dwell0 it has most beautifully added 8trusting10 showing that such an one has obtained rest1 having received the hope for which he hoped4 ,wherefore also it is added1 8and shall be quiet1 without fear of any evil40 ,and openly and expressly the apostle1 in the first ,epistle to the ,corinthians1 says1 8,be ye followers of me1 as also ,i am of ,christ10#bea in order that that may take place4 ,if ye are of me1 and ,i am of ,christ1 then ye are imitators of ,christ1 and ,christ of ,god4 ,assimilation to ,god1 then1 so that as far as possible a man becomes righteous and holy with wisdom1 he lays down as the aim of faith1 and the end to be that restitution of the promise which is effected by faith4 ,from these doctrines gush the fountains1 which we specified above1 of those who have dogmatized about 8the end40 ,but of these enough4 ,,chapter ,,xxiii4 ,,on ,,marriage4 ,since pleasure and lust seem to fall under marriage1 it must also be treated of4 ,marriage is the first conjunction of man and woman for the procreation of legitimate children4 ,accordingly ,menander the comic poet says3 8,for the begetting of legitimate children1 ,i give thee my daughter40 ,we ask if we ought to marry2 which is one of the points1 which are said to be relative4 ,for some must marry1 and a man must be in some condition1 and he must marry some one in some condition4 ,for every one is not to marry1 nor always4 ,but there is a time in which it is suitable1 and a person for whom it is suitable1 and an age up to which it is suitable4 ,neither ought every one to take a wife1 nor is it every woman one is to take1 nor always1 nor in every way1 nor inconsiderately4 ,but only he who is in certain circumstances1 and such an one and at such time as is requisite1 and for the sake of children1 and one who is in every respect similar1 and who does not by force or compulsion love the husband who loves her4 ,hence ,abraham1 regarding his wife as a sister1 says1 8,she is my sister by my father1 but not by my mother2 and she became my wife10#beb teaching us that children of the same mothers ought not to enter into matrimony4 ,let us briefly follow the history4 ,plato ranks marriage among outward good things1 providing for the perpetuity of our race1 and handing down as a torch a certain perpetuity to children's children4 ,democritus repudiates marriage and the procreation of children1 on account of the many annoyances thence arising1 and abstractions from more necessary things4 ,epicurus agrees1 and those who place good in pleasure1 and in the absence of trouble and pain4 ,according to the opinion of the ,stoics1 marriage and the rearing of children are a thing indifferent2 and according to the ,peripatetics1 a good4 ,in a word1 these1 following out their dogmas in words1 became enslaved to pleasures2 some using concubines1 some mistresses1 and the most youths4 ,and that wise quaternion in the garden with a mistress1 honoured pleasure by their acts4 ,those1 then1 will not escape the curse of yoking an ass with an ox1 who1 judging certain things not to suit them1 command others to do them1 or the reverse4 ,this ,scripture has briefly showed1 when it says1 8,what thou hatest1 thou shalt not do to another40#bec ,but they who approve of marriage say1 ,nature has adapted us for marriage1 as is evident from the structure of our bodies1 which are male and female4 ,and they constantly proclaim that command1 8,increase and replenish40#bed ,and though this is the case1 yet it seems to them shameful that man1 created by ,god1 should be more licentious than the irrational creatures1 which do not mix with many licentiously1 but with one of the same species1 such as pigeons and ringdoves1 and creatures like them4 ,furthermore1 they say1 8,the childless man fails in the perfection which is according to nature1 not having substituted his proper successor in his place4 ,for he is perfect that has produced from himself his like1 or rather1 when he sees that he has produced the same2 that is1 when that which is begotten attains to the same nature with him who begat40 ,therefore we must by all means marry1 both for our country's sake1 for the succession of children1 and as far as we are concerned1 the perfection of the world2 since the poets also pity a marriage half-perfect and childless1 but pronounce the fruitful one happy4 ,but it is the diseases of the body that principally show marriage to be necessary4 ,for a wife's care and the assiduity of her constancy appear to exceed the endurance of all other relations and friends1 as much as to excel them in sympathy2 and most of all1 she takes kindly to patient watching4 ,and in truth1 according to ,scripture1 she is a needful help4#bee ,the comic poet then1 ,menander1 while running down marriage1 and yet alleging on the other side its advantages1 replies to one who had said3 8,i am averse to the thing1 ,for you take it awkwardly40 ,then he adds3 8,you see the hardships and the things which annoy you in it4 ,but you do not look on the advantages40 ,and so forth4 ,now marriage is a help in the case of those advanced in years1 by furnishing a spouse to take care of one1 and by rearing children of her to nourish one's old age4 8,for to a man after death his children bring renown1 ,just as corks bear the net1 ,saving the fishing-line from the deep10#bef according to the tragic poet ,sophocles4 ,legislators1 moreover1 do not allow those who are unmarried to discharge the highest magisterial offices4 ,for instance1 the legislator of the ,spartans imposed a fine not on bachelorhood only1 but on monogamy1#beg and late marriage1 and single life4 ,and the renowned ,plato orders the man who has not married to pay a wife's maintenance into the public treasury1 and to give to the magistrates a suitable sum of money as expenses4 ,for if they shall not beget children1 not having married1 they produce1 as far as in them lies1 a scarcity of men1 and dissolve states and the world that is composed of them1 impiously doing away with divine generation4 ,it is also unmanly and weak to shun living with a wife and children4 ,for of that of which the loss is an evil1 the possession is by all means a good2 and this is the case with the rest of things4 ,but the loss of children is1 they say1 among the chiefest evils3 the possession of children is consequently a good thing2 and if it be so1 so also is marriage4 ,it is said3 8,without a father there never could be a child1 ,and without a mother conception of a child could not be4 ,marriage makes a father1 as a husband a mother40 ,accordingly ,homer makes a thing to be earnestly prayed for3 8,a husband and a house20 yet not simply1 but along with good agreement4 ,for the marriage of other people is an agreement for indulgence2 but that of philosophers leads to that agreement which is in accordance with reason1 bidding wives adorn themselves not in outward appearance1 but in character2 and enjoining husbands not to treat their wedded wives as mistresses1 making corporeal wantonness their aim2 but to take advantage of marriage for help in the whole of life1 and for the best self-restraint4 ,far more excellent1 in my opinion1 than the seeds of wheat and barley that are sown at appropriate seasons1 is man that is sown1 for whom all things grow2 and those seeds temperate husbandmen ever sow4 ,every foul and polluting practice must therefore be purged away from marriage2 that the intercourse of the irrational animals may not be cast in our teeth1 as more accordant with nature than human conjunction in procreation4 ,some of these1 it must be granted1 desist at the time in which they are directed1 leaving creation to the working of ,providence4 ,by the tragedians1 ,polyxena1 though being murdered1 is described nevertheless as having1 when dying1 taken great care to fall decently1-- 8,concealing what ought to be hid from the eyes of men40 ,marriage to her was a calamity4 ,to be subjected1 then1 to the passions1 and to yield to them1 is the extremest slavery2 as to keep them in subjection is the only liberty4 ,the divine ,scripture accordingly says1 that those who have transgressed the commandments are sold to strangers1 that is1 to sins alien to nature1 till they return and repent4 ,marriage1 then1 as a sacred image1 must be kept pure from those things which defile it4 ,we are to rise from our slumbers with the ,lord1 and retire to sleep with thanksgiving and prayer1-- 8,both when you sleep1 and when the holy light comes10 confessing the ,lord in our whole life2 possessing piety in the soul1 and extending self-control to the body4 ,for it is pleasing to ,god to lead decorum from the tongue to our actions4 ,filthy speech is the way to effrontery2 and the end of both is filthy conduct4 ,now that the ,scripture counsels marriage1 and allows no release from the union1 is expressly contained in the law1 8,thou shalt not put away thy wife1 except for the cause of fornication20 and it regards as fornication1 the marriage of those separated while the other is alive4 ,not to deck and adorn herself beyond what is becoming1 renders a wife free of calumnious suspicion1 while she devotes herself assiduously to prayers and supplications2 avoiding frequent departures from the house1 and shutting herself up as far as possible from the view of all not related to her1 and deeming housekeeping of more consequence than impertinent trifling4 8,he that taketh a woman that has been put away10 it is said1 8committeth adultery2 and if one puts away his wife1 he makes her an adulteress10#beh that is1 compels her to commit adultery4 ,and not only is he who puts her away guilty of this1 but he who takes her1 by giving to the woman the opportunity of sinning2 for did he not take her1 she would return to her husband4 ,what1 then1 is the law8 ,in order to check the impetuosity of the passions1 it commands the adulteress to be put to death1 on being convicted of this2 and if of priestly family1 to be committed to the flames4#bei ,and the adulterer also is stoned to death1 but not in the same place1 that not even their death may be in common4 ,and the law is not at variance with the gospel1 but agrees with it4 ,how should it be otherwise1 one ,lord being the author of both8 ,she who has committed fornication liveth in sin1 and is dead to the commandments2 but she who has repented1 being as it were born again by the change in her life1 has a regeneration of life2 the old harlot being dead1 and she who has been regenerated by repentance having come back again to life4 ,the ,spirit testifies to what has been said by ,ezekiel1 declaring1 8,i desire not the death of the sinner1 but that he should turn40#bfj ,now they are stoned to death2 as through hardness of heart dead to the law which they believed not4 ,but in the case of a priestess the punishment is increased1 because 8to whom much is given1 from him shall more be required40#bfa ,let us conclude this second book of the ,stromata at this point1 on account of the length and number of the chapters4 ,,book ,,iii4#bfb ,,caput ,i4 ,,basilidis ,,sententiam ,,de ,,continentia ,,et ,,nuptiis ,,refutat4 ,ac ,valentiniani quidem1 qui desuper ex divinis emissionibus deduxere conjugationes1 acceptum habent matrimonium3 ,basilidis autem sectatores1 8,cum interrogassent1 inquiunt1 apostoli1 num sit melius uxorem non ducere1 dicunt respondisse ,dominum3 #8,non omnes capiunt verbum hoc4 ,sunt enim eunuchi alii a nativitate1 alii vero a necessitate4'0#bfc ,hoc dictum autem sic interpretantur3 8,quidam ex quo nati sunt1 naturaliter feminam aversantur1 qui quidem hoc naturali utentes temperamento1 recte faciunt1 si uxorem non ducant4 ,hi1 inquiunt1 eunuchi sunt ex nativitate4 ,qui autem sunt a necessitate1 ii sunt theatrici exercitatores1 qui1 glori studio retracti1 se continent4 ,quinetiam qui casu aliquo excisi sunt1 eunuchi facti sunt per necessitatem4 ,qui itaque eunuchi fiunt per necessitatem1 non fiunt eunuchi secundum logon1 seu rationem4 ,qui autem regni sempiterni gratia seipsos castrarunt1 id ad declinandas1 inquiunt1 conjugii molestias fecerunt1 quod procurand rei familiaris onus ac sollicitudinem timerent4 ,et illud3 #8,melius est nubere quam uri1'#bfd dicentem ,apostolum aiunt velle3 ,ne animam tuam in ignem injicias1 noctu et interdiu resistens1 et timens ne a continentia excidas4 ,nam cum in resistendo occupata fuerit anima1 a spe est divisa0--8,patienter igitur sustine10 inquit his verbis ,isidorus in ,moralibus1 8contentiosam mulierem1 ne a ,dei gratia avellaris2 et cum ignem in semine excreveris1 cum bona ores conscientia4 ,quando autem1 inquit1 tua gratiarum actio delapsa fuerit in petitionem1 et deinceps steteris1 ut tamen labi ac titubare non desinas1 duc uxorem4 ,sin est aliquis juvenis1 vel pauper1 vel infirmus1 et non ei libet logo1 seu rationi1 convenienter uxorem ducere1 is a fratre ne discedat2 dicat3 ,ingressus sum in sancta1 nihil possum pati4 ,quod si eum suspicio aliqua subeat1 dicat3 ,frater1 impone mihi manum1 ne peccem2 et confestim tum in mente1 tum in corpore opem experietur4 ,velit modo quod bonum est perficere1 et assequetur4 ,nonnunquam autem ore tenus dicimus3 ,nolumus peccare2 animus autem noster propendet in peccatum4 ,qui est ejusmodi1 propter metum1 quod vult1 non facit1 ne ei constituatur supplicium4 ,at hominum generi qudam necessaria sunt ac naturalia duntaxat4 ,quod indumentis egeat1 necessarium simul est et naturale3 est autem venerea voluptas naturalis1 sed non necessaria40 ,has voces adduxi ad reprehendendos ,basilidianos1 qui non recte vivunt1 ut qui vel peccandi potestatem habeant propter perfectionem1 vel omnino quidem natura salvi futuri sint1 etsi nunc peccent1 quod natur dignitate sunt electi4 ,neque vero primi dogmatum architecti eorumdem perpetrandorum potestatem illis faciunt4 ,ne ergo ,christi nomen suspicientes1 et iis1 qui sunt in gentibus intemperantissimi1 incontinentius viventes1 nomini maledictum inurant4 8,qui enim sunt ejusmodi1 pseudapostoli1 operarii dolosi10 usque ad illud3 8,quorum finis erit secundum opera eorum40#bfe ,est ergo continentia1 corporis despicientia secundum confessionem in ,deum2 non solum enim in rebus venereis1 sed etiam in aliis1 qu anima perperam concupiscit1 non contenta necessariis1 versatur continentia4 ,est autem et in lingua1 et in acquirendo1 et in utendo1 et in concupiscendo continentia4 ,non docet autem ea solummodo esse temperantes1 siquidem prbet nobis temperantiam1 ut qu sit divina potestas et gratia4 ,dicendum est ergo1 quidnam nostris videatur de eo1 quod est propositum4 ,nos quidem castitatem1 et eos1 quibus hoc a ,deo datum est1 beatos dicimus3 monogamiam autem1 et qu consistit in uno solum matrimonio1 honestatem admiramur2 dicentes tamen oportere aliorum misereri1 et 8alterum alterius onera portare10#bff ne 8quis1 cum0 recte 8stare videatur10#bfg ipse quoque 8cadat40 ,de secundis autem nuptiis3 8,si uraris10 inquit ,apostolus1 8jungere matrimonio40#bfh ,,caput ,,ii4 ,,carpocratis ,,et ,,epiphanis ,,sententiam ,,de ,,feminarum ,,communitate ,,refutat4 ,qui autem a ,carpocrate descendunt et ,epiphane1 censent oportere uxores esse communes2 a quibus contra nomen ,christi maximum emanavit probrum4 ,hic autem ,epiphanes1 cujus etiam scripta feruntur1 filius erat ,carpocratis1 et matris ,alexandri nomine1 ex patre quidem ,alexandrinus1 ex matre vero ,cephalleneus4 ,vixit autem solum septemdecim annos1 et ,sam1 qu est urbs ,cephalleni1 ut deus est honore affectus4 ,quo in loco templum ex ingentibus lapidibus1 altaria1 delubra1 museum1 dificatum est et consecratum2 et cum est nova luna1 convenientes ,cephallenei1 diem natalem1 quo in deos relatus est ,epiphanes1 sacrificant1 libantque1 et convivantur1 et hymnos canunt4 ,a patre autem didicit et orbem disciplinarum et ,platonis philosophiam4 ,fuit autem princeps monadic#bfi cognitionis4 ,a quo etiam profluxit hresis eorum1 qui nunc sunt1 ,carpocratianorum4 ,is ergo dicit in libro ,de justitia1 8,justitiam ,dei esse quamdam cum qualitate communionem4 quale quidem certe clum undequaque extensum totam terram cingit4 ,et nox ex quo stellas omnes ostendit2 et diei auctorem et lucis patrem1 solem1 ,deus ex alto qualem effudit omnibus1 qui possunt videre 7illi autem omnes communiter respiciunt71 quoniam non discernit divitem vel pauperem vel populi principem1 insipientes et sapientes1 feminas et masculos1 liberos1 servos4 ,sed neque secus facit in brutis4 ,cum autem omnibus animantibus que ipsum communem effuderit1 bonis et malis justitiam suam confirmat1 cum nemo possit plus habere1 neque auferre a proximo1 ut ipse illius lucem habeat duplicatam4 ,sol facit omnibus animantibus communia exoriri nutrimenta1 communi justitia ex quo data omnibus3 et ad ea1 qu sunt hujusmodi1 similiter se habet genus boum1 ut boves2 et suum1 ut sues2 et ovium1 ut oves2 et reliqua omnia4 ,justitia enim in iis apparet esse communitas4 ,deinde per communitatem omnia similiter secundum sua genera seminantur1 et commune nutrimentum editur humi pascentibus jumentis omnibus1 et omnibus ex quo2 ut quod nulla lege circumscriptum sit1 sed ejus1 qui donat1 jubentis suppeditatione1 convenienter justeque adsit omnibus4 ,sed neque generationi posita est lex1 esset enim jamdiu abolita3 ex quo autem seminant et generant1 habentia innatam a justitia communionem3 ex quo communiter omnibus oculum ad videndum1 creator et pater omnium1 sua justitia legem ferens1 prbuit1 non discernens feminam a masculo1 non id quod est rationis particeps1 ab experte rationis1 et1 ut semel dicam1 nullum a nullo2 sed qualitate et communitate visum similiter dividens1 uno jussu omnibus est largitus4 ,leges autem1 inquit1 hominum1 cum ignorationem castigare non possent1 contra leges facere docuerunt3 legum enim proprietas dissecuit divin legis communionem et arrodit2 non intelligens dictum ,apostoli dicentis3 #8,per legem peccatum cognovi4' ,et meum et tuum dicit subiisse per leges1 ut qu non amplius communiter fruantur 7sunt enim communia71 neque terra1 neque possessionibus1 sed neque matrimonio4 ,fecit enim vites communiter omnibus1 qu neque passerem1 neque furem abnegant2 et frumentum similiter1 et alios fructus4 ,violata autem communio et qualitas1 genuit furem pecorum et fructuum4 ,cum ergo ,deus communiter omnia fecisset homini1 et feminam cum masculo communiter conjunxisset1 et omnia similiter animantia conglutinasset1 pronuntiavit justitiam1 communionem cum qualitate4 ,qui autem sic nati sunt1 communionem1 qu eorum conciliat generationem1 abnegaverunt4 ,et dicit1 si unam ducens habeat1 cum omnium possint esse participes1 sicut reliqua fecit animantia40 ,hc cum his verbis dixisset1 subjungit rursus his verbis3 8,intensam enim et vehementiorem ingeneravit masculis cupiditatem ad generum perpetuitatem1 quam nec lex1 nec mos1 nec aliquid aliud potest abolere3 est enim ,dei decretum40 ,et quomodo amplius hic in nostra examinetur oratione1 cum legem et ,evangelium per hc aperte destruat8 ,illa enim dicit3 8,non mchaberis40#bgj ,hoc autem dicit3 8,quicunque respicit ad concupiscentiam1 jam mchatus est40#bga ,illud enim3 8,non concupisces10#bgb quod a lege dicitur1 ostendit unum esse ,deum1 qui prdicatur per legem et prophetas et ,evangelium4 ,dicit enim3 8,non concupisces uxorem proximi tui40 ,proximus autem non est ,judus ,judo3 frater enim est et eumdem habet ,spiritum2 restat ergo1 ut propinquum dicat eum qui est alterius gentis4 ,quomodo autem non propinquus1 qui aptus est esse ,spiritus particeps8 ,non solum enim ,hebrorum1 sed etiam gentium pater est ,abraham4 ,si autem qu est adulterata1 et qui in eam fornicatus est1 capite punitur3#bgc clarum est utique prceptum1 quod dicit3 8,non concupisces uxorem propinqui tui10 loqui de gentibus3 ut eum quis secundum legem et ab uxore proximi et a sorore abstinuerit1 aperte audiat a ,domino3 8,ego autem dico1 non concupisces40 ,additio autem hujus particul1 8ego10 majorem prcepti vim ostendit4 ,quod autem cum ,deo bellum gerat ,carpocrates1 et ,epiphanes etiam in eo1 qui vulgo jactatur1 libro ,de justitia1 patet ex eo quod subjungit his verbis3 8,hinc ut qui ridiculum dixerit1 legislatoris hoc verbum audiendum est3 #8,non concupisces3' usque ad id1 quod magis ridicule dicit3 #8,res proximi tui4' ,ipse enim1 qui dedit cupiditatem1 ut qu contineret generationem1 jubet eam auferre1 cum a nullo eam auferat animali4 ,illud autem3 #8,uxorem proximi tui1' quo communionem cogit ad proprietatem1 dixit adhuc magis ridicule40 ,et hc quidem dogmata constituunt egregii ,carpocratiani4 ,hos dicunt et aliquos alios similium malorum mulatores1 ad cnas convenientes 7neque enim dixerim 8agapen0 eorum congressionem7 viros simul et mulieres1 postquam cibis venerem excitantibus se expleverint1 lumine amoto1 quod eorum fornicatoriam hanc justitiam pudore afficiebat1 aversa lucerna1 coire quomodo velint1 et cum quibus velint3 meditatos autem in ejusmodi 8agape0 communionem1 interdiu jam1 a quibus velint mulieribus exigere ,carpocrate 7divin enim nefas est dicere7 legis obedientiam4 ,has leges1 ut sentio1 ferre opportuit ,carpocratem canum et suum et hircorum libidinibus4 ,mihi autem videtur1 ,platonem quoque male intellexisse1 in ,republica dicentem1 oportere esse communes omnium uxores3 ut qui diceret eas quidem1 qu nondum nupserant1 esse communes eorum1 qui essent petituri1 quemadmodum theatrum quoque est commune spectatorum2 esse autem unamquamque uniuscujusque qui proccupasset1 et non amplius communem esse eam qu nupsisset4 ,xanthus autem in iis1 qu scribuntur ,magica3 8,coeunt autem10 inquit1 8magi cum matribus et filiabus3 et fas esse aiunt coire cum sororibus1 et communes esse uxores1 non vi et clam1 sed utrisque consentientibus1 cum velit alter ducere uxorem alterius40 ,de his et similibus hresibus existimo ,judam prophetice dixisse in epistola3 8,similiter quidem hi quoque somniantes0 7non enim vigilantes ad veritatem se applicant71 usque ad illud3 8,et os eorum loquitur superba40#bgd ,,caput ,,iii4 ,,quatenus ,,plato ,,aliique ,e ,,veteribus ,,pr,,iverint ,,marcionitis ,,aliisque ,h,,reticis1 ,,qui ,a ,,nuptiis ,,ideo ,,abstinent ,,quia ,,creaturam ,,malam ,,existimant ,,et ,,nasci ,,homines ,,in ,p,,nam ,,opinantur4 ,jam vero si et ipse ,plato et ,pythagorei1 sicut etiam postea ,marcionit1 malam existimarunt esse generationem1 longe abfuit1 ut communes ipse poneret uxores4 ,sed ,marcionit quidem dicunt malam esse naturam1 ex mala materia1 et a justo factam opifice ac ,creatore4 ,qua quidem ratione nolentes implere mundum1 qui factus est a ,creatore1 volunt abstinere a nuptiis1 resistentes suo ,creatori1 et contendentes ad bonum1 qui vocavit3 sed non ad eum1 qui1 ut dicunt1 ,deus est diversis moribus prditus4 ,unde cum nihil hic velint relinquere proprium1 non sunt ex destinato animi proposito continentes1 sed propter odium conceptum adversum eum1 qui creavit1 nolentes iis uti1 qu ab ipso sunt creata4 ,sed hi quidem1 qui propter impium1 quod cum ,deo gerunt1 bellum1 emoti sunt ab iis cogitationibus1 qu sunt secundum naturam1 ,dei longanimitatem contemnentes et benignitatem1 etsi nolunt uxorem ducere1 cibis tamen utuntur creatis1 et aerem respirant ,creatoris1 ut qui et ejus sint opera1 et in iis1 qu sunt ejus1 permaneant1 et inauditam ac novam quamdam1 ut aiunt1 annuntiatam audiunt cognitionem1 etiamsi hoc quoque nomine mundi ,domino deberent agere gratias1 quod hic acceperint ,evangelium4 ,sed adversus eos quidem1 cum de principiis tractabimus1 accuratissime disseremus4 ,philosophi autem1 quorum mentionem fecimus1 a quibus cum malam esse generationem impie didicissent ,marcionit1 tanquam suo dogmate gloriantur1 non eam volunt esse natura malam1 sed anima1 qu veritatem divulgavit4 ,animam enim1 quam esse divinam fatentur1 in hunc mundum deducunt1 tanquam in locum supplicii4 ,oportet autem animas in corpus immissas expiari ex eorum sententia4 ,non convenit autem amplius hoc dogma ,marcionistis1 sed iis1 qui censent in corpora intrudi1 et iis alligari1 et quasi ex vase in vas aliud transfundi animas4 ,adversus quos fuerit aliud dicendi tempus1 quando de anima tractabimus4 ,videtur itaque ,heraclitus maledictis insequi generationem3 8,quoniam autem10 inquit1 8nati volunt vivere1 et mortes habere1 vel potius quiescere2 filios quoque relinquunt1 ut mortes fiant40 ,clarum est autem cum eo convenire ,empedoclem quoque dicentem3 ,deflevi et luxi1 insolitum cernens miser orbem4 ,et amplius3 ,mortua nam ex vivis fecit1 species commutans4 ,et rursus3 ,hei mihi6 quam infelix hominum genus atque misellum6 ,litibus ex quantis prognati et planctibus estis8 ,dicit autem ,sibylla quoque3 ,mortales homines1 caro qui tantum1 et nihil estis2 ,similiter atque poeta1 qui scribit3 ,haud homine infelix tellus mage quidquam alit alma4 ,quin etiam ,theognis malam ostendit esse generationem1 dicens hoc modo3 ,optima non nasci res est mortalibus gris1 ,nec nitidi solis luce micante frui1 ,extemplo aut natum portas invadere ,ditis4 ,his autem consequentia scribit quoque ,euripides1 poeta tragicus3 ,nam nos decebat convenire publice1 et ,deflere natum1 quod tot ingreditur mala3 ,ast mortuum1 cuique jam quies data est1 ,efferre ltis gratulationibus4 ,et rursus similia sic dicit3 ,quis novit1 an vivere quidem siet mori1 ,siet mori autem vivere8 ,idem quod hi1 videtur ,herodotus quoque inducere dicentem ,solonem3 8,o ,crse1 quivis homo nihil est aliud quam calamitas40 ,jam vero ejus de ,cleobide et ,bitone fabula plane nihil aliud vult1 quam vituperare generationem1 laudare autem mortem4 ,et qualis folii1 est hominum generatio talis1 ait ,homerus4 ,plato autem in ,cratylo1 ,orpheo tribuit eum sermonem1 quo anima puniri in corpore dicitur3 8,nempe corpus hoc anim 10 monumentum1 8quidam esse tradunt3 quasi ipsa prsenti in tempore sit sepulta2 atque etiam quia anima per corpus 10 significat1 8qucunque significare potest3 ideo jure vocari4 ,videatur mihi prterea ,orpheus nomen hoc ob id potissimum imposuisse1 quod anima in corpore hoc delictorum luat pnas40 ,oper pretium est autem meminisse etiam eorum1 qu dicit ,philolaus4 ,sic enim dicit hic ,pythagoreus3 8,testantur autem veteres quoque theologi et vates1 ad luenda supplicia animam conjunctam esse corpori1 et in eo tanquam in monumento esse sepultam40 ,quin etiam ,pindarus de iis1 qu sunt in ,eleusine1 mysteriis loquens1 infert3 8,beatus1 qui cum illa sub terra viderit communia1 novit quidem vit finem1 novit autem datum ,jovis imperium40 ,et ,plato similiter in ,phdone non veretur hoc modo scribere3 8,porro autem hi1 qui nobis hc constituerunt mysteria1 non aliquid aliud10 usque ad3 8,et cum diis habitatione40 ,quid vero1 cum dicit3 8,quandiu corpus habuerimus1 et anima nostra cum ejusmodi malo admista fuerit1 illud1 quod desideramus1 nunquam satis assequemur80 annon significat generationem esse causam maximorum malorum8 ,jam vero in ,phdone quoque testatur3 8,evenit enim1 ut qui recte philosophantur1 non animadvertantur ab aliis in nullam rem aliam suum studium conferre1 quam ut emoriantur1 et sint mortui40 ,et rursus3 8,ergo hic quoque philosophi anima corpus maxime vilipendit1 et ab eo fugit1 ipsa autem secum seorsim esse qurit40 ,nunquid autem consentit cum divino ,apostolo1 qui dicit3 8,infelix ego homo1 quis me liberabit a corpore mortis hujus80#bge nisi forte eorum consensionem1 qui trahuntur in vitium1 8corpus mortis0 dicit tropice4 ,atque coitum quoque1 qui est principium generationis1 vel ante ,marcionem videtur ,plato aversari in primo ,de republica3 ubi cum laudasset senectutem1 subjungit3 8,velim scias1 quod quo magis me deficiunt ali10 nempe corporis1 8voluptates1 eo magis confabulandi cupiditas1 et voluptas1 quam ex ea re capio1 augetur40 ,et cum rei venere injecta esset mentio3 8,bona verba quso10 inquit3 8ego vero lubenter isthinc1 tanquam ab insano aliquo et agresti domino1 effugi40 ,rursus in ,phdone1 vituperans generationem1 dicit3 8,qu ergo de his in arcanis dicitur1 hc est oratio1 quod nos homines sumus in custodia aliqua40 ,et rursus3 8,qui autem pie pr cteris vixisse inveniuntur1 hi sunt1 qui ex his terrenis locis1 tanquam e carcere1 soluti atque liberati1 ad puram in altioribus locis habitationem transcendunt40 ,sed tamen quamvis ita se habeat1 recte a ,deo mundum administrari existimat2 unde dicit3 8,non oportet autem seipsum solvere1 nec effugere40 ,et ut paucis dicam1 non dedit ,marcioni occasionem1 ut malam existimaret materiam1 cum ipse pie de mundo hc dixerit3 8,ab eo enim1 qui ipsum construxit1 habet omnia bona3 a priori autem deformitate incommoda et injusta omnia1 qu intra clum nascuntur1 mundus ipse sustinet1 et animantibus inserit40 ,adhuc autem subjungit manifestius3 8,cujus quidem defectus est corporea temperatura1 prisc natur comes2 nam quiddam valde deforme erat1 et ordinis expers1 priusquam prsenti ornatu decoraretur40 ,nihilominus autem in ,legibus quoque deflet humanum genus1 sic dicens3 8,dii autem hominum genus laboribus natur pressum miserati1 remissiones ipsis statuerunt laborum1 solemnium videlicit festorum vicissitudines40 ,et in ,epinomide persequitur etiam causas1 cur sint hominum miserti1 et sic dicit3 8,ab initio ipsum esse genitum1 est grave cuilibet animanti3 primum quidem1 quod eorum constitutionis sint participes1 qu in utero gestantur2 deinde ipsum nasci1 et prterea nutriri et erudiri1 per innumerabiles labores universa fiunt1 ut omnes dicimus40 ,quid vero8 annon ,heraclitus generationem quoque dicit esse mortem8 ,pythagoras autem similiter atque ,socrates in ,gorgia1 cum dicit3 8,mors est1 qucunque experrecti videmus3 qucunque autem dormientes1 somnus40 ,sed de his quidem satis4 ,quando autem tractabimus de principiis1 tunc et has repugnantias1 quas et innuunt philosophi1 et suis dogmatibus decernunt ,marcionist1 considerabimus4 ,cterum satis dilucide ostensas esse existimo1 externorum alienorumque dogmatum occasiones ,marcionem ingrate et indocte accepisse a ,platone4 ,nobis autem procedat sermo de continentia4 ,dicebamus autem ,grcos adversus liberorum generationem multa dixisse1 incommoda1 qu comitari eam solent1 respicientes3 qu cum impie excepissent ,marcionit1 impie fuisse ingratos in ,creatorem4 ,dicit enim tragdia3 ,non nascier prstat homines1 quam nascier4 ,dein filios acerbis eum doloribus ,enitor1 ast enixa1 si stolidi sient1 ,afflictor1 intuendo quod servo malos1 ,bonosque perdo4 ,si bonos servo1 tamen ,mihi misellum cor timore liquitur4 ,quid hic boni ergo est8 unicam annon sufficit ,effundere animam1 nisi crucieris amplius8 ,et adhuc similiter3 ,vetus stat mihi persuasio1 ,plantare filios numquam hominem oportuit1 ,dum cernit ad quot gignimus natos mala4 ,in his autem1 qu deinceps sequuntur1 malorum quoque causam evidenter reducit ad principia1 sic dicens3 ,o6 miser natus1 malisque obnoxius ,editus1 homo1 es1 vit tuque miseriam ,hinc inchoasti3 cpit ther omnibus ,spiramen unde alens tradere mortalibus2 ,mortalis gre ne feras mortalia4 ,rursus autem his similia tradit3 ,mortalium omnium beatus non fuit ,quisquam1 molestia et nemo carens fuit4 ,et deinde rursus3 ,heu6 quanta1 quotque hominibus eveniunt mala1 ,quam varia1 quorum terminus nullus datur4 ,et adhuc similiter3 ,nemo beatus semper est mortalium4 ,hac itaque ratione dicunt etiam ,pythagoreos abstinere a rebus venereis4 ,mihi autem contra videntur uxores quidem ducere1 ut liberos suscipiant1 velle autem a venerea voluptate se continere post susceptos liberos4 ,proinde mystice uti fabis prohibent1 non quod sit legumen flatum excitans1 et concoctu difficile1 et somnia efficiat turbulenta2 neque quod hominis capiti sit similis1 ut vult ille versiculus3 ,idem est namque fabam atque caput corrodere patris2 sed potius quod fab1 si comedantur1 steriles efficiant mulieres4 ,theophrastus quidem certe in quinto libro ,de causis plantarum1 fabarum siliquas1 si ponantur ad radices arborum qu nuper sunt plantat1 refert plantas exsiccare4 ,quinetiam gallin domestic1 qu eas assidue comedunt1 efficiuntur steriles4 ,,caput ,,iv4 ,,quibus ,,pr,,textibus ,,utantur ,h,,retici ,,ad ,,omnis ,,generis ,,licentiam ,,et ,,libidinem ,,exercendam4 ,ex iis autem1 qui ab hresi ducuntur1 ,marcionis quidem ,pontici fecimus mentionem1 qui propter certamen1 quod adversus ,creatorem suscepit1 mundanarum rerum usum recusat4 ,ei autem continenti causa est1 si modo est ea dicenda continentia1 ipse ,creator1 cui se adversari existimans gigas iste cum ,deo pugnans1 est invitus continens1 dum in creationem et ,dei opus invehitur4 ,quod si usurpent vocem ,domini1 qui dicit ,philippo3 8,sine mortuos sepelire mortuos suos1 tu autem sequere me30#bgf at illud considerent1 quod similem carnis formationem fert quoque ,philippus1 non habens cadaver pollutum4 ,quomodo ergo cum carnem haberet1 non habuit cadaver8 ,quoniam surrexit ex monumento1 ,domino ejus vitia morte afficiente1 vixit autem ,christo4 ,meminimus autem nefari quoque ex ,carpocratis sententia mulierum communionis4 ,cum autem de dicto ,nicolai loqueremur1 illud prtermisimus3 ,cum formosam1 aiunt1 haberet uxorem1 et post ,servatoris assumptionem ei fuisset ab apostolis exprobrata zelotypia1 in medium adducta muliere1 permisit cui vellet eam nubere4 ,aiunt enim hanc actionem illi voci consentaneam1 qu dicit1 quod 8carne abuti oporteat40 ,proinde ejus factum et dictum absolute et inconsiderate sequentes1 qui ejus hresim persequuntur1 impudenter effuseque fornicantur4 ,ego autem audio ,nicolaum quidem nulla unquam alia1 quam ea1 qu ei nupserat1 uxore usum esse2 et ex illius liberis1 filias quidem consenuisse virgines1 filium autem permansisse incorruptum4 ,qu cum ita se habeant1 vitii erat depulsio atque expurgatio1 in medium apostolorum circumactio uxoris1 cujus dicebatur laborare zelotypia3 et continentia a voluptatibus1 qu magno studio parari solent1 docebat illud1 8abuti carne10 hoc est1 exercere carnem4 ,neque enim1 ut existimo1 volebant1 convenienter ,domini prcepto1 8duobus dominis servire10#bgg voluptati et ,deo4 ,dicunt itaque ,matthiam quoque sic docuisse3 8,cum carne quidem pugnare1 et ea uti1 nihil ei impudicum largiendo ad voluptatem2 augere autem animam per fidem et cognitionem40 ,sunt autem1 qui etiam publicam venerem pronuntiant mysticam communionem2 et sic ipsum nomen contumelia afficiunt4 ,sicut enim operari eum dicimus1 tum qui malum aliquod facit1 tum etiam qui bonum1 idem nomen utrique tribuentes2 haud aliter 8communio0 usurpari solet2 nam bona quidem est in communicatione tum pecuni1 tum nutrimenti et vestitus3 illi autem quamlibet veneream conjunctionem impie vocaverunt 8communionem40 ,dicunt itaque ex iis quemdam1 cum ad nostram virginem vultu formosam accessisset1 dixisse3 ,scriptum est3 8,da omni te petenti30#bgh illam autem honeste admodum respondisse1 ut qu non intelligeret hominis petulantiam3 ,at tu matrem conveni de matrimonio4 ,o impietatem6 etiam voces ,domini ementiuntur isti intemperanti communicatores1 fratresque libidinis1 non solum probrum philosophi1 sed etiam totius vit2 qui veritatem1 quantum in eis situm est1 adulterant ac corrumpunt1 vel potius defodiunt2 homines infelicissimi carnalem concubitus communionem consecrant1 et hanc ipsos putant ad regnum ,dei perducere4 ,ad lupanaria ergo deducit hc communio1 et cum eis communicaverint sues et hirci1 maximaque apud illos in spe fuerint meretrices1 qu in prostibulis prsto sunt1 et volentes omnes admittunt4 8,vos autem non sic ,christum didicistis1 siquidem ipsum audiistis1 et in eo docti estis1 quemadmodum est veritas in ,christo ,jesu1 ut deponatis qu sunt secundum veterem conversationem1 veterem hominem1 qui corrumpitur secundum desideria deceptionis4 ,renovamini autem spiritu mentis vestr1 et induatis novum hominem1 qui creatus est secundum ,deum in justitia et sanctitate veritatis10#bgi ad ,dei similitudinem4 8,efficimini ergo ,dei imitatores1 ut filii dilecti1 et ambulate in dilectione1 sicut ,christus quoque dilexit nos1 et tradidit seipsum pro nobis oblationem et hostiam ,deo in odorem suavitatis4 ,fornicatio autem1 et omnis immunditia1 vel avaritia1 ne nominetur quidem in vobis1 sicut decet sanctos1 et turpitudo1 et stultiloquium40#bhj ,etenim docens ,apostolus meditari vel ipsa voce esse castos1 scribit3 8,hoc enim scitote1 quod omnis fornicator10 et ctera1 usque ad illud3 8,magis autem arguite40#bha ,effluxit autem eis dogma ex quodam apocrypho libro4 ,atque adeo afferam dictionem1 qu mater eorum intemperanti et origo est3 et sive ipsi hujus libri scriptores se fateantur1 en eorum vecordiam1 licet ,deo eum falso ascribant libidinis intemperantia ducti3 sive ab aliis1 eos perverse audientes1 hoc prclarum dogma acceperint1 sic porro se habent ejus verba3 8,unum erant omnia3 postquam autem ejus unitati visum est non esse solam1 exiit ab eo inspiratio1 et cum ea iniit communionem1 et fecit dilectum4 ,exhinc autem egressa est ab ipso inspiratio1 cum qua cum communionem iniisset1 fecit potestates1 qu nec possunt videri nec audiri10 usque ad illud1 8unamquamque in nomine proprio40 ,si enim hi quoque1 sicut ,valentiniani1 spiritales posuissent communiones1 suscepisset forte aliquis eorum opinionem3 carnalis autem libidinis communionem ad sanctam inducere prophetiam1 est ejus qui desperat salutem4 ,talia etiam statuunt ,prodici quoque assecl1 qui seipsos falso nomine vocant ,gnosticos3 seipsos quidem dicentes esse natura filios primi ,dei2 ea vero nobilitate et libertate abutentes1 vivunt ut volunt2 volunt autem libidinose2 se nulla re teneri arbitrati1 ut 8domini sabbati10 et qui sint quovis genere superiores1 filii regales4 ,regi autem1 inquiunt1 lex scripta non est4 ,primum quidem1 quod non faciant omnia qu volunt3 multa enim eos prohibebunt1 etsi cupiant et conentur4 ,quinetiam qu faciunt1 non faciunt ut reges1 sed ut mastigi3 clanculum enim committunt adulteria1 timentes ne deprehendantur1 et vitantes ne condemnentur1 et metuentes ne supplicio afficiantur4 ,quomodo etiam res est libera1 intemperantia et turpis sermo8 8,omnis enim1 qui peccat1 est servus10 inquit ,apostolus4#bhb ,sed quomodo vitam ex ,deo instituit1 qui seipsum prbuit dedititium cuivis concupiscenti8 cum dixerit ,dominus3 8,ego autem dico3 ,ne concupiscas40 ,vultne autem aliquis sua sponte peccare1 et decernere adulteria esse committenda1 voluptatibusque et deliciis se explendum1 et aliorum violanda matrimonia1 cum aliorum etiam1 qui inviti peccant1 misereamur8 ,quod si in externum mundum venerint1 qui in alieno non fuerint fideles1 verum non habebunt4 ,afficit autem hospes aliquis cives contumelia1 et eis injuriam facit2 et non potius ut peregrinus1 utens necessariis1 vivit1 cives non offendens8 ,quomodo autem1 cum eadem faciant1 ac ii1 quos gentes odio habent1 quod legibus obtemperare nolint2 nempe iniqui1 et incontinentes1 et avari1 et adulteri1 dicunt se solos ,deum nosse8 ,oporteret enim eos1 cum in alienis adsunt1 recte vivere1 ut revera regiam indolem ostenderent4 ,jam vero et humanos legislatores1 et divinam legem habent sibi infensam1 cum inique et prter leges vivere instituerint4 ,is certe1 qui scortatorem 8confodit10 a ,deo pius esse ostenditur in ,numeris4 8,et si dixerimus10 inquit ,joannes in epistola1 8quod societatem habemus cum eo10 nempe ,deo1 8et in tenebris ambulamus1 mentimur1 et veritatem non facimus4 ,si autem in luce ambulamus1 sicut et ipse est in luce1 societatem habemus cum ipso1 et sanguis ,jesu filii ejus emundat nos a peccato0#bhc ,quomodo ergo sunt hi hujus mundi hominibus meliores1 qui hc faciunt1 et vel pessimis hujus mundi sunt similes8 sunt enim1 ut arbitror1 similes natura1 qui sunt factis similes4 ,quibus autem se esse censent nobilitate superiores1 eos debent etiam superare moribus1 ut vitent ne includantur in carcere4 ,revera enim1 ut dixit ,dominus3 8,nisi abundaverit justitia vestra plus quam scribarum et ,pharisorum1 non intrabitis in regnum ,dei40#bhd ,de abstinentia autem a cibis ostenditur a ,daniele4#bhe ,ut semel autem dicam1 de obedientia dicit psallens ,david3 8,in quo diriget junior viam suam80#bhf ,et statim audit3 8,in custodiendo sermones tuos in toto corde40 ,et dicit ,jeremias3 8,hc autem dicit ,dominus3 ,per vias gentium ne ambulaveritis40#bhg ,hinc moti aliqui alii1 pusilli et nullius pretii1 dicunt formatum fuisse hominem a diversis potestatibus3 et qu sunt quidem usque ad umbilicum esse artis divinioris2 qu autem subter1 minoris2 qua de causa coitum quoque appetere4 ,non animadvertunt autem1 quod superiores quoque partes nutrimentum appetunt1 et quibusdam libidinantur4 ,adversantur autem ,christo quoque1 qui dixit ,pharisis1 eumdem ,deum et 8internum0 nostrum et 8externum0 fecisse hominem4#bhh ,quinetiam appetitio non est corporis1 etsi fiat per corpus4 ,quidam alii1 quos etiam vocamus ,antitactas1 hoc est1 8adversarios0 et repugnantes1 dicunt quod ,deus quidem universorum noster est natura pater1 e omnia qucunque fecit1 bona sunt2 unus autem quispiam ex iis1 qui ab ipso facti sunt1 seminatis zizaniis1 malorum naturam generavit3 quibus etiam nos omnes implicavit1 ut nos efficeret ,patri adversarios4 ,quare nos etiam ipsi huic adversamur ad ,patrem ulciscendum1 contra secundi voluntatem facientes4 ,quoniam ergo hic dixit3 8,non mchaberis20 nos1 inquiunt1 mchamur1 ut ejus mandatum dissolvamus4 ,quibus responderimus quoque1 quod pseudoprophetas1 et eos qui veritatem simulant1 ex operibus cognosci accepimus3 si male audiunt autem vestra opera1 quomodo adhuc dicetis vos veritatem tenere8 ,aut enim nullum est malum1 et non est utique dignus reprehensione is1 quem vos insimulatis1 ut qui ,deo sit adversatus1 neque fuit alicujus mali effector2 una enim cum malo arbor quoque interimitur3 aut si est malum ac consistit1 dicant nobis1 quid dicunt esse ea1 qu data sunt1 prcepta1 de justitia1 de continentia1 de tolerantia1 de patientia1 et iis1 qu sunt hujusmodi1 bona an mala8 et si fuerit quidem malum prceptum1 quod plurima prohibet facere turpia1 adversus seipsum legem feret vitium1 ut seipsum dissolvat1 quod quidem non potest fieri2 sin autem bonum1 cum bonis adversentur prceptis1 se bono adversari1 et mala facere confitentur4 ,jam vero ipse quoque ,servator1 cui soli censent esse parendum1 odio habere1 et maledictis insequi prohibuit3 et1 8,cum adversario10 inquit1 8vadens1 ejus amicus conare discedere40#bhi ,aut ergo ,christi quoque negabunt suasionem1 adversantes adversario3 aut1 si sint amici1 contra eum certamen suscipere nolunt4 ,quid vero8 an nescitis1 viri egregii 7loquor enim tanquam prsentibus71 quod cum prceptis1 qu se recte habent1 pugnantes1 propri saluti resistitis8 ,non enim ea1 qu sunt utiliter edicta1 sed vos ipsos evertitis4 ,et ,dominus3 8,luceant0 quidem1 inquit1 8bona vestra opera20#bij vos autem libidines et intemperantias vestras manifestas redditis4 ,et alioqui si vultis legislatoris prcepta dissolvere1 quanam de causa1 illud quidem3 8,non mchaberis20 et hoc3 8,stuprum puero non inferes10 et qucunque ad continentiam conferunt1 dissolvere conamini1 propter vestram intemperantiam3 non dissolvitis autem1 qu ab ipso fit1 hiemem1 ut media adhuc hieme statem faciatis3 neque terram navigabilem1 mare autem pedibus pervium1 facitis1 ut qui historias composuerunt1 barbarum ,xerxem dicunt voluisse facere8 ,cur vero non omnibus prceptis repugnatis8 ,nam cum ille dicat2 8,crescite et multiplicamini10#bia oporteret vos1 qui adversamini1 nullo modo uti coitu4 ,et cum dixit3 8,dedi vobis omnia ad vescendum0#bib et fruendum1 vos nullo frui oportuit4 ,quinetiam eo dicente3 8,oculum pro oculo10#bic oportuit vos decertationem contraria non rependere decertatione4 ,et cum furem jusserit reddere 8quadruplum10#bid oportuit vos furi aliquid etiam addere4 ,rursus vero similiter1 cum prcepto3 8,diliges ,deum tuum ex toto corde tuo10#bie repugnetis1 oportuit nec universorum quidem ,deum diligere4 ,et rursus1 cum dixerit3 8,non facies sculptile neque fusile10#bif consequens erat ut etiam sculptilia adoraretis4 ,quomodo ergo non impie facitis1 qui ,creatori quidem1 ut dicitis1 resistitis2 qu sunt autem meretricibus et adulteris similia1 sectamini8 ,quomodo autem non sentitis vos eum majorem facere1 quem pro imbecillo habetis2 si quidem id fit1 quod hic vult2 non autem illud1 quod voluit bonus8 contra enim ostenditur quodam modo a vobis ipsis1 imbecillum esse1 quem vestrum patrem dicitis4 ,recensent etiam ex quibusdam locis propheticis decerptas dictiones1 et male consarcinatas1 qu allegorice dicta sunt tanquam recto ductu et citra figuram dicta sumentes4 ,dicunt enim scriptum esse3 8,deo restiterunt1 et salvi facti sunt30#big illi autem 8,deo impudenti0 addunt2 et hoc eloquium tanquam consilium prceptum accipiunt3 et hoc ad salutem conferre existimant1 quod ,creatori resistant4 ,at 8impudenti0 quidem 8,deo10 non est scriptum4 ,si autem sic quoque habeat1 eum1 qui vocatus est diabolus1 intelligite impudentem3 vel quod hominem calumniis impetat1 vel quod accuset peccatores1 vel quod sit apostata4 ,populus ergo1 de quo hoc dictum est1 cum castigaretur propter sua peccata1 gre ferentes et gementes1 his verbis1 qu dicta sunt1 murmurabant1 quod ali quidem gentes cum inique se gerant non puniantur1 ipsi autem in singulis vexentur2 adeo ut ,jeremias quoque dixerit3 8,cur via impiorum prosperatur80#bih quod simile est ei1 quod prius allatum est ex ,malachia3 8,deo restiterunt1 et salvi facti sunt40 ,nam prophet divinitus inspirati1 non solum qu a ,deo audierint1 se loqui profitentur2 sed et ipsi etiam solent ea1 qu vulgo jactantur a populo1 exceptionis modo1 edicere1 et tanquam qustiones ab hominibus motas referre3 cujusmodi est illud dictum1 cujus mentio jam facta est4 ,nunquid autem ad hos verba sua dirigens1 scribit ,apostolus in ,epistola ad ,romanos3 8,et non sicut blasphemamur1 et sicut dicunt aliqui nos dicere3 ,faciamus mala1 ut eveniant bona1 quorum justa est damnatio80#bii ,ii sunt1 qui inter legendum tono vocis pervertunt ,scripturas ad proprias voluptates1 et quorumdam accentuum et punctorum transpositione1 qu prudenter et utiliter prcepta sunt1 ad suas trahunt delicias4 8,qui irritatis ,deum sermonibus vestris10 inquit ,malachias1 8et dicitis1 in quonam eum irritavimus8 ,dum vos dicitis3 ,quicunque facit malum1 bonus est coram ,domino1 et ipse in eis complacuit2 et ubi est ,deus justiti80#cjj ,,caput ,v4 ,,duo ,,genera ,h,,reticorum ,,notat3 ,,prius ,,illorum ,,qui ,,omnia ,,omnibus ,,licere ,,pronuntiant1 ,,quos ,,refutat4 ,ne ergo hunc locum ungue amplius fodicantes1 plurium absurdarum hresium meminerimus2 nec rursus dum in singulis adversus unamquamque dicere necesse habemus1 propterea pudore afficiamur1 et nimis prolixos hos faciamus commentarios1 age in duo dividentes omnes hreses1 eis respondeamus4 ,aut enim docent indiscrete vivere3 aut modum excedentes1 per impietatem et odium profitentur continentiam4 ,prius autem tractandum est de prima parte4 ,quod si quodlibet vit genus licet eligere1 tum eam scilicet etiam licet1 qu est continens3 et si electus tute poterit quodlibet vit genus sectari1 manifestum est eam1 qu temperanter et secundum virtutem agitur1 longe tutissimam esse4 ,nam cum 8domino sabbati10 etiamsi intemperanter vivat1 nulla ratio reddenda sit1 multo magis qui vitam moderate et temperate instituit1 nulli erit rationi reddend obnoxius4 8,omnia enim licent1 sed non omnia expediunt10#cja ait ,apostolus4 ,quod si omnia licent1 videlicet moderatum quoque esse et temperantem4 ,quemadmodum ergo is est laudandus1 qui libertate sua usus est ad vivendum ex virtute3 ita multo magis qui dedit nobis liberam nostri potestatem1 et concessit vivere ut vellemus1 est venerandus et adorandus1 quod non permiserit1 ut nostra electio et vitatio cuiquam necessario serviret4 ,si est autem uterque que securus1 et qui incontinentiam1 et qui continentiam elegerit1 non est tamen ex quo honestum et decorum4 ,qui enim impegit in voluptates1 gratificatur corpori3 temperans autem animam corporis dominam liberat a perturbationibus4 ,et si dicant nos 8vocatos fuisse in libertatem1 solummodo ne prbeamus libertatem1 in occasionem carni10#cjb ex sententia ,apostoli4 ,si autem cupiditati est obsequendum1 et qu probrosa est et turpis vita tanquam indifferens est eligenda1 ut ipsi dicunt2 aut cupiditatibus est omnino parendum1 et si hoc ita est1 facienda sunt quvis impudicissima et maxime nefaria1 eos sequendo1 qui nobis persuadent3 aut sunt aliqu declinand cupiditates1 et non est amplius vivendum indifferenter1 neque est impudenter serviendum vilissimis et abjectissimis nostris partibus1 ventri et pudendis1 dum cupiditate ducti nostro blandimur cadaveri4 ,nutritur enim et vivificatur cupiditas1 dum ei voluptates ministrantur3 quemadmodum rursus si impediatur et interturbetur1 flaccescit4 ,quomodo autem fieri potest1 ut qui victus est a voluptatibus corporis1 ,domino assimiletur1 aut ,dei habeat cognitionem8 ,omnis enim voluptatis principium est cupiditas3 cupiditas autem est molestia et sollicitudo1 qu propter egestatem aliquid appetit4 ,quare nihil aliud mihi videntur1 qui hanc vit rationem suscipiunt1 quam quod dicitur1 ,ultra ignominiam sentire dolores2 ut qui malum a se accersitum1 nunc et in posterum eligant4 ,si ergo 8omnia licerent10 nec timendum esset ne a spe excideremus propter malas actiones1 esset fortasse eis aliquis prtextus1 cur male viverent et miserabiliter4 ,quoniam autem vita beata nobis ostensa est per prcepta1 quam oportet omnes sequentes1 nec aliquid eorum1 qu dicta sunt1 perperam intelligentes1 nec eorum1 qu convenit1 aliquid1 etsi sit vel minimum1 contemnentes1 sequi quo logos ducit2 quia1 si ab eo aberraverimus1 in malum immortale incidamus necesse est2 si divinam autem ,scripturam secuti fuerimus1 per quam ingrediuntur1 qui crediderunt1 ut ,domino1 quoad fieri potest1 assimilentur1 non est vivendum indifferenter1 sed pro viribus mundos esse oportet a voluptatibus et cupiditatibus1 curaque est gerenda anim1 qua apud solum ,deum perseverandum est4 ,mens enim1 qu est munda et ab omni vitio libera1 est quodammodo apta ad potestatem ,dei suscipiendam1 cum divina in ea assurgat imago3 8,et quicunque habet hanc spem in ,domino1 seipsum10 inquit1 8mundum castumque facit1 quatenus ille est castus40#cjc 8,ut ii autem accipiant ,dei cognitionem1 qui adhuc ducuntur ab affectibus1 minime potest fieri3 ergo nec ut finem assequantur1 cum nullam habeant ,dei cognitionem4 ,et eum quidem1 qui hunc finem non assequitur1 accusare videtur ,dei ignoratio2 ut ,deus autem ignoretur1 efficit vit institutio4 ,omnino enim fieri non potest1 ut quis simul sit et scientia prditus1 et blandiri corpori non erubescat4 ,neque enim potest unquam convenire1 quod voluptas sit bonum1 cum eo1 quod bonum sit solum pulchrum et honestum3 vel etiam cum eo1 quod solus sit pulcher ,dominus1 et solus bonus ,deus1 et solus amabilis4 8,in ,christo autem circumcisi estis1 circumcisione non manu facta1 in exspoliatione corporis carnis1 in circumcisione ,christi4#cjd ,si ergo cum ,christo consurrexistis1 qu sursum sunt qurite1 qu sursum sunt sapite1 non qu sunt super terram4 ,mortui enim estis1 et vita vestra absconsa est cum ,christo in ,deo20 non autem ea1 quam exercent1 fornicatio4 8,mortificate ergo membra1 qu sunt super terram1 fornicationem1 immunditiam1 passionem1 desiderium1 propter qu venit ira ,dei4 ,deponant ergo ipsi quoque iram1 indignationem1 vitium1 maledictum1 turpem sermonem ex ore suo1 exuentes veterem hominem cum concupiscentiis1 et induentes novum1 qui renovatur in agnitionem1 ad imaginem ejus1 qui creavit ipsum40#cje ,vit enim institutio aperte eos arguit1 qui mandata novere3 qualis enim sermo1 talis est vita4 ,arbor autem cognoscitur ex fructibus1 non ex floribus et foliis ac ramis4 ,cognitio ergo est ex fructu et vit institutione1 non ex sermone et flore4 ,non enim nudum sermonem dicimus esse cognitionem1 sed quamdam divinam scientiam1 et lucem illam1 qu innata anim ex prceptorum obedientia1 omnia1 qu per generationem oriuntur1 manifesta facit1 et hominem instruit1 ut seipsum cognoscat1 et qua ratione compos fieri possit1 edocet4 ,quod enim oculus est in corpore1 hoc est in mente cognitio4 ,neque dicant libertatem1 qua quis voluptati servit1 sicut ii1 qui bilem dicunt dulcem4 ,nos enim didicimus libertatem1 qua ,dominus noster nos liberat a voluptatibus1 et a cupiditatibus1 et aliis perturbationibus solvens4 8,qui dicit3 ,novi ,dominum1 et mandata ejus non servat1 mendax est1 et in eo veritas non est10#cjf ait ,joannes4 ,,caput ,,vi4 ,,secundum ,,genus ,h,,reticorum ,,aggreditur1 ,,illorum ,,scilicet ,,qui ,,ex ,,impia ,,de ,,deo ,,omnium ,,conditore ,,sententia1 ,,continentiam ,,exercent4 ,adversus autem alterum genus hreticorum1 qui speciose per continentiam impie se gerunt1 tum in creaturam1 tum in sanctum ,opificem1 qui est solus ,deus omnipotens2 et dicunt non esse admittendum matrimonium et liberorum procreationem1 nec in mundum esse inducendos alios infelices futuros1 nec suppeditandum morti nutrimentum1 hc sunt opponenda3 primum quidem illud ,joannis3 8,et nunc antichristi multi facti sunt1 unde scimus quod novissima hora est4 ,ex nobis exierunt1 sed non erant ex nobis4 ,nam si fuissent ex nobis1 permansissent utique nobiscum40#cjg ,deinde sunt etiam evertendi1 et dissolvenda1 qu ab eis afferuntur1 hoc modo3 8,salom interroganti1 quousque vigebit mors10 non quasi vita esset mala1 et mala creatura1 8,dominus1 ,quoadusque1 inquit1 vos mulieres paritis10 sed quasi naturalem docens consequentiam3 ortum enim omnino sequitur interitus4 ,vult ergo lex quidem nos a deliciis omnique probro et dedecore educere4 ,et hic est ejus finis1 ut nos ab injustitia ad justitiam deducamur1 honesta eligendo matrimonia1 et liberorum procreationem1 bonamque vit institutionem4 ,dominus autem 8non venit ad solvendam legem1 sed ad implendam30#cjh ad implendam autem1 non ut cui aliquid deesset1 sed quod legis propheti per ejus adventum complet fuerint4 ,nam recta vit institutio1 iis etiam1 qui juste vixerunt ante legem1 per logon prdicabatur4 ,vulgus ergo hominum1 quod non novit continentiam1 corpore vitam degit1 sed non spiritu3 sine spiritu autem corpus nihil aliud est quam terra et cinis4 ,jam adulterium judicat ,dominus ex cogitatione4 ,quid enim8 annon licet etiam continenter uti matrimonio1 et non conari dissolvere1 quod 8conjunxit ,deus80#cji 8,talia enim docent conjugii divisores1 propter quod nomen probris ac maledictis appetitur inter gentes4 ,sceleratum autem dicentes isti esse coitum1 qui ipsi quoque suam essentiam ex coitu accepere1 quomodo non fuerint scelerati8 ,eorum autem1 qui sunt sanctificati1 sanctum quoque1 ut puto1 semen est4 ,ac nobis quidem debet esse sanctificatus1 non solum spiritus1 sed et mores1 et vita1 et corpus4 ,nam quanam ratione dicit ,paulus apostolus esse 8sanctificatam mulierem a viro10 aut 8virum a muliere80#caj ,quid est autem1 quod ,dominus quoque dixit iis1 qui interrogabant de divortio3 8,an liceat uxorem dimittere1 cum ,moyses id permiserit80 8,ad duritiam cordis vestri1 inquit1 ,moyses hc scripsit4 ,vos autem non legistis1 quod protoplasto ,deus dixit3 #8,eritis duo in carne una8 ,quare qui dimittit uxorem1 prterquam fornicationis causa1 facit eam mchari4#caa ,sed post resurrectionem1 inquit1 nec uxorem ducunt1 nec nubunt4'0#cab ,etenim de ventre et cibis dictum est3 8,esc ventri1 et venter escis2 ,deus autem et illum et has destruet20#cac hos impetens1 qui instar caprorum et hircorum sibi vivendum esse censent1 ne secure ac sine terrore comessent et coirent4 ,si resurrectionem itaque receperint1 ut ipsi dicunt1 et ideo matrimonium infirmant et abrogant2 nec comedant1 nec bibant3 8destrui0 enim 8ventrem et cibos10 dicit ,apostolus in resurrectione4 ,quomodo ergo esuriunt1 et sitiunt1 et carnis patiuntur affectiones1 et alia1 qu non patietur1 qui per ,christum accepit perfectam1 qu speratur1 resurrectionem8 ,quin etiam ii1 qui colunt idola1 a cibis et venere abstinent4 8,non est0 autem1 inquit1 8regnum ,dei cibus est potus40#cad ,certe magis quoque cur est1 qui angelos colunt et dmones1 simul a vino et animatis et rebus abstinere venereis4 ,quemadmodum autem humilitas est mansuetudo1 non autem afflictio corporis3 ita etiam continentia est anim virtus1 qu non est in manifesto1 sed in occulto4 ,sunt autem etiam1 qui matrimonium aperte dicunt fornicationem1 et decernunt id traditum esse a diabolo4 ,dicunt autem gloriosi isti jactatores se imitari ,dominum1 qui neque uxorem duxit1 neque in mundo aliquid possedit2 se magis quam alii ,evangelium intellexisse gloriantes4 ,eis autem dicit ,scriptura3 8,deus superbis resistit1 humilibus autem dat gratiam40#cae ,deinde nesciunt causam cur ,dominus uxorem non duxerit4 ,primum quidem1 propriam sponsam habuit ,ecclesiam3 deinde vero1 nec homo erat communis1 ut opus haberet etiam adjutore aliquo secundum carnem2 neque erat ei necesse procreare filios1 qui manet in ternum1 et natus est solus ,dei ,filius4 ,hic ipse autem ,dominus dicit3 8,quod ,deus conjunxit1 homo ne separet40#caf ,et rursus3 8,sicut autem erat in diebus ,noe1 erant nubentes1 et nuptui dantes1 dificantes1 et plantantes2 et sicut erat in diebus ,lot1 ita erit adventus ,filii hominis40#cag ,et quod hoc non dicit ad gentes1 ostendit1 cum subjungit3 8,num cum venerit ,filius hominis1 inveniet fidem in terra80#cah ,et rursus3 8,v prgnantibus et lactantibus in illis diebus40#cai ,quanquam hc quoque dicuntur allegorice4 ,propterea nec 8tempora0 prfiniit1 8qu ,pater posuit in sua potestate10#cbj ut permaneret mundus per generationes4 ,illud autem3 8,non omnes capiunt verbum hoc3 sunt enim eunuchi1 qui sic nati sunt2 et sunt eunuchi1 qui castrati sunt ab hominibus2 et sunt eunuchi1 qui seipsos castrarunt propter regnum clorum4 ,qui potest capere1 capiat20#cba nesciunt quod1 postquam de divortio esset locutus1 cum quidam rogassent3 8,si sic sit causa uxoris1 non expedit homini uxorem ducere20 tunc dixit ,dominus3 8,non omnes capiunt verbum hoc1 sed quibus datum est40#cbb ,hoc enim qui rogabant1 volebant ex eo scire1 an uxore damnata et ejecta propter fornicationem1 concedat aliam ducere4 ,aiunt autem athletas quoque non paucos abstinere a venere1 propter exercitationem corporis continentes3 quemadmodum ,crotoniatem ,astylum1 et ,crisonem ,himerum4 ,quinetiam ,ambeus cithardus1 cum recenter matrimonio junctus esset1 a sponsa abstinuit3 et ,cyrenus ,aristoteles amantem ,laidem solus despexit4 ,cum meretrici itaque jurasset1 se eam esse in patriam abducturum1 si sibi adversus decertantes adversarios in aliquibus opem tulisset1 postquam id perfecisset1 lepide a se dictum jusjurandum exsequens1 cum curasset imaginem ejus quam simillimam depingi1 eam ,cyren statuit1 ut scribit ,ister in libro ,de proprietate certaminum4 ,quare nec castitas est bonum1 nisi fiat propter delectionem ,dei4 ,jam de iis1 qui matrimonium abhorrent1 dicit beatus ,paulus3 8,in novissimis diebus deficient quidam a fide1 attendentes spiritibus erroris1 et doctrinis dmoniorum1 prohibentium nubere1 abstinere a cibis40#cbc ,et rursus dicit3 8,nemo vos seducat in voluntaria humilitatis religione1 et parcimonia corporis40#cbd ,idem autem illa quoque scribit3 8,alligatus es uxori8 ne quras solutionem4 ,solutus es ab uxore8 ne quras uxorem40#cbe ,et rursus3 8,unusquisque autem suam uxorem habeat1 ne tentet vos ,satanas40#cbf ,quid vero8 non etiam justi veteres creaturam cum gratiarum actione participabant8 ,aliqui autem etiam liberos susceperunt1 continenter versati in matrimonio4 ,et ,eli quidem corvi alimentum afferebant1 panes et carnes4 ,quinetiam ,samuel propheta armum1 quem ex iis1 qu comedisset1 reliquerat1 allatum1 dedit edendum ,sauli4 ,hi autem1 qui se eos dicunt vit institutis excellere1 cum illorum actionibus ne poterunt quidem conferri4 8,qui0 itaque 8non comedit1 comedentem ne spernat4 ,qui autem comedit1 eum qui non comedit non judicet3 ,deus enim ipsum accepit40#cbg ,quin etiam ,dominus de seipso dicens3 8,venit10 inquit1 8,joannes1 nec comedens1 nec bibens1 et dicunt3 ,dmonium habet2 venit ,filius hominis comedens et bibens1 et dicunt3 ,ecce homo vorax et vini potor1 amicus publicanorum1 et peccator40#cbh ,an etiam reprobant apostolos8 ,petrus enim et ,philippus filios procrearunt3 ,philippus autem filias quoque suas viris locavit4 ,et ,paulus quidem certe non veretur in quadam epistola suam appellare 8conjugem10 quam non circumferebat1 quod non magno ei esset opus ministerio4 ,dicit itaque in quadam epistola3 8,non habemus potestatem sororem uxorem circumducendi1 sicut et reliqui apostoli80#cbi ,sed hi quidem1 ut erat consentaneum1 ministerio1 quod divelli non poterat1 prdicationi scilicet1 attendentes1 non ut uxores1 sed ut sorores circumducebant mulieres1 qu una ministratur essent apud mulieres qu domos custodiebant3 per quas etiam in gynceum1 absque ulla reprehensione malave suspicione1 ingredi posset doctrina ,domini4 ,scimus enim qucunque de feminis diaconis in altera ad ,timotheum prstantissimus docet ,paulus4 ,atqui hic ipse exclamavit3 8,non est regnum ,dei esca et potus30 neque vero abstinentia a vino et carnibus2 8sed justitia1 et pax1 et gaudium in ,spiritu sancto40#ccj ,quis eorum1 ovilla pelle indutus1 zona pellicea accinctus1 circuit ut ,elias8 ,quis cilicium induit1 ctera nudus1 et discalceatus1 ut ,isaias8 vel subligaculum tantum habet lineum1 ut ,jeremias8 ,joannis autem vit institutum gnosticum quis imitabitur8 ,sed sic quoque viventes1 gratias ,creatori agebant beati prophet4 ,carpocratis autem justitia1 et eorum1 qui que atque ipse impudicam prosequuntur communionem1 hoc modo dissolvitur2 simul enim ac dixerit3 8,te petenti des20 subjungit3 8,et eum1 qui velit mutuo accipere1 ne averseris20#cca hanc docens communionem1 non autem illam incestam et impudicam4 ,quomodo autem fuerit is qui petit et accipit1 et is qui mutuatur1 si nullus sit qui habeat et det mutuo8 ,quid vero8 quando dicit ,dominus3 8,esurivi1 et me pavistis2 sitii1 et potum mihi dedistis2 hospes eram1 et me collegistis2 nudus1 et me vestiistis20#ccb deinde subjungit3 8,quatenus fecistis uni horum minimorum1 mihi fecistis40#ccc ,nunquid easdem quoque tulit leges in ,veteri ,testamento8 8,qui dat mendico1 fneratur ,deo40#ccd ,et3 8,ne abstinueris a benefaciendo egeno10#cce inquit4 ,et rursus3 8,eleemosyn et fides ne te deficiant10#ccf inquit4 8,paupertas0 autem 8virum humiliat1 ditant autem manus virorum40#ccg ,subjungit autem3 8,qui pecuniam suam non dedit ad usuram1 fit acceptus40 ,et3 8,pretium redemptionis anima1 propri judicantur diviti40#cch ,annon aperte indicat1 quod sicut mundus componitur ex contrariis1 nempe ex calido et frigido1 humido et sicco1 ita etiam ex iis qui dant1 et ex iis qui accipiunt8 ,et rursus cum dixit3 8,si vis perfectus esse1 vende qu habes1 et da pauperibus10 refellit eum qui gloriabatur quod 8omnia a juventute prcepta servaverat20 non enim impleverat illud3 8,diliges proximum tuum sicut teipsum30#cci tunc autem cum a ,domino perficeretur1 docebatur communicare et impertiri per charitatem4 ,honeste ergo non prohibuit esse divitem1 sed esse divitem injuste et inexplebiliter4 8,possessio 7enim17 qu cum iniquitate acceleratur1 minor redditur40#cdj 8,sunt 7enim17 qui seminantes multiplicant1 et qui colligentes minus habent40#cda ,de quibus scriptum est3 8,dispersit1 dedit pauperibus1 justitia ejus manet in sculum sculi40#cdb ,qui enim 8seminat et plura colligit10 is est1 qui per terrenam et temporalem communicationem ac distributionem1 clestia acquirit et terna4 ,est autem alius1 qui nemini impertit1 et incassum 8thesauros in terra colligit1 ubi rugo et tinea destruunt40#cdc ,de quo scriptum est3 8,qui colligit mercedes1 colligit in saccum perforatum40#cdd ,hujus 8agrum0 ,dominus in ,evangelio dicet 8fuisse fertilem30#cde deinde cum vellet fructus reponere1 et esset 8majora horrea dificaturus10 sibi dixisse per prosopopiam3 8,habes bona multa reposita tibi in multos annos1 ede1 bibe1 ltare3 ,stulte ergo1 inquit1 hac nocte animam tuam a te repetunt2 qu ergo parasti1 cujus erunt80 ,,caput ,,vii4 ,,qua ,,in ,,re ,,christianorum ,,continentia ,,eam ,,quam ,,sibi ,,vindicant ,,philosophi ,,antecellat4 ,humana ergo continentia1 ea1 inquam1 qu est ex sententia philosophorum ,grcorum1 profitetur pugnare cum cupiditate1 et in factis ei non inservire2 qu est autem ex nostra sententia continentia1 non concupiscere2 non ut quis concupiscens se fortiter gerat1 sed ut etiam a concupiscendo se contineat4 ,non potest autem ea aliter comparari continentia1 nisi gratia ,dei4 ,et ideo dixit3 8,petite1 et dabitur vobis40#cdf ,hanc gratiam ,moyses quoque accepit1 qui indigo corpore erat indutus1 ut quadraginta diebus neque esuriret1 neque sitiret4 ,quemadmodum autem melius est sanum esse1 quam grotantem disserere de sanitate3 ita lucem esse1 quam loqui de luce2 et qu est ex veritate continentia1 ea qu docetur a philosophis4 ,non enim ubi est lux1 illic tenebr3 ubi autem sola insidet cupiditas1 etiamsi quiescat a corporea operatione1 at memoria cum eo1 quod non est prsens1 congreditur4 ,generatim autem nobis procedat oratio de matrimonio1 nutrimento1 et aliis1 ut nihil faciamus ex cupiditate1 velimus autem ea sola1 qu sunt necessaria4 ,non sumus enim filii cupiditatis1 sed voluntatis2 et eum1 qui uxorem duxit propter liberorum procreationem1 exercere oportet continentiam1 ut ne suam quidem concupiscat uxorem1 quam debet diligere1 honesta et moderata voluntate operam dans liberis4 ,non enim 8carnis curam gerere ad concupiscentias0 didicimus2 8honeste autem tanquam in die10 ,christo1 et ,dominica lucida vit institutione1 8ambulantes1 non in comessationibus et ebrietatibus1 non in cubilibus et impudicitiis1 non in litibus et contentionibus40#cdg ,verumenimvero non oportet considerare continentiam in uno solum genere1 nempe in rebus venereis1 sed etiam in quibuscunque aliis1 qu luxuriosa concupiscit anima1 non contenta necessariis1 sed sollicita de deliciis4 ,continentia est pecuniam despicere2 voluptatem1 possessionem1 spectaculum magno et excelso animo contemnere2 os continere1 ratione qu sunt mala vincere4 ,jam vero angeli quoque quidam1 cum fuissent incontinentes1 victi cupiditate1 huc e clo deciderunt4 ,valentinus autem in ,epistola ad ,agathopodem3 8,cum omnia1 inquit1 sustinuisset1 erat continens1 divinitatem sibi comparavit ,jesus2 edebat et bibebat peculiari modo1 non reddens cibos2 tanta ei inerat vis continenti1 ut etiam nutrimentum in eo non interierit1 quoniam ipse non habuit interitum40 ,nos ergo propter dilectionem in ,dominum1 et propter ipsum honestum1 amplectimur continentiam1 templum ,spiritus sanctificantes4 ,honestum enim est1 8propter regnum clorum seipsum castrare0#cdh ab omni cupiditate1 et 8emundare conscientiam a mortuis operibus1 ad serviendum ,deo viventi40#cdi ,qui autem propter odium adversus carnem susceptum a conjugali conjunctione1 et eorum qui conveniunt ciborum participatione1 liberari desiderant1 indocti sunt et impii1 et absque ratione continentes1 sicut ali gentes plurim4 ,brachmanes quidem certe neque animatum comedunt1 neque vinum bibunt2 sed aliqui quidem ex iis quotidie sicut nos cibum capiunt2 nonnulli autem ex iis tertio quoque die1 ut ait ,alexander ,polyhistor in ,indicis2 mortem autem contemnunt1 et vivere nihili faciunt2 credunt enim esse regenerationem3 aliqui autem colunt ,heculem et ,panem4 ,qui autem ex ,iudis vocantur 1 hoc est1 venerandi1 nudi totam vitam transigunt3 ii veritatem exercent1 et futura prdicunt1 et colunt quamdam pyramidem1 sub qua existimant alicujus dei ossa reposita4 ,neque vero ,gymnosophist1 nec qui dicuntur 1 utuntur mulieribus1 hoc enim prter naturam et iniquum esse existimant2 qua de causa seipsos castos conservant4 ,virgines autem sunt etiam mulieres1 qu dicuntur 1 hoc est1 venerand4 ,videntur autem observare clestia1 et per eorum significationem qudam futura prdicere4 ,,caput ,,viii4 ,,loca ,s4 ,,scriptur ,,ab ,h,,reticis ,,in ,,vituperium ,,matrimonii ,,adducta ,,explicat2 ,,et ,,primo ,,verba ,,apostoli ,,rom4 ,,vi4 #ad1 ,,ab ,h,,reticorum ,,perversa ,,interpretatione ,,vindicat4 ,quoniam autem qui introducunt indifferentiam1 paucas quasdam ,scripturas detorquentes1 titillanti su voluptati eas suffragari existimant2 tum prcipue illam quoque3 8,peccatum enim vestri non dominabitur2 non estis enim sub lege1 sed sub gratia20#cej et aliquas alias hujusmodi1 quarum post hc non est rationi consentaneum ut faciam mentionem 7non enim navem instruo piraticam71 age paucis eorum argumentum perfringamus4 ,ipse enim egregius ,apostolus in verbis1 qu prdict dictioni subjungit1 intentati criminis afferet solutionem3 8,quid ergo8 peccabimus1 quia non sumus sub lege1 sed sub gratia8 ,absit40#cea ,adeo divine et prophetice e vestigio dissolvit artem voluptatis sophisticam4 ,non intelligunt ergo1 ut videtur1 quod 8omnes nos oportet manifestari ante tribunal ,christi1 ut referat unusquisque per corpus ea qu fecit1 sive bonum1 sive malum30#ceb ut qu per corpus fecit aliquis1 recipiat4 8,quare si quis est in ,christo1 nova creatura est10 nec amplius peccatis dedita3 8,vetera prterierunt10 vitam antiquam exuimus3 8,ecce enim nova facta sunt10#cec castitas ex fornicatione1 et continentia ex incontinentia1 justitia ex injustitia4 8,qu est enim participatio justiti et injustiti8 aut qu luci cum tenebris societas8 qu est autem conventio ,christo cum ,belial8 qu pars est fideli cum infideli8 qu est autem consensio templo ,dei cum idolis8#ced ,has ergo habentes promissiones1 mundemus nos ipsos ab omni inquinamento carnis et spiritus1 perficientes sanctitatem in timore ,dei40#cee ,,caput ,,ix4 ,,dictum ,,christi ,,ad ,,salomen ,,exponit1 ,,quod ,,tanquam ,,in ,,vituperium ,,nuptiarum ,,prolatum ,h,,retici ,,allegabant4 ,qui autem ,dei creatur resistunt per speciosam illam continentiam1 illa quoque dicunt1 qu ad ,salomen dicta sunt1 quorum prius meminimus3 habentur autem1 ut existimo1 in ,evangelio secundum gyptios4 ,aiunt enim ipsum dixisse ,servatorem3 8,veni ad dissolvendum opera femin20 femin quidem1 cupiditatis2 opera autem generationem et interitum4 ,quid ergo dixerint8 ,desiit hc administratio8 ,non dixerint3 manet enim mundus in eadem conomia4 ,sed non falsum dixit ,dominus2 revera enim opera dissolvit cupiditatis1 avaritiam1 contentionem1 glori cupiditatem1 mulierum insanum amorem1 pdicatum1 ingluviem1 luxum et profusionem1 et qu sunt his similia4 ,horum autem ortus1 est anim interitus3 siquidem 8delictis mortui0 efficimur4#cef ,ea vero femina est intemperantia4 ,ortum autem et interitum creaturarum propter ipsorum naturas fieri necesse est1 usque ad perfectam distinctionem et restitutionem electionis1 per quam1 qu etiam sunt mundo permist et confus substanti1 proprietati su restituuntur4 ,unde merito cum de consummatione ,logos locutus fuerat1 ait ,salome3 8,quousque morientur homines80 ,hominem autem vocat ,scriptura dupliciter3 et eum1 qui apparet1 et animam2 et eum rursus1 qui servatur1 et eum qui non4 ,mors autem anim dicitur peccatum4 ,quare caute et considerate respondet ,dominus3 8,quoadusque pepererint mulieres10 hoc est quandiu operabuntur cupiditates4 8,et ideo quemadmodum per unum hominem peccatum ingressum est in mundum1 per peccatum quoque mors ad omnes homines pervasit1 quatenus omnes peccaverunt2 et regnavit mors ab ,adam usque ad ,moysen10#ceg inquit ,apostolus3 naturali autem divin conomi necessitate mors sequitur generationem3 et corporis et anim conjunctionem consequitur eorum dissolutio4 ,si est autem propter doctrinam et agnitionem generatio1 restitutionis causa erit dissolutio4 ,quomodo autem existimatur mulier causa mortis1 propterea quod pariat3 ita etiam dicetur dux vit propter eamdem causam4 ,proinde qu prior inchoavit transgressionem1 ,vita est appellata1#ceh propter causam successionis3 et eorum1 qui generantur1 et qui peccant1 tam justorum quam injustorum1 mater est1 unoquoque nostrum seipsum justificante1 vel contra inobedientem constituente4 ,unde non ego quidem arbitror ,apostolum abhorrere vitam1 qu est in carne1 cum dicit3 8,sed in omni fiducia1 ut semper1 nunc quoque ,christus magnificabitur in corpore meo1 sive per vitam1 sive per mortem4 ,mihi enim vivere ,christus et mori lucrum4 ,si autem vivere in carne1 et hoc quoque mihi fructus operis1 quid eligam nescio1 et coarctor ex duobus1 cupiens resolvi1 et esse cum ,christo3 multo enim melius3 manere autem in carne1 est magis necessarium propter vos40#cei ,per hc enim1 ut puto1 aperte ostendit1 exitus quidem e corpore perfectionem1 esse in ,dei dilectionem3 ejus autem prsenti in carne1 ex grato animo profectam tolerantiam1 propter eos1 qui salute indigent4 ,quid vero8 non etiam ea1 qu deinceps sequuntur1 ex iis1 qu dicta sunt ad ,salomen1 subjungunt ii1 qui quidvis potius quam qu est ex veritate1 evangelicam regulam sunt secuti8 ,cum ea enim dixisset3 8,recte ergo feci1 qu non peperi30 scilicet1 quod generatio non esset ut oportet assumpta2 excipit ,dominus1 dicens3 8,omni herba vescere1 ea autem1 qu habet amaritudinem1 ne vescaris40 ,per hc enim significat1 esse in nostra potestate1 et non esse necessarium ex prohibitione prcepti1 vel continentiam1 vel etiam matrimonium2 et quod matrimonium creationi aliquid affert auxilii1 prterea explicans4 ,ne quis ergo eum deliquisse existimet1 qui secundum ,logon matrimonium inierit1 nisi existimet amaram esse filiorum educationem3 contra tamen1 permultis videtur esse molestissimum liberis carere4 ,neque amara cuiquam videatur liberorum procreatio1 eo quod negotiis implicatos a divinis abstrahat4 ,est enim1 qui vitam solitariam facile ferre non valens1 expetit matrimonium3 quandoquidem res grata1 qua quis temperanter fruitur1 et innoxia3 et unusquisque nostrum eatenus sui dominus est1 ut eligat1 an velit liberos procreare4 ,intelligo autem1 quod aliqui quidem1 qui prtextu matrimonii difficultatum ab eo abstinuerunt1 non convenienter sanct cognitioni ad inhumanitatem et odium hominum defluxerunt1 et perit apud ipsos charitas2 alii autem matrimonio ligati1 et luxui ac voluptatibus dediti1 lege quodammodo eos comitante1 fuerunt1 ut ait ,propheta1 8assimilati jumentis40#cfj ,,caput ,x4 ,,verba ,,christi ,,matt4 ,,xviii4 #bj1 ,,mystice ,,exponit4 ,quinam sunt autem illi 8duo et tres1 qui congregantur in nomine ,domini1 in0 quorum 8medio0 est ,dominus8#cfa annon virum et mulierem et filium tres dicit1 quoniam mulier cum viro per ,deum conjungitur8 ,quod si accinctus quis esse velit et expeditus1 non volens procreare liberos1 propter eam1 qu est in procreandis liberis1 molestiam et occupationem1 8maneat10 inquit ,apostolus1 absque uxore 8ut ego40#cfb ,quidam vero effatum ,domini exponunt1 ac si dixisset1 cum pluribus quidem esse ,creatorem ac prsidem generationis ,deum2 cum uno autem1 nempe electo1 ,servatorem1 qui alterius1 boni scilicet1 ,dei ,filius sit4 ,hoc autem non ita habet3 sed est quidem etiam cum iis1 qui honeste ac moderate in matrimonio versati sunt1 et liberos susceperunt1 ,deus per ,filium3 est autem etiam cum eo1 qui secundum logon1 seu rationem1 fuit continens1 idem ,deus4 ,fuerint autem aliter quoque tres quidem1 ira1 cupiditas1 et ratio3 caro autem at anima et spiritus1 alia ratione4 ,forte autem et vocationem et electionem secundam1 et tertium genus1 quod in primo honore collocatur1 innuit trias prius dicta3 cum quibus est1 qu omnia considerat1 ,dei potestas1 absque divisione cadens in divisionem4 ,qui ergo anim naturalibus1 ita ut oportet1 utitur operationibus1 desiderat quidem ea1 qu sunt convenientia1 odio autem habet ea1 qu ldunt1 sicut jubent mandata3 8,benedices0 enim1 inquit1 8benedicenti1 et maledices maledicenti40 ,quando autem his1 ira scilicet et cupiditate1 superior factus1 et creatur amore vere affectus propter eum1 qui est ,deus et effector omnium1 gnostice vitam instituerit1 et ,salvatori similis evadens1 facilem temperanti habitum acquisiverit1 et cognitionem1 fidem1 ac dilectionem conjunxerit1 simplici hac in parte judicio utens1 et vere spiritalis factus1 nec earum1 qu ex ira et cupiditate procedunt1 cogitationum omnino capax1 ad ,domini imaginem ab ipso artifice efficitur homo perfectus1 is sane dignus jam est1 qui frater a ,domino nominetur1 is simul est amicus et filius4 ,sic ergo 8duo et tres0 in eodem 8congregantur10 nempe in homine gnostico4 ,poterit etiam multorum quoque concordia ex tribus stimata1 cum quibus est ,dominus1 significare unam ,ecclesiam1 unum hominem1 genus unum4 ,annon cum uno quidem ,judo erat ,dominus1 cum legem tulit3 at prophetans1 et ,jeremiam mittens ,babylonem1 quinetiam eos qui erant ex gentibus vocans per prophetiam1 congregavit duos populos3 tertius autem est unus1 qui ex duobus 8creatur in novum hominem1 quo inambulat et inhabitat0 in ipsa ,ecclesia8 ,et lex simul et prophet1 una cum ,evangelio1 in nomine ,christi congregantur in unam cognitionem4 ,qui ergo propter odium uxorem non ducunt1 vel propter concupiscentiam carne indifferenter abutuntur1 non sunt in numero illorum qui servantur1 cum quibus est ,dominus4 ,,caput ,,xi4 ,,legis ,,et ,,christi ,,mandatum ,,de ,,non ,,concupiscendo ,,exponit4 ,his sic ostensis1 age ,scripturas1 qu adversantur sophistis hreticis1 jam adducamus1 et regulam continenti secundum logon seu rationem observandam declaremus4 ,qui vero intelligit1 qu ,scriptura cuique hresi contraria sit1 eam tempestive adhibendo refutabit eos1 qui dogmata mandatis contraria fingunt4 ,atque ut ab alto rem repetamus1 lex quidem1 sicut prius diximus1 illud1 8,non concupisces uxorem proximi tui10#cfc prius exclamavit ante conjunctam ,domini in ,novo ,testamento vocem1 qu dicit ex sua ipsius persona3 8,audivistis legem prcipientem3 ,non mchaberis4 ,ego autem dico3 ,non concupisces40#cfd ,quod enim vellet lex viros uti moderate uxoribus1 et propter solam liberorum susceptionem1 ex eo clarum est1 quod prohibet quidem eum1 qui non habet uxorem1 statim cum 8captiva0 habere consuetudinem4#cfe ,quod si semel desideraverit1 ei1 cum tonsa fuerit capillos1 permittere ut lugeat triginta diebus4 ,si autem ne sic quidem emarcescat cupiditas1 tunc liberis operam dare1 cum qu dominatur impulsio1 probata sit prfinito tempore consentanea rationi appetitio4 ,unde nullum ex veteribus ex ,scriptura ostenderis1 qui cum prgnante rem habuerit3 sed postquam gestavit uterum1 et postquam editum fetum a lacte depulit1 rursus a viris cognitas fuisse uxores4 ,jam hunc scopum et institutum invenies servantem ,moysis patrem1 cum triennium post ,aaronem editum intermisisset1 genuisse ,moysem4 ,et rursus ,levitica tribus1 servans hanc natur legem a ,deo traditam1 aliis numero minor ingressa est in terram promissam4 ,non enim facile multiplicatur genus1 cum viri quidem seminant1 legitimo juncti matrimonio2 exspectant autem non solum uteri gestationem1 sed etiam a lacte depulsionem4 ,unde merito ,moyses1 quoque ,judos paulatim provehens ad continentiam1 cum 8tribus diebus0#cff deinceps consequentibus a venerea voluptate abstinuissent1 jussit audire verba ,dei4 8,nos ergo ,dei templa sumus1 sicut dixit propheta3 ,inhabitabo in eis1 et inambulabo1 et ero eorum ,deus1 et ipsi erunt meus populus10 si ex prceptis vitam instituamus1 sive singuli nostrum1 sive tota simul ,ecclesia4 8,quare egredimini e medio ipsorum1 et separamini1 dicit ,dominus1 et immundum ne tangatis2 et ego vos suscipiam1 et ero vobis in patrem1 et vos eritis mihi in filios et filias1 dicit ,dominus omnipotens40#cfg ,non ab iis1 qui uxores duxerunt1 ut aiunt1 sed a gentibus1 qu adhuc vivebant in fornicatione1 prterea autem a prius quoque dictis hresibus1 ut immundis et impiis1 prophetice nos jubet separari4 ,unde etiam ,paulus quoque verba dirigens ad eos1 qui erant iis1 qui dicti sunt1 similes3 8,has ergo promissiones habete1 inquit1 dilecti3 mundemus corda nostra ab omni inquinamento carnis et spiritus1 perficientes sanctitatem in timore ,dei4#cfh ,zelo enim vos zelo ,dei2 despondi enim vos uni viro1 virginem castam exhibere ,christo40#cfi ,et ,ecclesia quidem alii non jungitur matrimonio1 cum sponsum habeat3 sed unusquisque nostrum habet potestatem ducendi1 quamcunque velit1 legitimam uxorem1 in primis1 inquam1 nuptiis4 8,vereor autem1 ne sicut serpens seduxit ,evam in astutia1 corrumpantur sensus vestri a simplicitate1 qu in ,christo est10#cgj pie admodum et doctoris instar dixit ,apostolus4 ,quocirca admirabilis quoque ,petrus3 8,charissimi1 inquit1 obsecro vos tanquam advenas et peregrinos1 abstinete vos a carnalibus desideriis1 qu militant adversus animam1 conversationem vestram inter gentes habentes bonam3 quoniam sic est voluntas ,dei1 ut bene facientes obmutescere faciatis imprudentium hominum ignorantiam2 quasi liberi1 et non quasi velamen habentes maliti libertatem1 sed ut servi ,dei40#cga ,similiter etiam scribit ,paulus in ,epistola ad ,romanos3 8,qui mortui sumus peccato1 quomodo adhuc vivemus in ipso8 ,quoniam vetus homo noster simul est crucifixus1 ut destruatur corpus peccati10#cgb usque ad illud3 8,neque exhibete membra vestra1 arma injustiti peccato40#cgc ,atque adeo cum in hunc locum devenerim1 videor mihi non esse prtermissurus1 quin notem1 quod eumdem ,deum per legem et prophetas et ,evangelium prdicet ,apostolus4 ,illud enim3 8,non concupisces10 quod scriptum est in ,evangelio1 legi attribuit in ,epistola ad ,romanos1 sciens esse unum eum1 qui prdicavit per legem et prophetas1 ,patrem1 et qui per ipsum est annuntiatus4 ,dicit enim3 8,quid dicemus8 ,lex estne peccatum8 ,absit4 ,sed peccatum non cognovi1 nisi per legem4 ,concupiscentiam enim non cognovissem1 nisi lex diceret3 ,non concupisces40#cgd ,quod si ii1 qui sunt divers sententi1 repugnantes1 existiment ,paulum verba sua dirigentem adversus ,creatorem1 dixisse ea1 qu deinceps sequuntur3 8,novi enim1 quod non habitat in me1 hoc est1 in carne mea1 bonum20#cge legant ea1 qu prius dicta sunt2 et ea1 qu consequuntur4 ,prius enim dixit3 8,sed inhabitans in me peccatum20 propter quod consentaneum erat dicere illud3 8,non habitat in carne mea bonum40#cgf ,consequenter subjunxit3 8,si autem quod nolo1 hoc ego facio1 non utique ego id operor1 sed quod inhabitat in me peccatum30 quod 8repugnans10 inquit1 8legi8 ,dei et 0mentis me1 captivat me in lege peccati1 qu est in membris meis4 ,miser ego homo1 quis me liberabit de corpore mortis hujus80#cgg ,et rursus 7nunquam enim quovis modo juvando defatigatur7 non veretur veluti concludere3 8,lex enim spiritus liberavit me a lege peccati et mortis30 quoniam 8per ,filium ,deus condemnavit peccatum in carne1 ut justificatio legis impleatur in nobis1 qui non secundum carnem ambulamus1 sed secundum spiritum40#cgh ,prter hc adhuc declarans ea1 qu prius dicta sunt1 exclamat3 8,corpus quidem mortuum propter peccatum30 significans id non esse templum1 sed sepulcrum anim4 ,quando enim sanctificatum fuerit ,deo1 8,spiritus ejus10 infert1 8qui suscitavit ,jesum a mortuis1 habitat in vobis3 qui vivificabit etiam mortalia vestra corpora1 per ejus ,spiritum1 qui habitat in vobis40#cgi ,rursus itaque voluptarios increpans1 illa adjicit3 8,prudentia enim carnis1 mors2 quoniam qui ex carne vivunt1 ea1 qu sunt carnis1 cogitant2 et prudentia carnis est cum ,deo gerere inimicitias2 legi enim ,dei non subjicitur4 ,qui autem sunt in carne10 non ut quidam decernunt1 8,deo placere non possunt10 sed ut prius diximus4 ,deinde ut eos distinguat1 dicit ,ecclesi3 8,vos autem non estis in carne1 sed in spiritu1 si quidem spiritus ,dei habitat in vobis4 ,si quis autem spiritum ,christi non habet1 is non est ejus4 ,si autem ,christus in vobis1 corpus quidem est mortuum per peccatum1 spiritus autem vivus per justitiam4 ,debitores itaque sumus1 fratres1 non carni1 ut secundum carnem vivamus4 ,si enim secundum carnem vivitis1 estis morituri3 si vero spiritu facta carnis mortificaveritis1 vivetis4 ,quicunque enim spiritu ,dei aguntur1 ii sunt filii ,dei40 ,et adversus nobilitatem et adversus libertatem1 qu exsecrabiliter ab iis1 qui sunt divers sententi1 introducitur1 qui de libidine gloriantur1 subjungit dicens3 8,non enim accepistis spiritum servitutis rursus in timorem1 sed accepistis spiritum adoptionis filiorum1 in quo clamamus1 ,abba ,pater20#chj hoc est1 ad hoc accepimus1 ut cognoscamus eum1 quem oramus1 qui est vere ,pater1 qui rerum omnium solus est ,pater1 qui ad salutem erudit et castigat ut pater1 et timorem minatur4 ,,caput ,,xii4 ,,verba ,,apostoli #a ,,cor4 ,,vii4 #e1 #ci1 #dj1 ,,aliaque ,s4 ,,scriptur ,,loca ,,eodem ,,spectantia ,,explicat4 ,quod autem 8ex consensu ad tempus orationi vacat0 conjugium1 doctrina est continenti4 ,adjecit enim illud quidem1 8ex consensu10 ne quis dissolveret matrimonium2 8ad tempus autem10#cha ne1 dum ex necessitate exercet continentiam is1 qui uxorem duxerit1 labatur in peccatum1 et dum suo conjugio parcit1 alienum concupiscat4 ,qua ratione eum1 qui se indecore gerere existimat1 quod virginem alat1 recte eam dicit esse nuptum daturum4 ,verum unusquisque1 tam is qui castitatem delegit1 quam is qui propter liberorum procreationem seipsum conjunxit matrimonio1 in suo proposito firmiter debet perseverare1 nec in deterius deflectere4 ,si enim vit su institutum augere ac intendere poterit1 majorem sibi apud ,deum acquirit dignitatem1 propter puram et ex ratione profectam continentiam4 ,si autem eam1 quam elegit1 regulam superaverit1 in majorem deinde ad spem gloriam recidet4 ,habet enim sicut castitas1 ita etiam matrimonium propria munera et ministeria1 qu ad ,dominum pertinent1 filiorum1 inquam1 curam gerere et uxoris4 ,quod enim honeste causatur is1 qui est in matrimonio perfectus1 est conjugii necessitudo1 ut qui omnium curam ac providentiam in domo communi ostenderit4 ,ac proinde1 8episcopos10 inquit1 oportet constitui1 qui ex domo propria toti quoque ,ecclesi presse sint meditati4 8,unusquisque0 ergo1 8in quo vocatus est0#chb opere ministerium peragat1 ut liber in ,christo fiat1 et debitam ministerio suo mercedem accipiat4 ,et rursus de lege disserens1 utens allegoria3 8,nam qu sub viro est mulier10 inquit1 8viventi viro alligata est lege10#chc et qu sequuntur4 ,et rursus3 8,mulier est alligata1 quandiu vivit vir ejus2 sin autem mortuus fuerit1 libera est ut nubat1 modo in ,domino4 ,beata est autem si sic permanserit1 mea quidem sententia40#chd ,sed in priore quidem particula1 8mortificati estis10 inquit1 8legi10 non matrimonio1 8ut efficiamini vos alteri1 qui excitatus est ex mortuis10#che sponsa et ,ecclesia2 quam castam esse oportet1 et ab iis qu sunt intus1 cogitationibus1 qu sunt contrari veritati2 et ab iis1 qui tentant extrinsecus1 hoc est ab iis1 qui sectantur hreses1 et persuadent vobis fornicari ab uno viro1 nempe omnipotenti ,deo3 8,ne sicut serpens decepit ,evam10#chf qu 8vita0 dicitur1 nos quoque inducti callidis hresium illecebris1 transgrediamur mandata4 ,secunda autem particula statuit monogamiam3 non enim1 ut quidam existimarunt1 mulieris cum viro alligationem1 carnis cum corruptel connexionem1 significari putandum est2 impiorum enim hominum1 qui matrimonii inventionem diabolo aperte tribuunt1 opinionem reprehendit1 unde in periculum venit legislator ne incessatur maledictis4 ,tatianum arbitror ,syrum talia audere dogmata tradere4 ,his verbis quidem certe scribit in libro ,de perfectione secundum ,servatorem3 ,consensum quidem conjungit orationi3 communio autem corruptel1 interitus solvit interpellationem4 ,admodum certe circumspecte arcet per concessionem4 ,nam cum rursus permisit 8simul convenire propter ,satanam et intemperantiam10#chg pronuntiavit eum1 qui est obtemperaturus1 8serviturum duobus dominis30#chh per consensum quidem1 ,deo2 per dissensionem autem1 intemperanti et fornicationi et diabolo4 ,hc autem dicit1 ,apostolum exponens4 ,sophistice autem eludit veritatem1 per verum1 falsum confirmans3 intemperantiam enim et fornicationem1 diabolica vitia et affectiones nos quoque confitemur2 intercedit autem moderati matrimonii consensio1 qu tum ad precationem continenter deducit1 tum ad procreandos liberos cum honestate conciliat4 8,cognitio0 quidem certe a ,scriptura dictum est tempus liberorum procreationis1 cum dixit3 8,cognovit autem ,adam ,evam uxorem suam2 et concepit1 et peperit filium1 et nominavit nomen ejus ,seth3 ,suscitavit enim mihi ,deus aliud semen pro ,abel40#chi ,vides1 quemnam maledictis incessant1 qui honestam ac moderatam incessunt seminationem1 et diabolo attribuunt generationem4 ,non enim simpliciter ,deum dixit1 qui articuli prmissione1 nempe dicens1 significavit eum1 qui est omnipotens4 ,quod ab ,apostolo autem subjungitur3 8,et rursus simul convenite propter ,satanam10#cij in eum finem dicitur1 ut occasionem tollat ad alias declinandi cupiditates4 ,non enim penitus repellit natur appetitiones1 qui fit ad tempus1 consensus3 per quem rursus inducit ,apostolus conjugationem matrimonii1 non ad intemperantiam et fornicationem et opus diaboli1 sed ne subjugetur intemperanti1 fornicationi1 et diabolo4 ,distinguit autem veterem quoque hominem et novum ,tatianus1 sed non ut dicimus1 8,veterem0 quidem 8virum10 legem2 8novum0 autem1 ,evangelium4 ,assentimur ei nos quoque1 sed non eo modo1 quo vult ille1 dissolvens legem ut alterius ,dei3 sed idem vir et ,dominus1 dum vetera renovat1 non amplius concedit polygamiam 7nam hanc quidem expetebat ,deus1 quando oportebat homines augeri et multiplicari71 sed monogamiam introducit propter liberorum procreationem et domus curam1 ad quam data est mulier adjutrix3 et si cui ,apostolus propter intemperantiam et ustionem1 veniam secundi concedit matrimonii3 nam hic quoque non peccat quidem ex ,testamento 7non est enim a lege prohibitus71 non implet autem summam illam vit perfectionem1 qu agitur ex ,evangelio4 ,gloriam autem sibi acquirit clestem1 qui apud se manserit1 eam1 qu est morte dissoluta1 impollutam servans conjunctionem1 et grato ac lubente animo paret conomi1 per quam effectum est1 ut divelli non possit a ,domini ministerio4 ,sed nec eum1 qui ex conjugali surgit cubili1 similiter ut olim1 tingi nunc quoque jubet divina per ,dominum providentia3 non enim necessario a liberorum abducit procreatione1 qui credentes per unum baptismum ad consuetudinem omni ex parte perfectam abluit1 ,dominus1 qui etiam multa ,moysis baptismata per unum comprehendit baptismum4 ,proinde lex1 ut per carnalem generationem nostram prdiceret regenerationem1 genitali seminis facultati baptismum olim adhibuit1 non vero quod ab-hominis generatione abhorreret4 ,quod enim apparet homo generatus1 hoc valet seminis dejectio4 ,non sunt ergo multi coitus genitales1 sed matricis susceptio fatetur generationem1 cum in natur officina semen formatur in fetum4 ,quomodo autem vetus quidem est solum matrimonium et legis inventum1 alienum autem est1 quod est ex ,domino1 matrimonium1 cum idem ,deus servetur a nobis8 8,non0 enim 8quod ,deus conjunxit1 homo0 jure 8dissolverit20#cia multo autem magis qu jussit ,pater1 servabit quoque ,filius4 ,si autem idem simul est et legislator et evangelista1 nunquam ipse secum pugnat4 ,vivit enim lex1 cum sit spiritalis1 et gnostice intelligatur3 nos autem 8mortui0 sumus 8legi per corpus ,christi1 ut gigneremur alteri1 qui resurrexit ex mortuis10 qui prdictus fuit a lege1 8ut ,deo fructificaremus40#cib ,quare 8lex quidem est sancta1 et mandatum sanctum1 et justum1 et bonum40#cic ,mortui ergo sumus legi1 hoc est1 peccato1 quod a lege significatur1 quod ostendit1 non autem generat lex1 per jussionem eorum qu sunt facienda1 et prohibitionem eorum qu non facienda2 reprehendens subjectum peccatum1 8ut appareat peccatum40 ,si autem peccatum est matrimonium1 quod secundum legem initur1 nescio quomodo quis dicet se ,deum nosse1 dicens ,dei jussum esse peccatum4 ,quod si 8lex sancta0 est1 sanctum est matrimonium4 ,mysterium ergo hoc ad ,christum et ,ecclesiam ducit ,apostolus3 quemadmodum 8quod ex carne generatur1 caro est2 ita quod ex spiritu1 spiritus10#cid non solum in pariendo1 sed etiam in discendo4 ,jam 8sancti sunt filii10#cie ,deo grat oblectationes verborum ,dominicorum1 qu desponderunt animam4 ,sunt ergo separata fornicatio et matrimonium1 quoniam a ,deo longe abest diabolus4 8,et vos ergo mortui estis legi per corpus ,christi1 ut vos gigneremini alteri1 qui surrexit a mortuis40#cif ,simul autem proxime exauditur1 si fueritis obedientes3 quandoquidem etiam ex veritate legis eidem ,domino obedimus1 qui prcipit eminus4 ,nunquid autem de ejusmodi hominibus merito aperte 8dicit ,spiritus1 quod in posterioribus temporibus deficient quidam a fide1 attendentes spiritibus erroris1 et doctrinis dmoniorum1 in hypocrisi falsiloquorum1 cauteriatam habentium conscientiam1 et prohibentium nubere1 abstinere a cibis1 quos ,deus creavit ad participationem cum gratiarum actione fidelibus1 et qui agnoverunt veritatem1 quod omnis creatura ,dei bona est1 et nihil est rejiciendum quod sumitur cum gratiarum actione4 ,sanctificatur enim per verbum ,dei et orationem80#cig ,omnino igitur non est prohibendum jungi matrimonio1 neque carnibus vesci1 aut vinum bibere4 ,scriptum est enim3 8,bonum est carnem non comedere1 nec vinum bibere1 si quis comedat per offendiculum40#cih ,et3 8,bonum est manere sicut ego40#cii ,sed et qui utitur1 8cum gratiarum actione10#djj et qui rursus non utitur1 ipse quoque 8cum gratiarum actione10 et cum moderata ac temperanti vivat perceptione1 logo seu rationi convenienter4 ,et1 ut in summa dicam1 omnes ,apostoli epistol1 qu moderationem docent et continentiam1 cum et de matrimonio1 et de liberorum procreatione1 et de domus administratione innumerabilia prcepta contineant1 nusquam honestum moderatumque matrimonium prohibuerunt aut abrogarunt3 sed legis cum ,evangelio servantes convenientiam1 utrumque admittunt3 et eum1 qui ,deo agendo gratias1 moderate utitur matrimonio2 et eum1 qui1 ut vult ,dominus1 vivit in castitate1 quemadmodum 8vocatus est1 unusquisque0 inoffense et perfecte eligens4 8,et erat terra ,jacob laudata supra omnem terram10#dja inquit propheta1 ipse vas spiritus gloria afficiens4 ,insectatur autem aliquis generationem1 in eam dicens interitum cadere1 eamque perire3 et detorquet aliquis ad filiorum procreationem illud dictum ,servatoris3 8,non oportere in terra thesauros recondere1 ubi tinea et rugo demolitur20#djb nec erubescit his addere ea1 qu dicit propheta3 8,omnes vos sicut vestimentum veterascetis1 et tinea vos exedet40#djc ,sed neque nos contradicimus ,scriptur1 neque in nostra corpora cadere interitum1 eaque esse fluxa1 negamus4 ,fortasse autem iis1 quos ibi alloquitur propheta1 ut peccatoribus1 prdicit interitum4 ,servator autem de liberorum procreatione nil dixit1 sed ad impertiendum ac communicandum eos hortatur1 qui solum opibus abundare1 egentibus autem nolebant opem ferre4 ,quamobrem dicit3 8,operamini non cibum1 qui perit2 sed eum1 qui manet in vitam ternam40#djd ,similiter autem afferunt etiam illud dictum de resurrectione mortuorum3 8,filii illius sculi nec nubunt1 nec nubuntur40#dje ,sed hanc interrogationem et eos qui interrogant1 si quis consideraverit1 inveniet ,dominum non reprobare matrimonium1 sed remedium afferre exspectationi carnalis cupiditatis in resurrectione4 ,illud autem1 8filiis hujus sculi10#djf non dixit ad distinctionem alicujus alius sculi1 sed perinde ac si diceret3 ,qui in hoc nati sunt sculo1 cum per generationem sint filii1 et gignunt et gignuntur2 quoniam non absque generatione hanc quis vitam prtergreditur3 sed hc generatio1 qu similem suscipit interitum1 non amplius competit ei qui ab hac vita est separatus4 8,unus est ergo ,pater noster1 qui est in clis30#djg sed is ipse quoque ,pater est omnium per creationem4 8,ne vocaveritis ergo1 inquit1 vobis patrem super terram40#djh ,quasi diceret3 ,ne existimetis eum1 qui carnali vos sevit satu1 auctorem et causam vestr essenti1 sed adjuvantem causam generationis1 vel ministrum potius4 ,sic ergo nos rursus conversos vult effici ut pueros1 eum1 qui vere ,pater est1 agnoscentes1 regeneratos per aquam1 cum hc sit alia satio in creatione4 ,at1 inquit1 8,qui est clebs1 curat qu sunt ,domini2 qui autem duxit uxorem1 quomodo placebit uxori40 ,quid vero8 annon licet etiam eis1 qui secundum ,deum placent uxori1 ,deo gratias agere8 ,annon permittitur etiam ei1 qui uxorem duxit1 una cum conjugio etiam esse sollicitum de iis qu sunt ,domini8 ,sed quemadmodum 8qu non nupsit1 sollicita est de iis1 qu sunt ,domini1 ut sit sancta corpore et spiritu30#dji ita etiam qu nupsit1 et de iis1 qu sunt mariti1 et de iis1 qu sunt ,domini1 est in ,domino sollicita1 ut sit sancta et corpore et spiritu4 ,amb enim sunt sanct in ,domino3 hc quidem ut uxor1 illa vero ut virgo4 ,ad eos autem pudore afficiendos et reprimendos1 qui sunt proclives ad secundas nuptias1 apte ,apostolus alto quodam tono eloquitur2 inquit enim3 8,ecce1 omne peccatum est extra corpus2 qui autem fornicatur1 in proprium corpus peccat40#daj ,si quis autem matrimonium audet dicere fornicationem1 rursus1 legem et ,dominum insectans1 maledictis impetit4 ,quemadmodum enim avaritia et plura habendi cupiditas dicitur fornicatio1 ut qu adversetur sufficienti3 et ut idololatria est ab uno in multos ,dei distributio1 ita fornicatio est ab uno matrimonio ad plura prolapsio4 ,tribus enim modis1 ut diximus1 fornicatio et adulterium sumitur apud ,apostolum4 ,de his dicit propheta3 8,peccatis vestris venundati estis40 ,et rursus3 8,pollutus es in terra aliena30#daa conjunctionem sceleratam existimans1 qu cum alieno corpore facta est1 et non cum eo1 quod datur in conjugio1 ad liberorum procreationem4 ,unde etiam ,apostolus3 8,volo1 inquit1 juniores nubere1 filios procreare1 domui presse1 nullam dare occasionem adversario maledicti gratia4 ,jam enim qudam diverterunt post ,satanam40#dab ,quin et unius quoque uxoris virum utique admittit2 seu sit presbyter1 seu diaconus1 seu laicus1 utens matrimonio citra reprehensionem3 8,servabitur autem per filiorum procreationem40#dac ,et rursus ,servator dicens ,judos 8generationem pravam et adulteram10 docet eos legem non cognovisse1 ut lex vult3 8sed seniorum traditionem1 et hominum prcepta sequentes10 adulterare legem1 perinde ac si non esset data vir et dominus eorum virginitatis4 ,fortasse autem eos quoque innuit esse alienis mancipatos cupiditatibus1 propter quas assidue quoque servientes peccatis1 vendebantur alienigenis4 ,nam apud ,judos non erant admiss communes mulieres3 verum prohibitum erat adulterium4 ,qui autem dicit3 8,uxorem duxi1 non possum venire10#dad ad divinam cnam1 est quidem exemplum ad eos arguendos1 qui propter voluptates abscedunt a divino mandato3 alioquin nec qui justi fuere ante adventum1 nec qui post adventum uxores duxerunt1 servabuntur1 etiamsi sint apostoli4 ,quod si illud attulerint1 quod propheta quoque dicit3 8,inveteravi inter omnes inimicos meos10#dae per inimicos peccata intelligant4 ,unum quoddam autem est peccatum1 non matrimonium1 sed fornicatio3 alioqui generationem quoque dicunt peccatum1 et creatorem generationis4 ,,caput ,,xiii4 ,,julii ,,cassiani ,h,,retici ,,verbis ,,respondet2 ,,item ,,loco ,,quem ,,ex ,,evangelio ,,apocrypho ,,idem ,,adduxerat4 ,talibus argumentis utitur quoque ,julius ,cassianus1 qui fuit princeps sect ,docetarum4 ,in opere certe ,de continentia1 vel ,de castitate1 his verbis dicit3 8,nec dicat aliquis1 quod quoniam talia habemus membra1 ut aliter figurata sit femina1 aliter vero masculus3 illa quidem ad suscipiendum1 hic vero ad seminandum1 concessam esse a ,deo consuetudinem4 ,si enim a ,deo1 ad quem tendimus1 esset hc constitutio1 non beatos dixisset esse eunuchos2 neque propheta dixisset1 eos #8non esse arborem infrugiferam2'#daf transferens ab arbore ad hominem1 qui sua sponte et ex instituto se castrat tali cogitatione40 ,et pro impia opinione adhuc decertans1 subjungit3 8,quomodo autem non jure quis reprehenderit ,servatorem1 si nos transformavit1 et ab errore liberavit1 et a conjunctione membrorum1 et additamentorum1 et pudendorum80 in hoc eadem decernens cum ,tatiano3 hic autem prodiit ex schola ,valentini4 ,propterea dicit ,cassianus3 8,cum interrogaret ,salome1 quando cognoscentur1 ea1 de quibus interrogabat1 ait ,dominus3 ,quando pudoris indumentum conculcaveritis1 et quando duo facta fuerint unum1 et masculum cum femina1 nec masculum nec femineum40 ,primum quidem1 in nobis traditis quatuor ,evangeliis non habemus hoc dictum1 sed in eo1 quod est secundum gyptios4 ,deinde mihi videtur ignorare1 iram quidem1 masculam appetitionem2 feminam vero1 significare cupiditatem3 quorum operationem pnitentia et pudor consequuntur4 ,cum quis ergo neque ir neque cupiditati obsequens1 qu quidem et consuetudine et mala educatione auct1 obumbrant et contegunt rationem1 sed qu ex iis proficiscitur exuens caliginem1 et pudore affectus ex pnitentia1 spiritum et animam unierit in obedientia ,logi seu rationis2 tunc1 ut ait ,paulus1 8non inest in nobis nec masculus1 nec femina40 ,recedens enim anima ab ea figura1 qua discernitur masculus et femina1 traducitur ad unionem1 cum ea nutrum sit4 ,existimat autem hic vir prclarus plus1 quam par sit1 ,platonice1 animam1 cum sit ab initio divina1 cupiditate effeminatam1 huc venire ad generationem et interitum4 ,,caput ,,xiv4 #b ,,cor4 ,,xi4 #c1 ,,et ,,eph4 ,,iv4 #bd1 ,,exponit4 ,jam vero vel invitum cogit ,paulum generationem ex deceptione deducere1 cum dicit3 8,vereor autem1 ne sicut serpens ,evam decepit1 corrupti sint sensus vestri a simplicitate1 qu est in ,christo40#dag ,sed certum est1 ,dominum quoque 8venisse0 ad ea1 8qu aberraverant40#dah ,aberraverunt autem1 non ab alto repetita origine in eam1 qu hic est1 generationem 7est enim generatio creatura ,omnipotentis1 qui nunquam ex melioribus ad deteriora deduxerit animam72 sed ad eos1 qui sensibus seu cogitationibus aberraverant1 ad nos1 inquam1 venit ,servator2 qui quidem ex nostra in prceptis inobedientia corrupti sunt1 dum nimis avide voluptatem persequeremur2 cum utique protoplastus noster tempus prvenisset1 et ante debitum tempus matrimonii gratiam appetiisset et aberrasset3 quoniam 8quicunque aspicit mulierem ad concupiscendum eam1 jam mchatus est eam10#dai ut qui voluntatis tempus non exspectaverit4 ,is ipse ergo erat ,dominus1 qui tunc quoque damnabat cupiditatem1 qu prvenit matrimonium4 ,cum ergo dicit ,apostolus3 8,induite novum hominem1 qui secundum ,deum creatur10#dbj nobis dicit1 qui ab ,omnipotentis voluntate efficti sumus1 sicut sumus efficti4 8,veterem0 autem dixit1 non rescipiens ad generationem et regenerationem1 sed ad vitam inobedienti et obedienti4 8,pelliceas0 autem 8tunicas0#dba existimat ,cassianus esse corpora3 in quo postea et eum1 et qui idem cum eo sentiunt1 aberrasse ostendemus1 cum de ortu hominis1 iis consequenter1 qu prius dicenda sunt1 aggrediemur expositionem4 8,quoniam1 inquit1 qui a terrenis reguntur1 et generant1 et generantur3 ,nostra autem conversatio est in clo1 ex quo etiam ,salvatorem exspectamus40#dbb ,recte ergo nos hc quoque dicta esse scimus1 quoniam ut hospites et adven peregrinantes debemus vitam instituere2 qui uxorem habent1 ut non habentes2 qui possident1 ut non possidentes2 qui liberos procreant1 ut mortales gignentes1 ut relicturi possessiones1 ut etiam sine uxore victuri1 si opus sit2 non cum immodico actione1 et animo excelso4 ,,caput ,,xv4 #a ,,cor4 ,,vii4 #a2 ,,luc4 ,,xiv4 #bf2 ,,isa4 ,,lvi4 #b1 #c1 ,,explicat4 ,et rursus cum dicit3 8,bonum est homini uxorem non tangere1 sed propter fornicationes unusquisque suam uxorem habeat20#dbc id veluti exponens1 rursus dicit3 8,ne vos tentet ,satanas40#dbd ,non enim iis1 qui continenter utuntur matrimonio propter solam liberorum procreationem1 dicit1 8propter intemperantiam20 sed iis1 qui finem liberorum procreationis cupiunt transilire3 ne1 cum nimium annuerit noster adversarius1 excitet appetitionem ad alienas voluptates4 ,fortasse autem quoniam iis1 qui juste vivunt1 resistit propter mulationem1 et adversus eos contendit1 volens eos ad suos ordines traducere1 per laboriosam continentiam eis vult prbere occasionem4 ,merito ergo dicit3 8,melius est matrimonio jungi quam uri10#dbe ut 8vir reddat debitum uxori1 et uxor viro1 et ne frustrentur invicem0#dbf hoc divino ad generationem dato auxilio4 8,qui autem1 inquiunt1 non oderit patrem1 vel matrem1 vel uxorem1 vel filios1 non potest meus esse discipulus40#dbg ,non jubet odisse proprium genus3 8,honora0 enim1 inquit1 8patrem et matrem1 ut tibi bene sit30#dbh sed ne abducaris1 inquit1 per appetitiones a ratione alienas1 sed neque civilibus moribus conformis fias4 ,domus enim constat ex genere1 civitates autem ex domibus2 quemadmodum ,paulus quoque eos1 qui occupantur in matrimonio1 8mundo dixit placere40#dbi ,rursus dicit ,dominus3 8,qui uxorem duxit1 ne expellat2 et qui non duxit1 ne ducat20#dcj qui ex proposito castitatis professus est uxorem non ducere maneat clebs4 ,utrisque ergo idem ,dominus per prophetam ,isaiam convenientes dat promissiones sic dicens3 8,ne dicat eunuchus3 ,sum lignum aridum20 hc enim dicit ,dominus eunuchis3 8,si custodieritis sabbata mea1 et feceritis qucunque prcipio1 dabo vobis locum meliorem filiis et filiabus40#dca ,non sola enim justificat castitas1 sed nec sabbatum eunuchi1 nisi fecerit mandata4 ,infert autem iis1 qui uxorem duxerunt1 et dicit3 8,electi mei non laborabunt in vanum1 neque procreabunt filios in exsecrationem1 quia semen est benedictum a ,domino40#dcb ,ei enim1 qui secundum ,logon filios procreavit et educavit1 et erudivit in ,domino1 sicut etiam ei1 qui genuit per veram catechesim et institutionem1 merces qudam est proposita1 sicut etiam electo semini4 ,alii autem 8exsecrationem0 accipiunt esse ipsam liberorum procreationem1 et non intelligunt adversus illos ipsos ea dicere ,scripturam4 ,qui enim sunt revera electi ,domini1 non dogmata decernunt1 nec filios progignunt1 qui sunt ad exsecrationem1 et hreses4 ,eunuchus ergo1 non qui per vim excisas habet partes1 sed nec qui clebs est1 dictus est1 sed qui non gignit veritatem4 ,lignum hic prius erat aridum2 si autem ,logo obedierit1 et sabbata custodierit per abstinentiam a peccatis1 et fecerit mandata1 erit honorabilior iis1 qui absque recta vit institutione solo sermone erudiuntur4 8,filioli1 modicum adhuc sum vobiscum10#dcc inquit ,magister4 ,quare ,paulus quoque scribens ad ,galatas1 dicit3 8,filioli mei1 quos iterum parturio1 donec formetur in vobis ,christus40#dcd ,rursus ad ,corinthios scribens3 8,si enim decies mille pdagogos10 inquit1 8habeatis in ,christo1 sed non multos patres4 ,in ,christo enim per ,evangelium ego vos genui40#dce ,propterea 8non ingrediatur eunuchus in ,ecclesiam ,dei10#dcf qui est sterilis1 et non fert fructum1 nec vit institutione1 nec sermone4 ,sed 8qui se0 quidem 8castrarunt0 ab omni peccato 8propter regnum clorum10#dcg ii sunt beati1 qui a mundo jejunant4 ,,caput ,,xvi4 ,,jer4 ,,xx4 #ad2 ,,job ,,xiv4 #c2 ,,ps4 ,l4 #e2 #a ,,cor4 ,,ix4 #bg1 ,,exponit4 8,exsecranda0 autem 8dies in qua natus sum1 et ut non sit optanda10#dch inquit ,jeremias3 non absolute exsecrandam dicens generationem1 sed populi peccata gre ferens et inobedientiam4 ,subjungit itaque3 8,cur enim natus sum ut viderem labores et dolores1 et in perpetuo probro fuerunt dies mei80#dci ,quin etiam omnes1 qui prdicabant veritatem1 propter eorum1 qui audiebant1 inobedientiam1 qurebantur ad pnam1 et veniebant in periculum4 8,cur enim non fuit uterus matris me sepulcrum1 ne viderem afflictionem ,jacob et laborem generis ,israel80#ddj ait ,esdras propheta4 8,nullus est a sorde mundus10 ait ,job1 8nec si sit quidem una dies vita ejus40#dda ,dicant ergo nobis1 ubi fornicatus est infans natus8 vel quomodo sub ,ad cecidit exsecrationem1 qui nihil est operatus8 ,restat ergo eis1 ut videtur1 consequenter1 ut dicant malam esse generationem1 non solum corporis1 sed etiam anim1 per quam exsistit corpus4 ,et quando dixit ,david3 8,in peccatis conceptus sum1 et in iniquitatibus concepit me mater mea30#ddb dicit prophetice quidem matrem ,evam2 sed ,eva quidem fuit 8mater viventium20 et si is 8in peccatis fuit conceptus10 at non ipse in peccato1 neque vero ipse peccatum4 ,utrum vero quicunque etiam a peccato ad fidem convertitur1 a peccandi consuetudine tanquam a 8matre0 converti dicatur ad 8vitam10 feret mihi testimonium unus ex duodecim prophetis1 qui dixit3 8,si dedero primogenita pro impietate fructum ventris mei1 pro peccatis anim me40#ddc ,non accusat eum1 qui dixit3 8,crescite et multiplicamini30#ddd sed primos post generationem motus1 quorum tempore ,deum non cognoscimus1 dicit 8impietates40 ,si quis autem ea ratione dicit malam generationem1 idem eam dicat bonam1 quatenus in ipso veritatem cognoscimus4 8,abluamini juste1 et ne peccetis4 ,ignorationem enim ,dei quidam habent10#dde videlicet qui peccant4 8,quoniam nobis est colluctatio non adversus carnem et sanguinem1 sed adversus spiritalia40#ddf ,potentes autem sunt ad tentandum 8principes tenebrarum hujus mundi10 et ideo datur venia4 ,et ideo ,paulus quoque3 8,corpus meum10 inquit1 8castigo1 et in servitutem redigo2 quoniam qui certat1 omnia continet10 hoc est1 in omnibus continet1 non ab omnibus abstinens1 sed continenter utens iis1 qu utenda judicavit1 8illi quidem ut corruptibilem coronam accipiant2 nos autem ut incorruptibilem10#ddg in lucta vincentes1 non autem sine pulvere coronam accipientes4 ,jam nonnulli quoque prferunt viduam virgini1 ut qu1 quam experta est1 voluptatem magno animo contempserit4 ,,caput ,,xvii4 ,,qui ,,nuptias ,,et ,,generationem ,,malas ,,asserunt1 ,,ii ,,et ,,dei ,,creationem ,,et ,,ipsam ,,evangelii ,,dispensationem ,,vituperant4 ,sin autem malum est generatio1 in malo blasphemi dicant fuisse ,dominum qui fuit particeps generationis1 in malo ,virginem qu genuit4 ,hei mihi6 quot et quanta mala6 ,dei voluntatem maledictis incessunt1 et mysterium creationis1 dum invehuntur in generationem4 ,et hinc 8,docesin0 fingit ,cassianus2 hinc etiam ,marcioni1 et ,valentino quoque est corpus animale2 quoniam homo1 inquiunt1 operam dans veneri1 8assimilatus est jumentis40#ddh ,atqui profecto1 cum libidine vere insaniens1 aliena inire voluerit1 tunc revera1 qui talis est1 efferatur3 8,equi in feminas furentes facti sunt1 unusquisque hinniebat ad uxorem proximi sui40#ddi ,quod si dicat serpentem1 a brutis animantibus accepta consilii sui ratione1 ,adamo persuasisse ut cum ,eva coire consentiret1 tanquam alioqui1 ut quidam existimant1 protoplasti hac natura usuri non fuissent3 rursus vituperatur creatio1 ut qu rationis expertium animantium natura homines fecerit imbecilliores1 quorum exempla consecuti sunt1 qui a ,deo primi formati fuere4 ,sin autem natura quidem eos sicut bruta deduxit ad filiorum procreationem2 moti autem sunt citius quam oportuit1 fraude inducti1 cum adhuc essent juvenes2 justum quidem est ,dei judicium in eos qui non exspectarunt ejus voluntatem3 sancta est autem generatio1 per quam mundus consistit1 per quam essenti1 per quam natur1 per quam angeli1 per quam potestates1 per quam anim1 per quam prcepta1 per quam lex1 per quam ,evangelium1 per quam ,dei cognitio4 8,et omnis caro fenum1 et omnis gloria ejus quasi flos feni2 et fenum quidem exsiccatur1 flos autem decidit1 sed verbum ,domini manet10#dej quod unxit animam et uniit spiritui4 ,quomodo autem1 qu est in ,ecclesia nostra1 conomia ad finem perduci potuisset absque corpore1 cum etiam ipse1 qui est caput ,ecclesi1 in carne quidem informis et specie carens vitam transiit1 ut doceret nos respicere ad naturam divin caus informem et incorpoream8 8,arbor enim vit10 inquit propheta1 8est in bono desiderio10#dea docens bona et munda desideria1 qu sunt in ,domino vivente4 ,jam vero volunt viri cum uxore in matrimonio consuetudinem1 qu dicta est 8cognitio10 esse peccatum3 eam quippe indicari ex esu 8ligni boni et mali10#deb per significationem hujus vocabuli 8cognovit10#dec qu mandati transgressionem notat4 ,si autem hoc ita est1 veritatis quoque cognitio1 est esus ligni vit4 ,potest ergo honestum ac moderatum matrimonium illius quoque ligni esse particeps4 ,nobis autem prius dictum est1 quod licet bene et male uti matrimonio2 et hoc est lignum 8cognitionis10 si non transgrediamur leges matrimonii4 ,quid vero8 annon ,servator noster1 sicut animam1 ita etiam corpus curavit ab affectionibus8 ,neque vero si esset caro inimica anim1 inimicam per sanitatis restitutionem adversus ipsam muniisset4 8,hoc autem dico1 fratres1 quod caro et sanguis regnum ,dei non possunt possidere1 neque corruptio possidet incorruptionem40#ded ,peccatum enim1 cum sit 8corruptio10 non potest habere societatem cum 8incorruptione10 qu est justitia4 8,adeo stulti10 inquit1 8estis8 cum spiritu cperitis1 nunc carne consummamini40#dee ,,caput ,,xviii4 ,,duas ,,extremas ,,opiniones ,,esse ,,vitandas3 ,,primam ,,illorum ,,qui ,,creatoris ,,odio ,a ,,nuptiis ,,abstinent2 ,,alteram ,,illorum ,,qui ,,hinc ,,occasionem ,,arripiunt ,,nefariis ,,libidinibus ,,indulgendi4 ,justitiam ergo et salutis harmoniam1 qu est veneranda firmaque1 alii quidem1 ut ostendimus1 nimium intenderunt1 blaspheme ac maledice cum quavis impietate suscipientes continentiam2 cum pie liceret castitatem1 qu secundum sanam regulam instituitur1 eligere2 gratias quidem agendo propter datam ipsis gratiam1 non habendo autem odio creaturam1 neque eos aspernando1 qui juncti sunt matrimonio2 est enim creatus mundus1 creata est etiam castitas2 ambo autem agant gratias in iis1 in quibus sunt collocati1 si modo ea quoque norunt1 in quibus sunt collocati4 ,alii autem effrenati se petulanter et insolenter gesserunt1 revera 8effecti equi in feminas insanientes1 et ad proximorum suorum uxores hinnientes20#def ut qui et ipsi contineri non possint1 et proximis suis persuadeant ut dent operam voluptati2 infeliciter illas audientes ,scripturas3 8,qu tibi obtigit1 partem pone nobiscum1 crumenam autem unam possideamus communem1 et unum fiat nobis marsupium40#deg ,propter eos idem propheta dicit1 nobis consulens3 8,ne ambulaveris in via cum ipsis1 declina pedem tuum a semitis eorum4 ,non enim injuste tenduntur retia pennatis4 ,ipsi enim1 cum sint sanguinum participes1 thesauros malorum sibi recondunt20#deh hoc est1 sibi affectantes immunditiam1 et proximos similia docentes1 bellatores1 percussores caudis suis1#dei ut ait propheta1 quas quidem ,grci appellant4 ,fuerint autem ii1 quos significat prophetia1 libidinosi intemperantes1 qui sunt caudis suis pugnaces1 tenebrarum 8irque filii10#dfj cde polluti1 manus sibi afferentes1 et homicid propinquorum4 8,expurgate ergo vetus fermentum1 ut sitis novo conspersio10#dfa nobis exclamat ,apostolus4 ,et rursus1 propter quosdam ejusmodi homines indignans1 prcipit1 8,ne conversari quidem1 si quis frater nominetur vel fornicator1 vel avarus1 vel idololatra1 vel maledicus1 vel ebriosus1 vel raptor2 cum eo1 qui est talis1 ne una quidem comedere4 ,ego enim per legem legi mortuus sum10 inquit2 8ut ,deo vivam1 cum ,christo sum crucifixus2 vivo autem non amplius ego10 ut vivebam per cupiditates2 8vivit autem in me ,christus10 caste et beate per obedientiam prceptorum4 ,quare tunc quidem in carne vivebam carnaliter3 8quod autem nunc vivo in carne1 in fide vivo ,filii ,dei40#dfb--8;,in viam gentium ne abieritis1 et ne ingrediamini in urbem ,samaritanorum10#dfc a contraria vit institutione nos dehortans dicit ,dominus2 quoniam 8,iniquorum virorum mala est conversatio2 et h sunt vi omnium1 qui ea1 qu sunt iniqua1 efficiunt40#dfd--8,v homini illi10 inquit ,dominus2 8bonum esset ei1 si non natus esset1 quam ut unum ex electis meis scandalizaret4#dfe ,melius esset1 ut ei mola circumponeretur1 et in mari demergeretur1 quam ut unum ex meis perverteret4#dff ,nomen enim ,dei blasphematur propter ipsos40#dfg ,unde prclare ,apostolus3 8,scripsi10 inquit1 8vobis in epistola1 non conversari cum fornicatoribus10#dfh usque ad illud3 8,corpus autem non fornicationi1 sed ,domino1 et ,dominus corpori40#dfi ,et quod matrimonium non dicat fornicationem1 ostendit eo1 quod subjungit3 8,an nescitis1 quod qui adhret meretrici1 unum est corpus80#dgj ,an meretricem quis dicet virginem1 priusquam nubat8 8,et ne fraudetis10 inquit1 8vos invicem1 nisi ex consensu ad tempus30#dga per dictionem1 8fraudetis10 ostendens matrimonii debitum esse liberorum procreationem3 quod quidem in iis1 qu prcedunt1 ostendit1 dicens3 8,mulieri vir debitum reddat2 similiter autem mulier quoque viro20#dgb post quam exsolutionem1 in domo custodienda1 et in ea qu est in ,christo fide1 adjutrix est4 ,et adhuc apertius1 dicens3 8,iis1 qui sunt juncti matrimonio1 prcipio1 inquit1 non ego1 sed ,dominus1 uxorem a viro non separari2 sin autem separata fuerit1 maneat innupta1 vel viro reconcilietur2 et virum uxorem non dimittere4 ,reliquis autem dico ego1 non ,dominus3 ,si quis frater10#dgc usque ad illud3 8,nunc autem sancta est40#dgd ,quid autem ad hc dicunt1 qui in legem invehuntur1 et in matrimonium1 quasi sit solum a lege concessum1 non autem etiam in ,novo ,testamento8 ,quid ad has leges latas possunt dicere1 qui sationem abhorrent et generationem8 cum 8episcopum0 quoque1 8qui domui recte prsit10#dge ,ecclesi ducem constituat2 domum autem ,dominicam 8unius mulieris0 constituat conjugium4 8,omnia0 ergo dicit esse 8munda mundis2 pollutis autem et infidelibus nihil est mundum1 sed polluta est eorum et mens1 et conscientia40#dgf ,de ea autem voluptate1 qu est prter regulam3 8,ne erretis10 inquit2 8nec fornicatores1 nec idololatr1 nec adulteri1 nec molles1 nec masculorum concubitores1 neque avari1 neque fures1 neque ebriosi1 neque maledici1 nec raptores1 regnum ,dei possidebunt2 et nos quidem abluti sumus10#dgg qui in his eramus2 qui autem in hanc tingunt intemperantiam1 ex temperantia in fornicationem baptizant1 voluptatibus et affectibus esse indulgendum decernentes1 incontinentes ex moderatis fieri docentes1 et in spe sua membrorum suorum impudenti affixi2 ut a regno ,dei abdicentur1 non autem ut inscribantur1 qui ad eos ventitant1 efficientes2 sub falso nominat cognitionis titulo1 eam1 qu ad exteriores ducit tenebras1 viam ingredientes4 8,quod reliquum est1 fratres1 qucunque vera1 qucunque honesta1 qucunque justa1 qucunque casta1 qucunque amabilia1 qucunque bon fam2 si qua virtus1 et si qua laus1 ea considerate2 qu et didicistis2 qu etiam accepistis et audiistis et vidistis in me1 ea facite2 et ,deus pacis erit vobiscum40#dgh ,et ,petrus similia dicit in ,epistola3 8,ut fides vestra et spes sit in ,deum1 cum animas vestras castas effeceritis in obedientia veritatis20#dgi quasi filii obedienti1 non configurati prioribus desideriis1 qu fuerunt in ignorantia2 sed secundum eum1 qui vocavit vos1 sanctum1 et ipsi sancti sitis in omni conversatione4 ,quoniam scriptum est3 8,sancti eritis1 quoniam ego sanctus sum40#dhj ,verumtamen qu adversus eos1 qui cognitionem falso nomine simulant1 necessario suscepta est a nobis disputatio1 nos longius1 quam par sit1 abduxit1 et orationem effecit prolixiorem4 ,unde tertius quoque liber ,stromateus eorum1 qu sunt de vera philosophia1 commentariorum1 hunc finem habeat4 ,,book ,,iv4 ,,chapter ,i4 ,,order ,,of ,,contents4 ,it will follow1 ,i think1 that ,i should treat of martyrdom1 and of who the perfect man is4 ,with these points shall be included what follows in accordance with the demands of the points to be spoken about1 and how both bond and free must equally philosophize1 whether male or female in sex4 ,and in the sequel1 after finishing what is to be said on faith and inquiry1 we shall set forth the department of symbols2 so that1 on cursorily concluding the discourse on ethics1 we shall exhibit the advantage which has accrued to the ,greeks from the barbarian philosophy4 ,after which sketch1 the brief explanation of the ,scriptures both against the ,greeks and against the ,jews will be presented1 and whatever points we were unable to embrace in the previous ,miscellanies 7through having respect necessarily to the multitude of matters71 in accordance with the commencement of the proem1 purposing to finish them in one commentary4 ,in addition to these points1 afterwards on completing the sketch1 as far as we can in accordance with what we propose1 we must give an account of the physical doctrines of the ,greeks and of the barbarians1 respecting elementary principles1 as far as their opinions have reached us1 and argue against the principal views excogitated by the philosophers4 ,it will naturally fall after these1 after a cursory view of theology1 to discuss the opinions handed down respecting prophecy2 so that1 having demonstrated that the ,scriptures which we believe are valid from their omnipotent authority1 we shall be able to go over them consecutively1 and to show thence to all the heresies one ,god and ,omnipotent ,lord to be truly preached by the law and the prophets1 and besides by the blessed gospel4 ,many contradictions against the heterodox await us while we attempt1 in writing1 to do away with the force of the allegations made by them1 and to persuade them against their will1 proving by the ,scriptures themselves4 ,on completing1 then1 the whole of what we propose in the commentaries1 on which1 if the ,spirit will1 we ministering to the urgent need1 7for it is exceedingly necessary1 before coming to the truth1 to embrace what ought to be said by way of preface71 shall address ourselves to the true gnostic science of nature1 receiving initiation into the minor mysteries before the greater2 so that nothing may be in the way of the truly divine declaration of sacred things1 the subjects requiring preliminary detail and statement being cleared away1 and sketched beforehand4 ,the science of nature1 then1 or rather observation1 as contained in the gnostic tradition according to the rule of the truth1 depends on the discussion concerning cosmogony1 ascending thence to the department of theology4 ,whence1 then1 we shall begin our account of what is handed down1 with the creation as related by the prophets1 introducing also the tenets of the heterodox1 and endeavouring as far as we can to confute them4 ,but it shall be written if ,god will1 and as ,he inspires2 and now we must proceed to what we proposed1 and complete the discourse on ethics4 ,,chapter ,,ii4 ,,the ,,meaning ,,of ,,the ,,name ,,stromata ,,miscellanies4 ,let these notes of ours1 as we have often said for the sake of those that consult them carelessly and unskilfully1 be of varied character--and as the name itself indicates1 patched together--passing constantly from one thing to another1 and in the series of discussions hinting at one thing and demonstrating another4 8,for those who seek for gold10 says ,heraclitus1 8dig much earth and find little gold40 ,but those who are of the truly golden race1 in mining for what is allied to them1 will find the much in little4 ,for the word will find one to understand it4 ,the ,miscellanies of notes contribute1 then1 to the recollection and expression of truth in the case of him who is able to investigate with reason4 ,and you must prosecute1 in addition to these1 other labours and researches2 since1 in the case of people who are setting out on a road with which they are unacquainted1 it is sufficient merely to point out the direction4 ,after this they must walk and find out the rest for themselves4 ,as1 they say1 when a certain slave once asked at the oracle what he should do to please his master1 the ,pythian priestess replied1 8,you will find if you seek40 ,it is truly a difficult matter1 then1 as turns out1 to find out latent good2 since 8,before virtue is placed exertion1 ,and long and steep is the way to it1 ,and rough at first2 but when the summit is reached1 ,then is it easy1 though difficult before40 8,for narrow10 in truth1 8and strait is the way0 of the ,lord4 ,and it is to the 8violent that the kingdom of ,god belongs40#dha ,whence1 8,seek1 and ye shall find10 holding on by the truly royal road1 and not deviating4 ,as we might expect1 then1 the generative power of the seeds of the doctrines comprehended in this treatise is great in small space1 as the 8universal herbage of the field10#dhb as ,scripture saith4 ,thus the ,miscellanies of notes have their proper title1 wonderfully like that ancient oblation culled from all sorts of things of which ,sophocles writes3 8,for there was a sheep's fleece1 and there was a vine1 ,and a libation1 and grapes well stored2 ,and there was mixed with it fruit of all kinds1 ,and the fat of the olive1 and the most curious ,wax-formed work of the yellow bee40 ,just so our ,stromata1 according to the husbandman of the comic poet ,timocles1 produce 8figs1 olives1 dried figs1 honey1 as from an all-fruitful field20 on account of which exuberance he adds3 8,thou speakest of a harvest-wreath not of husbandry40 ,for the ,athenians were wont to cry3 8,the harvest-wreath bears figs and fat loaves1 ,and honey in a cup1 and olive oil to anoint you40 ,we must then often1 as in winnowing sieves1 shake and toss up this the great mixture of seeds1 in order to separate the wheat4 ,,chapter ,,iii4 ,,the ,,true ,,excellence ,,of ,,man4 ,the most of men have a disposition unstable and heedless1 like the nature of storms4 8,want of faith has done many good things1 and faith evil things40 ,and ,epicharmus says1 8,don't forget to exercise incredulity2 for it is the sinews of the soul40 ,now1 to disbelieve truth brings death1 as to believe1 life2 and again1 to believe the lie and to disbelieve the truth hurries to destruction4 ,the same is the case with self-restraint and licentiousness4 ,to restrain one's self from doing good is the work of vice2 but to keep from wrong is the beginning of salvation4 ,so the ,sabbath1 by abstinence from evils1 seems to indicate self-restraint4 ,and what1 ,i ask1 is it in which man differs from beasts1 and the angels of ,god1 on the other hand1 are wiser than he8 8,thou madest him a little lower than the angels40#dhc ,for some do not interpret this scripture of the ,lord1 although ,he also bore flesh1 but of the perfect man and the gnostic1 inferior in comparison with the angels in time1 and by reason of the vesture of the body4 ,i call then wisdom nothing but science1 since life differs not from life4 ,for to live is common to the mortal nature1 that is to man1 with that to which has been vouchsafed immortality2 as also the faculty of contemplation and of self-restraint1 one of the two being more excellent4 ,on this ground ,pythagoras seems to me to have said that ,god alone is wise1 since also the apostle writes in the ,epistle to the ,romans1 8,for the obedience of the faith among all nations1 being made known to the only wise ,god through ,jesus ,christ20#dhd and that he himself was a philosopher1 on account of his friendship with ,god4 ,accordingly it is said1 8,god talked with ,moses as a friend with a friend40#dhe ,that1 then1 which is true being clear to ,god1 forthwith generates truth4 ,and the gnostic loves the truth4 8,go10 it is said1 8to the ant1 thou sluggard1 and be the disciple of the bee20 thus speaks ,solomon4#dhf ,for if there is one function belonging to the peculiar nature of each creature1 alike of the ox1 and horse1 and dog1 what shall we say is the peculiar function of man8 ,he is like1 it appears to me1 the ,centaur1 a ,thessalian figment1 compounded of a rational and irrational part1 of soul and body4 ,well1 the body tills the ground1 and hastes to it2 but the soul is raised to ,god3 trained in the true philosophy1 it speeds to its kindred above1 turning away from the lusts of the body1 and besides these1 from toil and fear1 although we have shown that patience and fear belong to the good man4 ,for if 8by the law is the knowledge of sin10#dhg as those allege who disparage the law1 and 8till the law sin was in the world20#dhh yet 8without the law sin was dead10#dhi we oppose them4 ,for when you take away the cause of fear1 sin1 you have taken away fear2 and much more1 punishment1 when you have taken away that which gives rise to lust4 8,for the law is not made for the just man10#dij says the ,scripture4 ,well1 then1 says ,heraclitus1 8,they would not have known the name of ,justice if these things had not been40 ,and ,socrates says1 8that the law was not made for the sake of the good40 ,but the cavillers did not know even this1 as the apostle says1 8that he who loveth his brother worketh not evil20 for this1 8,thou shalt not kill1 thou shalt not commit adultery1 thou shalt not steal2 and if there be any other commandment1 it is comprehended in the word1 ,thou shalt love thy neighbour as thyself40#dia ,so also is it said1 8,thou shalt love the ,lord thy ,god with all thy heart1 and thou shalt love thy neighbour as thyself40#dib ,and 8if he that loveth his neighbour worketh no evil10 and if 8every commandment is comprehended in this1 the loving our neighbour10 the commandments1 by menacing with fear1 work love1 not hatred4 ,wherefore the law is productive of the emotion of fear4 8,so that the law is holy10 and in truth 8spiritual10#dic according to the apostle4 ,we must1 then1 as is fit1 in investigating the nature of the body and the essence of the soul1 apprehend the end of each1 and not regard death as an evil4 8,for when ye were the servants of sin10 says the apostle1 8ye were free from righteousness4 ,what fruit had ye then in those things in which ye are now ashamed8 ,for the end of those things is death4 ,but now1 being made free from sin1 and become servants to ,god1 ye have your fruit unto holiness1 and the end everlasting life4 ,for the wages of sin is death3 but the gift of ,god is eternal life1 through ,jesus ,christ our ,lord40#did ,the assertion1 then1 may be hazarded1 that it has been shown that death is the fellowship of the soul in a state of sin with the body2 and life the separation from sin4 ,and many are the stakes and ditches of lust which impede us1 and the pits of wrath and anger which must be overleaped1 and all the machinations we must avoid of those who plot against us1--who would no longer see the knowledge of ,god 8through a glass40 8,the half of virtue the far-seeing ,zeus takes ,from man1 when he reduces him to a state of slavery40 ,as slaves the ,scripture views those 8under sin0 and 8sold to sin10 the lovers of pleasure and of the body2 and beasts rather than men1 8those who have become like to cattle1 female-mad horses1 neighing after their neighbours' wives40#die ,the licentious is 8the lustful ass10 the covetous is the 8savage wolf10 and the deceiver is 8a serpent40 ,the severance1 therefore1 of the soul from the body1 made a life-long study1 produces in the philosopher gnostic alacrity1 so that he is easily able to bear natural death1 which is the dissolution of the chains which bind the soul to the body4 8,for the world is crucified to me1 and ,i to the world10 the apostle says2 8and now ,i live1 though in the flesh1 as having my conversation in heaven40#dif ,,chapter ,,iv4 ,,the ,,praises ,,of ,,martyrdom4 ,whence1 as is reasonable1 the gnostic1 when called1 obeys easily1 and gives up his body to him who asks2 and1 previously divesting himself of the affections of this carcase1 not insulting the tempter1 but rather1 in my opinion1 training him and convincing him1 8,from what honour and what extent of wealth fallen10 as says ,empedocles1 here for the future he walks with mortals4 ,he1 in truth1 bears witness to himself that he is faithful and loyal towards ,god2 and to the tempter1 that he in vain envied him who is faithful through love2 and to the ,lord1 of the inspired persuasion in reference to ,his doctrine1 from which he will not depart through fear of death2 further1 he confirms also the truth of preaching by his deed1 showing that ,god to whom he hastes is powerful4 ,you will wonder at his love1 which he conspicuously shows with thankfulness1 in being united to what is allied to him1 and besides by his precious blood1 shaming the unbelievers4 ,he then avoids denying ,christ through fear by reason of the command2 nor does he sell his faith in the hope of the gifts prepared1 but in love to the ,lord he will most gladly depart from this life2 perhaps giving thanks both to him who afforded the cause of his departure hence1 and to him who laid the plot against him1 for receiving an honourable reason which he himself furnished not1 for showing what he is1 to him by his patience1 and to the ,lord in love1 by which even before his birth he was manifested to the ,lord1 who knew the martyr's choice4 ,with good courage1 then1 he goes to the ,lord1 his friend1 for whom he voluntarily gave his body1 and1 as his judges hoped1 his soul1 hearing from our ,saviour the words of poetry1 8,dear brother10 by reason of the similarity of his life4 ,we call martyrdom perfection1 not because the man comes to the end of his life as others1 but because he has exhibited the perfect work of love4 ,and the ancients laud the death of those among the ,greeks who died in war1 not that they advised people to die a violent death1 but because he who ends his life in war is released without the dread of dying1 severed from the body without experiencing previous suffering or being enfeebled in his soul1 as the people that suffer in diseases4 ,for they depart in a state of effeminacy and desiring to live2 and therefore they do not yield up the soul pure1 but bearing with it their lusts like weights of lead2 all but those who have been conspicuous in virtue4 ,some die in battle with their lusts1 these being in no respect different from what they would have been if they had wasted away by disease4 ,if the confession to ,god is martyrdom1 each soul which has lived purely in the knowledge of ,god1 which has obeyed the commandments1 is a witness both by life and word1 in whatever way it may be released from the body1--shedding faith as blood along its whole life till its departure4 ,for instance1 the ,lord says in the ,gospel1 8,whosoever shall leave father1 or mother1 or brethren10 and so forth1 8for the sake of the gospel and my name10#dig he is blessed2 not indicating simple martyrdom1 but the gnostic martyrdom1 as of the man who has conducted himself according to the rule of the gospel1 in love to the ,lord 7for the knowledge of the ,name and the understanding of the gospel point out the gnosis1 but not the bare appellation71 so as to leave his worldly kindred1 and wealth1 and every possession1 in order to lead a life free from passion4 8,mother0 figuratively means country and sustenance2 8fathers0 are the laws of civil polity3 which must be contemned thankfully by the high-souled just man2 for the sake of being the friend of ,god1 and of obtaining the right hand in the holy place1 as the ,apostles have done4 ,then ,heraclitus says1 8,gods and men honour those slain in battle20 and ,plato in the fifth book of the ,republic writes1 8,of those who die in military service1 whoever dies after winning renown1 shall we not say that he is chief of the golden race8 ,most assuredly40 ,but the golden race is with the gods1 who are in heaven1 in the fixed sphere1 who chiefly hold command in the providence exercised towards men4 ,now some of the heretics who have misunderstood the ,lord1 have at once an impious and cowardly love of life2 saying that the true martyrdom is the knowledge of the only true ,god 7which we also admit71 and that the man is a self-murderer and a suicide who makes confession by death2 and adducing other similar sophisms of cowardice4 ,to these we shall reply at the proper time2 for they differ with us in regard to first principles4 ,now we1 too1 say that those who have rushed on death 7for there are some1 not belonging to us1 but sharing the name merely1 who are in haste to give themselves up1 the poor wretches dying through hatred to the ,creator#dih7--these1 we say1 banish themselves without being martyrs1 even though they are punished publicly4 ,for they do not preserve the characteristic mark of believing martyrdom1 inasmuch as they have not known the only true ,god1 but give themselves up to a vain death1 as the ,gymnosophists of the ,indians to useless fire4 ,but since these falsely named gnostics calumniate the body1 let them learn that the harmonious mechanism of the body contributes to the understanding which leads to goodness of nature4 ,wherefore in the third book of the ,republic1 ,plato1 whom they appeal to loudly as an authority that disparages generation1 says1 8that for the sake of harmony of soul1 care must be taken for the body10 by which1 he who announces the proclamation of the truth1 finds it possible to live1 and to live well4 ,for it is by the path of life and health that we learn gnosis4 ,but is he who cannot advance to the height without being occupied with necessary things1 and through them doing what tends to knowledge1 not to choose to live well8 ,in living1 then1 living well is secured4 ,and he who in the body has devoted himself to a good life1 is being sent on to the state of immortality4 ,,chapter ,v4 ,,on ,,contempt ,,for ,,pain1 ,,poverty1 ,,and ,,other ,,external ,,things4 ,fit objects for admiration are the ,stoics1 who say that the soul is not affected by the body1 either to vice by disease1 or to virtue by health2 but both these things1 they say1 are indifferent4 ,and indeed ,job1 through exceeding continence1 and excellence of faith1 when from rich he became poor1 from being held in honour dishonoured1 from being comely unsightly1 and sick from being healthy1 is depicted as a good example1 putting the ,tempter to shame1 blessing his ,creator2 bearing what came second1 as the first1 and most clearly teaching that it is possible for the gnostic to make an excellent use of all circumstances4 ,and that ancient achievements are proposed as images for our correction1 the apostle shows1 when he says1 8,so that my bonds in ,christ are become manifest in all the palace1 and to all the rest2 and several of the brethren in the ,lord1 waxing confident by my bonds1 are much more bold to speak the word of ,god without fear10#dii--since martyrs' testimonies are examples of conversion gloriously sanctified4 8,for what things the ,scripture speaks were written for our instruction1 that we1 through patience and the consolation of the ,scriptures1 might have the hope of consolation40#ejj ,when pain is present1 the soul appears to decline from it1 and to deem release from present pain a precious thing4 ,at that moment it slackens from studies1 when the other virtues also are neglected4 ,and yet we do not say that it is virtue itself which suffers1 for virtue is not affected by disease4 ,but he who is partaker of both1 of virtue and the disease1 is afflicted by the pressure of the latter2 and if he who has not yet attained the habit of self-command be not a high-souled man1 he is distraught2 and the inability to endure it is found equivalent to fleeing from it4 ,the same holds good also in the case of poverty4 ,for it compels the soul to desist from necessary things1 ,i mean contemplation and from pure sinlessness1 forcing him1 who has not wholly dedicated himself to ,god in love1 to occupy himself about provisions2 as1 again1 health and abundance of necessaries keep the soul free and unimpeded1 and capable of making a good use of what is at hand4 8,for10 says the apostle1 8such shall have trouble in the flesh4 ,but ,i spare you4 ,for ,i would have you without anxiety1 in order to decorum and assiduity for the ,lord1 without distraction40#eja ,these things1 then1 are to be abstained from1 not for their own sakes1 but for the sake of the body2 and care for the body is exercised for the sake of the soul1 to which it has reference4 ,for on this account it is necessary for the man who lives as a gnostic to know what is suitable4 ,since the fact that pleasure is not a good thing is admitted from the fact that certain pleasures are evil1 by this reason good appears evil1 and evil good4 ,and then1 if we choose some pleasures and shun others1 it is not every pleasure that is a good thing4 ,similarly1 also1 the same rule holds with pains1 some of which we endure1 and others we shun4 ,but choice and avoidance are exercised according to knowledge2 so that it is not pleasure that is the good thing1 but knowledge by which we shall choose a pleasure at a certain time1 and of a certain kind4 ,now the martyr chooses the pleasure that exists in prospect through the present pain4 ,if pain is conceived as existing in thirst1 and pleasure in drinking1 the pain that has preceded becomes the efficient cause of pleasure4 ,but evil cannot be the efficient cause of good4 ,neither1 then1 is the one thing nor the other evil4 ,simonides accordingly 7as also ,aristotle7 writes1 8that to be in good health is the best thing1 and the second best thing is to be handsome1 and the third best thing is to be rich without cheating40 ,and ,theognis of ,megara says3 8,you must1 to escape poverty1 throw ,yourself1 ,o ,cyrnus1 down from ,the steep rocks into the deep sea40 ,on the other hand1 ,antiphanes1 the comic poet1 says1 8,plutus 7,wealth71 when it has taken hold of those who see better than others1 makes them blind40 ,now by the poets he is proclaimed as blind from his birth3 8,and brought him forth blind who saw not the sun40 ,says the ,chalcidian ,euphorion3 8,riches1 then1 and extravagant luxuries1 ,were for men the worst training for manliness40 ,wrote ,euripides in ,alexander3 8,and it is said1 ,penury has attained wisdom through misfortune2 ,but much wealth will capture not ,sparta alone1 but every city40 8,it is not then the only coin that mortals have1 that which is white silver or golden1 but virtue too10 as ,sophocles says4 ,,chapter ,,vi4 ,,some ,,points ,,in ,,the ,,beatitudes4 ,our holy ,saviour applied poverty and riches1 and the like1 both to spiritual things and objects of sense4 ,for when ,he said1 8,blessed are they that are persecuted for righteousness' sake10#ejb ,he clearly taught us in every circumstance to seek for the martyr who1 if poor for righteousness' sake1 witnesses that the righteousness which he loves is a good thing2 and if he 8hunger and thirst for righteousness' sake10 testifies that righteousness is the best thing4 ,likewise he1 that weeps and mourns for righteousness' sake1 testifies to the best law that it is beautiful4 ,as1 then1 8those that are persecuted10 so also 8those that hunger and thirst0 for righteousness' sake1 are called 8blessed0 by ,him who approves of the true desire1 which not even famine can put a stop to4 ,and if 8they hunger after righteousness itself10 they are blessed4 8,and blessed are the poor10 whether 8in spirit0 or in circumstances--that is1 if for righteousness' sake4 ,it is not the poor simply1 but those that have wished to become poor for righteousness' sake1 that ,he pronounces blessed--those who have despised the honours of this world in order to attain 8the good20 likewise also those who1 through chastity1 have become comely in person and character1 and those who are of noble birth1 and honourable1 having through righteousness attained to adoption1 and therefore 8have received power to become the sons of ,god10#ejc and 8to tread on serpents and scorpions10 and to rule over demons and 8the host of the adversary40#ejd ,and1 in fine1 the ,lord's discipline draws the soul away gladly from the body1 even if it wrench itself away in its removal4 8,for he that loveth his life shall lose it1 and he that loseth his life shall find it10 if we only join that which is mortal of us with the immortality of ,god4 ,it is the will of ,god that we should attain the knowledge of ,god1 which is the communication of immortality4 ,he therefore1 who1 in accordance with the word of repentance1 knows his life to be sinful will lose it--losing it from sin1 from which it is wrenched2 but losing it1 will find it1 according to the obedience which lives again to faith1 but dies to sin4 ,this1 then1 is what it is 8to find one's life10 8to know one's self40 ,the conversion1 however1 which leads to divine things1 the ,stoics say1 is effected by a change1 the soul being changed to wisdom4 ,and ,plato3 8,on the soul taking a turn to what is better1 and a change from a kind of nocturnal day40 ,now the philosophers also allow the good man an exit from life in accordance with reason1 in the case of one depriving him of active exertion1 so that the hope of action is no longer left him4 ,and the judge who compels us to deny ,him whom we love1 ,i regard as showing who is and who is not the friend of ,god4 ,in that case there is not left ground for even examining what one prefers--the menaces of man or the love of ,god4 ,and abstinence from vicious acts is found1 somehow1 to result in the diminution and extinction of vicious propensities1 their energy being destroyed by inaction4 ,and this is the import of 8,sell what thou hast1 and give to the poor1 and come1 follow me0#eje--that is1 follow what is said by the ,lord4 ,some say that by what 8thou hast0 ,he designated the things in the soul1 of a nature not akin to it1 though how these are bestowed on the poor they are not able to say4 ,for ,god dispenses to all according to desert1 ,his distribution being righteous4 ,despising1 therefore1 the possessions which ,god apportions to thee in thy magnificence1 comply with what is spoken by me2 haste to the ascent of the ,spirit1 being not only justified by abstinence from what is evil1 but in addition also perfected1 by ,christlike beneficence4#ejf ,in this instance ,he convicted the man1 who boasted that he had fulfilled the injunctions of the law1 of not loving his neighbour2 and it is by beneficence that the love which1 according to the gnostic ascending scale1 is lord of the ,sabbath1 proclaims itself4 ,we must then1 according to my view1 have recourse to the word of salvation neither from fear of punishment nor promise of a gift1 but on account of the good itself4 ,such1 as do so1 stand on the right hand of the sanctuary2 but those who think that by the gift of what is perishable they shall receive in exchange what belongs to immortality are in the parable of the two brothers called 8hirelings40 ,and is there not some light thrown here on the expression 8in the likeness and image10 in the fact that some live according to the likeness of ,christ1 while those who stand on the left hand live according to their image8 ,there are then two things proceeding from the truth1 one root lying beneath both1--the choice being1 however1 not equal1 or rather the difference that is in the choice not being equal4 ,to choose by way of imitation differs1 as appears to me1 from the choice of him who chooses according to knowledge1 as that which is set on fire differs from that which is illuminated4 ,israel1 then1 is the light of the likeness which is according to the ,scripture4 ,but the image is another thing4 ,what means the parable of ,lazarus1 by showing the image of the rich and poor8 ,and what the saying1 8,no man can serve two masters1 ,god and ,mammon80--the ,lord so terming the love of money4 ,for instance1 the covetous1 who were invited1 responded not to the invitation to the supper1 not because of their possessing property1 but of their inordinate affection to what they possessed4 8,the foxes10 then1 have holes4 ,he called those evil and earthly men who are occupied about the wealth which is mined and dug from the ground1 foxes4 ,thus also1 in reference to ,herod3 8,go1 tell that fox1 ,behold1 ,i cast out devils1 and perform cures to-day and to-morrow1 and the third day ,i shall be perfected40#ejg ,for ,he applied the name 8fowls of the air0 to those who were distinct from the other birds--those really pure1 those that have the power of flying to the knowledge of the heavenly ,word4 ,for not riches only1 but also honour1 and marriage1 and poverty1 have ten thousand cares for him who is unfit for them4 ,and those cares ,he indicated in the parable of the fourfold seed1 when ,he said that 8the seed of the word which fell unto the thorns0 and hedges was choked by them1 and could not bring forth fruit4 ,it is therefore necessary to learn how to make use of every occurrence1 so as by a good life1 according to knowledge1 to be trained for the state of eternal life4 ,for it said1 8,i saw the wicked exalted and towering as the cedars of ,lebanon2 and ,i passed10 says the ,scripture1 8and1 lo1 he was not2 and ,i sought him1 and his place was not found4 ,keep innocence1 and look on uprightness3 for there is a remnant to the man of peace40#ejh ,such will he be who believes unfeignedly with his whole heart1 and is tranquil in his whole soul4 8,for the different people honours me with their lips1 but their heart is far from the ,lord40#eji 8,they bless with their mouth1 but they curse in their heart40#eaj 8,they loved ,him with their mouth1 and lied to ,him with their tongue2 but their heart was not right with ,him1 and they were not faithful to ,his covenant40 ,wherefore 8let the false lips become speechless1 and let the ,lord destroy the boastful tongue3 those who say1 ,we shall magnify our tongue1 and our lips are our own2 who is ,lord over us8 ,for the affliction of the poor and the groaning of the needy now will ,i arise1 saith the ,lord2 ,i will set him in safety2 ,i will speak out in his case40#eaa ,for it is to the humble that ,christ belongs1 who do not exalt themselves against ,his flock4 8,lay not up for yourselves1 therefore1 treasures on the earth1 where moth and rust destroy1 and thieves break through and steal10#eab says the ,lord1 in reproach perchance of the covetous1 and perchance also of those who are simply anxious and full of cares1 and those too who indulge their bodies4 ,for amours1 and diseases1 and evil thoughts 8break through0 the mind and the whole man4 ,but our true 8treasure0 is where what is allied to our mind is1 since it bestows the communicative power of righteousness1 showing that we must assign to the habit of our old conversation what we have acquired by it1 and have recourse to ,god1 beseeching mercy4 ,he is1 in truth1 8the bag that waxeth not old10 the provisions of eternal life1 8the treasure that faileth not in heaven40#eac 8,for ,i will have mercy on whom ,i will have mercy10#ead saith the ,lord4 ,and they say those things to those who wish to be poor for righteousness' sake4 ,for they have heard in the commandment that 8the broad and wide way leadeth to destruction1 and many there are who go in by it40#eae ,it is not of anything else that the assertion is made1 but of profligacy1 and love of women1 and love of glory1 and ambition1 and similar passions4 ,for so ,he says1 8,fool1 this night shall thy soul be required of thee2 and whose shall those things be which thou hast prepared80#eaf ,and the commandment is expressed in these very words1 8,take heed1 therefore1 of covetousness4 ,for a man's life does not consist in the abundance of those things which he possesses4 ,for what shall it profit a man1 if he shall gain the whole world1 and lose his own soul8 or what shall a man give in exchange for his soul80#eag 8,wherefore ,i say1 ,take no thought for your life1 what ye shall eat2 neither for your body1 what ye shall put on4 ,for your life is more than meat1 and your body than raiment40#eah ,and again1 8,for your ,father knoweth that ye have need of all these things40 8,but seek first the kingdom of heaven1 and its righteousness10 for these are the great things1 and the things which are small and appertain to this life 8shall be added to you40#eai ,does ,he not plainly then exhort us to follow the gnostic life1 and enjoin us to seek the truth in word and deed8 ,therefore ,christ1 who trains the soul1 reckons one rich1 not by his gifts1 but by his choice4 ,it is said1 therefore1 that ,zaccheus1 or1 according to some1 ,matthew1 the chief of the publicans1 on hearing that the ,lord had deigned to come to him1 said1 8,lord1 and if ,i have taken anything by false accusation1 ,i restore him fourfold20 on which the ,saviour said1 8,the ,son of man1 on coming to-day1 has found that which was lost40#ebj ,again1 on seeing the rich cast into the treasury according to their wealth1 and the widow two mites1 ,he said 8that the widow had cast in more than they all10 for 8they had contributed of their abundance1 but she of her destitution40 ,and because ,he brought all things to bear on the discipline of the soul1 ,he said1 8,blessed are the meek3 for they shall inherit the earth40#eba ,and the meek are those who have quelled the battle of unbelief in the soul1 the battle of wrath1 and lust1 and the other forms that are subject to them4 ,and ,he praises those meek by choice1 not by necessity4 ,for there are with the ,lord both rewards and 8many mansions10 corresponding to men's lives4 8,whosoever shall receive10 says ,he1 8a prophet in the name of a prophet1 shall receive a prophet's reward2 and whosoever shall receive a righteous man in the name of a righteous man1 shall receive a righteous man's reward2 and whoso shall receive one of the least of these my disciples1 shall not lose his reward40#ebb ,and again1 the differences of virtue according to merit1 and the noble rewards1 ,he indicated by the hours unequal in number2 and in addition1 by the equal reward given to each of the labourers--that is1 salvation1 which is meant by the penny--,he indicated the equality of justice2 and the difference of those called ,he intimated1 by those who worked for unequal portions of time4 ,they shall work1 therefore1 in accordance with the appropriate mansions of which they have been deemed worthy as rewards1 being fellow-workers in the ineffable administration and service4#ebc 8,those1 then10 says ,plato1 8who seem called to a holy life1 are those who1 freed and released from those earthly localities as from prisons1 have reached the pure dwelling-place on high40 ,in clearer terms again he expresses the same thing3 8,those who by philosophy have been sufficiently purged from those things1 live without bodies entirely for all time4 ,although they are enveloped in certain shapes2 in the case of some1 of air1 and others1 of fire40 ,he adds further3 8,and they reach abodes fairer than those1 which it is not easy1 nor is there sufficient time now to describe40 ,whence with reason1 8,blessed are they that mourn3 for they shall be comforted20#ebd for they who have repented of their former evil life shall attain to 8the calling0 771 for this is the meaning of being comforted 774 ,and there are two styles of penitents4 ,that which is more common is fear on account of what is done2 and what is more special1 the shame which the spirit feels in itself arising from conscience4 ,whether then1 here or elsewhere 7for no place is devoid of the beneficence of ,god71 ,he again says1 8,blessed are the merciful3 for they shall obtain mercy40 ,and mercy is not1 as some of the philosophers have imagined1 pain on account of others' calamities1 but rather something good1 as the prophets say4 ,for it is said1 8,i will have mercy1 and not sacrifice40#ebe ,and ,he means by the merciful1 not only those who do acts of mercy1 but those who wish to do them1 though they be not able2 who do as far as purpose is concerned4 ,for sometimes we wish by the gift of money or by personal effort to do mercy1 as to assist one in want1 or help one who is sick1 or stand by one who is in any emergency2 and are not able either from poverty1 or disease1 or old age 7for this also is natural disease71 to carry out our purpose1 in reference to the things to which we are impelled1 being unable to conduct them to the end we wished4 ,those1 who have entertained the wish whose purpose is equal1 share in the same honour with those who have the ability1 although others have the advantage in point of resources4 ,and since there are two paths of reaching the perfection of salvation1 works and knowledge1 ,he called the 8pure in heart blessed1 for they shall see ,god40 ,and if we really look to the truth of the matter1 knowledge is the purification of the leading faculty of the soul1 and is a good activity4 ,some things accordingly are good in themselves1 and others by participation in what is good1 as we say good actions are good4 ,but without things intermediate which hold the place of material1 neither good nor bad actions are constituted1 such ,i mean as life1 and health1 and other necessary things or circumstantials4 ,pure then as respects corporeal lusts1 and pure in respect of holy thoughts1 he means those are1 who attain to the knowledge of ,god1 when the chief faculty of the soul has nothing spurious to stand in the way of its power4 ,when1 therefore1 he who partakes gnostically of this holy quality devotes himself to contemplation1 communing in purity with the divine1 he enters more nearly into the state of impassible identity1 so as no longer to have science and possess knowledge1 but to be science and knowledge4 8,blessed1 then1 are the peacemakers10 who have subdued and tamed the law which wars against the disposition of the mind1 the menaces of anger1 and the baits of lust1 and the other passions which war against the reason2 who1 having lived in the knowledge both of good works and true reason1 shall be reinstated in adoption1 which is dearer4 ,it follows that the perfect peacemaking is that which keeps unchanged in all circumstances what is peaceful2 calls ,providence holy and good2 and has its being in the knowledge of divine and human affairs1 by which it deems the opposites that are in the world to be the fairest harmony of creation4 ,they also are peacemakers1 who teach those who war against the stratagems of sin to have recourse to faith and peace4 ,and it is the sum of all virtue1 in my opinion1 when the ,lord teaches us that for love to ,god we must gnostically despise death4 8,blessed are they10 says ,he1 8who are persecuted for righteousness' sake1 for they shall be called the sons of ,god20#ebf or1 as some of those who transpose the ,gospels say1 8,blessed are they who are persecuted by righteousness1 for they shall be perfect40 ,and1 8,blessed are they who are persecuted for my sake2 for they shall have a place where they shall not be persecuted40 ,and1 8,blessed are ye when men shall hate you1 when they shall separate you1 when they shall cast out your name as evil1 for the ,son of man's sake20#ebg if we do not detest our persecutors1 and undergo punishments at their hands1 not hating them under the idea that we have been put to trial more tardily than we looked for2 but knowing this also1 that every instance of trial is an occasion for testifying4 ,,chapter ,,vii4 ,,the ,,blessedness ,,of ,,the ,,martyr4 ,then he who has lied and shown himself unfaithful1 and revolted to the devil's army1 in what evil do we think him to be8 ,he belies1 therefore1 the ,lord1 or rather he is cheated of his own hope who believes not ,god2 and he believes not who does not what ,he has commanded4 ,and what8 ,does not he1 who denies the ,lord1 deny himself8 ,for does he not rob his ,master of ,his authority1 who deprives himself of his relation to ,him8 ,he1 then1 who denies the ,saviour1 denies life2 for 8the light was life40#ebh ,he does not term those men of little faith1 but faithless and hypocrites1#ebi who have the name inscribed on them1 but deny that they are really believers4 ,but the faithful is called both servant and friend4 ,so that if one loves himself1 he loves the ,lord1 and confesses to salvation that he may save his soul4 ,though you die for your neighbour out of love1 and regard the ,saviour as our neighbour 7for ,god who saves is said to be nigh in respect to what is saved72 you do so1 choosing death on account of life1 and suffering for your own sake rather than his4 ,and is it not for this that he is called brother8 he who1 suffering out of love to ,god1 suffered for his own salvation2 while he1 on the other hand1 who dies for his own salvation1 endures for love to the ,lord4 ,for he being life1 in what he suffered1 wished to suffer that we might live by his suffering4 8,why call ye me ,lord1 ,lord10 ,he says1 8and do not the things which ,i say80#ecj ,for 8the people that loveth with their lips1 but have their heart far from the ,lord10#eca is another people1 and trust in another1 and have willingly sold themselves to another2 but those who perform the commandments of the ,lord1 in every action 8testify10 by doing what ,he wishes1 and consistently naming the ,lord's name2 and 8testifying0 by deed to ,him in whom they trust1 that they are those 8who have crucified the flesh1 with the affections and lusts40 8,if we live in the ,spirit1 let us also walk in the ,spirit40#ecb 8,he that soweth to his flesh1 shall of the flesh reap corruption2 but he that soweth to the ,spirit1 shall of the ,spirit reap life everlasting40#ecc ,but to those miserable men1 witness to the ,lord by blood seems a most violent death1 not knowing that such a gate of death is the beginning of the true life2 and they will understand neither the honours after death1 which belong to those who have lived holily1 nor the punishments of those who have lived unrighteously and impurely4 ,i do not say only from our ,scriptures 7for almost all the commandments indicate them72 but they will not even hear their own discourses4 ,for the ,pythagorean ,theano writes1 8,life were indeed a feast to the wicked1 who1 having done evil1 then die2 were not the soul immortal1 death would be a godsend40 ,and ,plato in the ,phdo1 8,for if death were release from everything10 and so forth4 ,we are not then to think according to the ,telephus of schylus1 8that a single path leads to ,hades40 ,the ways are many1 and the sins that lead thither4 ,such deeply erring ones as the unfaithful are1 ,aristophanes properly makes the subjects of comedy4 8,come10 he says1 8ye men of obscure life1 ye that are like the race of leaves1 feeble1 wax figures1 shadowy tribes1 evanescent1 fleeting1 ephemeral40 ,and ,epicharmus1 8,this nature of men is inflated skins40 ,and the ,saviour has said to us1 8,the spirit is willing1 but the flesh is weak40#ecd 8,because the carnal mind is enmity against ,god10 explains the apostle3 8for it is not subject to the law of ,god1 neither indeed can be4 ,and they that are in the flesh cannot please ,god40 ,and in further explanation continues1 that no one may1 like ,marcion1 regard the creature as evil4 8,but if ,christ be in you1 the body is dead because of sin2 but the ,spirit is life because of righteousness40 ,and again3 8,for if ye live after the flesh1 ye shall die4 ,for ,i reckon that the sufferings of this present time are not worthy to be compared to the glory which shall be revealed in us4 ,if we suffer with ,him1 that we also may be glorified together as joint-heirs of ,christ4 ,and we know that all things work together for good to them that love ,god1 to them that are called according to the purpose4 ,for whom ,he did foreknow1 ,he also did predestinate to be conformed to the image of ,his ,son1 that ,he might be the first-born among many brethren4 ,and whom ,he did predestinate1 them ,he also called2 and whom ,he called1 them ,he also justified2 and whom ,he justified1 them ,he also glorified40#ece ,you see that martyrdom for love's sake is taught4 ,and should you wish to be a martyr for the recompense of advantages1 you shall hear again4 8,for we are saved by hope3 but hope that is seen is not hope3 for what a man seeth1 why doth he yet hope for8 ,but if we hope for that we see not1 then do we with patience wait for it40#ecf 8,but if we also suffer for righteousness' sake10 says ,peter1 8blessed are we4 ,be not afraid of their fear1 neither be troubled4 ,but sanctify the ,lord ,god in your hearts3 and be ready always to give an answer to him that asks a reason of the hope that is in you1 but with meekness and fear1 having a good conscience2 so that in reference to that for which you are spoken against1 they may be ashamed who calumniate your good conversation in ,christ4 ,for it is better to suffer for well-doing1 if the will of ,god1 than for evil-doing40 ,but if one should captiously say1 ,and how is it possible for feeble flesh to resist the energies and spirits of the ,powers8#ecg well1 let him know this1 that1 confiding in the ,almighty and the ,lord1 we war against the principalities of darkness1 and against death4 8,whilst thou art yet speaking10 ,he says1 8,lo1 here am ,i40 ,see the invincible ,helper who shields us4 8,think it not strange1 therefore1 concerning the burning sent for your trial1 as though some strange thing happened to you3 ,but1 as you are partakers in the sufferings of ,christ1 rejoice2 that at the revelation of ,his glory ye may rejoice exultant4 ,if ye be reproached in the name of ,christ1 happy are ye2 for the ,spirit of glory and of ,god resteth on you40#ech ,as it is written1 8,because for ,thy sake we are killed all the day long2 we are accounted as sheep for the slaughter4 ,nay1 in all these things we are more than conquerors1 through ,him that loved us40#eci 8,what you wish to ascertain from my mind1 ,you shall not ascertain1 not were you to apply ,horrid saws from the crown of my head to the soles of my feet1 ,not were you to load me with chains10 says a woman acting manfully in the tragedy4 ,and ,antigone1 contemning the proclamation of ,creon1 says boldly3 8,it was not ,zeus who uttered this proclamation40 ,but it is ,god that makes proclamation to us1 and ,he must be believed4 8,for with the heart man believeth unto righteousness2 and with the mouth confession is made unto salvation4 ,wherefore the ,scripture saith1 ,whosoever believeth on ,him shall not be put to shame40#edj ,accordingly ,simonides justly writes1 8,it is said that virtue dwells among all but inaccessible rocks1 but that she speedily traverses a pure place4 ,nor is she visible to the eyes of all mortals4 ,he who is not penetrated by heart-vexing sweat will not scale the summit of manliness40 ,and ,pindar says3 8,but the anxious thoughts of youths1 revolving with toils1 ,will find glory3 and in time their deeds ,will in resplendent ether splendid shine40 schylus1 too1 having grasped this thought1 says3 8,to him who toils is due1 ,as product of his toil1 glory from the gods40 8,for great ,fates attain great destinies10 according to ,heraclitus3 8,and what slave is there1 who is careless of death80 8,for ,god hath not given us the spirit of bondage again to fear2 but of power1 and love1 and of a sound mind4 ,be not therefore ashamed of the testimony of our ,lord1 or of me his prisoner10 he writes to ,timothy4#eda ,such shall he be 8who cleaves to that which is good10 according to the apostle1#edb 8who hates evil1 having love unfeigned2 for he that loveth another fulfilleth the law40#edc ,if1 then1 this ,god1 to whom we bear witness1 be as ,he is1 the ,god of hope1 we acknowledge our hope1 speeding on to hope1 8saturated with goodness1 filled with all knowledge40#edd ,the ,indian sages say to ,alexander of ,macedon3 8,you transport men's bodies from place to place4 ,but you shall not force our souls to do what we do not wish4 ,fire is to men the greatest torture1 this we despise40 ,hence ,heraclitus preferred one thing1 glory1 to all else2 and professes 8that he allows the crowd to stuff themselves to satiety like cattle40 8,for on account of the body are many toils1 ,for it we have invented a roofed house1 ,and discovered how to dig up silver1 and sow the land1 ,and all the rest which we know by names40 ,to the multitude1 then1 this vain labour is desirable4 ,but to us the apostle says1 8,now we know this1 that our old man is crucified with ,him1 that the body of sin might be destroyed1 that henceforth we should not serve sin40#ede ,does not the apostle then plainly add the following1 to show the contempt for faith in the case of the multitude8 8,for ,i think that ,god hath set forth us the apostles last1 as appointed to death3 we are made a spectacle to the world1 and to angels1 and to men4 ,up to this present hour we both hunger1 and thirst1 and are naked1 and are beaten1 and are feeble1 and labour1 working with our hands4 ,being reviled1 we bless2 being persecuted1 we endure2 being defamed1 we entreat2 we are become as it were the offscourings of the world40#edf ,such also are the words of ,plato in the ,republic3 8,the just man1 though stretched on the rack1 though his eyes are dug out1 will be happy40 ,the ,gnostic will never then have the chief end placed in life1 but in being always happy and blessed1 and a kingly friend of ,god4 ,although visited with ignominy and exile1 and confiscation1 and above all1 death1 he will never be wrenched from his freedom1 and signal love to ,god4 8,the charity which bears all things1 endures all things10#edg is assured that ,divine ,providence orders all things well4 8,i exhort you10 therefore it is said1 8,be followers of me40 ,the first step to salvation#edh is the instruction accompanied with fear1 in consequence of which we abstain from what is wrong2 and the second is hope1 by reason of which we desire the best things2 but love1 as is fitting1 perfects1 by training now according to knowledge4 ,for the ,greeks1 ,i know not how1 attributing events to unreasoning necessity1 own that they yield to them unwillingly4 ,accordingly ,euripides says3 8,what ,i declare1 receive from me1 madam3 ,no mortal exists who has not toil2 ,he buries children1 and begets others1 ,and he himself dies4 ,and thus mortals are afflicted40 ,then he adds3 8,we must bear those things which are inevitable according to nature1 and go through them3 ,not one of the things which are necessary is formidable for mortals40 ,and for those who are aiming at perfection there is proposed the rational gnosis1 the foundation of which is 8the sacred ,triad40 8,faith1 hope1 love2 but the greatest of these is love40#edi ,truly1 8all things are lawful1 but all things are not expedient10 says the apostle3 8all things are lawful for me1 but all things edify not40#eej ,and1 8,let no one seek his own advantage1 but also that of his neighbour10#eea so as to be able at once to do and to teach1 building and building up4 ,for that 8the earth is the ,lord's1 and the fulness thereof10 is admitted2 but the conscience of the weak is supported4 8,conscience1 ,i say1 not his own1 but that of the other2 for why is my liberty judged of by another conscience8 ,for if ,i by grace am partaker1 why am ,i evil spoken of for that for which ,i give thanks8 ,whether therefore ye eat1 or drink1 or whatsoever ye do1 do all to the glory of ,god40#eeb 8,for though we walk in the flesh1 we do not war after the flesh2 for the weapons of our warfare are not carnal1 but mighty through ,god to the demolition of fortifications1 demolishing thoughts1 and every high thing which exalteth itself against the knowledge of ,christ40#eec ,equipped with these weapons1 the ,gnostic says3 ,o ,lord1 give opportunity1 and receive demonstration2 let this dread event pass2 ,i contemn dangers for the love ,i bear to ,thee4 8,because alone of human things ,virtue receives not a recompense from without1 ,but has itself as the reward of its toils40 8,put on therefore1 as the elect of ,god1 holy and beloved1 bowels of mercies1 kindness1 humbleness1 meekness1 long-suffering4 ,and above all these1 love1 which is the bond of perfection4 ,and let the peace of ,god reign in your hearts1 to which also ye are called in one body2 and be thankful10#eed ye who1 while still in the body1 like the just men of old1 enjoy impassibility and tranquillity of soul4 ,,chapter ,,viii4 ,,women ,,as ,,well ,,as ,,men1 ,,slaves ,,as ,,well ,,as ,,freemen1 ,,candidates ,,for ,,the ,,martyr',s ,,crown4 ,since1 then1 not only the sopians1 and ,macedonians1 and the ,lacedmonians endured when subjected to torture1 as ,eratosthenes says in his work1 ,on ,things ,good and ,evil2 but also ,zeno of ,elea1 when subjected to compulsion to divulge a secret1 held out against the tortures1 and confessed nothing2 who1 when expiring1 bit out his tongue and spat it at the tyrant1 whom some term ,nearchus1 and some ,demulus4 ,theodotus the ,pythagorean acted also similarly1 and ,paulus the friend of ,lacydes1 as ,timotheus of ,pergamus says in his work on ,the ,fortitude of ,philosophers1 and ,achaicus in ,the ,ethics4 ,posthumus also1 the ,roman1 when captured by ,peucetion1 did not divulge a single secret2 but putting his hand on the fire1 held it to it as if to a piece of brass1 without moving a muscle of his face4 ,i omit the case of ,anaxarchus1 who exclaimed1 8,pound away at the sack which holds ,anaxarchus1 for it is not ,anaxarchus you are pounding10 when by the tyrant's orders he was being pounded with iron pestles4 ,neither1 then1 the hope of happiness nor the love of ,god takes what befalls ill1 but remains free1 although thrown among the wildest beasts or into the all-devouring fire2 though racked with a tyrant's tortures4 ,depending as it does on the divine favour1 it ascends aloft unenslaved1 surrendering the body to those who can touch it alone4 ,a barbarous nation1 not cumbered with philosophy1 select1 it is said1 annually an ambassador to the hero ,zamolxis4 ,zamolxis was one of the disciples of ,pythagoras4 ,the one1 then1 who is judged of the most sterling worth is put to death1 to the distress of those who have practised philosophy1 but have not been selected1 at being reckoned unworthy of a happy service4 ,so the church is full of those1 as well chaste women as men1 who all their life have courted the death which rouses up to ,christ4 ,for the individual whose life is framed as ours is1 may philosophize without ,learning1 whether barbarian1 whether ,greek1 whether slave--whether an old man1 or a boy1 or a woman4 ,for self-control is common to all human beings who have made choice of it4 ,and we admit that the same nature exists in every race1 and the same virtue4 ,as far as respects human nature1 the woman does not possess one nature1 and the man exhibit another1 but the same3 so also with virtue4 ,if1 consequently1 a self-restraint and righteousness1 and whatever qualities are regarded as following them1 is the virtue of the male1 it belongs to the male alone to be virtuous1 and to the woman to be licentious and unjust4 ,but it is offensive even to say this4 ,accordingly woman is to practise self-restraint and righteousness1 and every other virtue1 as well as man1 both bond and free2 since it is a fit consequence that the same nature possesses one and the same virtue4 ,we do not say that woman's nature is the same as man's1 as she is woman4 ,for undoubtedly it stands to reason that some difference should exist between each of them1 in virtue of which one is male and the other female4 ,pregnancy and parturition1 accordingly1 we say belong to woman1 as she is woman1 and not as she is a human being4 ,but if there were no difference between man and woman1 both would do and suffer the same things4 ,as then there is sameness1 as far as respects the soul1 she will attain to the same virtue2 but as there is difference as respects the peculiar construction of the body1 she is destined for child-bearing and housekeeping4 8,for ,i would have you know10 says the apostle1 8that the head of every man is ,christ2 and the head of the woman is the man3 for the man is not of the woman1 but the woman of the man4 ,for neither is the woman without the man1 nor the man without the woman1 in the ,lord40#eee ,for as we say that the man ought to be continent1 and superior to pleasures2 so also we reckon that the woman should be continent and practised in fighting against pleasures4 8,but ,i say1 ,walk in the ,spirit1 and ye shall not fulfil the lusts of the flesh10 counsels the apostolic command2 8for the flesh lusteth against the spirit1 and the spirit against the flesh4 ,these1 then1 are contrary0 7not as good to evil1 but as fighting advantageously71 he adds therefore1 8so that ye cannot do the things that ye would4 ,now the works of the flesh are manifest1 which are1 fornication1 uncleanness1 profligacy1 idolatry1 witchcrafts1 enmities1 strifes1 jealousies1 wrath1 contentions1 dissensions1 heresies1 envyings1 drunkenness1 revellings1 and such like2 of which ,i tell you before1 as ,i have also said before1 that they which do such things shall not inherit the kingdom of ,god4 ,but the fruit of the ,spirit is love1 joy1 peace1 long-suffering1 gentleness1 temperance1 goodness1 faith1 meekness40 ,he calls sinners1 as ,i think1 8flesh10 and the righteous 8spirit40 ,further1 manliness is to be assumed in order to produce confidence and forbearance1 so as 8to him that strikes on the one cheek1 to give to him the other2 and to him that takes away the cloak1 to yield to him the coat also10 strongly restraining anger4 ,for we do not train our women like ,amazons to manliness in war2 since we wish the men even to be peaceable4 ,i hear that the ,sarmatian women practise war no less than the men2 and the women of the ,sac besides1 who shoot backwards1 feigning flight as well as the men4 ,i am aware1 too1 that the women near ,iberia practise manly work and toil1 not refraining from their tasks even though near their delivery2 but even in the very struggle of her pains1 the woman1 on being delivered1 taking up the infant1 carries it home4 ,further1 the females no less than the males manage the house1 and hunt1 and keep the flocks3 8,cressa the hound ran keenly in the stag's track40 ,women are therefore to philosophize equally with men1 though the males are best at everything1 unless they have become effeminate4 ,to the whole human race1 then1 discipline and virtue are a necessity1 if they would pursue after happiness4 ,and how recklessly ,euripides writes variously6 ,on one occasion1 8,for every wife is inferior to her husband1 though the most excellent one marry her that is of fair fame40 ,and on another3 8,for the chaste is her husband's slave1 ,while she that is unchaste in her folly despises her consort4444 ,for nothing is better and more excellent1 ,than when as husband and wife ye keep house1 ,harmonious in your sentiments40 ,the ruling power is therefore the head4 ,and if 8the ,lord is head of the man1 and the man is head of the woman10 the man1 8being the image and glory of ,god1 is lord of the woman40#eef ,wherefore also in the ,epistle to the ,ephesians it is written1 8,subjecting yourselves one to another in the fear of ,god4 ,wives1 submit yourselves to your own husbands1 as to the ,lord4 ,for the husband is head of the wife1 as also ,christ is the head of the church2 and ,he is the ,saviour of the body4 ,husbands1 love your wives1 as also ,christ loved the church4 ,so also ought men to love their wives as their own bodies3 he that loveth his wife loveth himself4 ,for no man ever yet hated his own flesh40#eeg ,and in that to the ,colossians it is said1 8,wives1 submit yourselves to your own husbands1 as is fit in the ,lord4 ,husbands1 love your wives1 and be not bitter against them4 ,children1 obey your parents in all things2 for this is well pleasing to the ,lord4 ,fathers1 provoke not your children to anger1 lest they be discouraged4 ,servants1 be obedient in all things to those who are your masters according to the flesh2 not with eye-service1 as men-pleasers2 but with singleness of heart1 fearing the ,lord4 ,and whatsoever ye do1 do it heartily1 as serving the ,lord and not men2 knowing that of the ,lord ye shall receive the reward of the inheritance3 for ye serve the ,lord ,christ4 ,for the wrong-doer shall receive the wrong1 which he hath done2 and there is no respect of persons4 ,masters1 render to your servants justice and equity2 knowing that ye also have a ,master in heaven1 where there is neither ,greek nor ,jew1 circumcision and uncircumcision1 barbarian1 ,scythian1 bond1 free3 but ,christ is all1 and in all40#eeh ,and the earthly church is the image of the heavenly1 as we pray also 8that the will of ,god may be done upon the earth as in heaven40#eei 8,putting on1 therefore1 bowels of mercy1 gentleness1 humbleness1 meekness1 long-suffering2 forbearing one another1 and forgiving one another1 if one have a quarrel against any man2 as also ,christ hath forgiven us1 so also let us4 ,and above all these things put on charity1 which is the bond of perfectness4 ,and let the peace of ,god rule in your hearts1 to which ye are called in one body2 and be thankful40#efj ,for there is no obstacle to adducing frequently the same ,scripture in order to put ,marcion to the blush1 if perchance he be persuaded and converted2 by learning that the faithful ought to be grateful to ,god the ,creator1 who hath called us1 and who preached the gospel in the body4 ,from these considerations the unity of the faith is clear1 and it is shown who is the perfect man2 so that though some are reluctant1 and offer as much resistance as they can1 though menaced with punishments at the hand of husband or master1 both the domestic and the wife will philosophize4 ,moreover1 the free1 though threatened with death at a tyrant's hands1 and brought before the tribunals1 and all his substances imperilled1 will by no means abandon piety2 nor will the wife who dwells with a wicked husband1 or the son if he has a bad father1 or the domestic if he has a bad master1 ever fail in holding nobly to virtue4 ,but as it is noble for a man to die for virtue1 and1 for liberty1 and for himself1 so also is it for a woman4 ,for this is not peculiar to the nature of males1 but to the nature of the good4 ,accordingly1 both the old man1 the young1 and the servant will live faithfully1 and if need be die2 which will be to be made alive by death4 ,so we know that both children1 and women1 and servants have often1 against their fathers'1 and masters'1 and husbands' will1 reached the highest degree of excellence4 ,wherefore those who are determined to live piously ought none the less to exhibit alacrity1 when some seem to exercise compulsion on them2 but much more1 ,i think1 does it become them to show eagerness1 and to strive with uncommon vigour1 lest1 being overcome1 they abandon the best and most indispensable counsels4 ,for it does not1 ,i think1 admit of comparison1 whether it be better to be a follower of the ,almighty than to choose the darkness of demons4 ,for the things which are done by us on account of others we are to do always1 endeavouring to have respect to those for whose sake it is proper that they be done1 regarding the gratification rendered in their case1 as what is to be our rule2 but the things which are done for our own sake rather than that of others1 are to be done with equal earnestness1 whether they are like to please certain people or not4 ,if some indifferent things have obtained such honour as to appear worthy of adoption1 though against the will of some2 much more is virtue to be regarded by us as worth contending for1 looking the while to nothing but what can be rightly done1 whether it seem good to others or not4 ,well then1 ,epicurus1 writing to ,menceus1 says1 8,let not him who is young delay philosophizing1 and let not the old man grow weary of philosophizing2 for no one is either not of age or past age for attending to the health of his soul4 ,and he who says that the time for philosophizing is not come or is past1 is like the man who says that the time for happiness is not come or has gone4 ,so that young as well as old ought to philosophize3 the one1 in order that1 while growing old1 he may grow young in good things out of favour accruing from what is past2 and the other1 that he may be at once young and old1 from want of fear for the future40 ,,chapter ,,ix4 ,,christ',s ,,sayings ,,respecting ,,martyrdom4 ,on martyrdom the ,lord hath spoken explicitly1 and what is written in different places we bring together4 8,but ,i say unto you1 ,whosoever shall confess in me before men1 the ,son of man also shall confess before the angels of ,god2 but whosoever shall deny me before men1 him will ,i deny before the angels40#efa 8,whosoever shall be ashamed of me or of my words in this adulterous and sinful generation1 of him shall the ,son of man also be ashamed when ,he cometh in the glory of ,his ,father with ,his angels4 ,whosoever therefore shall confess in me before men1 him will ,i also confess before my ,father in heaven40#efb 8,and when they bring you before synagogues1 and rulers1 and powers1 think not beforehand how ye shall make your defence1 or what ye shall say4 ,for the ,holy ,spirit shall teach you in the same hour what ye must say40#efc ,in explanation of this passage1 ,heracleon1 the most distinguished of the school of ,valentinians1 says expressly1 8that there is a confession by faith and conduct1 and one with the voice4 ,the confession that is made with the voice1 and before the authorities1 is what the most reckon the only confession4 ,not soundly3 and hypocrites also can confess with this confession4 ,but neither will this utterance be found to be spoken universally2 for all the saved have confessed with the confession made by the voice1 and departed4 ,of whom are ,matthew1 ,philip1 ,thomas1 ,levi1 and many others4 ,and confession by the lip is not universal1 but partial4 ,but that which ,he specifies now is universal1 that which is by deeds and actions corresponding to faith in ,him4 ,this confession is followed by that which is partial1 that before the authorities1 if necessary1 and reason dictate4 ,for he will confess rightly with his voice who has first confessed by his disposition4 ,and he has well used1 with regard to those who confess1 the expression #8in me1' and applied to those who deny the expression #8me4' ,for those1 though they confess ,him with the voice1 yet deny ,him1 not confessing ,him in their conduct4 ,but those alone confess #8in ,him1' who live in the confession and conduct according to ,him1 in which ,he also confesses1 who is contained in them and held by them4 ,wherefore #8,he never can deny ,himself4' ,and those deny ,him who are not in ,him4 ,for ,he said not1 #8,whosoever shall deny' in me1 but #8me4' ,for no one who is in ,him will ever deny ,him4 ,and the expression #8before men' applies both to the saved and the heathen similarly by conduct before the one1 and by voice before the other4 ,wherefore they never can deny ,him4 ,but those deny ,him who are not in ,him40 ,so far ,heracleon4 ,and in other things he seems to be of the same sentiments with us in this section2 but he has not adverted to this1 that if some have not by conduct and in their life 8confessed ,christ before men10 they are manifested to have believed with the heart1 by confessing ,him with the mouth at the tribunals1 and not denying ,him when tortured to the death4 ,and the disposition being confessed1 and especially not being changed by death at any time1 cuts away all passions which were engendered by corporeal desire4 ,for there is1 so to speak1 at the close of life a sudden repentance in action1 and a true confession toward ,christ1 in the testimony of the voice4 ,but if the ,spirit of the ,father testifies in us1 how can we be any more hypocrites1 who are said to bear testimony with the voice alone8 ,but it will be given to some1 if expedient1 to make a defence1 that by their witness and confession all may be benefited--those in the church being confirmed1 and those of the heathen who have devoted themselves to the search after salvation wondering and being led to the faith2 and the rest seized with amazement4 ,so that confession is by all means necessary4 ,for it is in our power4 ,but to make a defence for our faith is not universally necessary4 ,for that does not depend on us4 8,but he that endureth to the end shall be saved40 ,for who of those who are wise would not choose to reign in ,god1 and even to serve8 ,so some 8confess that they know ,god10 according to the apostle2 8but in works they deny ,him1 being abominable and disobedient1 and to every good work reprobate40#efd ,and these1 though they confess nothing but this1 will have done at the end one good work4 ,their witness1 then1 appears to be the cleansing away of sins with glory4 ,for instance1 the ,shepherd says3 8,you will escape the energy of the wild beast1 if your heart become pure and blameless40 ,also the ,lord ,himself says3 8,satan hath desired to sift you2 but ,i have prayed40#efe ,alone1 therefore1 the ,lord1 for the purification of the men who plotted against ,him and disbelieved ,him1 8drank the cup20 in imitation of whom the apostles1 that they might be in reality ,gnostics1 and perfect1 suffered for the churches which they founded4 ,so1 then1 also the ,gnostics who tread in the footsteps of the apostles ought to be sinless1 and1 out of love to the ,lord1 to love also their brother2 so that1 if occasion call1 enduring without stumbling1 afflictions for the church1 8they may drink the cup40 ,those who witness in their life by deed1 and at the tribunal by word1 whether entertaining hope or surmising fear1 are better than those who confess salvation by their mouth alone4 ,but if one ascend also to love1 he is a really blessed and true martyr1 having confessed perfectly both to the commandments and to ,god1 by the ,lord2 whom having loved1 he acknowledged a brother1 giving himself up wholly for ,god1 resigning pleasantly and lovingly the man when asked1 like a deposit4 ,,chapter ,x4 ,,those ,,who ,,offered ,,themselves ,,for ,,martyrdom ,,reproved4 ,when1 again1 ,he says1 8,when they persecute you in this city1 flee ye to the other40#eff ,he does not advise flight1 as if persecution were an evil thing2 nor does ,he enjoin them by flight to avoid death1 as if in dread of it1 but wishes us neither to be the authors nor abettors of any evil to any one1 either to ourselves or the persecutor and murderer4 ,for ,he1 in a way1 bids us take care of ourselves4 ,but he who disobeys is rash and foolhardy4 ,if he who kills a man of ,god sins against ,god1 he also who presents himself before the judgment-seat becomes guilty of his death4 ,and such is also the case with him who does not avoid persecution1 but out of daring presents himself for capture4 ,such a one1 as far as in him lies1 becomes an accomplice in the crime of the persecutor4 ,and if he also uses provocation1 he is wholly guilty1 challenging the wild beast4 ,and similarly1 if he afford any cause for conflict or punishment1 or retribution or enmity1 he gives occasion for persecution4 ,wherefore1 then1 we are enjoined not to cling to anything that belongs to this life2 but 8to him that takes our cloak to give our coat10 not only that we may continue destitute of inordinate affection1 but that we may not by retaliating make our persecutors savage against ourselves1 and stir them up to blaspheme the name4 ,,chapter ,,xi4 ,,the ,,objection1 ,,why ,,do ,,you ,,suffer ,,if ,,god ,,cares ,,for ,,you1 ,,answered4 ,but1 say they1 if ,god cares for you1 why are you persecuted and put to death8 ,has ,he delivered you to this8 ,no1 we do not suppose that the ,lord wishes us to be involved in calamities1 but that ,he foretold prophetically what would happen--that we should be persecuted for ,his name's sake1 slaughtered1 and impaled4 ,so that it was not that ,he wished us to be persecuted1 but ,he intimated beforehand what we shall suffer by the prediction of what would take place1 training us to endurance1 to which ,he promised the inheritance1 although we are punished not alone1 but along with many4 ,but those1 it is said1 being malefactors1 are righteously punished4 ,accordingly1 they unwillingly bear testimony to our righteousness1 we being unjustly punished for righteousness' sake4 ,but the injustice of the judge does not affect the providence of ,god4 ,for the judge must be master of his own opinion--not pulled by strings1 like inanimate machines1 set in motion only by external causes4 ,accordingly he is judged in respect to his judgment1 as we also1 in accordance with our choice of things desirable1 and our endurance4 ,although we do not wrong1 yet the judge looks on us as doing wrong1 for he neither knows nor wishes to know about us1 but is influenced by unwarranted prejudice2 wherefore also he is judged4 ,accordingly they persecute us1 not from the supposition that we are wrong-doers1 but imagining that by the very fact of our being ,christians we sin against life in so conducting ourselves1 and exhorting others to adopt the like life4 ,but why are you not helped when persecuted8 say they4 ,what wrong is done us1 as far as we are concerned1 in being released by death to go to the ,lord1 and so undergoing a change of life1 as if a change from one time of life to another8 ,did we think rightly1 we should feel obliged to those who have afforded the means for speedy departure1 if it is for love that we bear witness2 and if not1 we should appear to the multitude to be base men4 ,had they also known the truth1 all would have bounded on to the way1 and there would have been no choice4 ,but our faith1 being the light of the world1 reproves unbelief4 8,should ,anytus and ,melitus kill me1 they will not hurt me in the least2 for ,i do not think it right for the better to be hurt by the worse10 says ,socrates4 ,so that each one of us may with confidence say1 8,the ,lord is my helper2 ,i will not fear3 what shall man do to me80#efg 8,for the souls of the righteous are in the hand of the ,lord1 and no plague shall touch them40#efh ,,chapter ,,xii4 ,,basilides' ,,idea ,,of ,,martyrdom ,,refuted4 ,basilides1 in the twenty-third book of the ,exegetics1 respecting those that are punished by martyrdom1 expresses himself in the following language3 8,for ,i say this1 ,whosoever fall under the afflictions mentioned1 in consequence of unconsciously transgressing in other matters1 are brought to this good end by the kindness of ,him who brings them1 but accused on other grounds2 so that they may not suffer as condemned for what are owned to be iniquities1 nor reproached as the adulterer or the murderer1 but because they are ,christians2 which will console them1 so that they do not appear to suffer4 ,and if one who has not sinned at all incur suffering--a rare case--yet even he will not suffer aught through the machinations of power1 but will suffer as the child which seems not to have sinned would suffer40 ,then further on he adds3 8,as1 then1 the child which has not sinned before1 or committed actual sin in itself1 but has that which committed sin1 when subjected to suffering1 gets good1 reaping the advantage of many difficulties2 so also1 although a perfect man may not have sinned in act1 while he endures afflictions1 he suffers similarly with the child4 ,having within him the sinful principle1 but not embracing the opportunity of committing sin1 he does not sin2 so that he is not to be reckoned as not having sinned4 ,for as he who wishes to commit adultery is an adulterer1 although he do not succeed in committing adultery2 and he that wishes to commit murder is a murderer1 although he is unable to kill2 so also1 if ,i see the man without sin1 whom ,i specify1 suffering1 though he have done nothing bad1 ,i should call him bad1 on account of his wishing to sin4 ,for ,i will affirm anything rather than call ,providence evil40 ,then1 in continuation1 he says expressly concerning the ,lord1 as concerning man3 8,if then1 passing from all these observations1 you were to proceed to put me to shame by saying1 perchance impersonating certain parties1 ,this man has then sinned2 for this man has suffered2--if you permit1 ,i will say1 ,he has not sinned2 but was like a child suffering4 ,if you were to insist more urgently1 ,i would say1 ,that the man you name is man1 but that ,god is righteous3 #8,for no one is pure1' as one said1 #8from pollution4'0#efi ,but the hypothesis of ,basilides says that the soul1 having sinned before in another life1 endures punishment in this--the elect soul with honour by martyrdom1 the other purged by appropriate punishment4 ,how can this be true1 when the confessing and suffering punishment or not depends on ourselves8 ,for in the case of the man who shall deny1 ,providence1 as held by ,basilides1 is done away with4 ,i will ask him1 then1 in the case of a confessor who has been arrested1 whether he will confess and be punished in virtue of ,providence or not8 ,for in the case of denying he will not be punished4 ,but if1 for the sake of escaping and evading the necessity of punishing such an one1 he shall say that the destruction of those who shall deny is of ,providence1 he will be a martyr against his will4 ,and how any more is it the case1 that there is laid up in heaven the very glorious recompense to him who has witnessed1 for his witnessing8 ,if ,providence did not permit the sinner to get the length of sinning1 it is unjust in both cases2 both in not rescuing the man who is dragged to punishment for righteousness' sake1 and in having rescued him who wished to do wrong1 he having done it as far as volition was concerned1 but ,providence having prevented the deed1 and unjustly favoured the sinner4 ,and how impious1 in deifying the devil1 and in daring to call the ,lord a sinful man6 ,for the devil tempting us1 knowing what we are1 but not knowing if we will hold out1 but wishing to dislodge us from the faith1 attempts also to bring us into subjection to himself4 ,which is all that is allowed to him1 partly from the necessity of saving us1 who have taken occasion from the commandment1 from ourselves2 partly for the confusion of him who has tempted and failed2 for the confirmation of the members of the church1 and the conscience of those who admire the constancy displayed4 ,but if martyrdom be retribution by way of punishment1 then also faith and doctrine1 on account of which martyrdom comes1 are co-operators in punishment--than which1 what other absurdity could be greater8 ,but with reference to these dogmas1 whether the soul is changed to another body1 also of the devil at the proper time mention will be made4 ,but at present1 to what has been already said1 let us add the following3 ,where any more is faith in the retribution of sins committed before martyrdom takes place8 ,and where is love to ,god1 which is persecuted and endures for the truth8 ,and where is the praise of him who has confessed1 or the censure of him who has denied8 ,and for what use is right conduct1 the mortification of the lusts1 and the hating of no creature8 ,but if1 as ,basilides himself says1 we suppose one part of the declared will of ,god to be the loving of all things because all things bear a relation to the ,whole1 and another 8not to lust after anything10 and a third 8not to hate anything10 by the will of ,god these also will be punishments1 which it were impious to think4 ,for neither did the ,lord suffer by the will of the ,father1 nor are those who are persecuted persecuted by the will of ,god1 since either of two things is the case3 either persecution in consequence of the will of ,god is a good thing1 or those who decree and afflict are guiltless4 ,but nothing is without the will of the ,lord of the universe4 ,it remains to say that such things happen without the prevention of ,god2 for this alone saves both the providence and the goodness of ,god4 ,we must not therefore think that ,he actively produces afflictions 7far be it that we should think this672 but we must be persuaded that ,he does not prevent those that cause them1 but overrules for good the crimes of ,his enemies3 8,i will therefore10 ,he says1 8destroy the wall1 and it shall be for treading under foot40#egj ,providence being a disciplinary art2#ega in the case of others for each individual's sins1 and in the case of the ,lord and ,his apostles for ours4 ,to this point says the divine apostle3 8,for this is the will of ,god1 even your sanctification1 that ye abstain from fornication3 that each one of you should know how to possess his vessel in sanctification and honour2 not in the lust of concupiscence1 as the ,gentiles who know not the ,lord3 that none of you should overreach or take advantage of his brother in any matter2 because the ,lord is the avenger in respect of all such1 as we also told you before1 and testified4 ,for ,god hath not called us unto uncleanness1 but to holiness4 ,wherefore he that despiseth1 despiseth not man1 but ,god1 who hath also given ,his ,holy ,spirit to you40#egb ,wherefore the ,lord was not prohibited from this sanctification of ours4 ,if1 then1 one of them were to say1 in reply1 that the martyr is punished for sins committed before this embodying1 and that he will again reap the fruit of his conduct in this life1 for that such are the arrangements of the divine administration1 we shall ask him if the retribution takes place by ,providence4 ,for if it be not of the divine administration1 the economy of expiations is gone1 and their hypothesis falls to the ground2 but if expiations are by ,providence1 punishments are by ,providence too4 ,but ,providence1 although it begins1 so to speak1 to move with the ,ruler1 yet is implanted in substances along with their origin by the ,god of the universe4 ,such being the case1 they must confess either that punishment is not just1 and those who condemn and persecute the martyrs do right1 or that persecutions even are wrought by the will of ,god4 ,labour and fear are not1 then1 as they say1 incident to affairs as rust to iron1 but come upon the soul through its own will4 ,and on these points there is much to say1 which will be reserved for future consideration1 taking them up in due course4 ,,chapter ,,xiii4 ,,valentinian',s ,,vagaries ,,about ,,the ,,abolition ,,of ,,death ,,refuted4 ,valentinian1 in a homily1 writes in these words3 8,ye are originally immortal1 and children of eternal life1 and ye would have death distributed to you1 that ye may spend and lavish it1 and that death may die in you and by you2 for when ye dissolve the world1 and are not yourselves dissolved1 ye have dominion over creation and all corruption40 ,for he also1 similarly with ,basilides1 supposes a class saved by nature1 and that this different race has come hither to us from above for the abolition of death1 and that the origin of death is the work of the ,creator of the world4 ,wherefore also he so expounds that scripture1 8,no man shall see the face of ,god1 and live10 as if ,he were the cause of death4 ,respecting this ,god1 he makes those allusions when writing in these expressions3 8,as much as the image is inferior to the living face1 so much is the world inferior to the living on4 ,what is1 then1 the cause of the image8 ,the majesty of the face1 which exhibits the figure to the painter1 to be honoured by his name2 for the form is not found exactly to the life1 but the name supplies what is wanting in the effigy4 ,the invisibility of ,god co-operates also in order to the faith of that which has been fashioned40 ,for the ,creator1 called ,god and ,father1 he designated as 8,painter10 and 8,wisdom10 whose image that which is formed is1 to the glory of the invisible ,one2 since the things which proceed from a pair are complements1 and those which proceed from one are images4 ,but since what is seen is no part of ,him1 the soul comes from what is intermediate1 which is different2 and this is the inspiration of the different spirit1 and generally what is breathed into the soul1 which is the image of the spirit4 ,and in general1 what is said of the ,creator1 who was made according to the image1 they say was foretold by a sensible image in the book of ,genesis respecting the origin of man2 and the likeness they transfer to themselves1 teaching that the addition of the different spirit was made1 unknown to the ,creator4 ,when1 then1 we treat of the unity of the ,god who is proclaimed in the law1 the prophets1 and the gospel1 we shall also discuss this2 for the topic is supreme4 ,but we must advance to that which is urgent4 ,if for the purpose of doing away with death the peculiar race has come1 it is not ,christ who has abolished death1 unless ,he also is said to be of the same essence with them4 ,and if ,he abolished it to this end1 that it might not touch the peculiar race1 it is not these1 the rivals of the ,creator1 who breathe into the image of their intermediate spirit the life from above--in accordance with the principle of the dogma--that abolish death4 ,but should they say that this takes place by ,his mother1 or should they say that they1 along with ,christ1 war against death1 let them own the secret dogma that they have the hardihood to assail the divine power of the ,creator1 by setting to rights ,his creation1 as if they were superior1 endeavouring to save the vital image which ,he was not able to rescue from corruption4 ,then the ,lord would be superior to ,god the ,creator2 for the son would never contend with the father1 especially among the gods4 ,but the point that the ,creator of all things1 the omnipotent ,lord1 is the ,father of the ,son1 we have deferred till the discussion of these points1 in which we have undertaken to dispute against the heresies1 showing that ,he alone is the ,god proclaimed by ,him4 ,but the apostle1 writing to us with reference to the endurance of afflictions1 says1 8,and this is of ,god1 that it is given to you on behalf of ,christ1 not only to believe on ,him1 but also to suffer for ,his sake2 having the same conflict which ye saw in me1 and now hear to be in me4 ,if there is therefore any consolation in ,christ1 if any comfort of love1 if any communion of spirit1 if any bowels and mercies1 fulfil ye my joy1 that ye may be of the same mind1 having the same love1 unanimous1 thinking one thing4 ,and if he is offered on the sacrifice and service of faith1 joying and rejoicing0#egc with the ,philippians1 to whom the apostle speaks1 calling them 8fellow-partakers of joy10#egd how does he say that they are of one soul1 and having a soul8 ,likewise also1 writing respecting ,timothy and himself1 he says1 8,for ,i have no one like-souled1 who will nobly care for your state4 ,for all seek their own1 not the things which are ,jesus ,christ's40#ege ,let not the above-mentioned people1 then1 call us1 by way of reproach1 8natural men0 771 nor the ,phrygians either2 for these now call those who do not apply themselves to the new prophecy 8natural men0 771 with whom we shall discuss in our remarks on 8,prophecy40 ,the perfect man ought therefore to practise love1 and thence to haste to the divine friendship1 fulfilling the commandments from love4 ,and loving one's enemies does not mean loving wickedness1 or impiety1 or adultery1 or theft2 but the thief1 the impious1 the adulterer1 not as far as he sins1 and in respect of the actions by which he stains the name of man1 but as he is a man1 and the work of ,god4 ,assuredly sin is an activity1 not an existence3 and therefore it is not a work of ,god4 ,now sinners are called enemies of ,god--enemies1 that is1 of the commands which they do not obey1 as those who obey become friends1 the one named so from their fellowship1 the others from their estrangement1 which is the result of free choice2 for there is neither enmity nor sin without the enemy and the sinner4 ,and the command 8to covet nothing10 not as if the things to be desired did not belong to us1 does not teach us not to entertain desire1 as those suppose who teach that the ,creator is different from the first ,god1 not as if creation was loathsome and bad 7for such opinions are impious74 ,but we say that the things of the world are not our own1 not as if they were monstrous1 not as if they did not belong to ,god1 the ,lord of the universe1 but because we do not continue among them for ever2 being1 in respect of possession1 not ours1 and passing from one to another in succession2 but belonging to us1 for whom they were made in respect of use1 so long as it is necessary to continue with them4 ,in accordance1 therefore1 with natural appetite1 things disallowed are to be used rightly1 avoiding all excess and inordinate affection4 ,,chapter ,,xiv4 ,,the ,,love ,,of ,,all1 ,,even ,,of ,,our ,,enemies4 ,how great also is benignity6 8,love your enemies10 it is said1 8bless them who curse you1 and pray for them who despitefully use you10#egf and the like2 to which it is added1 8that ye may be the children of your ,father who is in heaven10 in allusion to resemblance to ,god4 ,again1 it is said1 8,agree with thine adversary quickly1 whilst thou art in the way with him40#egg ,the adversary is not the body1 as some would have it1 but the devil1 and those assimilated to him1 who walks along with us in the person of men1 who emulate his deeds in this earthly life4 ,it is inevitable1 then1 that those who confess themselves to belong to ,christ1 but find themselves in the midst of the devil's works1 suffer the most hostile treatment4 ,for it is written1 8,lest he deliver thee to the judge1 and the judge deliver thee to the officers of ,satan's kingdom40 8,for ,i am persuaded that neither death10 through the assault of persecutors1 8nor life0 in this world1 8nor angels10 the apostate ones1 8nor powers0 7and ,satan's power is the life which he chose1 for such are the powers and principalities of darkness belonging to him71 8nor things present10 amid which we exist during the time of life1 as the hope entertained by the soldier1 and the merchant's gain1 8nor height1 nor depth1 nor any other creature10 in consequence of the energy proper to a man1--opposes the faith of him who acts according to free choice4 8,creature0 is synonymous with activity1 being our work1 and such activity 8shall not be able to separate us from the love of ,god1 which is in ,christ ,jesus our ,lord40#egh ,you have got a compendious account of the gnostic martyr4 ,,chapter ,,xv4 ,,on ,,avoiding ,,offence4 8,we know that we all have knowledge0--common knowledge in common things1 and the knowledge that there is one ,god4 ,for he was writing to believers2 whence he adds1 8,but knowledge 7gnosis7 is not in all10 being communicated to few4 ,and there are those who say that the knowledge about things sacrificed to idols is not promulgated among all1 8lest our liberty prove a stumbling-block to the weak4 ,for by thy knowledge he that is weak is destroyed40#egi ,should they say1 8,whatsoever is sold in the shambles1 ought that to be bought80 adding1 by way of interrogation1 8asking no questions10#ehj as if equivalent to 8asking questions10 they give a ridiculous interpretation4 ,for the apostle says1 8,all other things buy out of the shambles1 asking no questions10 with the exception of the things mentioned in the catholic epistle of all the apostles1#eha 8with the consent of the ,holy ,ghost10 which is written in the ,acts of the ,apostles1 and conveyed to the faithful by the hands of ,paul himself4 ,for they intimated 8that they must of necessity abstain from things offered to idols1 and from blood1 and from things strangled1 and from fornication1 from which keeping themselves1 they should do well40 ,it is a different matter1 then1 which is expressed by the apostle3 8,have we not power to eat and to drink8 ,have we not power to lead about a sister1 a wife1 as the rest of the apostles1 as the brethren of the ,lord and ,cephas8 ,but we have not used this power10 he says1 8but bear all things1 lest we should occasion hindrance to the gospel of ,christ20 namely1 by bearing about burdens1 when it was necessary to be untrammelled for all things2 or to become an example to those who wish to exercise temperance1 not encouraging each other to eat greedily of what is set before us1 and not to consort inconsiderately with woman4 ,and especially is it incumbent on those entrusted with such a dispensation to exhibit to disciples a pure example4 8,for though ,i be free from all men1 ,i have made myself servant to all10 it is said1 8that ,i might gain all4 ,and every one that striveth for mastery is temperate in all things40#ehb 8,but the earth is the ,lord's1 and the fulness thereof40#ehc ,for conscience sake1 then1 we are to abstain from what we ought to abstain4 8,conscience1 ,i say1 not his own10 for it is endued with knowledge1 8but that of the other10 lest he be trained badly1 and by imitating in ignorance what he knows not1 he become a despiser instead of a strong-minded man4 8,for why is my liberty judged of by another conscience8 ,for if ,i by grace am a partaker1 why am ,i evil spoken of for that for which ,i give thanks8 ,whatever ye do1 do all to the glory of ,god0#ehd--what you are commanded to do by the rule of faith4 ,,chapter ,,xvi4 ,,passages ,,of ,,scripture ,,respecting ,,the ,,constancy1 ,,patience1 ,,and ,,love ,,of ,,the ,,martyrs4 8,with the heart man believeth unto righteousness1 and with the mouth confession is made unto salvation4 ,wherefore the scripture saith1 ,whosoever believeth on ,him shall not be ashamed2 that is1 the word of faith which we preach3 for if thou confess the word with thy mouth that ,jesus is ,lord1 and believe in thy heart that ,god hath raised ,him from the dead1 thou shalt be saved40#ehe ,there is clearly described the perfect righteousness1 fulfilled both in practice and contemplation4 ,wherefore we are 8to bless those who persecute us4 ,bless1 and curse not40#ehf 8,for our rejoicing is this1 the testimony of a good conscience1 that in holiness and sincerity we know ,god0 by this inconsiderable instance exhibiting the work of love1 that 8not in fleshly wisdom1 but by the grace of ,god1 we have had our conversation in the world40#ehg ,so far the apostle respecting knowledge2 and in the second ,epistle to the ,corinthians he calls the common 8teaching of faith0 the savour of knowledge4 8,for unto this day the same veil remains on many in the reading of the ,old ,testament10#ehh not being uncovered by turning to the ,lord4 ,wherefore also to those capable of perceiving he showed resurrection1 that of the life still in the flesh1 creeping on its belly4 ,whence also he applied the name 8brood of vipers0 to the voluptuous1 who serve the belly and the pudenda1 and cut off one another's heads for the sake of worldly pleasures4 8,little children1 let us not love in word1 or in tongue10 says ,john1 teaching them to be perfect1 8but in deed and in truth2 hereby shall we know that we are of the truth40#ehi ,and if 8,god be love10 piety also is love3 8there is no fear in love2 but perfect love casteth out fear40#eij 8,this is the love of ,god1 that we keep ,his commandments40#eia ,and again1 to him who desires to become a ,gnostic1 it is written1 8,but be thou an example of the believers1 in word1 in conversation1 in love1 in faith1 in purity40#eib ,for perfection in faith differs1 ,i think1 from ordinary faith4 ,and the divine apostle furnishes the rule for the ,gnostic in these words1 writing as follows3 8,for ,i have learned1 in whatsoever state ,i am1 to be content4 ,i know both how to be abased1 and ,i know how to abound4 ,everywhere and in all things ,i am instructed both to be full and to be hungry1 both to abound and to lack4 ,i can do all things through ,him who strengtheneth me40#eic ,and also1 when discussing with others in order to put them to shame1 he does not shrink from saying1 8,but call to mind the former days1 in which1 after ye were illuminated1 ye endured a great fight of afflictions2 partly1 whilst ye were made a gazing-stock1 both by reproaches and afflictions2 and partly1 whilst ye became companions of them that were so used4 ,for ye had compassion of me in my bonds1 and took with joy the spoiling of your goods1 knowing that you have a better and enduring substance4 ,cast not away therefore your confidence1 which hath great recompense of reward4 ,for ye have need of patience1 that1 after doing the will of ,god1 ye may obtain the promise4 ,for yet a little while1 and ,he that cometh will come1 and will not tarry4 ,now the just shall live by faith3 and if any man draw back1 my soul shall have no pleasure in him4 ,but we are not of them that draw back unto perdition1 but of them that believe to the saving of the soul40#eid ,he then brings forward a swarm of divine examples4 ,for was it not 8by faith10 he says1 this endurance1 that they acted nobly who 8had trial of mockeries and scourgings1 and1 moreover1 of bonds and imprisonments8 ,they were stoned1 they were tempted1 were slain with the sword4 ,they wandered about in sheep-skins and goat-skins1 being destitute1 afflicted1 tormented1 of whom the world was not worthy4 ,they wandered in deserts1 in mountains1 in dens1 and caves of the earth4 ,and all having received a good report1 through faith1 received not the promise of ,god0 7what is expressed by a parasiopesis is left to be understood1 viz4 0alone874 ,he adds accordingly1 8,god having provided some better thing for us 7for ,he was good71 that they should not without us be made perfect4 ,wherefore also1 having encompassing us such a cloud10 holy and transparent1 8of witnesses1 laying aside every weight1 and the sin which doth so easily beset us1 let us run with patience the race set before us1 looking unto ,jesus1 the author and finisher of our faith40#eie ,since1 then1 he specifies one salvation in ,christ of the righteous1#eif and of us he has expressed the former unambiguously1 and saying nothing less respecting ,moses1 adds1 8,esteeming the reproach of ,christ greater riches than the treasures of ,egypt3 for he had respect to the recompense of the reward1 ,by faith he forsook ,egypt1 not fearing the wrath of the king3 for he endured as seeing ,him who is invisible40#eig ,the divine ,wisdom says of the martyrs1 8,they seemed in the eyes of the foolish to die1 and their departure was reckoned a calamity1 and their migration from us an affliction4 ,but they are in peace4 ,for though in the sight of men they were punished1 their hope was full of immortality40#eih ,he then adds1 teaching martyrdom to be a glorious purification1 8,and being chastened a little1 they shall be benefited much2 because ,god proved them10 that is1 suffered them to be tried1 to put them to the proof1 and to put to shame the author of their trial1 8and found them worthy of ,himself10 plainly1 to be called sons4 8,as gold in the furnace ,he proved them1 and as a whole burnt-offering of sacrifice ,he accepted them4 ,and in the time of their visitation they will shine forth1 even as sparks run along the stubble4 ,they shall judge the nations1 and rule over the peoples1 and the ,lord shall reign over them for ever40#eii ,,chapter ,,xvii4 ,,passages ,,from ,,clement',s ,,epistle ,,to ,,the ,,corinthians ,,on ,,martyrdom4 ,moreover1 in the ,epistle to the ,corinthians1 the ,apostle ,clement also1 drawing a picture of the ,gnostic1 says3 8,for who that has sojourned among you has not proved your perfect and firm faith8 and has not admired your sound and gentle piety8 and has not celebrated the munificent style of your hospitality8 and has not felicitated your complete and sure knowledge8 ,for ye did all things impartially1 and walked in the ordinances of ,god20 and so forth4 ,then more clearly3 8,let us fix our eyes on those who have yielded perfect service to ,his magnificent glory4 ,let us take ,enoch1 who1 being by his obedience found righteous1 was translated2 and ,noah1 who1 having believed1 was saved2 and ,abraham1 who for his faith and hospitality was called the friend of ,god1 and was the father of ,isaac40 8,for hospitality and piety1 ,lot was saved from ,sodom40 8,for faith and hospitality1 ,rahab the harlot was saved40 8,from patience and faith they walked about in goat-skins1 and sheep-skins1 and folds of camels' hair1 proclaiming the kingdom of ,christ4 ,we name ,his prophets ,elias1 and ,eliseus1 and ,ezekiel1 and ,john40 8,for ,abraham1 who for his free faith was called #8the friend of ,god1' was not elated by glory1 but modestly said1 #8,i am dust and ashes4'#fjj ,and of ,job it is thus written3 #8,job was just and blameless1 true and pious1 abstaining from all evil4'0#fja ,he it was who overcame the tempter by patience1 and at once testified and was testified to by ,god2 who keeps hold of humility1 and says1 8,no one is pure from defilement1 not even if his life were but for one day40#fjb 8,moses1 #8the servant who was faithful in all his house1' said to ,him who uttered the oracles from the bush1 #8,who am ,i1 that ,thou sendest me8 ,i am slow of speech1 and of a stammering tongue1 to minister the voice of ,god in human speech4 ,and again3 #8,i am smoke from a pot4'0 8,for ,god resisteth the proud1 but giveth grace to the humble40#fjc 8,david too1 of whom the ,lord1 testifying1 says1 #8,i found a man after my own heart1 ,david the son of ,jesse4 ,with my holy oil ,i anointed him4'#fjd ,but he also says to ,god1 #8,pity me1 ,o ,god1 according to ,thy mercy2 and according to the multitude of ,thy tender mercies1 blot out my transgression4 ,wash me thoroughly from mine iniquity1 and cleanse me from my sin4 ,for ,i know my transgression1 and my sin is ever before me4'0#fje ,then1 alluding to sin which is not subject to the law1 in the exercise of the moderation of true knowledge1 he adds1 8,against ,thee only have ,i sinned1 and done evil in ,thy sight40#fjf ,for the ,scripture somewhere says1 8,the ,spirit of the ,lord is a lamp1 searching the recesses of the belly40#fjg ,and the more of a ,gnostic a man becomes by doing right1 the nearer is the illuminating ,spirit to him4 8,thus the ,lord draws near to the righteous1 and none of the thoughts and reasonings of which we are the authors escape ,him--,i mean the ,lord ,jesus10 the scrutinizer by ,his omnipotent will of our heart1 8whose blood was consecrated#fjh for us4 ,let us therefore respect those who are over us1 and reverence the elders2 let us honour the young1 and let us teach the discipline of ,god40 ,for blessed is he who shall do and teach the ,lord's commands worthily2 and he is of a magnanimous mind1 and of a mind contemplative of truth4 8,let us direct our wives to what is good2 let them exhibit10 says he1 8the lovable disposition of chastity2 let them show the guileless will of their meekness2 let them manifest the gentleness of their tongue by silence2 let them give their love not according to their inclinations1 but equal love in sanctity to all that fear ,god4 ,let our children share in the discipline that is in ,christ2 let them learn what humility avails before ,god2 what is the power of holy love before ,god1 how lovely and great is the fear of the ,lord1 saving all that walk in it holily1 with a pure heart3 for ,he is the ,searcher of the thoughts and sentiments1 whose breath is in us1 and when ,he wills ,he will take it away40 8,now all those things are confirmed by the faith that is in ,christ4 #8,come1 ye children1' says the ,lord1 #8hearken to me1 and ,i will teach you the fear of the ,lord4 ,who is the man that desireth life1 that loveth to see good days8'#fji ,then ,he subjoins the gnostic mystery of the numbers seven and eight4 #8,stop thy tongue from evil1 and thy lips from speaking guile4 ,depart from evil1 and do good4 ,seek peace1 and pursue it4'#faj ,for in these words ,he alludes to knowledge 7gnosis71 with abstinence from evil and the doing of what is good1 teaching that it is to be perfected by word and deed4 #8,the eyes of the ,lord are on the righteous1 and ,his ears are to their prayer4 ,but the face of ,god is against those that do evil1 to root out their memory from the earth4 ,the righteous cried1 and the ,lord heard1 and delivered him out of all his distresses4'#faa #8,many are the stripes of sinners2 but those who hope in the ,lord1 mercy shall compass about4'0#fab 8,a multitude of mercy10 he nobly says1 8surrounds him that trusts in the ,lord40 ,for it is written in the ,epistle to the ,corinthians1 8,through ,jesus ,christ our foolish and darkened mind springs up to the light4 ,by ,him the ,sovereign ,lord wished us to taste the knowledge that is immortal40 ,and1 showing more expressly the peculiar nature of knowledge1 he added3 8,these things1 then1 being clear to us1 looking into the depths of divine knowledge1 we ought to do all things in order which the ,sovereign ,lord commanded us to perform at the appointed seasons4 ,let the wise man1 then1 show his wisdom not in words only1 but in good deeds4 ,let the humble not testify to himself1 but allow testimony to be borne to him by another4 ,let not him who is pure in the flesh boast1 knowing that it is another who furnishes him with continence4 ,ye see1 brethren1 that the more we are subjected to peril1 the more knowledge are we counted worthy of40 ,,chapter ,,xviii4 ,,on ,,love1 ,,and ,,the ,,repressing ,,of ,,our ,,desires4 8,the decorous tendency of our philanthropy1 therefore10 according to ,clement1 8seeks the common good20 whether by suffering martyrdom1 or by teaching by deed and word1--the latter being twofold1 unwritten and written4 ,this is love1 to love ,god and our neighbour4 8,this conducts to the height which is unutterable4 #8,love covers a multitude of sins4#fac ,love beareth all things1 suffereth all things4'#fad ,love joins us to ,god1 does all things in concord4 ,in love1 all the chosen of ,god were perfected4 ,apart from love1 nothing is well pleasing to ,god40 8,of its perfection there is no unfolding10 it is said4 8,who is fit to be found in it1 except those whom ,god counts worthy80 ,to the point the ,apostle ,paul speaks1 8,if ,i give my body1 and have not love1 ,i am sounding brass1 and a tinkling cymbal40#fae ,if it is not from a disposition determined by gnostic love that ,i shall testify1 he means2 but if through fear and expected reward1 moving my lips in order to testify to the ,lord that ,i shall confess the ,lord1 ,i am a common man1 sounding the ,lord's name1 not knowing ,him4 8,for there is the people that loveth with the lips2 and there is another which gives the body to be burned40 8,and if ,i give all my goods in alms10 he says1 not according to the principle of loving communication1 but on account of recompense1 either from him who has received the benefit1 or the ,lord who has promised2 8and if ,i have all faith so as to remove mountains10 and cast away obscuring passions1 and be not faithful to the ,lord from love1 8,i am nothing10 as in comparison of him who testifies as a ,gnostic1 and the crowd1 and being reckoned nothing better4 8,now all the generations from ,adam to this day are gone4 ,but they who have been perfected in love1 through the grace of ,god1 hold the place of the godly1 who shall be manifested at the visitation of the kingdom of ,christ40 ,love permits not to sin2 but if it fall into any such case1 by reason of the interference of the adversary1 in imitation of ,david1 it will sing3 8,i will confess unto the ,lord1 and it will please ,him above a young bullock that has horns and hoofs4 ,let the poor see it1 and be glad40 ,for he says1 8,sacrifice to ,god a sacrifice of praise1 and pay to the ,lord thy vows2 and call upon me in the day of trouble1 and ,i will deliver thee1 and thou shalt glorify me40#faf 8,for the sacrifice of ,god is a broken spirit40#fag 8,god10 then1 being good1 8is love10 it is said4#fah ,whose 8love worketh no ill to his neighbour10#fai neither injuring nor revenging ever1 but1 in a word1 doing good to all according to the image of ,god4 8,love is10 then1 8the fulfilling of the law20#fai like as ,christ1 that is the presence of the ,lord who loves us2 and our loving teaching of1 and discipline according to ,christ4 ,by love1 then1 the commands not to commit adultery1 and not to covet one's neighbour's wife1 are fulfilled1 these sins being formerly prohibited by fear4 ,the same work1 then1 presents a difference1 according as it is done by fear1 or accomplished by love1 and is wrought by faith or by knowledge4 ,rightly1 therefore1 their rewards are different4 ,to the ,gnostic 8are prepared what eye hath not seen1 nor ear heard1 nor hath entered into the heart of man20 but to him who has exercised simple faith ,he testifies a hundred-fold in return for what he has left1--a promise which has turned out to fall within human comprehension4 ,come to this point1 ,i recollect one who called himself a ,gnostic4 ,for1 expounding the words1 8,but ,i say unto you1 he that looketh on a woman to lust after1 hath committed adultery10#fbj he thought that it was not bare desire that was condemned2 but if through the desire the act that results from it proceeding beyond the desire is accomplished in it4 ,for dream employs phantasy and the body4 ,accordingly1 the historians relate the following decision of ,bocchoris the just4 ,a youth1 falling in love with a courtezan1 persuades the girl1 for a stipulated reward1 to come to him next day4 ,but his desire being unexpectedly satiated1 by laying hold of the girl in a dream1 by anticipation1 when the object of his love came according to stipulation1 he prohibited her from coming in4 ,but she1 on learning what had taken place1 demanded the reward1 saying that in this way she had sated the lover's desire4 ,they came accordingly to the judge4 ,he1 ordering the youth to hold out the purse containing the reward in the sun1 bade the courtezan take hold of the shadow2 facetiously bidding him pay the image of a reward for the image of an embrace4 ,accordingly one dreams1 the soul assenting to the vision4 ,but he dreams waking1 who looks so as to lust2 not only1 as that ,gnostic said1 if along with the sight of the woman he imagine in his mind intercourse1 for this is already the act of lust1 as lust2 but if one looks on beauty of person 7the ,word says71 and the flesh seem to him in the way of lust to be fair1 looking on carnally and sinfully1 he is judged because he admired4 ,for1 on the other hand1 he who in chaste love looks on beauty1 thinks not that the flesh is beautiful1 but the spirit1 admiring1 as ,i judge1 the body as an image1 by whose beauty he transports himself to the ,artist1 and to the true beauty2 exhibiting the sacred symbol1 the bright impress of righteousness to the angels that wait on the ascension2#fba ,i mean the unction of acceptance1 the quality of disposition which resides in the soul that is gladdened by the communication of the ,holy ,spirit4 ,this glory1 which shone forth on the face of ,moses1 the people could not look on4 ,wherefore he took a veil for the glory1 to those who looked carnally4 ,for those1 who demand toll1 detain those who bring in any worldly things1 who are burdened with their own passions4 ,but him that is free of all things which are subject to duty1 and is full of knowledge1 and of the righteousness of works1 they pass on with their good wishes1 blessing the man with his work4 8,and his life shall not fall away0--the leaf of the living tree that is nourished 8by the water-courses40#fbb ,now the righteous is likened to fruit-bearing trees1 and not only to such as are of the nature#fbc of tall-growing ones4 ,and in the sacrificial oblations1 according to the law1 there were those who looked for blemishes in the sacrifices4 ,they who are skilled in such matters distinguish propension#fbd 77 from lust 772 and assign the latter1 as being irrational1 to pleasures and licentiousness2 and propension1 as being a rational movement1 they assign to the necessities of nature4 ,,chapter ,,xix4 ,,women ,,as ,,well ,,as ,,men ,,capable ,,of ,,perfection4 ,in this perfection it is possible for man and woman equally to share4 ,it is not only ,moses1 then1 that heard from ,god1 8,i have spoken to thee once1 and twice1 saying1 ,i have seen this people1 and lo1 it is stiff-necked4 ,suffer me to exterminate them1 and blot out their name from under heaven2 and ,i will make thee into a great and wonderful nation much greater than this20 who answers not regarding himself1 but the common salvation3 8,by no means1 ,o ,lord2 forgive this people their sin1 or blot me out of the book of the living40#fbe ,how great was his perfection1 in wishing to die together with the people1 rather than be saved alone6 ,but ,judith too1 who became perfect among women1 in the siege of the city1 at the entreaty of the elders went forth into the strangers' camp1 despising all danger for her country's sake1 giving herself into the enemy's hand in faith in ,god2 and straightway she obtained the reward of her faith1--though a woman1 prevailing over the enemy of her faith1 and gaining possession of the head of ,holofernes4 ,and again1 ,esther perfect by faith1 who rescued ,israel from the power of the king and the satrap's cruelty3 a woman alone1 afflicted with fastings1#fbf held back ten thousand armed#fbg hands1 annulling by her faith the tyrant's decree2 him indeed she appeased1 ,haman she restrained1 and ,israel she preserved scathless by her perfect prayer to ,god4 ,i pass over in silence ,susanna and the sister of ,moses1 since the latter was the prophet's associate in commanding the host1 being superior to all the women among the ,hebrews who were in repute for their wisdom2 and the former in her surpassing modesty1 going even to death condemned by licentious admirers1 remained the unwavering martyr of chastity4 ,dion1 too1 the philosopher1 tells that a certain woman ,lysidica1 through excess of modesty1 bathed in her clothes2 and that ,philotera1 when she was to enter the bath1 gradually drew back her tunic as the water covered the naked parts2 and then rising by degrees1 put it on4 ,and did not ,lena of ,attica manfully bear the torture8 ,she being privy to the conspiracy of ,harmodius and ,aristogeiton against ,hipparchus1 uttered not a word1 though severely tortured4 ,and they say that the ,argolic women1 under the guidance of ,telesilla the poetess1 turned to flight the doughty ,spartans by merely showing themselves2 and that she produced in them fearlessness of death4 ,similarly speaks he who composed the ,danais respecting the daughters of ,danaus3 8,and then the daughters of ,danaus swiftly armed themselves1 ,before the fair-flowing river1 majestic ,nile20 and so forth4 ,and the rest of the poets sing of ,atalanta's swiftness in the chase1 of ,anticlea's love for children1 of ,alcestis' love for her husband1 of the courage of ,makria and of the ,hyacinthides4 ,what shall ,i say8 ,did not ,theano the ,pythagorean make such progress in philosophy1 that to him who looked intently at her1 and said1 8,your arm is beautiful10 she answered 8,yes1 but it is not public80 ,characterized by the same propriety1 there is also reported the following reply4 ,when asked when a woman after being with her husband attends the ,themsophoria1 said1 8,from her own husband at once1 from a stranger never40 ,themisto too1 of ,lampsacus1 the daughter of ,zoilus1 the wife of ,leontes of ,lampsacus1 studied the ,epicurean philosophy1 as ,myia the daughter of ,theano the ,pythagorean1 and ,arignote1 who wrote the history of ,dionysius4 ,and the daughters of ,diodorus1 who was called ,kronus1 all became dialecticians1 as ,philo the dialectician says in the ,menexenus1 whose names are mentioned as follow--,menexene1 ,argia1 ,theognis1 ,artemesia1 ,pantaclea4 ,i also recollect a female ,cynic1--she was called ,hipparchia1 a ,maronite1 the wife of ,crates1--in whose case the so-called dog-wedding was celebrated in the ,pcile4 ,arete of ,cyrene1 too1 the daughter of ,aristippus1 educated her son ,aristippus1 who was surnamed ,mother-taught4 ,lastheneia of ,arcis1 and ,axiothea of ,phlius1 studied philosophy with ,plato4 ,besides1 ,aspasia of ,miletus1 of whom the writers of comedy write much1 was trained by ,socrates in philosophy1 by ,pericles in rhetoric4 ,i omit1 on account of the length of the discourse1 the rest2 enumerating neither the poetesses ,corinna1 ,telesilla1 ,myia1 and ,sappho2 nor the painters1 as ,irene the daughter of ,cratinus1 and ,anaxandra the daughter of ,nealces1 according to the account of ,didymus in the ,symposiaci4 ,the daughter of ,cleobulus1 the sage and monarch of the ,lindii1 was not ashamed to wash the feet of her father's guests4 ,also the wife of ,abraham1 the blessed ,sarah1 in her own person prepared the cakes baked in the ashes for the angels2 and princely maidens among the ,hebrews fed sheep4 ,whence also the ,nausicaa of ,homer went to the washing-tubs4 ,the wise woman1 then1 will first choose to persuade her husband to be her associate in what is conducive to happiness4 ,and should that be found impracticable1 let her by herself earnestly aim at virtue1 gaining her husband's consent in everything1 so as never to do anything against his will1 with exception of what is reckoned as contributing to virtue and salvation4 ,but if one keeps from such a mode of life either wife or maid-servant1 whose heart is set on it2 what such a person in that case plainly does is nothing else than determine to drive her away from righteousness and sobriety1 and to choose to make his own house wicked and licentious4 ,it is not then possible that man or woman can be conversant with anything whatever1 without the advantage of education1 and application1 and training2 and virtue1 we have said1 depends not on others1 but on ourselves above all4 ,other things one can repress1 by waging war against them2 but with what depends on one's self1 this is entirely out of the question1 even with the most strenuous persistence4 ,for the gift is one conferred by ,god1 and not in the power of any other4 ,whence licentiousness should be regarded as the evil of no other one than of him who is guilty of licentiousness2 and temperance1 on the other hand1 as the good of him who is able to practise it4 ,,chapter ,,xx4 ,a ,,good ,,wife4 ,the woman who1 with propriety1 loves her husband1 ,euripides describes1 while admonishing1 8,that when her husband says aught1 ,she ought to regard him as speaking well if she say nothing2 ,and if she will say anything1 to do her endeavour to gratify her husband40 ,and again he subjoins the like3 8,and that the wife should sweetly look sad with her husband1 ,should aught evil befall him1 ,and have in common a share of sorrow and joy40 ,then1 describing her as gentle and kind even in misfortunes1 he adds3 8,and ,i1 when you are ill1 will1 sharing your sickness1 bear it2 ,and ,i will bear my share in your misfortunes40 ,and3 8,nothing is bitter to me1 ,for with friends one ought to be happy1 ,for what else is friendship but this80 ,the marriage1 then1 that is consummated according to the word1 is sanctified1 if the union be under subjection to ,god1 and be conducted 8with a true heart1 in full assurance of faith1 having hearts sprinkled from an evil conscience1 and the body washed with pure water1 and holding the confession of hope2 for ,he is faithful that promised40 ,and the happiness of marriage ought never to be estimated either by wealth or beauty1 but by virtue4 8,beauty10 says the tragedy1 8,helps no wife with her husband2 ,but virtue has helped many2 for every good wife ,who is attached to her husband knows how to practise sobriety40 ,then1 as giving admonitions1 he says3 8,first1 then1 this is incumbent on her who is endowed with mind1 ,that even if her husband be ugly1 he must appear good-looking2 ,for it is for the mind1 not the eye1 to judge40 ,and so forth4 ,for with perfect propriety ,scripture has said that woman is given by ,god as 8an help0 to man4 ,it is evident1 then1 in my opinion1 that she will charge herself with remedying1 by good sense and persuasion1 each of the annoyances that originate with her husband in domestic economy4 ,and if he do not yield1 then she will endeavour1 as far as possible for human nature1 to lead a sinless life2 whether it be necessary to die1 in accordance with reason1 or to live2 considering that ,god is her helper and associate in such a course of conduct1 her true defender and ,saviour both for the present and for the future2 making ,him the leader and guide of all her actions1 reckoning sobriety and righteousness her work1 and making the favour of ,god her end4 ,gracefully1 therefore1 the apostle says in the ,epistle to ,titus1 8that the elder women should be of godly behaviour1 should not be slanderers1 not enslaved to much wine2 that they should counsel the young women to be lovers of their husbands1 lovers of their children1 discreet1 chaste1 housekeepers1 good1 subject to their own husbands2 that the word of ,god be not blasphemed40#fbh ,but rather1 he says1 8,follow peace with all men1 and holiness1 without which no man shall see the ,lord3 looking diligently1 lest there be any fornicator or profane person1 as ,esau1 who for one morsel surrendered his birthright2 and lest any root of bitterness springing up trouble you1 and thereby many be defiled40#fbi ,and then1 as putting the finishing stroke to the question about marriage1 he adds3 8,marriage is honourable in all1 and the bed undefiled3 but whoremongers and adulterers ,god will judge40#fcj ,and one aim and one end1 as far as regards perfection1 being demonstrated to belong to the man and the woman1 ,peter in his epistle says1 8,though now for a season1 if need be1 ye are in heaviness through manifold temptations2 that the trial of your faith1 being much more precious than that of gold which perisheth1 though it be tried with fire1 might be found unto praise1 and honour1 and glory at the revelation of ,jesus ,christ2 whom1 having not seen1 ye love2 in whom1 though now ye see ,him not1 yet believing1 ye rejoice with joy unspeakable1 and full of glory1 receiving the end of your faith1 the salvation of your souls40#fca ,wherefore also ,paul rejoices for ,christ's sake that he was 8in labours more abundantly1 in stripes above measure1 in deaths oft40#fcb ,,chapter ,,xxi4 ,,description ,,of ,,the ,,perfect ,,man1 ,,or ,,gnostic4 ,here ,i find perfection apprehended variously in relation to ,him who excels in every virtue4 ,accordingly one is perfected as pious1 and as patient1 and as continent1 and as a worker1 and as a martyr1 and as a ,gnostic4 ,but ,i know no one of men perfect in all things at once1 while still human1 though according to the mere letter of the law1 except ,him alone who for us clothed ,himself with humanity4 ,who then is perfect8 ,he who professes abstinence from what is bad4 ,well1 this is the way to the gospel and to well-doing4 ,but gnostic perfection in the case of the legal man is the acceptance of the gospel1 that he that is after the law may be perfect4 ,for so he1 who was after the law1 ,moses1 foretold that it was necessary to hear in order that we might1 according to the apostle1 receive ,christ1 the fulness of the law4#fcc ,but now in the gospel the ,gnostic attains proficiency not only by making use of the law as a step1 but by understanding and comprehending it1 as the ,lord who gave the ,covenants delivered it to the apostles4 ,and if he conduct himself rightly 7as assuredly it is impossible to attain knowledge 7gnosis7 by bad conduct72 and if1 further1 having made an eminently right confession1 he become a martyr out of love1 obtaining considerable renown as among men2 not even thus will he be called perfect in the flesh beforehand2 since it is the close of life which claims this appellation1 when the gnostic martyr has first shown the perfect work1 and rightly exhibited it1 and having thankfully shed his blood1 has yielded up the ghost3 blessed then will he be1 and truly proclaimed perfect1 8that the excellency of the power may be of ,god1 and not of us10 as the apostle says4 ,only let us preserve free-will and love3 8troubled on every side1 yet not distressed2 perplexed1 but not in despair2 persecuted1 but not forsaken2 cast down1 but not destroyed40#fcd ,for those who strive after perfection1 according to the same apostle1 must 8give no offence in anything1 but in everything approve themselves not to men1 but to ,god40 ,and1 as a consequence1 also they ought to yield to men2 for it is reasonable1 on account of abusive calumnies4 ,here is the specification3 8in much patience1 in afflictions1 in necessities1 in distresses1 in stripes1 in imprisonments1 in tumults1 in labours1 in watchings1 in fastings1 in pureness1 in knowledge1 in long-suffering1 in kindness1 in the ,holy ,ghost1 in love unfeigned1 in the word of truth1 in the power of ,god10#fce that we may be the temples of ,god1 purified 8from all filthiness of the flesh and of the spirit40 8,and ,i10 ,he says1 8will receive you2 and ,i will be to you for a ,father1 and ye shall be to me for sons and daughters1 saith the ,lord ,almighty40#fcf 8,let us then10 he says1 8perfect holiness in the fear of ,god40 ,for though fear beget pain1 8,i rejoice10 he says1 8not that ye were made sorry1 but that ye showed susceptibility to repentance4 ,for ye sorrowed after a godly sort1 that ye might receive damage by us in nothing4 ,for godly sorrow worketh repentance unto salvation not to be regretted2 but the sorrow of the world worketh death4 ,for this same thing that ye sorrowed after a godly sort1 what earnestness it wrought in you2 yea1 what clearing of yourselves2 yea1 what compunction2 yea1 what fear2 yea1 what desire2 yea1 what zeal2 yea1 revenge6 ,in all things ye have showed yourselves clear in the matter40#fcg ,such are the preparatory exercises of gnostic discipline4 ,and since the omnipotent ,god ,himself 8gave 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 ,christ1 till we all attain to the unity of the faith1 and of the knowledge of the ,son of ,god1 to a perfect man1 to the measure of the stature of the fulness of ,christ20#fch we are then to strive to reach manhood as befits the ,gnostic1 and to be as perfect as we can while still abiding in the flesh1 making it our study with perfect concord here to concur with the will of ,god1 to the restoration of what is the truly perfect nobleness and relationship1 to the fulness of ,christ1 that which perfectly depends on our perfection4 ,and now we perceive where1 and how1 and when the divine apostle mentions the perfect man1 and how he shows the differences of the perfect4 ,and again1 on the other hand3 8,the manifestation of the ,spirit is given for our profit4 ,for to one is given the word of wisdom by the ,spirit2 to another the word of knowledge according to the same ,spirit2 to another faith through the same ,spirit2 to another the gifts of healing through the same ,spirit2 to another the working of miracles2 to another prophecy2 to another discernment of spirits2 to another diversities of tongues2 to another the interpretation of tongues3 and all these worketh the one and the same ,spirit1 distributing to each one according as ,he wills40#fci ,such being the case1 the prophets are perfect in prophecy1 the righteous in righteousness1 and the martyrs in confession1 and others in preaching1 not that they are not sharers in the common virtues1 but are proficient in those to which they are appointed4 ,for what man in his senses would say that a prophet was not righteous8 ,for what8 did not righteous men like ,abraham prophesy8 8,for to one ,god has given warlike deeds1 ,to another the accomplishment of the dance1 ,to another the lyre and song10#fdj says ,homer4 8,but each has his own proper gift of ,god10#fda--one in one way1 another in another4 ,but the apostles were perfected in all4 ,you will find1 then1 if you choose1 in their acts and writings1 knowledge1 life1 preaching1 righteousness1 purity1 prophecy4 ,we must know1 then1 that if ,paul is young in respect to time--having flourished immediately after the ,lord's ascension--yet his writings depend on the ,old ,testament1 breathing and speaking of them4 ,for faith in ,christ and the knowledge of the gospel are the explanation and fulfilment of the law2 and therefore it was said to the ,hebrews1 8,if ye believe not1 neither shall you understand20#fdb that is1 unless you believe what is prophesied in the law1 and oracularly delivered by the law1 you will not understand the ,old ,testament1 which ,he by ,his coming expounded4 ,,chapter ,,xxii4 ,,the ,,true ,,gnostic ,,does ,,good1 ,,not ,,from ,,fear ,,of ,,punishment ,,or ,,hope ,,of ,,reward1 ,,but ,,only ,,for ,,the ,,sake ,,of ,,good ,,itself4 ,the man of understanding and perspicacity is1 then1 a ,gnostic4 ,and his business is not abstinence from what is evil 7for this is a step to the highest perfection71 or the doing of good out of fear4 ,for it is written1 8,whither shall ,i flee1 and where shall ,i hide myself from ,thy presence8 ,if ,i ascend into heaven1 ,thou art there2 if ,i go away to the uttermost parts of the sea1 there is ,thy right hand2 if ,i go down into the depths1 there is ,thy ,spirit40#fdc ,nor any more is he to do so from hope of promised recompense4 ,for it is said1 8,behold the ,lord1 and ,his reward is before ,his face1 to give to every one according to his works2 what eye hath not seen1 and ear hath not heard1 and hath not entered into the heart of man what ,god hath prepared for them that love ,him40#fdd ,but only the doing of good out of love1 and for the sake of its own excellence1 is to be the ,gnostic's choice4 ,now1 in the person of ,god it is said to the ,lord1 8,ask of me1 and ,i will give the heathen for ,thine inheritance20#fde teaching ,him to ask a truly regal request--that is1 the salvation of men without price1 that we may inherit and possess the ,lord4 ,for1 on the contrary1 to desire knowledge about ,god for any practical purpose1 that this may be done1 or that may not be done1 is not proper to the ,gnostic2 but the knowledge itself suffices as the reason for contemplation4 ,for ,i will dare aver that it is not because he wishes to be saved that he1 who devotes himself to knowledge for the sake of the divine science itself1 chooses knowledge4 ,for the exertion of the intellect by exercise is prolonged to a perpetual exertion4 ,and the perpetual exertion of the intellect is the essence of an intelligent being1 which results from an uninterrupted process of admixture1 and remains eternal contemplation1 a living substance4 ,could we1 then1 suppose any one proposing to the ,gnostic whether he would choose the knowledge of ,god or everlasting salvation2 and if these1 which are entirely identical1 were separable1 he would without the least hesitation choose the knowledge of ,god1 deeming that property of faith1 which from love ascends to knowledge1 desirable1 for its own sake4 ,this1 then1 is the perfect man's first form of doing good1 when it is done not for any advantage in what pertains to him1 but because he judges it right to do good2 and the energy being vigorously exerted in all things1 in the very act becomes good2 not1 good in some things1 and not good in others2 but consisting in the habit of doing good1 neither for glory1 nor1 as the philosophers say1 for reputation1 nor from reward either from men or ,god2 but so as to pass life after the image and likeness of the ,lord4 ,and if1 in doing good1 he be met with anything adverse1 he will let the recompense pass without resentment as if it were good1 he being just and good 8to the just and the unjust40 ,to such the ,lord says1 8,be ye1 as your ,father is perfect40 ,to him the flesh is dead2 but he himself lives alone1 having consecrated the sepulchre into a holy temple to the ,lord1 having turned towards ,god the old sinful soul4 ,such an one is no longer continent1 but has reached a state of passionlessness1 waiting to put on the divine image4 8,if thou doest alms10 it is said1 8let no one know it2 and if thou fastest1 anoint thyself1 that ,god alone may know10#fdf and not a single human being4 ,not even he himself who shows mercy ought to know that he does show mercy2 for in this way he will be sometimes merciful1 sometimes not4 ,and when he shall do good by habit1 he will imitate the nature of good1 and his disposition will be his nature and his practice4 ,there is no necessity for removing those who are raised on high1 but there is necessity for those who are walking to reach the requisite goal1 by passing over the whole of the narrow way4 ,for this is to be drawn by the ,father1 to become worthy to receive the power of grace from ,god1 so as to run without hindrance4 ,and if some hate the elect1 such an one knows their ignorance1 and pities their minds for its folly4 ,as is right1 then1 knowledge itself loves and teaches the ignorant1 and instructs the whole creation to honour ,god ,almighty4 ,and if such an one teaches to love ,god1 he will not hold virtue as a thing to be lost in any case1 either awake or in a dream1 or in any vision2 since the habit never goes out of itself by falling from being a habit4 ,whether1 then1 knowledge be said to be habit or disposition2 on account of diverse sentiments never obtaining access1 the guiding faculty1 remaining unaltered1 admits no alteration of appearances by framing in dreams visionary conceptions out of its movements by day4 ,wherefore also the ,lord enjoins 8to watch10 so that our soul may never be perturbed with passion1 even in dreams2 but also to keep the life of the night pure and stainless1 as if spent in the day4 ,for assimilation to ,god1 as far as we can1 is preserving the mind in its relation to the same things4 ,and this is the relation of mind as mind4 ,but the variety of disposition arises from inordinate affection to material things4 ,and for this reason1 as they appear to me1 to have called night ,euphrone2 since then the soul1 released from the perceptions of sense1 turns in on itself1 and has a truer hold of intelligence 774#fdg ,wherefore the mysteries are for the most part celebrated by night1 indicating the withdrawal of the soul from the body1 which takes place by night4 8,let us not then sleep1 as do others2 but let us watch and be sober4 ,for they that sleep1 sleep in the night2 and they that are drunken1 are drunken in the night4 ,but let us who are of the day be sober1 putting on the breastplate of faith and love1 and as an helmet the hope of salvation40#fdh ,and as to what1 again1 they say of sleep1 the very same things are to be understood of death4 ,for each exhibits the departure of the soul1 the one more1 the other less2 as we may also get this in ,heraclitus3 8,man touches night in himself1 when dead and his light quenched2 and alive1 when he sleeps he touches the dead2 and awake1 when he shuts his eyes1 he touches the sleeper40#fdi 8,for blessed are those that have seen the ,lord10#fej according to the apostle2 8for it is high time to awake out of sleep4 ,for now is our salvation nearer than when we believed4 ,the night is far spent1 the day is at hand4 ,let us therefore cast off the works of darkness1 and put on the armour of light40#fea ,by day and light he designates figuratively the ,son1 and by the armour of light metaphorically the promises4 ,so it is said that we ought to go washed to sacrifices and prayers1 clean and bright2 and that this external adornment and purification are practised for a sign4 ,now purity is to think holy thoughts4 ,further1 there is the image of baptism1 which also was handed down to the poets from ,moses as follows3 8,and she having drawn water1 and wearing on her body clean clothes40#feb ,it is ,penelope that is going to prayer3 8,and ,telemachus1 ,having washed his hands in the hoary sea1 prayed to ,athene40#fec ,it was a custom of the ,jews to wash frequently after being in bed4 ,it was then well said1 8,be pure1 not by washing of water1 but in the mind40 ,for sanctity1 as ,i conceive it1 is perfect pureness of mind1 and deeds1 and thoughts1 and words too1 and in its last degree sinlessness in dreams4 ,and sufficient purification to a man1 ,i reckon1 is thorough and sure repentance4 ,if1 condemning ourselves for our former actions1 we go forward1 after these things taking thought1#fed and divesting our mind both of the things which please us through the senses1 and of our former transgressions4 ,if1 then1 we are to give the etymology of 1 knowledge1 its signification is to be derived from 1 placing2 for our soul1 which was formerly borne1 now in one way1 now in another1 it settles in objects4 ,similarly faith is to be explained etymologically1 as the settling 77 of our soul respecting that which is4 ,but we desire to learn about the man who is always and in all things righteous2 who1 neither dreading the penalty proceeding from the law1 nor fearing to entertain hatred of evil in the case of those who live with him and who prosecute the injured1 nor dreading danger at the hands of those who do wrong1 remains righteous4 ,for he who1 on account of these considerations1 abstains from anything wrong1 is not voluntarily kind1 but is good from fear4 ,even ,epicurus says1 that the man who in his estimation was wise1 8would not do wrong to any one for the sake of gain2 for he could not persuade himself that he would escape detection40 ,so that1 if he knew he would not be detected1 he would1 according to him1 do evil4 ,and such are the doctrines of darkness4 ,if1 too1 one shall abstain from doing wrong from hope of the recompense given by ,god on account of righteous deeds1 he is not on this supposition spontaneously good4 ,for as fear makes that man just1 so reward makes this one2 or rather1 makes him appear to be just4 ,but with the hope after death--a good hope to the good1 to the bad the reverse--not only they who follow after ,barbarian wisdom1 but also the ,pythagoreans1 are acquainted4 ,for the latter also proposed hope as an end to those who philosophize4 ,whereas ,socrates also1 in the ,phdo1 says 8that good souls depart hence with a good hope20 and again1 denouncing the wicked1 he sets against this the assertion1 8,for they live with an evil hope40 ,with him ,heraclitus manifestly agrees in his dissertations concerning men3 8,there awaits man after death what they neither hope nor think40 ,divinely1 therefore1 ,paul writes expressly1 8,tribulation worketh patience1 and patience experience1 and experience hope2 and hope maketh not ashamed40#fee ,for the patience is on account of the hope in the future4 ,now hope is synonymous with the recompense and restitution of hope2 which maketh not ashamed1 not being any more vilified4 ,but he who obeys the mere call1 as he is called1 neither for fear1 nor for enjoyments1 is on his way to knowledge 774 ,for he does not consider whether any extrinsic lucrative gain or enjoyment follows to him2 but drawn by the love of ,him who is the true object of love1 and led to what is requisite1 practises piety4 ,so that not even were we to suppose him to receive from ,god leave to do things forbidden with impunity2 not even if he were to get the promise that he would receive as a reward the good things of the blessed2 but besides1 not even if he could persuade himself that ,god would be hoodwinked with reference to what he does 7which is impossible71 would he ever wish to do aught contrary to right reason1 having once made choice of what is truly good and worthy of choice on its own account1 and therefore to be loved4 ,for it is not in the food of the belly that we have heard good to be situated4 ,but he has heard that 8meat will not commend us10#fef nor marriage1 nor abstinence from marriage in ignorance2 but virtuous gnostic conduct4 ,for the dog1 which is an irrational animal1 may be said to be continent1 dreading as it does the uplifted stick1 and therefore keeping away from the meat4 ,but let the predicted promise be taken away1 and the threatened dread cancelled1 and the impending danger removed1 and the disposition of such people will be revealed4 ,,chapter ,,xxiii4 ,,the ,,same ,,subject ,,continued4 ,for it is not suitable to the nature of the thing itself1 that they should apprehend in the truly gnostic manner the truth1 that all things which were created for our use are good2 as1 for example1 marriage and procreation1 when used in moderation2 and that it is better than good to become free of passion1 and virtuous by assimilation to the divine4 ,but in the case of external things1 agreeable or disagreeable1 from some they abstain1 from others not4 ,but in those things from which they abstain from disgust1 they plainly find fault with the creature and the ,creator2 and though in appearance they walk faithfully1 the opinion they maintain is impious4 ,that command1 8,thou shalt not lust10 needs neither the necessity arising from fear1 which compels to keep from things that are pleasant2 nor the reward1 which by promise persuades to restrain the impulses of passion4 ,and those who obey ,god through the promise1 caught by the bait of pleasure1 choose obedience not for the sake of the commandment1 but for the sake of the promise4 ,nor will turning away from objects of sense1 as a matter of necessary consequence1 produce attachment to intellectual objects4 ,on the contrary1 the attachment to intellectual objects naturally becomes to the ,gnostic an influence which draws away from the objects of sense2 inasmuch as he1 in virtue of the selection of what is good1 has chosen what is good according to knowledge 771 admiring generation1 and by sanctifying the ,creator sanctifying assimilation to the divine4 ,but ,i shall free myself from lust1 let him say1 ,o ,lord1 for the sake of alliance with ,thee4 ,for the economy of creation is good1 and all things are well administered3 nothing happens without a cause4 ,i must be in what is ,thine1 ,o ,omnipotent ,one4 ,and if ,i am there1 ,i am near ,thee4 ,and ,i would be free of fear that ,i may be able to draw near to ,thee1 and to be satisfied with little1 practising ,thy just choice between things good and things like4 ,right mystically and sacredly the apostle1 teaching us the choice which is truly gracious1 not in the way of rejection of other things as bad1 but so as to do things better than what is good1 has spoken1 saying1 8,so he that giveth his virgin in marriage doeth well2 and he that giveth her not doeth better2 as far as respects seemliness and undistracted attendance on the ,lord40#feg ,now we know that things which are difficult are not essential2 but that things which are essential have been graciously made easy of attainment by ,god4 ,wherefore ,democritus well says1 that 8nature and instruction0 are like each other4 ,and we have briefly assigned the cause4 ,for instruction harmonizes man1 and by harmonizing makes him natural2 and it is no matter whether one was made such as he is by nature1 or transformed by time and education4 ,the ,lord has furnished both2 that which is by creation1 and that which is by creating again and renewal through the covenant4 ,and that is preferable which is advantageous to what is superior2 but what is superior to everything is mind4 ,so1 then1 what is really good is seen to be most pleasant1 and of itself produces the fruit which is desired--tranquillity of soul4 8,and he who hears me10 it is said1 8shall rest in peace1 confident1 and shall be calm without fear of any evil40#feh 8,rely with all thy heart and thy mind on ,god40#fei ,on this wise it is possible for the ,gnostic already to have become ,god4 8,i said1 ,ye are gods1 and sons of the ,highest40#ffj ,and ,empedocles says that the souls of the wise become gods1 writing as follows3 8,at last prophets1 minstrels1 and physicians1 ,and the foremost among mortal men1 approach2 ,whence spring gods supreme in honours40 ,man1 then1 generically considered1 is formed in accordance with the idea of the connate spirit4 ,for he is not created formless and shapeless in the workshop of nature1 where mystically the production of man is accomplished1 both art and essence being common4 ,but the individual man is stamped according to the impression produced in the soul by the objects of his choice4 ,thus we say that ,adam was perfect1 as far as respects his formation2 for none of the distinctive characteristics of the idea and form of man were wanting to him2 but in the act of coming into being he received perfection4 ,and he was justified by obedience2 this was reaching manhood1 as far as depended on him4 ,and the cause lay in his choosing1 and especially in his choosing what was forbidden4 ,god was not the cause4 ,for production is twofold--of things procreated1 and of things that grow4 ,and manliness in man1 who is subject to perturbation1 as they say1 makes him who partakes of it essentially fearless and invincible2 and anger is the mind's satellite in patience1 and endurance1 and the like2 and self-constraint and salutary sense are set over desire4 ,but ,god is impassible1 free of anger1 destitute of desire4 ,and ,he is not free of fear1 in the sense of avoiding what is terrible2 or temperate1 in the sense of having command of desires4 ,for neither can the nature of ,god fall in with anything terrible1 nor does ,god flee fear2 just as ,he will not feel desire1 so as to rule over desires4 ,accordingly that ,pythagorean saying was mystically uttered respecting us1 8that man ought to become one20 for the high priest himself is one1 ,god being one in the immutable state of the perpetual flow#ffa of good things4 ,now the ,saviour has taken away wrath in and with lust1 wrath being lust of vengeance4 ,for universally liability to feeling belongs to every kind of desire2 and man1 when deified purely into a passionless state1 becomes a unit4 ,as1 then1 those1 who at sea are held by an anchor1 pull at the anchor1 but do not drag it to them1 but drag themselves to the anchor2 so those who1 according to the gnostic life1 draw ,god towards them1 imperceptibly bring themselves to ,god3 for he who reverences ,god1 reverences himself4 ,in the contemplative life1 then1 one in worshipping ,god attends to himself1 and through his own spotless purification beholds the holy ,god holily2 for self-control1 being present1 surveying and contemplating itself uninterruptedly1 is as far as possible assimilated to ,god4 ,,chapter ,,xxiv4 ,,the ,,reason ,,and ,,end ,,of ,,divine ,,punishments4 ,now that is in our power1 of which equally with its opposite we are masters1--as1 say1 to philosophize or not1 to believe or disbelieve4 ,in consequence1 then1 of our being equally masters of each of the opposites1 what depends on us is found possible4 ,now the commandments may be done or not done by us1 who1 as is reasonable1 are liable to praise and blame4 ,and those1 again1 who are punished on account of sins committed by them1 are punished for them alone2 for what is done is past1 and what is done can never be undone4 ,the sins committed before faith are accordingly forgiven by the ,lord1 not that they may be undone1 but as if they had not been done4 8,but not all10 says ,basilides1 8but only sins involuntary and in ignorance1 are forgiven20 as would be the case were it a man1 and not ,god1 that conferred such a boon4 ,to such an one ,scripture says1 8,thou thoughtest that ,i would be like thee40#ffb ,but if we are punished for voluntary sins1 we are punished not that the sins which are done may be undone1 but because they were done4 ,but punishment does not avail to him who has sinned1 to undo his sin1 but that he may sin no more1 and that no one else fall into the like4 ,therefore the good ,god corrects for these three causes3 ,first1 that he who is corrected may become better than his former self2 then that those who are capable of being saved by examples may be driven back1 being admonished2 and thirdly1 that he who is injured may not be readily despised1 and be apt to receive injury4 ,and there are two methods of correction--the instructive and the punitive1 which we have called the disciplinary4 ,it ought to be known1 then1 that those who fall into sin after baptism#ffc are those who are subjected to discipline2 for the deeds done before are remitted1 and those done after are purged4 ,it is in reference to the unbelieving that it is said1 8that they are reckoned as the chaff which the wind drives from the face of the earth1 and the drop which falls from a vessel40#ffd ,,chapter ,,xxv4 ,,true ,,perfection ,,consists ,,in ,,the ,,knowledge ,,and ,,love ,,of ,,god4 8,happy he who possesses the culture of knowledge1 and is not moved to the injury of the citizens or to wrong actions1 but contemplates the undecaying order of immortal nature1 how and in what way and manner it subsists4 ,to such the practice of base deeds attaches not40 ,rightly1 then1 ,plato says1 8that the man who devotes himself to the contemplation of ideas will live as a god among men2 now the mind is the place of ideas1 and ,god is mind40 ,he says that he who contemplates the unseen ,god lives as a god among men4 ,and in the ,sophist1 ,socrates calls the stranger of ,elea1 who was a dialectician1 8god30 8,such are the gods who1 like stranger guests1 frequent cities4 ,for when the soul1 rising above the sphere of generation1 is by itself apart1 and dwells amidst ideas10 like the ,coryphus in ,thetetus1 now become as an angel1 it will be with ,christ1 being rapt in contemplation1 ever keeping in view the will of ,god2 in reality 8,alone wise1 while these flit like shadows40#ffe 8,for the dead bury their dead40 ,whence ,jeremiah says3 8,i will fill it with the earth-born dead whom mine anger has smitten40#fff ,god1 then1 being not a subject for demonstration1 cannot be the object of science4 ,but the ,son is wisdom1 and knowledge1 and truth1 and all else that has affinity thereto4 ,he is also susceptible of demonstration and of description4 ,and all the powers of the ,spirit1 becoming collectively one thing1 terminate in the same point--that is1 in the ,son4 ,but ,he is incapable of being declared1 in respect of the idea of each one of ,his powers4 ,and the ,son is neither simply one thing as one thing1 nor many things as parts1 but one thing as all things2 whence also ,he is all things4 ,for ,he is the circle of all powers rolled and united into one unity4 ,wherefore the ,word is called the ,alpha and the ,omega1 of whom alone the end becomes beginning1 and ends again at the original beginning without any break4 ,wherefore also to believe in ,him1 and by ,him1 is to become a unit1 being indissolubly united in ,him2 and to disbelieve is to be separated1 disjoined1 divided4 8,wherefore thus saith the ,lord1 ,every alien son is uncircumcised in heart1 and uncircumcised in flesh0 7that is1 unclean in body and soul73 8there shall not enter one of the strangers into the midst of the house of ,israel1 but the ,levites40#ffg ,he calls those that would not believe1 but would disbelieve1 strangers4 ,only those who live purely being true priests of ,god4 ,wherefore1 of all the circumcised tribes1 those anointed to be high priests1 and kings1 and prophets1 were reckoned more holy4 ,whence ,he commands them not to touch dead bodies1 or approach the dead2 not that the body was polluted1 but that sin and disobedience were incarnate1 and embodied1 and dead1 and therefore abominable4 ,it was only1 then1 when a father and mother1 a son and daughter died1 that the priest was allowed to enter1 because these were related only by flesh and seed1 to whom the priest was indebted for the immediate cause of his entrance into life4 ,and they purify themselves seven days1 the period in which ,creation was consummated4 ,for on the seventh day the rest is celebrated2 and on the eighth he brings a propitiation1 as is written in ,ezekiel1 according to which propitiation the promise is to be received4#ffh ,and the perfect propitiation1 ,i take it1 is that propitious faith in the gospel which is by the law and the prophets1 and the purity which shows itself in universal obedience1 with the abandonment of the things of the world2 in order to that grateful surrender of the tabernacle1 which results from the enjoyment of the soul4 ,whether1 then1 the time be that which through the seven periods enumerated returns to the chiefest rest1#ffi or the seven heavens1 which some reckon one above the other2 or whether also the fixed sphere which borders on the intellectual world be called the eighth1 the expression denotes that the ,gnostic ought to rise out of the sphere of creation and of sin4 ,after these seven days1 sacrifices are offered for sins4 ,for there is still fear of change1 and it touches the seventh circle4 ,the righteous ,job says3 8,naked came ,i out of my mother's womb1 and naked shall ,i return there20#fgj not naked of possessions1 for that were a trivial and common thing2 but1 as a just man1 he departs naked of evil and sin1 and of the unsightly shape which follows those who have led bad lives4 ,for this was what was said1 8,unless ye be converted1 and become as children10#fga pure in flesh1 holy in soul by abstinence from evil deeds2 showing that ,he would have us to be such as also ,he generated us from our mother--the water4#fgb ,for the intent of one generation succeeding another is to immortalize by progress4 8,but the lamp of the wicked shall be put out40#fgc ,that purity in body and soul which the ,gnostic partakes of1 the all-wise ,moses indicated1 by employing repetition in describing the incorruptibility of body and of soul in the person of ,rebecca1 thus3 8,now the virgin was fair1 and man had not known her40#fgd ,and ,rebecca1 interpreted1 means 8glory of ,god20 and the glory of ,god is immortality4 ,this is in reality righteousness1 not to desire other things1 but to be entirely the consecrated temple of the ,lord4 ,righteousness is peace of life and a well-conditioned state1 to which the ,lord dismissed her when ,he said1 8,depart into peace40#fge ,for ,salem is1 by interpretation1 peace2 of which our ,saviour is enrolled ,king1 as ,moses says1 ,melchizedek king of ,salem1 priest of the most high ,god1 who gave bread and wine1 furnishing consecrated food for a type of the ,eucharist4 ,and ,melchizedek is interpreted 8righteous king20 and the name is a synonym for righteousness and peace4 ,basilides1 however1 supposes that ,righteousness and her daughter ,peace dwell stationed in the eighth sphere4 ,but we must pass from physics to ethics1 which are clearer2 for the discourse concerning these will follow after the treatise in hand4 ,the ,saviour ,himself1 then1 plainly initiates us into the mysteries1 according to the words of the tragedy3#fgf 8,seeing those who see1 he also gives the orgies40 ,and if you ask1 8,these orgies1 what is their nature80 ,you will hear again3 8,it is forbidden to mortals uninitiated in the ,bacchic rites to know40 ,and if any one will inquire curiously what they are1 let him hear3 8,it is not lawful for thee to hear1 but they are worth knowing2 ,the rites of the ,god detest him who practises impiety40 ,now ,god1 who is without beginning1 is the perfect beginning of the universe1 and the producer of the beginning4 ,as1 then1 ,he is being1 ,he is the first principle of the department of action1 as ,he is good1 of morals2 as ,he is mind1 on the other hand1 ,he is the first principle of reasoning and of judgment4 ,whence also ,he alone is ,teacher1 who is the only ,son of the ,most ,high ,father1 the ,instructor of men4 ,,chapter ,,xxvi4 ,,how ,,the ,,perfect ,,man ,,treats ,,the ,,body ,,and ,,the ,,things ,,of ,,the ,,world4 ,those1 then1 who run down created existence and vilify the body are wrong2 not considering that the frame of man was formed erect for the contemplation of heaven1 and that the organization of the senses tends to knowledge2 and that the members and parts are arranged for good1 not for pleasure4 ,whence this abode becomes receptive of the soul which is most precious to ,god2 and is dignified with the ,holy ,spirit through the sanctification of soul and body1 perfected with the perfection of the ,saviour4 ,and the succession of the three virtues is found in the ,gnostic1 who morally1 physically1 and logically occupies himself with ,god4 ,for wisdom is the knowledge of things divine and human2 and righteousness is the concord of the parts of the soul2 and holiness is the service of ,god4 ,but if one were to say that he disparaged the flesh1 and generation on account of it1 by quoting ,isaiah1 who says1 8,all flesh is grass1 and all the glory of man as the flower of grass3 the grass is withered1 and the flower has fallen2 but the word of the ,lord endureth for ever20#fgg let him hear the ,spirit interpreting the matter in question by ,jeremiah1 8,and ,i scattered them like dry sticks1 that are made to fly by the wind into the desert4 ,this is the lot and portion of your disobedience1 saith the ,lord4 ,as thou hast forgotten me1 and hast trusted in lies1 so will ,i discover thy hinder parts to thy face2 and thy disgrace shall be seen1 thy adultery1 and thy neighing10 and so on4#fgh ,for 8the flower of grass10 and 8walking after the flesh10 and 8being carnal10 according to the apostle1 are those who are in their sins4 ,the soul of man is confessedly the better part of man1 and the body the inferior4 ,but neither is the soul good by nature1 nor1 on the other hand1 is the body bad by nature4 ,nor is that which is not good straightway bad4 ,for there are things which occupy a middle place1 and among them are things to be preferred1 and things to be rejected4 ,the constitution of man1 then1 which has its place among things of sense1 was necessarily composed of things diverse1 but not opposite--body and soul4 ,always therefore the good actions1 as better1 attach to the better and ruling spirit2 and voluptuous and sinful actions are attributed to the worse1 the sinful one4 ,now the soul of the wise man and ,gnostic1 as sojourning in the body1 conducts itself towards it gravely and respectfully1 not with inordinate affections1 as about to leave the tabernacle if the time of departure summon4 8,i am a stranger in the earth1 and a sojourner with you10 it is said4#fgi ,and hence ,basilides says1 that he apprehends that the election are strangers to the world1 being supramundane by nature4 ,but this is not the case4 ,for all things are of one ,god4 ,and no one is a stranger to the world by nature1 their essence being one1 and ,god one4 ,but the elect man dwells as a sojourner1 knowing all things to be possessed and disposed of2 and he makes use of the things which the ,pythagoreans make out to be the threefold good things4 ,the body1 too1 as one sent on a distant pilgrimage1 uses inns and dwellings by the way1 having care of the things of the world1 of the places where he halts2 but leaving his dwelling-place and property without excessive emotion2 readily following him that leads him away from life2 by no means and on no occasion turning back2 giving thanks for his sojourn1 and blessing ,god for his departure1 embracing the mansion that is in heaven4 8,for we know1 that1 if the earthly house of our tabernacle be dissolved1 we have a building of ,god1 an house not made with hands1 eternal in the heavens4 ,for we that are in this tabernacle do groan1 desiring to be clothed upon with our house which is from heaven3 if so be that being clothed we shall not be found naked4 ,for we walk by faith1 not by sight10#fhj as the apostle says2 8and we are willing rather to be absent from the body1 and present with ,god40 ,the rather is in comparison4 ,and comparison obtains in the case of things that fall under resemblance2 as the more valiant man is more valiant among the valiant1 and most valiant among cowards4 ,whence he adds1 8,wherefore we strive1 whether present or absent1 to be accepted with ,him10#fha that is1 ,god1 whose work and creation are all things1 both the world and things supramundane4 ,i admire ,epicharmus1 who clearly says3 8,endowed with pious mind1 you will not1 in dying1 ,suffer aught evil4 ,the spirit will dwell in heaven above20 and the minstrel#fhb who sings3 8,the souls of the wicked flit about below the skies on earth1 ,in murderous pains beneath inevitable yokes of evils2 ,but those of the pious dwell in the heavens1 ,hymning in songs the ,great1 the ,blessed ,one40 ,the soul is not then sent down from heaven to what is worse4 ,for ,god works all things up to what is better4 ,but the soul which has chosen the best life--the life that is from ,god and righteousness--exchanges earth for heaven4 ,with reason therefore1 ,job1 who had attained to knowledge1 said1 8,now ,i know that ,thou canst do all things2 and nothing is impossible to ,thee4 ,for who tells me of what ,i know not1 great and wonderful things with which ,i was unacquainted8 ,and ,i felt myself vile1 considering myself to be earth and ashes40#fhc ,for he who1 being in a state of ignorance1 is sinful1 8is earth and ashes20 while he who is in a state of knowledge1 being assimilated as far as possible to ,god1 is already spiritual1 and so elect4 ,and that ,scripture calls the senseless and disobedient 8earth10 will be made clear by ,jeremiah the prophet1 saying1 in reference to ,joachim and his brethren1 8,earth1 earth1 hear the word of the ,lord2 ,write this man1 as man excommunicated40#fhd ,and another prophet says again1 8,hear1 ,o heaven2 and give ear1 ,o earth10#fhe calling understanding 8ear10 and the soul of the ,gnostic1 that of the man who has applied himself to the contemplation of heaven and divine things1 and in this way has become an ,israelite1 8heaven40 ,for again he calls him who has made ignorance and hardness of heart his choice1 8earth40 ,and the expression 8give ear0 he derives from the 8organs of hearing10 8the ears10 attributing carnal things to those who cleave to the things of sense4 ,such are they of whom ,micah the prophet says1 8,hear the word of the ,lord1 ye peoples who dwell with pangs40#fhf ,and ,abraham said1 8,by no means4 ,the ,lord is ,he who judgeth the earth20#fhg 8since he that believeth not1 is10 according to the utterance of the ,saviour1 8condemned already40#fhh ,and there is written in the ,kings#fhi the judgment and sentence of the ,lord1 which stands thus3 8,the ,lord hears the righteous1 but the wicked ,he saveth not1 because they do not desire to know ,god40 ,for the ,almighty will not accomplish what is absurd4 ,what do the heresies say to this utterance1 seeing ,scripture proclaims the ,almighty ,god to be good1 and not the author of evil and wrong1 if indeed ignorance arises from one not knowing8 ,but ,god does nothing absurd4 8,for this ,god10 it is said1 8is our ,god1 and there is none to save besides ,him40#fij 8,for there is no unrighteousness with ,god10#fia according to the apostle4 ,and clearly yet the prophet teaches the will of ,god1 and the gnostic proficiency1 in these words3 8,and now1 ,israel1 what doth the ,lord ,god require of thee1 but to fear the ,lord thy ,god1 and walk in all ,his ways1 and love ,him1 and serve ,him alone80#fib ,he asks of thee1 who hast the power of choosing salvation4 ,what is it1 then1 that the ,pythagoreans mean when they bid us 8pray with the voice80 ,as seems to me1 not that they thought the ,divinity could not hear those who speak silently1 but because they wished prayers to be right1 which no one would be ashamed to make in the knowledge of many4 ,we shall1 however1 treat of prayer in due course by and by4 ,but we ought to have works that cry aloud1 as becoming 8those who walk in the day40#fic 8,let thy works shine10#fid and behold a man and his works before his face4 8,for behold ,god and ,his works40#fie ,for the gnostic must1 as far as is possible1 imitate ,god4 ,and the poets call the elect in their pages godlike and gods1 and equal to the gods1 and equal in sagacity to ,zeus1 and having counsels like the gods1 and resembling the gods1--nibbling1 as seems to me1 at the expression1 8in the image and likeness40#fif ,euripides accordingly says1 8,golden wings are round my back1 and ,i am shod with the winged sandals of the ,sirens2 and ,i shall go aloft into the wide ether1 to hold converse with ,zeus40 ,but ,i shall pray the ,spirit of ,christ to wing me to my ,jerusalem4 ,for the ,stoics say that heaven is properly a city1 but places here on earth are not cities2 for they are called so1 but are not4 ,for a city is an important thing1 and the people a decorous body1 and a multitude of men regulated by law as the church by the word--a city on earth impregnable--free from tyranny2 a product of the divine will on earth as in heaven4 ,images of this city the poets create with their pen4 ,for the ,hyperboreans1 and the ,arimaspian cities1 and the ,elysian plains1 are commonwealths of just men4 ,and we know ,plato's city placed as a pattern in heaven4 ,,book ,v4 ,,chapter ,i4 ,,on ,,faith4 ,of the gnostic so much has been cursorily1 as it were1 written4 ,we proceed now to the sequel1 and must again contemplate faith2 for there are some that draw the distinction1 that faith has reference to the ,son1 and knowledge to the ,spirit4 ,but it has escaped their notice that1 in order to believe truly in the ,son1 we must believe that ,he is the ,son1 and that ,he came1 and how1 and for what1 and respecting ,his passion2 and we must know who is the ,son of ,god4 ,now neither is knowledge without faith1 nor faith without knowledge4 ,nor is the ,father without the ,son2 for the ,son is with the ,father4 ,and the ,son is the true teacher respecting the ,father2 and that we may believe in the ,son1 we must know the ,father1 with whom also is the ,son4 ,again1 in order that we may know the ,father1 we must believe in the ,son1 that it is the ,son of ,god who teaches2 for from faith to knowledge by the ,son is the ,father4 ,and the knowledge of the ,son and ,father1 which is according to the gnostic rule--that which in reality is gnostic--is the attainment and comprehension of the truth by the truth4 ,we1 then1 are those who are believers in what is not believed1 and who are gnostics as to what is unknown2 that is1 gnostics as to what is unknown and disbelieved by all1 but believed and known by a few2 and gnostics1 not describing actions by speech1 but gnostics in the exercise of contemplation4 ,happy is he who speaks in the ears of the hearing4 ,now ,faith is the ear of the soul4 ,and such the ,lord intimates faith to be1 when ,he says1 8,he that hath ears to hear1 let him hear20#fig so that by believing he may comprehend what ,he says1 as ,he says it4 ,homer1 too1 the oldest of the poets1 using the word 8hear0 instead of 8perceive0--the specific for the generic term--writes3 8,him most they heard40#fih ,for1 in fine1 the agreement and harmony of the faith of both#fii contribute to one end--salvation4 ,we have in the apostle an unerring witness3 8,for ,i desire to see you1 that ,i may impart unto you some spiritual gift1 in order that ye may be strengthened2 that is1 that ,i may be comforted in you1 by the mutual faith of you and me40#gjj ,and further on again he adds1 8,the righteousness of ,god is revealed from faith to faith40#gja ,the apostle1 then1 manifestly announces a double faith1 or rather one which admits of growth and perfection2 for the common faith lies beneath as a foundation4 ,to those1 therefore1 who desire to be healed1 and are moved by faith1 ,he added1 8,thy faith hath saved thee40#gjb ,but that which is excellently built upon is consummated in the believer1 and is again perfected by the faith which results from instruction and the word1 in order to the performance of the commandments4 ,such were the apostles1 in whose case it is said that 8faith removed mountains and transplanted trees40#gjc ,whence1 perceiving the greatness of its power1 they asked 8that faith might be added to them20#gjd a faith which salutarily bites the soil 8like a grain of mustard10 and grows magnificently in it1 to such a degree that the reasons of things sublime rest on it4 ,for if one by nature knows ,god1 as ,basilides thinks1 who calls intelligence of a superior order at once faith and kingship1 and a creation worthy of the essence of the ,creator2 and explains that near ,him exists not power1 but essence and nature and substance2 and says that faith is not the rational assent of the soul exercising free-will1 but an undefined beauty1 belonging immediately to the creature2--the precepts both of the ,old and of the ,new ,testament are1 then1 superfluous1 if one is saved by nature1 as ,valentinus would have it1 and is a believer and an elect man by nature1 as ,basilides thinks2 and nature would have been able1 one time or other1 to have shone forth1 apart from the ,saviour's appearance4 ,but were they to say that the visit of the ,saviour was necessary1 then the properties of nature are gone from them1 the elect being saved by instruction1 and purification1 and the doing of good works4 ,abraham1 accordingly1 who through hearing believed the voice1 which promised under the oak in ,mamre1 8,i will give this land to thee1 and to thy seed10 was either elect or not4 ,but if he was not1 how did he straightway believe1 as it were naturally8 ,and if he was elect1 their hypothesis is done away with1 inasmuch as even previous to the coming of the ,lord an election was found1 and that saved3 8,for it was reckoned to him for righteousness40#gje ,for if any one1 following ,marcion1 should dare to say that the ,creator 77 saved the man that believed on him1 even before the advent of the ,lord1 7the election being saved with their own proper salvation72 the power of the good ,being will be eclipsed2 inasmuch as late only1 and subsequent to the ,creator spoken of by them in words of good omen1 it made the attempt to save1 and by his instruction1 and in imitation of him4 ,but if1 being such1 the good ,being save1 according to them2 neither is it his own that he saves1 nor is it with the consent of him who formed the creation that he essays salvation1 but by force or fraud4 ,and how can he any more be good1 acting thus1 and being posterior8 ,but if the locality is different1 and the dwelling-place of the ,omnipotent is remote from the dwelling-place of the good ,god2 yet the will of him who saves1 having been the first to begin1 is not inferior to that of the good ,god4 ,from what has been previously proved1 those who believe not are proved senseless3 8,for their paths are perverted1 and they know not peace10 saith the prophet4#gjf 8,but foolish and unlearned questions0 the divine ,paul exhorted to 8avoid1 because they gender strifes40#gjg ,and schylus exclaims3 8,in what profits not1 labour not in vain40 ,for that investigation1 which accords with faith1 which builds1 on the foundation of faith1 the august knowledge of the truth1 we know to be the best4 ,now we know that neither things which are clear are made subjects of investigation1 such as if it is day1 while it is day2 nor things unknown1 and never destined to become clear1 as whether the stars are even or odd in number2 nor things convertible2 and those are so which can be said equally by those who take the opposite side1 as if what is in the womb is a living creature or not4 ,a fourth mode is1 when1 from either side of those1 there is advanced an unanswerable and irrefragable argument4 ,if1 then1 the ground of inquiry1 according to all of these modes1 is removed1 faith is established4 ,for we advance to them the unanswerable consideration1 that it is ,god who speaks and comes to our help in writing1 respecting each one of the points regarding which ,i investigate4 ,who1 then1 is so impious as to disbelieve ,god1 and to demand proofs from ,god as from men8 ,again1 some questions demand the evidence of the senses1 as if one were to ask whether the fire be warm1 or the snow white2 and some admonition and rebuke1 as the question if you ought to honour your parents4 ,and there are those that deserve punishment1 as to ask proofs of the existence of ,providence4 ,there being then a ,providence1 it were impious to think that the whole of prophecy and the economy in reference to a ,saviour did not take place in accordance with ,providence4 ,and perchance one should not even attempt to demonstrate such points1 the divine ,providence being evident from the sight of all its skilful and wise works which are seen1 some of which take place in order1 and some appear in order4 ,and ,he who communicated to us being and life1 has communicated to us also reason1 wishing us to live rationally and rightly4 ,for the ,word of the ,father of the universe is not the uttered word 7 71 but the wisdom and most manifest kindness of ,god1 and ,his power too1 which is almighty and truly divine1 and not incapable of being conceived by those who do not confess--the all-potent will4 ,but since some are unbelieving1 and some are disputatious1 all do not attain to the perfection of the good4 ,for neither is it possible to attain it without the exercise of free choice2 nor does the whole depend on our own purpose2 as1 for example1 what is destined to happen4 8,for by grace we are saved30 not1 indeed1 without good works2 but we must1 by being formed for what is good1 acquire an inclination for it4 ,and we must possess the healthy mind which is fixed on the pursuit of the good2 in order to which we have the greatest need of divine grace1 and of right teaching1 and of holy susceptibility1 and of the drawing of the ,father to ,him4 ,for1 bound in this earthly body1 we apprehend the objects of sense by means of the body2 but we grasp intellectual objects by means of the logical faculty itself4 ,but if one expect to apprehend all things by the senses1 he has fallen far from the truth4 ,spiritually1 therefore1 the apostle writes respecting the knowledge of ,god1 8,for now we see as through a glass1 but then face to face40#gjh ,for the vision of the truth is given but to few4 ,accordingly1 ,plato says in the ,epinomis1 8,i do not say that it is possible for all to be blessed and happy2 only a few4 ,whilst we live1 ,i pronounce this to be the case4 ,but there is a good hope that after death ,i shall attain all40 ,to the same effect is what we find in ,moses3 8,no man shall see my face1 and live40#gji ,for it is evident that no one during the period of life has been able to apprehend ,god clearly4 ,but 8the pure in heart shall see ,god10#gaj when they arrive at the final perfection4 ,for since the soul became too enfeebled for the apprehension of realities1 we needed a divine teacher4 ,the ,saviour is sent down--a teacher and leader in the acquisition of the good--the secret and sacred token of the great ,providence4 8,where1 then1 is the scribe8 where is the searcher of this world8 ,hath not ,god made foolish the wisdom of this world80#gaa it is said4 ,and again1 8,i will destroy the wisdom of the wise1 and bring to nothing the understanding of the prudent10#gab plainly of those wise in their own eyes1 and disputatious4 ,excellently therefore ,jeremiah says1 8,thus saith the ,lord1 ,stand in the ways1 and ask for the eternal paths1 what is the good way1 and walk in it1 and ye shall find expiation for your souls40#gac ,ask1 he says1 and inquire of those who know1 without contention and dispute4 ,and on learning the way of truth1 let us walk on the right way1 without turning till we attain to what we desire4 ,it was therefore with reason that the king of the ,romans 7his name was ,numa71 being a ,pythagorean1 first of all men1 erected a temple to ,faith and ,peace4 8,and to ,abraham1 on believing1 righteousness was reckoned40#gad ,he1 prosecuting the lofty philosophy of aerial phenomena1 and the sublime philosophy of the movements in the heavens1 was called ,abram1 which is interpreted 8sublime father40#gae ,but afterwards1 on looking up to heaven1 whether it was that he saw the ,son in the spirit1 as some explain1 or a glorious angel1 or in any other way recognised ,god to be superior to the creation1 and all the order in it1 he receives in addition the ,alpha1 the knowledge of the one and only ,god1 and is called ,abraam1 having1 instead of a natural philosopher1 become wise1 and a lover of ,god4 ,for it is interpreted1 8elect father of sound40 ,for by sound is the uttered word3 the mind is its father2 and the mind of the good man is elect4 ,i cannot forbear praising exceedingly the poet of ,agrigentum1 who celebrates faith as follows3 8,friends1 ,i know1 then1 that there is truth in the myths ,which ,i will relate4 ,but very difficult to men1 ,and irksome to the mind1 is the attempt of faith40#gaf ,wherefore also the apostle exhorts1 8that your faith should not be in the wisdom of men10 who profess to persuade1 8but in the power of ,god10#gag which alone without proofs1 by mere faith1 is able to save4 8,for the most approved of those that are reputable knows how to keep watch4 ,and justice will apprehend the forgers and witnesses of lies10 says the ,ephesian4#gah ,for he1 having derived his knowledge from the barbarian philosophy1 is acquainted with the purification by fire of those who have led bad lives1 which the ,stoics afterwards called the ,conflagration 771 in which also they teach that each will arise exactly as he was1 so treating of the resurrection2 while ,plato says as follows1 that the earth at certain periods is purified by fire and water3 8,there have been many destructions of men in many ways2 and there shall be very great ones by fire and water2 and others briefer by innumerable causes40 ,and after a little he adds3 8,and1 in truth1 there is a change of the objects which revolve about earth and heaven2 and in the course of long periods there is the destruction of the objects on earth by a great conflagration40 ,then he subjoins respecting the deluge3 8,but when1 again1 the gods deluge the earth to purify it with water1 those on the mountains1 herdsmen and shepherds1 are saved2 those in your cities are carried down by the rivers into the sea40 ,and we showed in the first ,miscellany that the philosophers of the ,greeks are called thieves1 inasmuch as they have taken without acknowledgment their principal dogmas from ,moses and the prophets4 ,to which also we shall add1 that the angels who had obtained the superior rank1 having sunk into pleasures1 told to the women the secrets which had come to their knowledge2 while the rest of the angels concealed them1 or rather1 kept them against the coming of the ,lord4 ,thence emanated the doctrine of providence1 and the revelation of high things2 and prophecy having already been imparted to the philosophers of the ,greeks1 the treatment of dogma arose among the philosophers1 sometimes true when they hit the mark1 and sometimes erroneous1 when they comprehended not the secret of the prophetic allegory4 ,and this it is proposed briefly to indicate in running over the points requiring mention4 ,faith1 then1 we say1 we are to show must not be inert and alone1 but accompanied with investigation4 ,for ,i do not say that we are not to inquire at all4 ,for 8,search1 and thou shalt find10#gai it is said4 8,what is sought may be captured1 ,but what is neglected escapes10 according to ,sophocles4 ,the like also says ,menander the comic poet3 8,all things sought1 ,the wisest say1 need anxious thought40 ,but we ought to direct the visual faculty of the soul aright to discovery1 and to clear away obstacles2 and to cast clean away contention1 and envy1 and strife1 destined to perish miserably from among men4 ,for very beautifully does ,timon of ,phlius write3 8,and ,strife1 the ,plague of ,mortals1 stalks vainly shrieking1 ,the sister of ,murderous ,quarrel and ,discord1 ,which rolls blindly over all things4 ,but then ,it sets its head towards men1 and casts them on hope40 ,then a little below he adds3 8,for who hath set these to fight in deadly strife8 ,a rabble keeping pace with ,echo2 for1 enraged at those silent1 ,it raised an evil disease against men1 and many perished20 of the speech which denies what is false1 and of the dilemma1 of that which is concealed1 of the ,sorites1 and of the ,crocodilean1 of that which is open1 and of ambiguities and sophisms4 ,to inquire1 then1 respecting ,god1 if it tend not to strife1 but to discovery1 is salutary4 ,for it is written in ,david1 8,the poor eat1 and shall be filled2 and they shall praise the ,lord that seek ,him4 ,your heart shall live for ever40#gbj ,for they who seek ,him after the true search1 praising the ,lord1 shall be filled with the gift that comes from ,god1 that is1 knowledge4 ,and their soul shall live2 for the soul is figuratively termed the heart1 which ministers life3 for by the ,son is the ,father known4 ,we ought not to surrender our ears to all who speak and write rashly4 ,for cups also1 which are taken hold of by many by the ears1 are dirtied1 and lose the ears2 and besides1 when they fall they are broken4 ,in the same way also1 those1 who have polluted the pure hearing of faith by many trifles1 at last becoming deaf to the truth1 become useless and fall to the earth4 ,it is not1 then1 without reason that we commanded boys to kiss their relations1 holding them by the ears2 indicating this1 that the feeling of love is engendered by hearing4 ,and 8,god10 who is known to those who love1 8is love10#gba as 8,god10 who by instruction is communicated to the faithful1 8is faithful20#gbb and we must be allied to ,him by divine love3 so that by like we may see like1 hearing the word of truth guilelessly and purely1 as children who obey us4 ,and this was what he1 whoever he was1 indicated who wrote on the entrance to the temple at ,epidaurus the inscription3 8,pure he must be who goes within ,the incense-perfumed fane40 ,and purity is 8to think holy thoughts40 8,except ye become as these little children1 ye shall not enter10 it is said1 8into the kingdom of heaven40#gbc ,for there the temple of ,god is seen established on three foundations--faith1 hope1 and love4 ,,chapter ,,ii4 ,,on ,,hope4 ,respecting faith we have adduced sufficient testimonies of writings among the ,greeks4 ,but in order not to exceed bounds1 through eagerness to collect a very great many also respecting hope and love1 suffice it merely to say that in the ,crito ,socrates1 who prefers a good life and death to life itself1 thinks that we have hope of another life after death4 ,also in the ,phdrus he says1 8,that only when in a separate state can the soul become partaker of the wisdom which is true1 and surpasses human power2 and when1 having reached the end of hope by philosophic love1 desire shall waft it to heaven1 then10 says he1 8does it receive the commencement of another1 an immortal life40 ,and in the ,symposium he says1 8,that there is instilled into all the natural love of generating what is like1 and in men of generating men alone1 and in the good man of the generation of the counterpart of himself4 ,but it is impossible for the good man to do this without possessing the perfect virtues1 in which he will train the youth who have recourse to him40 ,and as he says in the ,thetetus1 8,he will beget and finish men4 ,for some procreate by the body1 others by the soul20 since also with the barbarian philosophers to teach and enlighten is called to regenerate2 and 8,i have begotten you in ,jesus ,christ10#gbd says the good apostle somewhere4 ,empedocles1 too1 enumerates friendship among the elements1 conceiving it as a combining love3 8,which do you look at with your mind2 and don't sit gaping with your eyes40 ,parmenides1 too1 in his poem1 alluding to hope1 speaks thus3 8,yet look with the mind certainly on what is absent as present1 ,for it will not sever that which is from the grasp it has of that which is ,not1 even if scattered in every direction over the world or combined40 ,,chapter ,,iii4 ,,the ,,objects ,,of ,,faith ,,and ,,hope ,,perceived ,,by ,,the ,,mind ,,alone4 ,for he who hopes1 as he who believes1 sees intellectual objects and future things with the mind4 ,if1 then1 we affirm that aught is just1 and affirm it to be good1 and we also say that truth is something1 yet we have never seen any of such objects with our eyes1 but with our mind alone4 ,now the ,word of ,god says1 8,i am the truth40#gbe ,the ,word is then to be contemplated by the mind4 8,do you aver10 it was said1#gbf 8that there are any true philosophers80 8,yes10 said ,i1 8those who love to contemplate the truth40 ,in the ,phdrus also1 ,plato1 speaking of the truth1 shows it as an idea4 ,now an idea is a conception of ,god2 and this the barbarians have termed the ,word of ,god4 ,the words are as follow3 8,for one must then dare to speak the truth1 especially in speaking of the truth4 ,for the essence of the soul1 being colourless1 formless1 and intangible1 is visible only to ,god1#gbg its guide40 ,now the ,word issuing forth was the cause of creation2 then also he generated himself1 8when the ,word had become flesh10#gbh that ,he might be seen4 ,the righteous man will seek the discovery that flows from love1 to which if he hastes he prospers4 ,for it is said1 8,to him that knocketh1 it shall be opened3 ask1 and it shall be given to you40#gbi 8,for the violent that storm the kingdom0#gcj are not so in disputatious speeches2 but by continuance in a right life and unceasing prayers1 are said 8to take it by force10 wiping away the blots left by their previous sins4 8,you may obtain wickedness1 even in great abundance4#gca ,and him who toils ,god helps2 ,for the gifts of the ,muses1 hard to win1 ,lie not before you1 for any one to bear away40 ,the knowledge of ignorance is1 then1 the first lesson in walking according to the ,word4 ,an ignorant man has sought1 and having sought1 he finds the teacher2 and finding has believed1 and believing has hoped2 and henceforward having loved1 is assimilated to what was loved--endeavouring to be what he first loved4 ,such is the method ,socrates shows ,alcibiades1 who thus questions3 8,do you not think that ,i shall know about what is right otherwise80 8,yes1 if you have found out40 8,but you don't think ,i have found out80 8,certainly1 if you have sought40 8,then you don't think that ,i have sought80 8,yes1 if you think you do not know40#gcb ,so with the lamps of the wise virgins1 lighted at night in the great darkness of ignorance1 which the ,scripture signified by 8night40 ,wise souls1 pure as virgins1 understanding themselves to be situated amidst the ignorance of the world1 kindle the light1 and rouse the mind1 and illumine the darkness1 and dispel ignorance1 and seek truth1 and await the appearance of the ,teacher4 8,the mob1 then10 said ,i1 8cannot become a philosopher40#gcc 8,many rod-bearers there are1 but few ,bacchi10 according to ,plato4 8,for many are called1 but few chosen40#gcd 8,knowledge is not in all10#gce says the apostle4 8,and pray that we may be delivered from unreasonable and wicked men3 for all men have not faith40#gcf ,and the ,poetics of ,cleanthes1 the ,stoic1 writes to the following effect3 8,look not to glory1 wishing to be suddenly wise1 ,and fear not the undiscerning and rash opinion of the many2 ,for the multitude has not an intelligent1 or wise1 or right judgment1 ,and it is in few men that you will find this40#gcg ,and more sententiously the comic poet briefly says3 8,it is a shame to judge of what is right by much noise40 ,for they heard1 ,i think1 that excellent wisdom1 which says to us1 8,watch your opportunity in the midst of the foolish1 and in the midst of the intelligent continue40#gch ,and again1 8,the wise will conceal sense40#gci ,for the many demand demonstration as a pledge of truth1 not satisfied with the bare salvation by faith4 8,but it is strongly incumbent to disbelieve the dominant wicked1 ,and as is enjoined by the assurance of our muse1 ,know by dissecting the utterance within your breast40 8,for this is habitual to the wicked10 says ,empedocles1 8to wish to overbear what is true by disbelieving it40 ,and that our tenets are probable and worthy of belief1 the ,greeks shall know1 the point being more thoroughly investigated in what follows4 ,for we are taught what is like by what is like4 ,for says ,solomon1 8,answer a fool according to his folly40#gdj ,wherefore also1 to those that ask the wisdom that is with us1 we are to hold out things suitable1 that with the greatest possible ease they may1 through their own ideas1 be likely to arrive at faith in the truth4 ,for 8,i became all things to all men1 that ,i might gain all men40#gda ,since also 8the rain0 of the divine grace is sent down 8on the just and the unjust40#gdb 8,is ,he the ,god of the ,jews only1 and not also of the ,gentiles8 ,yes1 also of the ,gentiles3 if indeed ,he is one ,god10#gdc exclaims the noble apostle4 ,,chapter ,,iv4 ,,divine ,,things ,,wrapped ,,up ,,in ,,figures ,,both ,,in ,,the ,,sacred ,,and ,,in ,,heathen ,,writers4 ,but since they will believe neither in what is good justly nor in knowledge unto salvation1 we ourselves reckoning what they claim as belonging to us1 because all things are ,god's2 and especially since what is good proceeded from us to the ,greeks1 let us handle those things as they are capable of hearing4 ,for intelligence or rectitude this great crowd estimates not by truth1 but by what they are delighted with4 ,and they will be pleased not more with other things than with what is like themselves4 ,for he who is still blind and dumb1 not having understanding1 or the undazzled and keen vision of the contemplative soul1 which the ,saviour confers1 like the uninitiated at the mysteries1 or the unmusical at dances1 not being yet pure and worthy of the pure truth1 but still discordant and disordered and material1 must stand outside of the divine choir4 8,for we compare spiritual things with spiritual40#gdd ,wherefore1 in accordance with the method of concealment1 the truly sacred ,word1 truly divine and most necessary for us1 deposited in the shrine of truth1 was by the ,egyptians indicated by what were called among them adyta1 and by the ,hebrews by the veil4 ,only the consecrated--that is1 those devoted to ,god1 circumcised in the desires of the passions for the sake of love to that which is alone divine--were allowed access to them4 ,for ,plato also thought it not lawful for 8the impure to touch the pure40 ,thence the prophecies and oracles are spoken in enigmas1 and the mysteries are not exhibited incontinently to all and sundry1 but only after certain purifications and previous instructions4 8,for the ,muse was not then ,greedy of gain or mercenary2 ,nor were ,terpsichore's sweet1 ,honey-toned1 silvery soft-voiced ,strains made merchandise of40 ,now those instructed among the ,egyptians learned first of all that style of the ,egyptian letters which is called ,epistolographic2 and second1 the ,hieratic1 which the sacred scribes practise2 and finally1 and last of all1 the ,hieroglyphic1 of which one kind which is by the first elements is literal 7,kyriologic71 and the other ,symbolic4 ,of the ,symbolic1 one kind speaks literally by imitation1 and another writes as it were figuratively2 and another is quite allegorical1 using certain enigmas4 ,wishing to express ,sun in writing1 they make a circle2 and ,moon1 a figure like the ,moon1 like its proper shape4 ,but in using the figurative style1 by transposing and transferring1 by changing and by transforming in many ways as suits them1 they draw characters4 ,in relating the praises of the kings in theological myths1 they write in anaglyphs4#gde ,let the following stand as a specimen of the third species--the ,enigmatic4 ,for the rest of the stars1 on account of their oblique course1 they have figured like the bodies of serpents2 but the sun like that of a beetle1 because it makes a round figure of ox-dung1 and rolls it before its face4 ,and they say that this creature lives six months under ground1 and the other division of the year above ground1 and emits its seed into the ball1 and brings forth2 and that there is not a female beetle4 ,all then1 in a word1 who have spoken of divine things1 both ,barbarians and ,greeks1 have veiled the first principles of things1 and delivered the truth in enigmas1 and symbols1 and allegories1 and metaphors1 and such like tropes4 ,such also are the oracles among the ,greeks4 ,and the ,pythian ,apollo is called ,loxias4 ,also the maxims of those among the ,greeks called wise men1 in a few sayings indicate the unfolding of matter of considerable importance4 ,such certainly is that maxim1 8,spare ,time30 either because life is short1 and we ought not to expend this time in vain2 or1 on the other hand1 it bids you spare your personal expenses2 so that1 though you live many years1 necessaries may not fail you4 ,similarly also the maxim 8,know thyself0 shows many things2 both that thou art mortal1 and that thou wast born a human being2 and also that1 in comparison with the other excellences of life1 thou art of no account1 because thou sayest that thou art rich or renowned2 or1 on the other hand1 that1 being rich or renowned1 you are not honoured on account of your advantages alone4 ,and it says1 ,know for what thou wert born1 and whose image thou art2 and what is thy essence1 and what thy creation1 and what thy relation to ,god1 and the like4 ,and the ,spirit says by ,isaiah the prophet1 8,i will give thee treasures1 hidden1 dark40#gdf ,now wisdom1 hard to hunt1 is the treasures of ,god and unfailing riches4 ,but those1 taught in theology by those prophets1 the poets1 philosophize much by way of a hidden sense4 ,i mean ,orpheus1 ,linus1 ,musus1 ,homer1 and ,hesiod1 and those in this fashion wise4 ,the persuasive style of poetry is for them a veil for the many4 ,dreams and signs are all more or less obscure to men1 not from jealousy 7for it were wrong to conceive of ,god as subject to passions71 but in order that research1 introducing to the understanding of enigmas1 may haste to the discovery of truth4 ,thus ,sophocles the tragic poet somewhere says3 8,and ,god ,i know to be such an one1 ,ever the revealer of enigmas to the wise1 ,but to the perverse bad1 although a teacher in few words10-- putting bad instead of simple4 ,expressly then respecting all our ,scripture1 as if spoken in a parable1 it is written in the ,psalms1 8,hear1 ,o my people1 my law3 incline your ear to the words of my mouth4 ,i will open my mouth in parables1 ,i will utter my problems from the beginning40#gdg ,similarly speaks the noble apostle to the following effect3 8,howbeit we speak wisdom among those that are perfect2 yet not the wisdom of this world1 nor of the princes of this world1 that come to nought4 ,but we speak the wisdom of ,god hidden in a mystery2 which none of the princes of this world knew4 ,for had they known it1 they would not have crucified the ,lord of glory40#gdh ,the philosophers did not exert themselves in contemning the appearance of the ,lord4 ,it therefore follows that it is the opinion of the wise among the ,jews which the apostle inveighs against it4 ,wherefore he adds1 8,but we preach1 as it is written1 what eye hath not seen1 and ear hath not heard1 and hath not entered into the heart of man1 what ,god hath prepared for them that love ,him4 ,for ,god hath revealed it to us by the ,spirit4 ,for the ,spirit searcheth all things1 even the deep things of ,god40#gdi ,for he recognises the spiritual man and the gnostic as the disciple of the ,holy ,spirit dispensed by ,god1 which is the mind of ,christ4 8,but the natural man receiveth not the things of the ,spirit1 for they are foolishness to him40#gej ,now the apostle1 in contradistinction to gnostic perfection1 calls the common faith the foundation1 and sometimes milk1 writing on this wise3 8,brethren1 ,i could not speak to you as to spiritual1 but as to carnal1 to babes in ,christ4 ,i have fed you with milk1 not with meat3 for ye were not able4 ,neither yet are ye now able4 ,for ye are yet carnal3 for whereas there is among you envy and strife1 are ye not carnal1 and walk as men80#gea ,which things are the choice of those men who are sinners4 ,but those who abstain from these things give their thoughts to divine things1 and partake of gnostic food4 8,according to the grace10 it is said1 8given to me as a wise master builder1 ,i have laid the foundation4 ,and another buildeth on it gold and silver1 precious stones40#geb ,such is the gnostic superstructure on the foundation of faith in ,christ ,jesus4 ,but 8the stubble1 and the wood1 and the hay10 are the additions of heresies4 8,but the fire shall try every man's work1 of what sort it is40 ,in allusion to the gnostic edifice also in the ,epistle to the ,romans1 he says1 8,for ,i desire to see you1 that ,i may impart unto you a spiritual gift1 that ye may be established40#gec ,it was impossible that gifts of this sort could be written without disguise4 ,,chapter ,v4 ,,on ,,the ,,symbols ,,of ,,pythagoras4 ,now the ,pythagorean symbols were connected with the ,barbarian philosophy in the most recondite way4 ,for instance1 the ,samian counsels 8not to have a swallow in the house20 that is1 not to receive a loquacious1 whispering1 garrulous man1 who cannot contain what has been communicated to him4 8,for the swallow1 and the turtle1 and the sparrows of the field1 know the times of their entrance10#ged says the ,scripture2 and one ought never to dwell with trifles4 ,and the turtle-dove murmuring shows the thankless slander of fault-finding1 and is rightly expelled the house4 8,don't mutter against me1 sitting by one in one place1 another in another40#gee ,the swallow too1 which suggests the fable of ,pandion1 seeing it is right to detest the incidents reported of it1 some of which we hear ,tereus suffered1 and some of which he inflicted4 ,it pursues also the musical grasshoppers1 whence he who is a persecutor of the word ought to be driven away4 8,by sceptre-bearing ,here1 whose eye surveys ,olympus1 ,i have a trusty closet for tongues10 says ,poetry4 schylus also says3 8,but ,i1 too1 have a key as a guard on my tongue40 ,again ,pythagoras commanded1 8,when the pot is lifted off the fire1 not to leave its mark in the ashes1 but to scatter them20 and 8people on getting up from bed1 to shake the bed-clothes40 ,for he intimated that it was necessary not only to efface the mark1 but not to leave even a trace of anger2 and that on its ceasing to boil1 it was to be composed1 and all memory of injury to be wiped out4 8,and let not the sun10 says the ,scripture1 8go down upon your wrath40#gef ,and he that said1 8,thou shalt not desire10#geg took away all memory of wrong2 for wrath is found to be the impulse of concupiscence in a mild soul1 especially seeking irrational revenge4 ,in the same way 8the bed is ordered to be shaken up10 so that there may be no recollection of effusion in sleep1 or sleep in the day-time2 nor1 besides1 of pleasure during the night4 ,and he intimated that the vision of the dark ought to be dissipated speedily by the light of truth4 8,be angry1 and sin not10 says ,david1 teaching us that we ought not to assent to the impression1 and not to follow it up by action1 and so confirm wrath4 ,again1 8,don't sail on land0 is a ,pythagorean saying1 and shows that taxes and similar contracts1 being troublesome and fluctuating1 ought to be declined4 ,wherefore also the ,word says that the tax-gatherers shall be saved with difficulty4#geh ,and again1 8,don't wear a ring1 nor engrave on it the images of the gods10 enjoins ,pythagoras2 as ,moses ages before enacted expressly1 that neither a graven1 nor molten1 nor moulded1 nor painted likeness should be made2 so that we may not cleave to things of sense1 but pass to intellectual objects3 for familiarity with the sight disparages the reverence of what is divine2 and to worship that which is immaterial by matter1 is to dishonour it by sense4 ,wherefore the wisest of the ,egyptian priests decided that the temple of ,athene should be hypthral1 just as the ,hebrews constructed the temple without an image4 ,and some1 in worshipping ,god1 make a representation of heaven containing the stars2 and so worship1 although ,scripture says1 8,let us make man in our image and likeness40#gei ,i think it worth while also to adduce the utterance of ,eurysus the ,pythagorean1 which is as follows1 who in his book ,on ,fortune1 having said that the 8,creator1 on making man1 took ,himself as an exemplar10 added1 8,and the body is like the other things1 as being made of the same material1 and fashioned by the best workman1 who wrought it1 taking ,himself as the archetype40 ,and1 in fine1 ,pythagoras and his followers1 with ,plato also1 and most of the other philosophers1 were best acquainted with the ,lawgiver1 as may be concluded from their doctrine4 ,and by a happy utterance of divination1 not without divine help1 concurring in certain prophetic declarations1 and seizing the truth in portions and aspects1 in terms not obscure1 and not going beyond the explanation of the things1 they honoured it on ascertaining the appearance of relation with the truth4 ,whence the ,hellenic philosophy is like the torch of wick which men kindle1 artificially stealing the light from the sun4 ,but on the proclamation of the ,word all that holy light shone forth4 ,then in houses by night the stolen light is useful2 but by day the fire blazes1 and all the night is illuminated by such a sun of intellectual light4 ,now ,pythagoras made an epitome of the statements on righteousness in ,moses1 when he said1 8,do not step over the balance20 that is1 do not transgress equality in distribution1 honouring justice so4 8,which friends to friends for ever1 ,to cities1 cities--to allies1 allies binds1 ,for equality is what is right for men2 ,but less to greater ever hostile grows1 ,and days of hate begin10 as is said with poetic grace4 ,wherefore the ,lord says1 8,take my yoke1 for it is gentle and light40#gfj ,and on the disciples1 striving for the pre-eminence1 ,he enjoins equality with simplicity1 saying 8that they must become as little children40#gfa ,likewise also the apostle writes1 that 8no one in ,christ is bond or free1 or ,greek or ,jew4 ,for the creation in ,christ ,jesus is new1 is equality1 free of strife--not grasping--just40 ,for envy1 and jealousy1 and bitterness1 stand without the divine choir4 ,thus also those skilled in the mysteries forbid 8to eat the heart20 teaching that we ought not to gnaw and consume the soul by idleness and by vexation1 on account of things which happen against one's wishes4 ,wretched1 accordingly1 was the man whom ,homer also says1 wandering alone1 8ate his own heart40 ,but again1 seeing the ,gospel supposes two ways--the apostles1 too1 similarly with all the prophets--and seeing they call that one 8narrow and confined0 which is circumscribed according to the commandments and prohibitions1 and the opposite one1 which leads to perdition1 8broad and roomy10 open to pleasures and wrath1 and say1 8,blessed is the man who walketh not in the counsel of the ungodly1 and standeth not in the way of sinners40#gfb ,hence also comes the fable of ,prodicus of ,ceus about ,virtue and ,vice4 ,and ,pythagoras shrinks not from prohibiting to walk on the public thoroughfares1 enjoining the necessity of not following the sentiments of the many1 which are crude and inconsistent4 ,and ,aristocritus1 in the first book of his ,positions against ,heracliodorus1 mentions a letter to this effect3 8,ateas king of the ,scythians to the people of ,byzantium3 ,do not impair my revenues in case my mares drink your water20 for the ,barbarian indicated symbolically that he would make war on them4 ,likewise also the poet ,euphorion introduces ,nestor saying1 8,we have not yet wet the ,achan steeds in ,simois40 ,therefore also the ,egyptians place ,sphinxes before their temples1 to signify that the doctrine respecting ,god is enigmatical and obscure2 perhaps also that we ought both to love and fear the ,divine ,being3 to love ,him as gentle and benign to the pious2 to fear ,him as inexorably just to the impious2 for the sphinx shows the image of a wild beast and of a man together4 ,,chapter ,,vi4 ,,the ,,mystic ,,meaning ,,of ,,the ,,tabernacle ,,and ,,its ,,furniture4 ,it were tedious to go over all the ,prophets and the ,law1 specifying what is spoken in enigmas2 for almost the whole ,scripture gives its utterances in this way4 ,it may suffice1 ,i think1 for any one possessed of intelligence1 for the proof of the point in hand1 to select a few examples4 ,now concealment is evinced in the reference of the seven circuits around the temple1 which are made mention of among the ,hebrews2 and the equipment on the robe1 indicating by the various symbols1 which had reference to visible objects1 the agreement which from heaven reaches down to earth4 ,and the covering and the veil were variegated with blue1 and purple1 and scarlet1 and linen4 ,and so it was suggested that the nature of the elements contained the revelation of ,god4 ,for purple is from water1 linen from the earth2 blue1 being dark1 is like the air1 as scarlet is like fire4 ,in the midst of the covering and veil1 where the priests were allowed to enter1 was situated the altar of incense1 the symbol of the earth placed in the middle of this universe2 and from it came the fumes of incense4 ,and that place intermediate between the inner veil1 where the high priest alone1 on prescribed days1 was permitted to enter1 and the external court which surrounded it--free to all the ,hebrews--was1 they say1 the middlemost point of heaven and earth4 ,but others say it was the symbol of the intellectual world1 and that of sense4 ,the covering1 then1 the barrier of popular unbelief1 was stretched in front of the five pillars1 keeping back those in the surrounding space4 ,so very mystically the five loaves are broken by the ,saviour1 and fill the crowd of the listeners4 ,for great is the crowd that keep to the things of sense1 as if they were the only things in existence4 8,cast your eyes round1 and see10 says ,plato1 8that none of the uninitiated listen40 ,such are they who think that nothing else exists1 but what they can hold tight with their hands2 but do not admit as in the department of existence1 actions and processes of generation1 and the whole of the unseen4 ,for such are those who keep by the five senses4 ,but the knowledge of ,god is a thing inaccessible to the ears and like organs of this kind of people4 ,hence the ,son is said to be the ,father's face1 being the revealer of the ,father's character to the five senses by clothing ,himself with flesh4 8,but if we live in the ,spirit1 let us also walk in the ,spirit40#gfc 8,for we walk by faith1 not by sight10#gfd the noble apostle says4 ,within the veil1 then1 is concealed the sacerdotal service2 and it keeps those engaged in it far from those without4 ,again1 there is the veil of the entrance into the holy of holies4 ,four pillars there are1 the sign of the sacred tetrad of the ancient covenants4 ,further1 the mystic name of four letters which was affixed to those alone to whom the adytum was accessible1 is called ,jave1 which is interpreted1 8,who is and shall be40 ,the name of ,god1 too1 among the ,greeks contains four letters4 ,now the ,lord1 having come alone into the intellectual world1 enters by ,his sufferings1 introduced into the knowledge of the ,ineffable1 ascending above every name which is known by sound4 ,the lamp1 too1 was placed to the south of the altar of incense2 and by it were shown the motions of the seven planets1 that perform their revolutions towards the south4 ,for three branches rose on either side of the lamp1 and lights on them2 since also the sun1 like the lamp1 set in the midst of all the planets1 dispenses with a kind of divine music the light to those above and to those below4 ,the golden lamp conveys another enigma as a symbol of ,christ1 not in respect of form alone1 but in his casting light1 8at sundry times and divers manners10#gfe on those who believe on ,him and hope1 and who see by means of the ministry of the ,first-born4 ,and they say that the seven eyes of the ,lord 8are the seven spirits resting on the rod that springs from the root of ,jesse40#gff ,north of the altar of incense was placed a table1 on which there was 8the exhibition of the loaves20 for the most nourishing of the winds are those of the north4 ,and thus are signified certain seats of churches conspiring so as to form one body and one assemblage4 ,and the things recorded of the sacred ark signify the properties of the world of thought1 which is hidden and closed to the many4 ,and those golden figures1 each of them with six wings1 signify either the two bears1 as some will have it1 or rather the two hemispheres4 ,and the name cherubim meant 8much knowledge40 ,but both together have twelve wings1 and by the zodiac and time1 which moves on it1 point out the world of sense4 ,it is of them1 ,i think1 that ,tragedy1 discoursing of ,nature1 says3 8,unwearied ,time circles full in perennial flow1 ,producing itself4 ,and the twin-bears ,on the swift wandering motions of their wings1 ,keep the ,atlantean pole40 ,and ,atlas1#gfg the unsuffering pole1 may mean the fixed sphere1 or better perhaps1 motionless eternity4 ,but ,i think it better to regard the ark1 so called from the ,hebrew word ,thebotha1#gfh as signifying something else4 ,it is interpreted1 one instead of one in all places4 ,whether1 then1 it is the eighth region and the world of thought1 or ,god1 all-embracing1 and without shape1 and invisible1 that is indicated1 we may for the present defer saying4 ,but it signifies the repose which dwells with the adoring spirits1 which are meant by the cherubim4 ,for ,he who prohibited the making of a graven image1 would never ,himself have made an image in the likeness of holy things4 ,nor is there at all any composite thing1 and creature endowed with sensation1 of the sort in heaven4 ,but the face is a symbol of the rational soul1 and the wings are the lofty ministers and energies of powers right and left2 and the voice is delightsome glory in ceaseless contemplation4 ,let it suffice that the mystic interpretation has advanced so far4 ,now the high priest's robe is the symbol of the world of sense4 ,the seven planets are represented by the five stones and the two carbuncles1 for ,saturn and the ,moon4 ,the former is southern1 and moist1 and earthy1 and heavy2 the latter aerial1 whence she is called by some ,artemis1 as if ,aerotomos 7cutting the air72 and the air is cloudy4 ,and co-operating as they did in the production of things here below1 those that by ,divine ,providence are set over the planets are rightly represented as placed on the breast and shoulders2 and by them was the work of creation1 the first week4 ,and the breast is the seat of the heart and soul4 ,differently1 the stones might be the various phases of salvation2 some occupying the upper1 some the lower parts of the entire body saved4 ,the three hundred and sixty bells1 suspended from the robe1 is the space of a year1 8the acceptable year of the ,lord10 proclaiming and resounding the stupendous manifestation of the ,saviour4 ,further1 the broad gold mitre indicates the regal power of the ,lord1 8since the head of the church0 is the ,saviour4#gfi ,the mitre that is on it i4e4 the head is1 then1 a sign of most princely rule2 and otherwise we have heard it said1 8,the ,head of ,christ is the ,god and ,father of our ,lord ,jesus ,christ40#ggj ,moreover1 there was the breastplate1 comprising the ephod1 which is the symbol of work1 and the oracle 772 and this indicated the ,word 77 by which it was framed1 and is the symbol of heaven1 made by the ,word1#gga and subjected to ,christ1 the ,head of all things1 inasmuch as it moves in the same way1 and in a like manner4 ,the luminous emerald stones1 therefore1 in the ephod1 signify the sun and moon1 the helpers of nature4 ,the shoulder1 ,i take it1 is the commencement of the hand4 ,the twelve stones1 set in four rows on the breast1 describe for us the circle of the zodiac1 in the four changes of the year4 ,it was otherwise requisite that the law and the prophets should be placed beneath the ,lord's head1 because in both ,testaments mention is made of the righteous4 ,for were we to say that the apostles were at once prophets and righteous1 we should say well1 8since one and the self-same ,holy ,spirit works in all40#ggb ,and as the ,lord is above the whole world1 yea1 above the world of thought1 so the name engraven on the plate has been regarded to signify1 above all rule and authority2 and it was inscribed with reference both to the written commandments and the manifestation to sense4 ,and it is the name of ,god that is expressed2 since1 as the ,son sees the goodness of the ,father1 ,god the ,saviour works1 being called the first principle of all things1 which was imaged forth from the invisible ,god first1 and before the ages1 and which fashioned all things which came into being after itself4 ,nay more1 the oracle#ggc exhibits the prophecy which by the ,word cries and preaches1 and the judgment that is to come2 since it is the same ,word which prophesies1 and judges1 and discriminates all things4 ,and they say that the robe prophesied the ministry in the flesh1 by which ,he was seen in closer relation to the world4 ,so the high priest1 putting off his consecrated robe 7the universe1 and the creation in the universe1 were consecrated by ,him assenting that1 what was made1 was good71 washes himself1 and puts on the other tunic--a holy-of-holies one1 so to speak--which is to accompany him into the adytum2 exhibiting1 as seems to me1 the ,levite and ,gnostic1 as the chief of other priests 7those bathed in water1 and clothed in faith alone1 and expecting their own individual abode71 himself distinguishing the objects of the intellect from the things of sense1 rising above other priests1 hasting to the entrance to the world of ideas1 to wash himself from the things here below1 not in water1 as formerly one was cleansed on being enrolled in the tribe of ,levi4 ,but purified already by the gnostic ,word in his whole heart1 and thoroughly regulated1 and having improved that mode of life received from the priest to the highest pitch1 being quite sanctified both in word and life1 and having put on the bright array of glory1 and received the ineffable inheritance of that spiritual and perfect man1 8which eye hath not seen and ear hath not heard1 and it hath not entered into the heart of man20 and having become son and friend1 he is now replenished with insatiable contemplation face to face4 ,for there is nothing like hearing the ,word ,himself1 who by means of the ,scripture inspires fuller intelligence4 ,for so it is said1 8,and he shall put off the linen robe1 which he had put on when he entered into the holy place2 and shall lay it aside there1 and wash his body in water in the holy place1 and put on his robe40#ggd ,but in one way1 as ,i think1 the ,lord puts off and puts on by descending into the region of sense2 and in another1 he who through ,him has believed puts off and puts on1 as the apostle intimated1 the consecrated stole4 ,thence1 after the image of the ,lord1 the worthiest were chosen from the sacred tribes to be high priests1 and those elected to the kingly office and to prophecy were anointed4 ,,chapter ,,vii4 ,,the ,,egyptian ,,symbols ,,and ,,enigmas ,,of ,,sacred ,,things4 ,whence also the ,egyptians did not entrust the mysteries they possessed to all and sundry1 and did not divulge the knowledge of divine things to the profane2 but only to those destined to ascend the throne1 and those of the priests that were judged the worthiest1 from their nurture1 culture1 and birth4 ,similar1 then1 to the ,hebrew enigmas in respect to concealment1 are those of the ,egyptians also4 ,of the ,egyptians1 some show the sun on a ship1 others on a crocodile4 ,and they signify hereby1 that the sun1 making a passage through the delicious and moist air1 generates time2 which is symbolized by the crocodile in some other sacerdotal account4 ,further1 at ,diospolis in ,egypt1 on the temple called ,pylon1 there was figured a boy as the symbol of production1 and an old man as that of decay4 ,a hawk1 on the other hand1 was the symbol of ,god1 as a fish of hate2 and1 according to a different symbolism1 the crocodile of impudence4 ,the whole symbol1 then1 when put together1 appears to teach this3 8,oh ye who are born and die1 ,god hates impudence40 ,and there are those who fashion ears and eyes of costly material1 and consecrate them1 dedicating them in the temples to the gods--by this plainly indicating that ,god sees and hears all things4 ,besides1 the lion is with them the symbol of strength and prowess1 as the ox clearly is of the earth itself1 and husbandry and food1 and the horse of fortitude and confidence2 while1 on the other hand1 the sphinx1 of strength combined with intelligence--as it had a body entirely that of a lion1 and the face of a man4 ,similarly to these1 to indicate intelligence1 and memory1 and power1 and art1 a man is sculptured in the temples4 ,and in what is called among them the ,komasi of the gods1 they carry about golden images--two dogs1 one hawk1 and one ibis2 and the four figures of the images they call four letters4 ,for the dogs are symbols of the two hemispheres1 which1 as it were1 go round and keep watch2 the hawk1 of the sun1 for it is fiery and destructive 7so they attribute pestilential diseases to the sun72 the ibis1 of the moon1 likening the shady parts to that which is dark in plumage1 and the luminous to the light4 ,and some will have it that by the dogs are meant the tropics1 which guard and watch the sun's passage to the south and north4 ,the hawk signifies the equinoctial line1 which is high and parched with heat1 as the ibis the ecliptic4 ,for the ibis seems1 above other animals1 to have furnished to the ,egyptians the first rudiments of the invention of number and measure1 as the oblique line did of circles4 ,,chapter ,,viii4 ,,the ,,use ,,of ,,the ,,symbolic ,,style ,,by ,,poets ,,and ,,philosophers4 ,but it was not only the most highly intellectual of the ,egyptians1 but also such of other barbarians as prosecuted philosophy1 that affected the symbolical style4 ,they say1 then1 that ,idanthuris king of the ,scythians1 as ,pherecydes of ,syros relates1 sent to ,darius1 on his passing the ,ister in threat of war1 a symbol1 instead of a letter1 consisting of a mouse1 a frog1 a bird1 a javelin1 a plough4 ,and there being a doubt in reference to them1 as was to be expected1 ,orontopagas the ,chiliarch said that they were to resign the kingdom2 taking dwellings to be meant by the mouse1 waters by the frog1 air by the bird1 land by the plough1 arms by the javelin4 ,but ,xiphodres interpreted the contrary2 for he said1 8,if we do not take our flight like birds1 or like mice get below the earth1 or like frogs beneath the water1 we shall not escape their arrows2 for we are not lords of the territory40 ,it is said that ,anacharsis the ,scythian1 while asleep1 held his secret parts with his left hand1 and his mouth with his right1 to intimate that both ought to be mastered1 but that it was a greater thing to master the tongue than voluptuousness4 ,and why should ,i linger over the barbarians1 when ,i can adduce the ,greeks as exceedingly addicted to the use of the method of concealment8 ,androcydes the ,pythagorean says the far-famed so-called ,ephesian letters were of the class of symbols4 ,for he said that 7shadowless7 meant darkness1 for it has no shadow2 and 7shadowy7 light1 since it casts with its rays the shadow2 and is the earth1 according to an ancient appellation2 and is the year1 in reference to the seasons2 and is the sun1 which overpowers 772 and is the true voice4 ,and then the symbol intimates that divine things have been arranged in harmonious order--darkness to light1 the sun to the year1 and the earth to nature's processes of production of every sort4 ,also ,dionysius ,thrax1 the grammarian1 in his book1 ,respecting the ,exposition of the ,symbolical ,signification in ,circles1 says expressly1 8,some signified actions not by words only1 but also by symbols3 by words1 as is the case of what are called the ,delphic maxims1 #8,nothing in excess1' #8,know thyself1' and the like2 and by symbols1 as the wheel that is turned in the temples of the gods1 derived from the ,egyptians1 and the branches that are given to the worshippers4 ,for the ,thracian ,orpheus says3 8,whatever works of branches are a care to men on earth1 ,not one has one fate in the mind1 but all things ,revolve around2 and it is not lawful to stand at one point1 ,but each one keeps an equal part of the race as they began40 ,the branches either stand as the symbol of the first food1 or they are that the multitude may know that fruits spring and grow universally1 remaining a very long time2 but that the duration of life allotted to themselves is brief4 ,and it is on this account that they will have it that the branches are given2 and perhaps also that they may know1 that as these1 on the other hand1 are burned1 so also they themselves speedily leave this life1 and will become fuel for fire4 ,very useful1 then1 is the mode of symbolic interpretation for many purposes2 and it is helpful to the right theology1 and to piety1 and to the display of intelligence1 and the practice of brevity1 and the exhibition of wisdom4 8,for the use of symbolical speech is characteristic of the wise man10 appositely remarks the grammarian ,didymus1 8and the explanation of what is signified by it40 ,and indeed the most elementary instruction of children embraces the interpretation of the four elements2 for it is said that the ,phrygians call water ,bedu1 as also ,orpheus says3 8,and bright water is poured down1 the ,bedu of the nymphs40 ,dion ,thytes also seems to write similarly3 8,and taking ,bedu1 pour it on your hands1 and turn to divination40 ,on the other hand1 the comic poet1 ,philydeus1 understands by ,bedu the air1 as being 7,biodoros7 life-giver1 in the following lines3 8,i pray that ,i may inhale the salutary ,bedu1 ,which is the most essential part of health2 ,inhale the pure1 the unsullied air40 ,in the same opinion also concurs ,neanthes of ,cyzicum1 who writes that the ,macedonian priests invoke ,bedu1 which they interpret to mean the air1 to be propitious to them and to their children4 ,and ,zaps some have ignorantly taken for fire 7from 1 boiling72 for so the sea is called1 as ,euphorion1 in his reply to ,theoridas3 8,and ,zaps1 destroyer of ships1 wrecked it on the rocks40 ,and ,dionysius ,iambus similarly3 8,briny ,zaps moans about the maddened deep40 ,similarly ,cratinus the younger1 the comic poet3 8,zaps casts forth shrimps and little fishes40 ,and ,simmias of ,rhodes3 8,parent of the ,ignetes and the ,telchines briny ,zaps was born40#gge ,and is the earth 771 spread forth to bigness4 ,and ,plectron1 according to some1 is the sky 771 according to others1 it is the air1 which strikes 77 and moves to nature and increase1 and which fills all things4 ,but these have not read ,cleanthes the philosopher1 who expressly calls ,plectron the sun2 for darting his beams in the east1 as if striking the world1 he leads the light to its harmonious course4 ,and from the sun it signifies also the rest of the stars4 ,and the ,sphinx is not the comprehension#ggf of the universe1 and the revolution of the world1 according to the poet ,aratus2 but perhaps it is the spiritual tone which pervades and holds together the universe4 ,but it is better to regard it as the ether1 which holds together and presses all things2 as also ,empedocles says3 8,but come now1 first will ,i speak of the ,sun1 the first principle of all things1 ,from which all1 that we look upon1 has sprung1 ,both earth1 and billowy deep1 and humid air2 ,titan and ,ether too1 which binds all things around40 ,and ,apollodorus of ,corcyra says that these lines were recited by ,branchus the seer1 when purifying the ,milesians from plague2 for he1 sprinkling the multitude with branches of laurel1 led off the hymn somehow as follows3 8,sing ,boys ,hecaergus and ,hecaerga40 ,and the people accompanied him1 saying1 8,bedu1#ggg ,zaps1 ,chthon1 ,plectron1 ,sphinx1 ,cnaxzbi1 ,chthyptes1 ,phlegmos1 ,drops40 ,callimachus relates the story in iambics4 ,cnaxzbi is1 by derivation1 the plague1 from its gnawing 77 and destroying 771 and is to consume with a thunderbolt4 ,thespis the tragic poet says that something else was signified by these1 writing thus3 8,lo1 ,i offer to thee a libation of white ,cnaxzbi1 having pressed it from the yellow nurses4 ,lo1 to thee1 ,o two-horned ,pan1 mixing ,chthyptes cheese with red honey1 ,i place it on thy sacred altars4 ,lo1 to thee ,i pour as a libation the sparkling gleam of ,bromius40 ,he signifies1 as ,i think1 the soul's first milk-like nutriment of the four-and-twenty elements1 after which solidified milk comes as food4 ,and last1 he teaches of the blood of the vine of the ,word1 the sparkling wine1 the perfecting gladness of instruction4 ,and ,drops is the operating ,word1 which1 beginning with elementary training1 and advancing to the growth of the man1 inflames and illumines man up to the measure of maturity4 ,the third is said to be a writing copy for children-- 1 4 ,and it signifies1 in my opinion1 that by the arrangement of the elements and of the world1 we must advance to the knowledge of what is more perfect1 since eternal salvation is attained by force and toil2 for is to grasp4 ,and the harmony of the world is meant by the ,sphinx2 and means difficulty2 and means at once the secret knowledge of the ,lord and day4 ,well6 does not ,epigenes1 in his book on the ,poetry of ,orpheus1 in exhibiting the peculiarities found in ,orpheus1 say that by 8the curved rods0 77 is meant 8ploughs20 and by the warp 771 the furrows2 and the woof 77 is a figurative expression for the seed2 and that the tears of ,zeus signify a shower2 and that the 8parts0 77 are1 again1 the phases of the moon1 the thirtieth day1 and the fifteenth1 and the new moon1 and that ,orpheus accordingly calls them 8white-robed10 as being parts of the light8 ,again1 that the ,spring is called 8flowery10 from its nature2 and ,night 8still10 on account of rest2 and the ,moon 8,gorgonian10 on account of the face in it2 and that the time in which it is necessary to sow is called ,aphrodite by the 8,theologian40#ggh ,in the same way1 too1 the ,pythagoreans figuratively called the planets the 8dogs of ,persephone20 and to the sea they applied the metaphorical appellation of 8the tears of ,kronus40 ,myriads on myriads of enigmatical utterances by both poets and philosophers are to be found2 and there are also whole books which present the mind of the writer veiled1 as that of ,heraclitus ,on ,nature1 who on this very account is called 8,obscure40 ,similar to this book is the ,theology of ,pherecydes of ,syrus2 for ,euphorion the poet1 and the ,causes of ,callimachus1 and the ,alexandra of ,lycophron1 and the like1 are proposed as an exercise in exposition to all the grammarians4 ,it is1 then1 proper that the ,barbarian philosophy1 on which it is our business to speak1 should prophesy also obscurely and by symbols1 as was evinced4 ,such are the injunctions of ,moses3 8,these common things1 the sow1 the hawk1 the eagle1 and the raven1 are not to be eaten40#ggi ,for the sow is the emblem of voluptuous and unclean lust of food1 and lecherous and filthy licentiousness in venery1 always prurient1 and material1 and lying in the mire1 and fattening for slaughter and destruction4 ,again1 he commands to eat that which parts the hoof and ruminates2 8intimating10 says ,barnabas1 8that we ought to cleave to those who fear the ,lord1 and meditate in their heart on that portion of the word which they have received1 to those who speak and keep the ,lord's statutes1 to those to whom meditation is a work of gladness1 and who ruminate on the word of the ,lord4 ,and what is the parted hoof8 ,that the righteous walks in this world1 and expects the holy eternity to come40 ,then he adds1 8,see how well ,moses enacted4 ,but whence could they understand or comprehend these things8 ,we who have rightly understood speak the commandments as the ,lord wished2 wherefore ,he circumcised our ears and hearts1 that we may comprehend these things4 ,and when he says1 #8,thou shalt not eat the eagle1 the hawk1 the kite1 and the crow2' he says1 #8,thou shalt not adhere to or become like those men who know not how to procure for themselves subsistence by toil and sweat1 but live by plunder1 and lawlessly4' ,for the eagle indicates robbery1 the hawk injustice1 and the raven greed4 ,it is also written1 #8,with the innocent man thou wilt be innocent1 and with the chosen choice1 and with the perverse thou shalt pervert4'#ghj ,it is incumbent on us to cleave to the saints1 because they that cleave to them shall be sanctified40 ,thence ,theognis writes3 8,for from the good you will learn good things2 ,but if you mix with the bad1 you will destroy any mind you may have40 ,and when1 again1 it is said in the ode1 8,for ,he hath triumphed gloriously3 the horse and his rider hath ,he cast into the sea20#gha the many-limbed and brutal affection1 lust1 with the rider mounted1 who gives the reins to pleasures1 8,he has cast into the sea10 throwing them away into the disorders of the world4 ,thus also ,plato1 in his book ,on the ,soul1 says that the charioteer and the horse that ran off--the irrational part1 which is divided in two1 into anger and concupiscence--fall down2 and so the myth intimates that it was through the licentiousness of the steeds that ,phathon was thrown out4 ,also in the case of ,joseph3 the brothers having envied this young man1 who by his knowledge was possessed of uncommon foresight1 stripped off the coat of many colours1 and took and threw him into a pit 7the pit was empty1 it had no water71 rejecting the good man's varied knowledge1 springing from his love of instruction2 or1 in the exercise of the bare faith1 which is according to the law1 they threw him into the pit empty of water1 selling him into ,egypt1 which was destitute of the divine word4 ,and the pit was destitute of knowledge2 into which being thrown and stript of his knowledge1 he that had become unconsciously wise1 stript of knowledge1 seemed like his brethren4 ,otherwise interpreted1 the coat of many colours is lust1 which takes its way into a yawning pit4 8,and if one open up or hew out a pit10 it is said1 8and do not cover it1 and there fall in there a calf or ass1 the owner of the pit shall pay the price in money1 and give it to his neighbour2 and the dead body shall be his40#ghb ,here add that prophecy3 8,the ox knoweth his owner1 and the ass his master's crib3 but ,israel hath not understood me40#ghc ,in order1 then1 that none of those1 who have fallen in with the knowledge taught by thee1 may become incapable of holding the truth1 and disobey and fall away1 it is said1 ,be thou sure in the treatment of the word1 and shut up the living spring in the depth from those who approach irrationally1 but reach drink to those that thirst for truth4 ,conceal it1 then1 from those who are unfit to receive the depth of knowledge1 and so cover the pit4 ,the owner of the pit1 then1 the ,gnostic1 shall himself be punished1 incurring the blame of the others stumbling1 and of being overwhelmed by the greatness of the word1 he himself being of small capacity2 or transferring the worker into the region of speculation1 and on that account dislodging him from offhand faith4 8,and will pay money10 rendering a reckoning1 and submitting his accounts to the 8omnipotent ,will40 ,this1 then1 is the type of 8the law and the prophets which were until ,john20#ghd while he1 though speaking more perspicuously as no longer prophesying1 but pointing out as now present1 ,him1 who was proclaimed symbolically from the beginning1 nevertheless said1 8,i am not worthy to loose the latchet of the ,lord's shoe40#ghe ,for he confesses that he is not worthy to baptize so great a ,power2 for it behoves those1 who purify others1 to free the soul from the body and its sins1 as the foot from the thong4 ,perhaps also this signified the final exertion of the ,saviour's power toward us--the immediate1 ,i mean--that by ,his presence1 concealed in the enigma of prophecy1 inasmuch as he1 by pointing out to sight ,him that had been prophesied of1 and indicating the ,presence which had come1 walking forth into the light1 loosed the latchet of the oracles of the old economy1 by unveiling the meaning of the symbols4 ,and the observances practised by the ,romans in the case of wills have a place here2 those balances and small coins to denote justice1 and freeing of slaves1 and rubbing of the ears4 ,for these observances are1 that things may be transacted with justice2 and those for the dispensing of honour2 and the last1 that he who happens to be near1 as if a burden were imposed on him1 should stand and hear and take the post of mediator4 ,,chapter ,,ix4 ,,reasons ,,for ,,veiling ,,the ,,truth ,,in ,,symbols4 ,but1 as appears1 ,i have1 in my eagerness to establish my point1 insensibly gone beyond what is requisite4 ,for life would fail me to adduce the multitude of those who philosophize in a symbolical manner4 ,for the sake1 then1 of memory and brevity1 and of attracting to the truth1 such are the scriptures of the ,barbarian philosophy4 ,for only to those who often approach them1 and have given them a trial by faith and in their whole life1 will they supply the real philosophy and the true theology4 ,they also wish us to require an interpreter and guide4 ,for so they considered1 that1 receiving truth at the hands of those who knew it well1 we would be more earnest and less liable to deception1 and those worthy of them would profit4 ,besides1 all things that shine through a veil show the truth grander and more imposing2 as fruits shining through water1 and figures through veils1 which give added reflections to them4 ,for1 in addition to the fact that things unconcealed are perceived in one way1 the rays of light shining round reveal defects4 ,since1 then1 we may draw several meanings1 as we do from what is expressed in veiled form1 such being the case1 the ignorant and unlearned man fails4 ,but the ,gnostic apprehends4 ,now1 then1 it is not wished that all things should be exposed indiscriminately to all and sundry1 or the benefits of wisdom communicated to those who have not even in a dream been purified in soul1 7for it is not allowed to hand to every chance comer what has been procured with such laborious efforts72 nor are the mysteries of the word to be expounded to the profane4 ,they say1 then1 that ,hipparchus the ,pythagorean1 being guilty of writing the tenets of ,pythagoras in plain language1 was expelled from the school1 and a pillar raised for him as if he had been dead4 ,wherefore also in the ,barbarian philosophy they call those dead who have fallen away from the dogmas1 and have placed the mind in subjection to carnal passions4 8,for what fellowship hath righteousness and iniquity80 according to the divine apostle4 8,or what communion hath light with darkness8 or what concord hath ,christ with ,belial8 or what portion hath the believer with the unbeliever80#ghf ,for the honours of the ,olympians and of mortals lie apart4 8,wherefore also go forth from the midst of them1 and be separated1 saith the ,lord1 and touch not the unclean thing2 and ,i will receive you1 and will be to you for a ,father1 and ye shall be my sons and daughters40#ghg ,it was not only the ,pythagoreans and ,plato1 then1 that concealed many things2 but the ,epicureans too say that they have things that may not be uttered1 and do not allow all to peruse those writings4 ,the ,stoics also say that by the first ,zeno things were written which they do not readily allow disciples to read1 without their first giving proof whether or not they are genuine philosophers4 ,and the disciples of ,aristotle say that some of their treatises are esoteric1 and others common and exoteric4 ,further1 those who instituted the mysteries1 being philosophers1 buried their doctrines in myths1 so as not to be obvious to all4 ,did they then1 by veiling human opinions1 prevent the ignorant from handling them2 and was it not more beneficial for the holy and blessed contemplation of realities to be concealed8 ,but it was not only the tenets of the ,barbarian philosophy1 or the ,pythagorean myths4 ,but even those myths in ,plato 7in the ,republic1 that of ,hero the ,armenian2 and in the ,gorgias1 that of acus and ,rhadamanthus2 and in the ,phdo1 that of ,tartarus2 and in the ,protagoras1 that of ,prometheus and ,epimetheus2 and besides these1 that of the war between the ,atlantini and the ,athenians in the ,atlanticum7 are to be expounded allegorically1 not absolutely in all their expressions1 but in those which express the general sense4 ,and these we shall find indicated by symbols under the veil of allegory4 ,also the association of ,pythagoras1 and the twofold intercourse with the associates which designates the majority1 hearers 771 and the others that have a genuine attachment to philosophy1 disciples 771 yet signified that something was spoken to the multitude1 and something concealed from them4 ,perchance1 too1 the twofold species of the ,peripatetic teaching--that called probable1 and that called knowable--came very near the distinction between opinion on the one hand1 and glory and truth on the other4 8,to win the flowers of fair renown from men1 ,be not induced to speak aught more than right40 ,the ,ionic muses accordingly expressly say1 8,that the majority of people1 wise in their own estimation1 follow minstrels and make use of laws1 knowing that many are bad1 few good2 but that the best pursue glory3 for the best make choice of the everlasting glory of men above all4 ,but the multitude cram themselves like brutes1 measuring happiness by the belly and the pudenda1 and the basest things in us40 ,and the great ,parmenides of ,elea is introduced describing thus the teaching of the two ways3 8,the one is the dauntless heart of convincing truth2 ,the other is in the opinions of men1 in whom is no true faith40 ,,chapter ,x4 ,,the ,,opinion ,,of ,,the ,,apostles ,,on ,,veiling ,,the ,,mysteries ,,of ,,the ,,faith4 ,rightly1 therefore1 the divine apostle says1 8,by revelation the mystery was made known to me 7as ,i wrote before in brief1 in accordance with which1 when ye read1 ye may understand my knowledge in the mystery of ,christ71 which in other ages was not made known to the sons of men1 as it is now revealed to ,his holy apostles and prophets40#ghh ,for there is an instruction of the perfect1 of which1 writing to the ,colossians1 he says1 8,we cease not to pray for you1 and beseech that ye may be filled with the knowledge of ,his will in all wisdom and spiritual understanding2 that ye may walk worthy of the ,lord to all pleasing2 being fruitful in every good work1 and increasing in the knowledge of ,god2 strengthened with all might according to the glory of ,his power40#ghi ,and again he says1 8,according to the disposition of the grace of ,god which is given me1 that ye may fulfil the word of ,god2 the mystery which has been hid from ages and generations1 which now is manifested to ,his saints3 to whom ,god wished to make known what is the riches of the glory of this mystery among the nations40#gij ,so that1 on the one hand1 then1 are the mysteries which were hid till the time of the apostles1 and were delivered by them as they received from the ,lord1 and1 concealed in the ,old ,testament1 were manifested to the saints4 ,and1 on the other hand1 there is 8the riches of the glory of the mystery in the ,gentiles10 which is faith and hope in ,christ2 which in another place he has called the 8foundation40#gia ,and again1 as if in eagerness to divulge this knowledge1 he thus writes3 8,warning every man in all wisdom1 that we may present every man 7the whole man7 perfect in ,christ20 not every man simply1 since no one would be unbelieving4 ,nor does he call every man who believes in ,christ perfect2 but he says all the man1 as if he said the whole man1 as if purified in body and soul4 ,for that the knowledge does not appertain to all1 he expressly adds3 8,being knit together in love1 and unto all the riches of the full assurance of knowledge1 to the acknowledgment of the mystery of ,god in ,christ1 in whom are hid all the treasures of wisdom and of knowledge40#gib 8,continue in prayer1 watching therein with thanksgiving40#gic ,and thanksgiving has place not for the soul and spiritual blessings alone1 but also for the body1 and for the good things of the body4 ,and he still more clearly reveals that knowledge belongs not to all1 by adding3 8,praying at the same time for you1 that ,god would open to us a door to speak the mystery of ,christ1 for which ,i am bound2 that ,i may make it known as ,i ought to speak40#gid ,for there were certainly1 among the ,hebrews1 some things delivered unwritten4 8,for when ye ought to be teachers for the time10 it is said1 as if they had grown old in the ,old ,testament1 8ye have again need that one teach you which be the first principles of the oracles of ,god2 and are become such as have need of milk1 and not of solid food4 ,for every one that partaketh of milk is unskilful in the word of righteousness2 for he is a babe1 being instructed with the first lessons4 ,but solid food belongs to those who are of full age1 who by reason of use have their senses exercised so as to distinguish between good and evil4 ,wherefore1 leaving the first principles of the doctrine of ,christ1 let us go on to perfection40#gie ,barnabas1 too1 who in person preached the word along with the apostle in the ministry of the ,gentiles1 says1 8,i write to you most simply1 that ye may understand40 ,then below1 exhibiting already a clearer trace of gnostic tradition1 he says1 8,what says the other prophet ,moses to them8 ,lo1 thus saith the ,lord ,god1 ,enter ye into the good land which the ,lord ,god sware1 the ,god of ,abraham1 and ,isaac1 and ,jacob2 and ye received for an inheritance that land1 flowing with milk and honey4 ,what says knowledge8 ,learn1 hope1 it says1 in ,jesus1 who is to be manifested to you in the flesh4 ,for man is the suffering land2 for from the face of the ground was the formation of ,adam4 ,what1 then1 does it say in reference to the good land1 flowing with milk and honey8 ,blessed be our ,lord1 brethren1 who has put into our hearts wisdom1 and the understanding of ,his secrets4 ,for the prophet says1 8,who shall understand the ,lord's parable but the wise and understanding1 and he that loves his ,lord80 ,it is but for few to comprehend these things4 ,for it is not in the way of envy that the ,lord announced in a ,gospel1 8,my mystery is to me1 and to the sons of my house20#gif placing the election in safety1 and beyond anxiety2 so that the things pertaining to what it has chosen and taken may be above the reach of envy4 ,for he who has not the knowledge of good is wicked3 for there is one good1 the ,father2 and to be ignorant of the ,father is death1 as to know ,him is eternal life1 through participation in the power of the incorrupt ,one4 ,and to be incorruptible is to participate in divinity2 but revolt from the knowledge of ,god brings corruption4 ,again the prophet says3 8,and ,i will give thee treasures1 concealed1 dark1 unseen2 that they may know that ,i am the ,lord40#gig ,similarly ,david sings3 8,for1 lo1 ,thou hast loved truth2 the obscure and hidden things of wisdom hast ,thou showed me40#gih 8,day utters speech to day0#gii 7what is clearly written71 8and night to night proclaims knowledge0 7which is hidden in a mystic veil72 8and there are no words or utterances whose voices shall not be heard0 by ,god1 who said1 8,shall one do what is secret1 and ,i shall not see him80 ,wherefore instruction1 which reveals hidden things1 is called illumination1 as it is the teacher only who uncovers the lid of the ark1 contrary to what the poets say1 that 8,zeus stops up the jar of good things1 but opens that of evil40 8,for ,i know10 says the apostle1 8that when ,i come to you1 ,i shall come in the fulness of the blessing of ,christ20#hjj designating the spiritual gift1 and the gnostic communication1 which being present he desires to impart to them present as 8the fulness of ,christ1 according to the revelation of the mystery sealed in the ages of eternity1 but now manifested by the prophetic ,scriptures1 according to the command of the eternal ,god1 made known to all the nations1 in order to the obedience of faith10 that is1 those of the nations who believe that it is4 ,but only to a few of them is shown what those things are which are contained in the mystery4 ,rightly then1 ,plato1 in the epistles1 treating of ,god1 says3 8,we must speak in enigmas2 that should the tablet come by any mischance on its leaves either by sea or land1 he who reads may remain ignorant40 ,for the ,god of the universe1 who is above all speech1 all conception1 all thought1 can never be committed to writing1 being inexpressible even by ,his own power4 ,and this too ,plato showed1 by saying3 8,considering1 then1 these things1 take care lest some time or other you repent on account of the present things1 departing in a manner unworthy4 ,the greatest safeguard is not to write1 but learn2 for it is utterly impossible that what is written will not vanish40 ,akin to this is what the holy ,apostle ,paul says1 preserving the prophetic and truly ancient secret from which the teachings that were good were derived by the ,greeks3 8,howbeit we speak wisdom among them who are perfect2 but not the wisdom of this world1 or of the princes of this world1 that come to nought2 but we speak the wisdom of ,god hidden in a mystery40#hja ,then proceeding1 he thus inculcates the caution against the divulging of his words to the multitude in the following terms3 8,and ,i1 brethren1 could not speak to you as to spiritual1 but as to carnal1 even to babes in ,christ4 ,i have fed you with milk1 not with meat3 for ye were not yet able2 neither are ye now able4 ,for ye are yet carnal40#hjb ,if1 then1 8the milk0 is said by the apostle to belong to the babes1 and 8meat0 to be the food of the full-grown1 milk will be understood to be catechetical instruction--the first food1 as it were1 of the soul4 ,and meat is the mystic contemplation2 for this is the flesh and the blood of the ,word1 that is1 the comprehension of the divine power and essence4 8,taste and see that the ,lord is ,christ10#hjc it is said4 ,for so ,he imparts of ,himself to those who partake of such food in a more spiritual manner2 when now the soul nourishes itself1 according to the truth-loving ,plato4 ,for the knowledge of the divine essence is the meat and drink of the divine ,word4 ,wherefore also ,plato says1 in the second book of the ,republic1 8,it is those that sacrifice not a sow1 but some great and difficult sacrifice10 who ought to inquire respecting ,god4 ,and the apostle writes1 8,christ our passover was sacrificed for us20#hjd--;a sacrifice hard to procure1 in truth1 the ,son of ,god consecrated for us4 ,,chapter ,,xi4 ,,abstraction ,,from ,,material ,,things ,,necessary ,,in ,,order ,,to ,,attain ,,to ,,the ,,true ,,knowledge ,,of ,,god4 ,now the sacrifice which is acceptable to ,god is unswerving abstraction from the body and its passions4 ,this is the really true piety4 ,and is not1 on this account1 philosophy rightly called by ,socrates the practice of ,death8 ,for he who neither employs his eyes in the exercise of thought1 nor draws aught from his other senses1 but with pure mind itself applies to objects1 practises the true philosophy4 ,this is1 then1 the import of the silence of five years prescribed by ,pythagoras1 which he enjoined on his disciples2 that1 abstracting themselves from the objects of sense1 they might with the mind alone contemplate the ,deity4 ,it was from ,moses that the chief of the ,greeks drew these philosophical tenets4 ,for he commands holocausts to be skinned and divided into parts4 ,for the gnostic soul must be consecrated to the light1 stript of the integuments of matter1 devoid of the frivolousness of the body and of all the passions1 which are acquired through vain and lying opinions1 and divested of the lusts of the flesh4 ,but the most of men1 clothed with what is perishable1 like cockles1 and rolled all round in a ball in their excesses1 like hedgehogs1 entertain the same ideas of the blessed and incorruptible ,god as of themselves4 ,but it has escaped their notice1 though they be near us1 that ,god has bestowed on us ten thousand things in which ,he does not share3 birth1 being ,himself unborn2 food1 ,he wanting nothing2 and growth1 ,he being always equal2 and long life and immortality1 ,he being immortal and incapable of growing old4 ,wherefore let no one imagine that hands1 and feet1 and mouth1 and eyes1 and going in and coming out1 and resentments and threats1 are said by the ,hebrews to be attributes of ,god4 ,by no means2 but that certain of these appellations are used more sacredly in an allegorical sense1 which1 as the discourse proceeds1 we shall explain at the proper time4 8,wisdom of all medicines is the ,panacea10 writes ,callimachus in the ,epigrams4 8,and one becomes wise from another1 both in past times and at present10 says ,bacchylides in the ,pans2 8for it is not very easy to find the portals of unutterable words40 ,beautifully1 therefore1 ,isocrates writes in the ,panathenaic1 having put the question1 8,who1 then1 are well trained80 adds1 8,first1 those who manage well the things which occur each day1 whose opinion jumps with opportunity1 and is able for the most part to hit on what is beneficial2 then those who behave becomingly and rightly to those who approach them1 who take lightly and easily annoyances and molestations offered by others1 but conduct themselves as far as possible1 to those with whom they have intercourse1 with consummate care and moderation2 further1 those who have the command of their pleasures1 and are not too much overcome by misfortunes1 but conduct themselves in the midst of them with manliness1 and in a way worthy of the nature which we share2 fourth--and this is the greatest--those who are not corrupted by prosperity1 and are not put beside themselves1 or made haughty1 but continue in the class of sensible people40 ,then he puts on the top-stone of the discourse3 8,those who have the disposition of their soul well suited not to one only of these things1 but to them all--those ,i assert to be wise and perfect men1 and to possess all the virtues40 ,do you see how the ,greeks deify the gnostic life 7though not knowing how to become acquainted with it78 ,and what knowledge it is1 they know not even in a dream4 ,if1 then1 it is agreed among us that knowledge is the food of reason1 8blessed truly are they10 according to the scripture1 8who hunger and thirst after truth3 for they shall be filled0 with everlasting food4 ,in the most wonderful harmony with these words1 ,euripides1 the philosopher of the drama1 is found in the following words1--making allusion1 ,i know not how1 at once to the ,father and the ,son3 8,to thee1 the lord of all1 ,i bring ,cakes and libations too1 ,o ,zeus1 ,or ,hades would'st thou choose be called2 ,do thou accept my offering of all fruits1 ,rare1 full1 poured forth40 ,for a whole burnt-offering and rare sacrifice for us is ,christ4 ,and that unwittingly he mentions the ,saviour1 he will make plain1 as he adds3 8,for thou who1 'midst the heavenly gods1 ,jove's sceptre sway'st1 dost also share ,the rule of those on earth40 ,then he says expressly3 8,send light to human souls that fain would know ,whence conflicts spring1 and what the root of ills1 ,and of the blessed gods to whom due rites ,of sacrifice we needs must pay1 that so ,we may from troubles find repose40 ,it is not then without reason that in the mysteries that obtain among the ,greeks1 lustrations hold the first place2 as also the laver among the ,barbarians4 ,after these are the minor mysteries1 which have some foundation of instruction and of preliminary preparation for what is to come after2 and the great mysteries1 in which nothing remains to be learned of the universe1 but only to contemplate and comprehend nature and things4 ,we shall understand the mode of purification by confession1 and that of contemplation by analysis1 advancing by analysis to the first notion1 beginning with the properties underlying it2 abstracting from the body its physical properties1 taking away the dimension of depth1 then that of breadth1 and then that of length4 ,for the point which remains is a unit1 so to speak1 having position2 from which if we abstract position1 there is the conception of unity4 ,if1 then1 abstracting all that belongs to bodies and things called incorporeal1 we cast ourselves into the greatness of ,christ1 and thence advance into immensity by holiness1 we may reach somehow to the conception of the ,almighty1 knowing not what ,he is1 but what ,he is not4 ,and form and motion1 or standing1 or a throne1 or place1 or right hand or left1 are not at all to be conceived as belonging to the ,father of the universe1 although it is so written4 ,but what each of these means will be shown in its proper place4 ,the ,first ,cause is not then in space1 but above both space1 and time1 and name1 and conception4 ,wherefore also ,moses says1 8,show thyself to me0#hje--;intimating most clearly that ,god is not capable of being taught by man1 or expressed in speech1 but to be known only by ,his own power4 ,for inquiry was obscure and dim2 but the grace of knowledge is from ,him by the ,son4 ,most clearly ,solomon shall testify to us1 speaking thus3 8,the prudence of man is not in me3 but ,god giveth me wisdom1 and ,i know holy things40#hjf ,now ,moses1 describing allegorically the divine prudence1 called it the tree of life planted in ,paradise2 which ,paradise may be the world in which all things proceeding from creation grow4 ,in it also the ,word blossomed and bore fruit1 being 8made flesh10 and gave life to those 8who had tasted of ,his graciousness20 since it was not without the wood of the tree that ,he came to our knowledge4 ,for our life was hung on it1 in order that we might believe4 ,and ,solomon again says3 8,she is a tree of immortality to those who take hold of her40#hjg 8,behold1 ,i set before thy face life and death1 to love the ,lord thy ,god1 and to walk in ,his ways1 and hear ,his voice1 and trust in life4 ,but if ye transgress the statutes and the judgments which ,i have given you1 ye shall be destroyed with destruction4 ,for this is life1 and the length of thy days1 to love the ,lord thy ,god40#hjh ,again3 8,abraham1 when he came to the place which ,god told him of on the third day1 looking up1 saw the place afar off40#hji ,for the first day is that which is constituted by the sight of good things2 and the second is the soul's#haj best desire2 on the third1 the mind perceives spiritual things1 the eyes of the understanding being opened by the ,teacher who rose on the third day4 ,the three days may be the mystery of the seal1#haa in which ,god is really believed4 ,it is consequently afar off that he sees the place4 ,for the region of ,god is hard to attain2 which ,plato called the region of ideas1 having learned from ,moses that it was a place which contained all things universally4 ,but it is seen by ,abraham afar off1 rightly1 because of his being in the realms of generation1 and he is forthwith initiated by the angel4 ,thence says the apostle3 8,now we see as through a glass1 but then face to face10 by those sole pure and incorporeal applications of the intellect4 ,in reasoning1 it is possible to divine respecting ,god1 if one attempt without any of the senses1 by reason1 to reach what is individual2 and do not quit the sphere of existences1 till1 rising up to the things which transcend it1 he apprehends by the intellect itself that which is good1 moving in the very confines of the world of thought1 according to ,plato4 ,again1 ,moses1 not allowing altars and temples to be constructed in many places1 but raising one temple of ,god1 announced that the world was only-begotten1 as ,basilides says1 and that ,god is one1 as does not as yet appear to ,basilides4 ,and since the gnostic ,moses does not circumscribe within space ,him that cannot be circumscribed1 he set up no image in the temple to be worshipped2 showing that ,god was invisible1 and incapable of being circumscribed2 and somehow leading the ,hebrews to the conception of ,god by the honour for ,his name in the temple4 ,further1 the ,word1 prohibiting the constructing of temples and all sacrifices1 intimates that the ,almighty is not contained in anything1 by what ,he says3 8,what house will ye build to me8 saith the ,lord4 ,heaven is my throne10#hab and so on4 ,similarly respecting sacrifices3 8,i do not desire the blood of bulls and the fat of lambs10#hac and what the ,holy ,spirit by the prophet in the sequel forbids4 ,most excellently1 therefore1 ,euripides accords with these1 when he writes3 8,what house constructed by the workmen's hands1 ,with folds of walls1 can clothe the shape divine80 ,and of sacrifices he thus speaks3 8,for ,god needs nought1 if ,he is truly ,god4 ,these of the minstrels are the wretched myths40 8,for it was not from need that ,god made the world2 that ,he might reap honours from men and the other gods and demons1 winning a kind of revenue from creation1 and from us1 fumes1 and from the gods and demons1 their proper ministries10 says ,plato4 ,most instructively1 therefore1 says ,paul in the ,acts of the ,apostles3 8,the ,god that made the world1 and all things in it1 being the ,lord of heaven and earth1 dwelleth not in temples made with hands2 neither is worshipped by men's hands1 as if ,he needed anything2 seeing that it is ,he ,himself that giveth to all breath1 and life1 and all things40#had ,and ,zeno1 the founder of the ,stoic sect1 says in this book of the ,republic1 8that we ought to make neither temples nor images2 for that no work is worthy of the gods40 ,and he was not afraid to write in these very words3 8,there will be no need to build temples4 ,for a temple is not worth much1 and ought not to be regarded as holy4 ,for nothing is worth much1 and holy1 which is the work of builders and mechanics40 ,rightly1 therefore1 ,plato too1 recognising the world as ,god's temple1 pointed out to the citizens a spot in the city where their idols were to be laid up4 8,let not1 then1 any one again10 he says1 8consecrate temples to the gods4 ,for gold and silver in other states1 in the case of private individuals and in the temples1 is an invidious possession2 and ivory1 a body which has abandoned the life1 is not a sacred votive offering2 and steel and brass are the instruments of wars2 but whatever one wishes to dedicate1 let it be wood of one tree1 as also stone for common temples40 ,rightly1 then1 in the great epistle he says3 8,for it is not capable of expression1 like other branches of study4 ,but as the result of great intimacy with this subject1 and living with it1 a sudden light1 like that kindled by a coruscating fire1 arising in the soul1 feeds itself40 ,are not these statements like those of ,zephaniah the prophet8 8,and the ,spirit of the ,lord took me1 and brought me up to the fifth heaven1 and ,i beheld angels called ,lords2 and their diadem was set on in the ,holy ,spirit2 and each of them had a throne sevenfold brighter than the light of the rising sun2 and they dwelt in temples of salvation1 and hymned the ineffable1 ,most ,high ,god40#hae ,,chapter ,,xii4 ,,god ,,cannot ,,be ,,embraced ,,in ,,words ,,or ,,by ,,the ,,mind4 8,for both is it a difficult task to discover the ,father and ,maker of this universe2 and having found ,him1 it is impossible to declare ,him to all4 ,for this is by no means capable of expression1 like the other subjects of instruction10 says the truth-loving ,plato4 ,for he had heard right well that the all-wise ,moses1 ascending the mount for holy contemplation1 to the summit of intellectual objects1 necessarily commands that the whole people do not accompany him4 ,and when the ,scripture says1 8,moses entered into the thick darkness where ,god was10 this shows to those capable of understanding1 that ,god is invisible and beyond expression by words4 ,and 8the darkness0--which1 is in truth1 the unbelief and ignorance of the multitude--obstructs the gleam of the truth4 ,and again ,orpheus1 the theologian1 aided from this quarter1 says3 8,one is perfect in himself1 and all things are made the progeny of one10 or1 8are born20 for so also is it written4 ,he adds3 8,him ,no one of mortals has seen1 but ,he sees all40 ,and he adds more clearly3 8,him see ,i not1 for round about1 a cloud ,has settled2 for in mortal eyes are small1 ,and mortal pupils--only flesh and bones grow there40 ,to these statements the apostle will testify3 8,i know a man in ,christ1 caught up into the third heaven1 and thence into ,paradise1 who heard unutterable words which it is not lawful for a man to speak10--intimating thus the impossibility of expressing ,god1 and indicating that what is divine is unutterable by human#haf power2 if1 indeed1 he begins to speak above the third heaven1 as it is lawful to initiate the elect souls in the mysteries there4 ,for ,i know what is in ,plato 7for the examples from the barbarian philosophy1 which are many1 are suggested now by the composition which1 in accordance with promises previously given1 waits the suitable time74 ,for doubting1 in ,timus1 whether we ought to regard several worlds as to be understood by many heavens1 or this one1 he makes no distinction in the names1 calling the world and heaven by the same name4 ,but the words of the statement are as follows3 8,whether1 then1 have we rightly spoken of one heaven1 or of many and infinite8 ,it were more correct to say one1 if indeed it was created according to the model40 ,further1 in the ,epistle of the ,romans to the ,corinthians it is written1 8,an ocean illimitable by men and the worlds after it40 ,consequently1 therefore1 the noble apostle exclaims1 8,oh the depth of the riches both of the wisdom and the knowledge of ,god60#hag ,and was it not this which the prophet meant1 when he ordered unleavened cakes#hah to be made1 intimating that the truly sacred mystic word1 respecting the unbegotten and ,his powers1 ought to be concealed8 ,in confirmation of these things1 in the ,epistle to the ,corinthians the apostle plainly says3 8,howbeit we speak wisdom among those who are perfect1 but not the wisdom of this world1 or of the princes of this world1 that come to nought4 ,but we speak the wisdom of ,god hidden in a mystery40#hai ,and again in another place he says3 8,to the acknowledgment of the mystery of ,god in ,christ1 in whom are hid all the treasures of wisdom and knowledge40#hbj ,these things the ,saviour ,himself seals when ,he says3 8,to you it is given to know the mysteries of the kingdom of heaven40#hba ,and again the ,gospel says that the ,saviour spake to the apostles the word in a mystery4 ,for prophecy says of ,him3 8,he will open ,his mouth in parables1 and will utter things kept secret from the foundation of the world40#hbb ,and now1 by the parable of the leaven1 the ,lord shows concealment2 for ,he says1 8,the kingdom of heaven is like leaven1 which a woman took and hid in three measures of meal1 till the whole was leavened40#hbc ,for the tripartite soul is saved by obedience1 through the spiritual power hidden in it by faith2 or because the power of the word which is given to us1 being strong#hbd and powerful1 draws to itself secretly and invisibly every one who receives it1 and keeps it within himself1 and brings his whole system into unity4 ,accordingly ,solon has written most wisely respecting ,god1 thus3 8,it is most difficult to apprehend the mind's invisible measure ,which alone holds the boundaries of all things40 ,for 8the divine10 says the poet of ,agrigentum1#hbe 8,is not capable of being approached with our eyes1 ,or grasped with our hands2 but the highway ,of persuasion1 highest of all1 leads to men's minds40 ,and ,john the apostle says3 8,no man hath seen ,god at any time4 ,the only-begotten ,god1 who is in the bosom of the ,father1 ,he hath declared ,him10#hbf--;calling invisibility and ineffableness the bosom of ,god4 ,hence some have called it the ,depth1 as containing and embosoming all things1 inaccessible and boundless4 ,this discourse respecting ,god is most difficult to handle4 ,for since the first principle of everything is difficult to find out1 the absolutely first and oldest principle1 which is the cause of all other things being and having been1 is difficult to exhibit4 ,for how can that be expressed which is neither genus1 nor difference1 nor species1 nor individual1 nor number2 nay more1 is neither an event1 nor that to which an event happens8 ,no one can rightly express ,him wholly4 ,for on account of ,his greatness ,he is ranked as the ,all1 and is the ,father of the universe4 ,nor are any parts to be predicated of ,him4 ,for the ,one is indivisible2 wherefore also it is infinite1 not considered with reference to inscrutability1 but with reference to its being without dimensions1 and not having a limit4 ,and therefore it is without form and name4 ,and if we name it1 we do not do so properly1 terming it either the ,one1 or the ,good1 or ,mind1 or ,absolute ,being1 or ,father1 or ,god1 or ,creator1 or ,lord4 ,we speak not as supplying ,his name2 but for want1 we use good names1 in order that the mind may have these as points of support1 so as not to err in other respects4 ,for each one by itself does not express ,god2 but all together are indicative of the power of the ,omnipotent4 ,for predicates are expressed either from what belongs to things themselves1 or from their mutual relation4 ,but none of these are admissible in reference to ,god4 ,nor any more is ,he apprehended by the science of demonstration4 ,for it depends on primary and better known principles4 ,but there is nothing antecedent to the ,unbegotten4 ,it remains that we understand1 then1 the ,unknown1 by divine grace1 and by the word alone that proceeds from ,him2 as ,luke in the ,acts of the ,apostles relates that ,paul said1 8,men of ,athens1 ,i perceive that in all things ye are too superstitious4 ,for in walking about1 and beholding the objects of your worship1 ,i found an altar on which was inscribed1 ,to the ,unknown ,god4 ,whom therefore ye ignorantly worship1 ,him declare ,i unto you40#hbg ,,chapter ,,xiii4 ,,the ,,knowledge ,,of ,,god ,a ,,divine ,,gift1 ,,according ,,to ,,the ,,philosophers4 ,everything1 then1 which falls under a name1 is originated1 whether they will or not4 ,whether1 then1 the ,father ,himself draws to ,himself every one who has led a pure life1 and has reached the conception of the blessed and incorruptible nature2 or whether the free-will which is in us1 by reaching the knowledge of the good1 leaps and bounds over the barriers1 as the gymnasts say2 yet it is not without eminent grace that the soul is winged1 and soars1 and is raised above the higher spheres1 laying aside all that is heavy1 and surrendering itself to its kindred element4 ,plato1 too1 in ,meno1 says that virtue is ,god-given1 as the following expressions show3 8,from this argument then1 ,o ,meno1 virtue is shown to come to those1 in whom it is found1 by divine providence40 ,does it not then appear that 8the gnostic disposition0 which has come to all is enigmatically called 8divine providence80 ,and he adds more explicitly3 8,if1 then1 in this whole treatise we have investigated well1 it results that virtue is neither by nature1 nor is it taught1 but is produced by divine providence1 not without intelligence1 in those in whom it is found40 ,wisdom which is ,god-given1 as being the power of the ,father1 rouses indeed our free-will1 and admits faith1 and repays the application of the elect with its crowning fellowship4 ,and now ,i will adduce ,plato himself1 who clearly deems it fit to believe the children of ,god4 ,for1 discoursing on gods that are visible and born1 in ,timus1 he says3 8,but to speak of the other demons1 and to know their birth1 is too much for us4 ,but we must credit those who have formerly spoken1 they being the offspring of the gods1 as they said1 and knowing well their progenitors1 although they speak without probable and necessary proofs40 ,i do not think it possible that clearer testimony could be borne by the ,greeks1 that our ,saviour1 and those anointed to prophesy 7the latter being called the sons of ,god1 and the ,lord being ,his own ,son71 are the true witnesses respecting divine things4 ,wherefore also they ought to be believed1 being inspired1 he added4 ,and were one to say in a more tragic vein1 that we ought not to believe1 8,for it was not ,zeus that told me these things10 yet let him know that it was ,god ,himself that promulgated the ,scriptures by ,his ,son4 ,and he1 who announces what is his own1 is to be believed4 8,no one10 says the ,lord1 8hath known the ,father but the ,son1 and he to whom the ,son shall reveal ,him40#hbh ,this1 then1 is to be believed1 according to ,plato1 though it is announced and spoken 8without probable and necessary proofs10 but in the ,old and ,new ,testament4 8,for except ye believe10 says the ,lord1 8ye shall die in your sins40#hbi ,and again3 8,he that believeth hath everlasting life40#hcj 8,blessed are all they that put their trust in ,him40#hca ,for trusting is more than faith4 ,for when one has believed#hcb that the ,son of ,god is our teacher1 he trusts#hcc that his teaching is true4 ,and as 8instruction10 according to ,empedocles1 8makes the mind grow10 so trust in the ,lord makes faith grow4 ,we say1 then1 that it is characteristic of the same persons to vilify philosophy and run down faith1 and to praise iniquity and felicitate a libidinous life4 ,but now faith1 if it is the voluntary assent of the soul1 is still the doer of good things1 the foundation of right conduct2 and if ,aristotle defines strictly when he teaches that is applied to the irrational creatures and to inanimate things1 while is applicable to men only1 let him correct those who say that ,god is the maker 77 of the universe4 ,and what is done 771 he says1 is as good or as necessary4 ,to do wrong1 then1 is not good1 for no one does wrong except for some other thing2 and nothing that is necessary is voluntary4 ,to do wrong1 then1 is voluntary1 so that it is not necessary4 ,but the good differ especially from the bad in inclinations and good desires4 ,for all depravity of soul is accompanied with want of restraint2 and he who acts from passion1 acts from want of restraint and from depravity4 ,i cannot help admiring in every particular that divine utterance3 8,verily1 verily1 ,i say unto you1 ,he that entereth not in by the door into the sheepfold1 but climbeth up some other way1 the same is a thief and a robber4 ,but he that entereth in by the door is the shepherd of the sheep4 ,to him the porter openeth40 ,then the ,lord says in explanation1 8,i am the door of the sheep40#hcd ,men must then be saved by learning the truth through ,christ1 even if they attain philosophy4 ,for now that is clearly shown 8which was not made known to other ages1 which is now revealed to the sons of men40#hce ,for there was always a natural manifestation of the one ,almighty ,god1 among all right-thinking men2 and the most1 who had not quite divested themselves of shame with respect to the truth1 apprehended the eternal beneficence in divine providence4 ,in fine1 then1 ,xenocrates the ,chalcedonian was not quite without hope that the notion of the ,divinity existed even in the irrational creatures4 ,and ,democritus1 though against his will1 will make this avowal by the consequences of his dogmas2 for he represents the same images as issuing1 from the divine essence1 on men and on the irrational animals4 ,far from destitute of a divine idea is man1 who1 it is written in ,genesis1 partook of inspiration1 being endowed with a purer essence than the other animate creatures4 ,hence the ,pythagoreans say that mind comes to man by divine providence1 as ,plato and ,aristotle avow2 but we assert that the ,holy ,spirit inspires him who has believed4 ,the ,platonists hold that mind is an effluence of divine dispensation in the soul1 and they place the soul in the body4 ,for it is expressly said by ,joel1 one of the twelve prophets1 8,and it shall come to pass after these things1 ,i will pour out of my ,spirit on all flesh1 and your sons and your daughters shall prophesy40#hcf ,but it is not as a portion of ,god that the ,spirit is in each of us4 ,but how this dispensation takes place1 and what the ,holy ,spirit is1 shall be shown by us in the books on prophecy1 and in those on the soul4 ,but 8incredulity is good at concealing the depths of knowledge10 according to ,heraclitus2 8for incredulity escapes from ignorance40 ,,chapter ,,xiv4 ,,greek ,,plagiarisms ,,from ,,the ,,hebrews4 ,let us add in completion what follows1 and exhibit now with greater clearness the plagiarism of the ,greeks from the ,barbarian philosophy4 ,now the ,stoics say that ,god1 like the soul1 is essentially body and spirit4 ,you will find all this explicitly in their writings4 ,do not consider at present their allegories as the gnostic truth presents them2 whether they show one thing and mean another1 like the dexterous athletes4 ,well1 they say that ,god pervades all being2 while we call ,him solely ,maker1 and ,maker by the ,word4 ,they were misled by what is said in the book of ,wisdom3 8,he pervades and passes through all by reason of ,his purity20#hcg since they did not understand that this was said of ,wisdom1 which was the first of the creation of ,god4 ,so be it1 they say4 ,but the philosophers1 the ,stoics1 and ,plato1 and ,pythagoras1 nay more1 ,aristotle the ,peripatetic1 suppose the existence of matter among the first principles2 and not one first principle4 ,let them then know that what is called matter by them1 is said by them to be without quality1 and without form1 and more daringly said by ,plato to be non-existence4 ,and does he not say very mystically1 knowing that the true and real first cause is one1 in these very words3 8,now1 then1 let our opinion be so4 ,as to the first principle or principles of the universe1 or what opinion we ought to entertain about all these points1 we are not now to speak1 for no other cause than on account of its being difficult to explain our sentiments in accordance with the present form of discourse40 ,but undoubtedly that prophetic expression1 8,now the earth was invisible and formless10 supplied them with the ground of material essence4 ,and the introduction of 8chance0 was hence suggested to ,epicurus1 who misapprehended the statement1 8,vanity of vanities1 and all is vanity40 ,and it occurred to ,aristotle to extend ,providence as far as the moon from this psalm3 8,lord1 ,thy mercy is in the heavens2 and ,thy truth reacheth to the clouds40#hch ,for the explanation of the prophetic mysteries had not yet been revealed previous to the advent of the ,lord4 ,punishments after death1 on the other hand1 and penal retribution by fire1 were pilfered from the ,barbarian philosophy both by all the poetic ,muses and by the ,hellenic philosophy4 ,plato1 accordingly1 in the last book of the ,republic1 says in these express terms3 8,then these men fierce and fiery to look on1 standing by1 and hearing the sound1 seized and took some aside2 and binding ,aridus and the rest hand1 foot1 and head1 and throwing them down1 and flaying them1 dragged them along the way1 tearing their flesh with thorns40 ,for the fiery men are meant to signify the angels1 who seize and punish the wicked4 8,who maketh10 it is said1 8,his angels spirits2 ,his ministers flaming fire40#hci ,it follows from this that the soul is immortal4 ,for what is tortured or corrected being in a state of sensation lives1 though said to suffer4 ,well6 ,did not ,plato know of the rivers of fire and the depth of the earth1 and ,tartarus1 called by the ,barbarians ,gehenna1 naming1 as he does prophetically1#hdj ,cocytus1 and ,acheron1 and ,pyriphlegethon1 and introducing such corrective tortures for discipline8 ,but indicating 8the angels10 as the ,scripture says1 8of the little ones1 and of the least1 which see ,god10 and also the oversight reaching to us exercised by the tutelary angels1 he shrinks not from writing1 8,that when all the souls have selected their several lives1 according as it has fallen to their lot1 they advance in order to ,lachesis2 and she sends along with each one1 as his guide in life1 and the joint accomplisher of his purposes1 the demon which he has chosen40 ,perhaps also the demon of ,socrates suggested to him something similar4 ,nay1 the philosophers1 having so heard from ,moses1 taught that the world was created4#hda ,and so ,plato expressly said1 8,whether was it that the world had no beginning of its existence1 or derived its beginning from some beginning8 ,for being visible1 it is tangible2 and being tangible1 it has a body40 ,again1 when he says1 8,it is a difficult task to find the ,maker and ,father of this universe10 he not only showed that the universe was created1 but points out that it was generated by him as a son1 and that he is called its father1 as deriving its being from him alone1 and springing from non-existence4 ,the ,stoics1 too1 hold the tenet that the world was created4 ,and that the devil so spoken of by the ,barbarian philosophy1 the prince of the demons1 is a wicked spirit1 ,plato asserts in the tenth book of the ,laws1 in these words3 8,must we not say that spirit which pervades the things that are moved on all sides1 pervades also heaven8 ,well1 what8 ,one or more8 ,several1 say ,i1 in reply for you4 ,let us not suppose fewer than two--that which is beneficent1 and that which is able to accomplish the opposite40 ,similarly in the ,phdrus he writes as follows3 8,now there are other evils4 ,but some demon has mingled pleasure with the most things at present40 ,further1 in the tenth book of the ,laws1 he expressly emits that apostolic sentiment1 8,our contest is not with flesh and blood1 but principalities1 with powers1 with the spiritual things of those which are in heaven20 writing thus3 8,for since we are agreed that heaven is full of many good beings2 but it is also full of the opposite of these1 and more of these2 and as we assert such a contest is deathless1 and requiring marvellous watchfulness40 ,again1 the ,barbarian philosophy knows the world of thought and the world of sense--the former archetypal1 and the latter the image of that which is called the model2 and assigns the former to the ,monad1 as being perceived by the mind1 and the world of sense to the number six4 ,for six is called by the ,pythagoreans marriage1 as being the genital number2 and he places in the ,monad the invisible heaven and the holy earth1 and intellectual light4 ,for 8in the beginning10 it is said1 8,god made the heaven and the earth2 and the earth was invisible40 ,and it is added1 8,and ,god said1 ,let there be light2 and there was light40#hdb ,and in the material cosmogony ,he creates a solid heaven 7and what is solid is capable of being perceived by sense71 and a visible earth1 and a light that is seen4 ,does not ,plato hence appear to have left the ideas of living creatures in the intellectual world1 and to make intellectual objects into sensible species according to their genera8 ,rightly then ,moses says1 that the body which ,plato calls 8the earthly tabernacle0 was formed of the ground1 but that the rational soul was breathed by ,god into man's face4 ,for there1 they say1 the ruling faculty is situated2 interpreting the access by the senses into the first man as the addition of the soul4 ,wherefore also man is said 8to have been made in ,god's image and likeness40 ,for the image of ,god is the divine and royal ,word1 the impassible man2 and the image of the image is the human mind4 ,and if you wish to apprehend the likeness by another name1 you will find it named in ,moses1 a divine correspondence4 ,for he says1 8,walk after the ,lord your ,god1 and keep ,his commandments40#hdc ,and ,i reckon all the virtuous1 servants and followers of ,god4 ,hence the ,stoics say that the end of philosophy is to live agreeably to nature2 and ,plato1 likeness to ,god1 as we have shown in the second ,miscellany4 ,and ,zeno the ,stoic1 borrowing from ,plato1 and he from the ,barbarian philosophy1 says that all the good are friends of one another4 ,for ,socrates says in the ,phdrus1 8that it has not been ordained that the bad should be a friend to the bad1 nor the good be not a friend to the good20 as also he showed sufficiently in the ,lysis1 that friendship is never preserved in wickedness and vice4 ,and the ,athenian stranger similarly says1 8that there is conduct pleasing and conformable to ,god1 based on one ancient ground-principle1 ,that like loves like1 provided it be within measure4 ,but things beyond measure are congenial neither to what is within nor what is beyond measure4 ,now it is the case that ,god is the measure to us of all things40 ,then proceeding1 ,plato#hdd adds3 8,for every good man is like every other good man2 and so being like to ,god1 he is liked by every good man and by ,god40 ,at this point ,i have just recollected the following4 ,in the end of the ,timus he says3 8,you must necessarily assimilate that which perceives to that which is perceived1 according to its original nature2 and it is by so assimilating it that you attain to the end of the highest life proposed by the gods to men1#hde for the present or the future time40 ,for those have equal power with these4 ,he1 who seeks1 will not stop till he find2 and having found1 he will wonder2 and wondering1 he will reign2 and reigning1 he will rest4 ,and what8 ,were not also those expressions of ,thales derived from these8 ,the fact that ,god is glorified for ever1 and that ,he is expressly called by us the ,searcher of hearts1 he interprets4 ,for ,thales being asked1 ,what is the divinity8 said1 ,what has neither beginning nor end4 ,and on another asking1 8,if a man could elude the knowledge of the ,divine ,being while doing aught80 said1 8,how could he who cannot do so while thinking80 ,further1 the ,barbarian philosophy recognises good as alone excellent1 and virtue as sufficient for happiness1 when it says1 8,behold1 ,i have set before your eyes good and evil1 life and death1 that ye may choose life40#hdf ,for it calls good1 8life10 and the choice of it excellent1 and the choice of the opposite 8evil40 ,and the end of good and of life is to become a lover of ,god3 8,for this is thy life and length of days10 to love that which tends to the truth4 ,and these points are yet clearer4 ,for the ,saviour1 in enjoining to love ,god and our neighbour1 says1 8that on these two commandments hang the whole law and the prophets40 ,such are the tenets promulgated by the ,stoics2 and before these1 by ,socrates1 in the ,phdrus1 who prays1 8,o ,pan1 and ye other gods1 give me to be beautiful within40 ,and in the ,thetetus he says expressly1 8,for he that speaks well 77 is both beautiful and good40 ,and in the ,protagoras he avers to the companions of ,protagoras that he has met in with one more beautiful than ,alcibiades1 if indeed that which is wisest is most beautiful4 ,for he said that virtue was the soul's beauty1 and1 on the contrary1 that vice was the soul's deformity4 ,accordingly1 ,antipatrus the ,stoic1 who composed three books on the point1 8,that1 according to ,plato1 only the beautiful is good10 shows that1 according to him1 virtue is sufficient for happiness2 and adduces several other dogmas agreeing with the ,stoics4 ,and by ,aristobulus1 who lived in the time of ,ptolemy ,philadelphus1 who is mentioned by the composer of the epitome of the books of the ,maccabees1 there were abundant books to show that the ,peripatetic philosophy was derived from the law of ,moses and from the other prophets4 ,let such be the case4 ,plato plainly calls us brethren1 as being of one ,god and one teacher1 in the following words3 8,for ye who are in the state are entirely brethren 7as we shall say to them1 continuing our story74 ,but the ,god who formed you1 mixed gold in the composition of these of you who are fit to rule1 at your birth1 wherefore you are most highly honoured2 and silver in the case of those who are helpers2 and steel and brass in the case of farmers and other workers40 ,whence1 of necessity1 some embrace and love those things to which knowledge pertains2 and others matters of opinion4 ,perchance he prophesies of that elect nature which is bent on knowledge2 if by the supposition he makes of three natures he does not describe three polities1 as some supposed3 that of the ,jews1 the silver2 that of the ,greeks1 the third2 and that of the ,christians1 with whom has been mingled the regal gold1 the ,holy ,spirit1 the golden4#hdg ,and exhibiting the ,christian life1 he writes in the ,thetetus in these words3 8,let us now speak of the highest principles4 ,for why should we speak of those who make an abuse of philosophy8 ,these know neither the way to the forum1 nor know they the court or the senate-house1 or any other public assembly of the state4 ,as for laws and decrees spoken or#hdh written1 they neither see nor hear them4 ,but party feelings of political associations and public meetings1 and revels with musicians occupy them#hdi2 but they never even dream of taking part in affairs4 ,has any one conducted himself either well or ill in the state1 or has aught evil descended to a man from his forefathers8--it escapes their attention as much as do the sands of the sea4 ,and the man does not even know that he does not know all these things2 but in reality his body alone is situated and dwells in the state1 while the man himself flies1 according to ,pindar1 beneath the earth and above the sky1 astronomizing1 and exploring all nature on all sides40 ,again1 with the ,lord's saying1 8,let your yea be yea1 and your nay nay10 may be compared the following3 8,but to admit a falsehood1 and destroy a truth1 is in nowise lawful40 ,with the prohibition1 also1 against swearing agrees the saying in the tenth book of the ,laws3 8,let praise and an oath in everything be absent40 ,and in general1 ,pythagoras1 and ,socrates1 and ,plato say that they hear ,god's voice while closely contemplating the fabric of the universe1 made and preserved unceasingly by ,god4 ,for they heard ,moses say1 8,he said1 and it was done10 describing the word of ,god as an act4 ,and founding on the formation of man from the dust1 the philosophers constantly term the body earthy4 ,homer1 too1 does not hesitate to put the following as an imprecation3 8,but may you all become earth and water40 ,as ,esaias says1 8,and trample them down as clay40 ,and ,callimachus clearly writes3 8,that was the year in which ,birds1 fishes1 quadrupeds1 ,spoke like ,prometheus' clay40 ,and the same again3 8,if thee ,prometheus formed1 ,and thou art not of other clay40 ,hesiod says of ,pandora3 8,and bade ,hephstus1 famed1 with all his speed1 ,knead earth with water1 and man's voice and mind ,infuse40 ,the ,stoics1 accordingly1 define nature to be artificial fire1 advancing systematically to generation4 ,and ,god and ,his ,word are by ,scripture figuratively termed fire and light4 ,but how8 ,does not ,homer himself1 is not ,homer himself1 paraphrasing the retreat of the water from the land1 and the clear uncovering of the dry land1 when he says of ,tethys and ,oceanus3 8,for now for a long time they abstain from ,each other's bed and love80#hej ,again1 power in all things is by the most intellectual among the ,greeks ascribed to ,god2 ,epicharmus--he was a ,pythagorean--saying3 8,nothing escapes the divine4 ,this it behoves thee to know4 ,he is our observer4 ,to ,god nought is impossible40 ,and the lyric poet3 8,and ,god from gloomy night ,can raise unstained light1 ,and can in darksome gloom obscure ,the day's refulgence pure40 ,he alone who is able to make night during the period of day is ,god4 ,in the ,phnomena ,aratus writes thus3 8,with ,zeus let us begin2 whom let us ne'er1 ,being men1 leave unexpressed4 ,all full of ,zeus1 ,the streets1 and throngs of men1 and full the sea1 ,and shores1 and everywhere we ,zeus enjoy40 ,he adds3 8,for we also are ,his offspring244440 that is1 by creation4 8,who1 bland to men1 ,propitious signs displays1 and to their tasks ,arouses4 ,for these signs in heaven ,he fixed1 ,the constellations spread1 and crowned the year ,with stars2 to show to men the seasons' tasks1 ,that all things may proceed in order sure4 ,him ever first1 ,him last too1 they adore3 ,hail ,father1 marvel great--great boon to men40 ,and before him1 ,homer1 framing the world in accordance with ,moses on the ,vulcan-wrought shield1 says3 8,on it he fashioned earth1 and sky1 and sea1 ,and all the signs with which the heaven is crowned40#hea ,for the ,zeus celebrated in poems and prose compositions leads the mind up to ,god4 ,and already1 so to speak1 ,democritus writes1 8that a few men are in the light1 who stretch out their hands to that place which we ,greeks now call the air4 ,zeus speaks all1 and he hears all1 and distributes and takes away1 and he is king of all40 ,and more mystically the ,botian ,pindar1 being a ,pythagorean1 says3 8,one is the race of gods and men1 ,and of one mother both have breath20 that is1 of matter3 and names the one creator of these things1 whom he calls ,father1 chief artificer1 who furnishes the means of advancement on to divinity1 according to merit4 ,for ,i pass over ,plato2 he plainly1 in the epistle to ,erastus and ,coriscus1 is seen to exhibit the ,father and ,son somehow or other from the ,hebrew ,scriptures1 exhorting in these words3 8,in invoking by oath1 with not illiterate gravity1 and with culture1 the sister of gravity1 ,god the author of all1 and invoking ,him by oath as the ,lord1 the ,father of the ,leader1 and author2 whom if ye study with a truly philosophical spirit1 ye shall know40 ,and the address in the ,timus calls the creator1 ,father1 speaking thus3 8,ye gods of gods1 of whom ,i am ,father2 and the ,creator of your works40 ,so that when he says1 8,around the king of all1 all things are1 and because of ,him are all things2 and he or that is the cause of all good things2 and around the second are the things second in order2 and around the third1 the third10 ,i understand nothing else than the ,holy ,trinity to be meant2 for the third is the ,holy ,spirit1 and the ,son is the second1 by whom all things were made according to the will of the ,father4 ,and the same1 in the tenth book of the ,republic1 mentions ,eros the son of ,armenius1 who is ,zoroaster4 ,zoroaster1 then1 writes3 8,these were composed by ,zoroaster1 the son of ,armenius1 a ,pamphyllian by birth3 having died in battle1 and been in ,hades1 ,i learned them of the gods40 ,this ,zoroaster1 ,plato says1 having been placed on the funeral pyre1 rose again to life in twelve days4 ,he alludes perchance to the resurrection1 or perchance to the fact that the path for souls to ascension lies through the twelve signs of the zodiac2 and he himself says1 that the descending pathway to birth is the same4 ,in the same way we are to understand the twelve labours of ,hercules1 after which the soul obtains release from this entire world4 ,i do not pass over ,empedocles1 who speaks thus physically of the renewal of all things1 as consisting in a transmutation into the essence of fire1 which is to take place4 ,and most plainly of the same opinion is ,heraclitus of ,ephesus1 who considered that there was a world everlasting1 and recognised one perishable--that is1 in its arrangement1 not being different from the former1 viewed in a certain aspect4 ,but that he knew the imperishable world which consists of the universal essence to be everlastingly of a certain nature1 he makes clear by speaking thus3 8,the same world of all things1 neither any of the gods1 nor any one of men1 made4 ,but there was1 and is1 and will be ever-living fire1 kindled according to measure1#heb and quenched according to measure40 ,and that he taught it to be generated and perishable1 is shown by what follows3 8,there are transmutations of fire1--first1 the sea2 and of the sea the half is land1 the half fiery vapour40 ,for he says that these are the effects of power4 ,for fire is by the ,word of ,god1 which governs all things1 changed by the air into moisture1 which is1 as it were1 the germ of cosmical change2 and this he calls sea4 ,and out of it again is produced earth1 and sky1 and all that they contain4 ,how1 again1 they are restored and ignited1 he shows clearly in these words3 8,the sea is diffused and measured according to the same rule which subsisted before it became earth40 ,similarly also respecting the other elements1 the same is to be understood4 ,the most renowned of the ,stoics teach similar doctrines with him1 in treating of the conflagration and the government of the world1 and both the world and man properly so called1 and of the continuance of our souls4 ,plato1 again1 in the seventh book of the ,republic1 has called 8the day here nocturnal10 as ,i suppose1 on account of 8the world-rulers of this darkness20#hec and the descent of the soul into the body1 sleep and death1 similarly with ,heraclitus4 ,and was not this announced1 oracularly1 of the ,saviour1 by the ,spirit1 saying by ,david1 8,i slept1 and slumbered2 ,i awoke3 for the ,lord will sustain me80#hed ,for ,he not only figuratively calls the resurrection of ,christ rising from sleep2 but to the descent of the ,lord into the flesh he also applies the figurative term sleep4 ,the ,saviour ,himself enjoins1 8,watch20#hee as much as to say1 8,study how to live1 and endeavour to separate the soul from the body40 ,and the ,lord's day ,plato prophetically speaks of in the tenth book of the ,republic1 in these words3 8,and when seven days have passed to each of them in the meadow1 on the eighth they are to set out and arrive in four days40 ,by the meadow is to be understood the fixed sphere1 as being a mild and genial spot1 and the locality of the pious2 and by the seven days each motion of the seven planets1 and the whole practical art which speeds to the end of rest4 ,but after the wandering orbs the journey leads to heaven1 that is1 to the eighth motion and day4 ,and he says that souls are gone on the fourth day1 pointing out the passage through the four elements4 ,but the seventh day is recognised as sacred1 not by the ,hebrews only1 but also by the ,greeks2 according to which the whole world of all animals and plants revolve4 ,hesiod says of it3 8,the first1 and fourth1 and seventh day were held sacred40 ,and again3 8,and on the seventh the sun's resplendent orb40 ,and ,homer3 8,and on the seventh then came the sacred day40 ,and3 8,the seventh was sacred40 ,and again3 8,it was the seventh day1 and all things were accomplished40 ,and again3 8,and on the seventh morn we leave the stream of ,acheron40 ,callimachus the poet also writes3 8,it was the seventh morn1 and they had all things done40 ,and again3 8,among good days is the seventh day1 and the seventh race40 ,and3 8,the seventh is among the prime1 and the seventh is perfect40 ,and3 8,now all the seven were made in starry heaven1 ,in circles shining as the years appear40 ,the ,elegies of ,solon1 too1 intensely deify the seventh day4 ,and how8 ,is it not similar to ,scripture when it says1 8,let us remove the righteous man from us1 because he is troublesome to us80#hef when ,plato1 all but predicting the economy of salvation1 says in the second book of the ,republic as follows3 8,thus he who is constituted just shall be scourged1 shall be stretched on the rack1 shall be bound1 have his eyes put out2 and at last1 having suffered all evils1 shall be crucified40 ,and the ,socratic ,antisthenes1 paraphrasing that prophetic utterance1 8,to whom have ye likened me8 saith the ,lord10#heg says that 8,god is like no one2 wherefore no one can come to the knowledge of ,him from an image40 ,xenophon too1 the ,athenian1 utters these similar sentiments in the following words3 8,he who shakes all things1 and is ,himself immoveable1 is manifestly one great and powerful4 ,but what ,he is in form1 appears not4 ,no more does the sun1 who wishes to shine in all directions1 deem it right to permit any one to look on himself4 ,but if one gaze on him audaciously1 he loses his eyesight40 8,what flesh can see with eyes the ,heavenly1 ,true1 ,immortal ,god1 whose dwelling is the poles8 ,not even before the bright beams of the sun ,are men1 as being mortal1 fit to stand10-- the ,sibyl had said before4 ,rightly1 then1 ,xenophanes of ,colophon1 teaching that ,god is one and incorporeal1 adds3 8,one ,god there is1 'midst gods and men supreme2 ,in form1 in mind1 unlike to mortal men40 ,and again3 8,but men have the idea that gods are born1 ,and wear their clothes1 and have both voice and shape40 ,and again3 8,but had the oxen or the lions hands1 ,or could with hands depict a work like men1 ,were beasts to draw the semblance of the gods1 ,the horses would them like to horses sketch1 ,to oxen1 oxen1 and their bodies make ,of such a shape as to themselves belongs40 ,let us hear1 then1 the lyric poet ,bacchylides speaking of the divine3 8,who to diseases dire#heh never succumb1 ,and blameless are2 in nought resembling men40 ,and also ,cleanthes1 the ,stoic1 who writes thus in a poem on the ,deity3#hei 8,if you ask what is the nature of the good1 listen-- ,that which is regular1 just1 holy1 pious1 ,self-governing1 useful1 fair1 fitting1 ,grave1 independent1 always beneficial1 ,that feels no fear or grief1 profitable1 painless1 ,helpful1 pleasant1 safe1 friendly1 ,held in esteem1 agreeing with itself1 honourable1 ,humble1 careful1 meek1 zealous1 ,perennial1 blameless1 ever-during40 ,and the same1 tacitly vilifying the idolatry of the multitude1 adds3 8,base is every one who looks to opinion1 ,with the view of deriving any good from it40 ,we are not1 then1 to think of ,god according to the opinion of the multitude4 8,for ,i do not think that secretly1 ,imitating the guise of a scoundrel1 ,he would go to thy bed as a man10 says ,amphion to ,antiope4 ,and ,sophocles plainly writes3 8,his mother ,zeus espoused1 ,not in the likeness of gold1 nor covered ,with swan's plumage1 as the ,pluronian girl ,he impregnated2 but an out and out man40 ,he further proceeds1 and adds3 8,and quick the adulterer stood on the bridal steps40 ,then he details still more plainly the licentiousness of the fabled ,zeus3 8,but he nor food nor cleansing water touched1 ,but heart-stung went to bed1 and that whole night ,wantoned40 ,but let these be resigned to the follies of the theatre4 ,heraclitus plainly says3 8,but of the word which is eternal men are not able to understand1 both before they have heard it1 and on first hearing it40 ,and the lyrist ,melanippides says in song3 8,hear me1 ,o ,father1 ,wonder of men1 ,ruler of the ever-living soul40 ,and ,parmenides the great1 as ,plato says in the ,sophist1 writes of ,god thus3 8,very much1 since unborn and indestructible ,he is1 ,whole1 only-begotten1 and immoveable1 and unoriginated40 ,hesiod also says3 8,for ,he of the immortals all is ,king and ,lord4 ,with ,god#hfj none else in might may strive40 ,nay more1 ,tragedy1 drawing away from idols1 teaches to look up to heaven4 ,sophocles1 as ,hecatus1 who composed the histories in the work about ,abraham and the ,egyptians1 says1 exclaims plainly on the stage3 8,one in very truth1 ,god is ,one1 ,who made the heaven and the far-stretching earth1 ,the ,deep's blue billow1 and the might of winds4 ,but of us mortals1 many erring far ,in heart1 as solace for our woes1 have raised ,images of gods--of stone1 or else of brass1 ,or figures wrought of gold or ivory2 ,and sacrifices and vain festivals ,to these appointing1 deem ourselves devout40 ,and ,euripides on the stage1 in tragedy1 says3 8,dost thou this lofty1 boundless ,ether see1 ,which holds the earth around in the embrace ,of humid arms8 ,this reckon ,zeus1 ,and this regard as ,god40 ,and in the drama of ,pirithous1 the same writes those lines in tragic vein3 8,thee1 self-sprung1 who on ,ether's wheel ,hast universal nature spun1 ,around whom ,light and dusky spangled ,night1 ,the countless host of stars1 too1 ceaseless dance40 ,for there he says that the creative mind is self-sprung4 ,what follows applies to the universe1 in which are the opposites of light and darkness4 schylus also1 the son of ,euphorion1 says with very great solemnity of ,god3 8,ether is ,zeus1 ,zeus earth1 and ,zeus the heaven2 ,the universe is ,zeus1 and all above40 ,i am aware that ,plato assents to ,heraclitus1 who writes3 8,the one thing that is wise alone will not be expressed1 and means the name of ,zeus40 ,and again1 8,law is to obey the will of one40 ,and if you wish to adduce that saying1 8,he that hath ears to hear1 let him hear10 you will find it expressed by the ,ephesian#hfa to the following effect3 8,those that hear without understanding are like the deaf4 ,the proverb witnesses against them1 that when present they are absent40 ,but do you want to hear from the ,greeks expressly of one first principle8 ,timus the ,locrian1 in the work on ,nature1 shall testify in the following words3 8,there is one first principle of all things unoriginated4 ,for were it originated1 it would be no longer the first principle2 but the first principle would be that from which it originated40 ,for this true opinion was derived from what follows3 8,hear10 it is said1 8,o ,israel2 the ,lord thy ,god is one1 and ,him only shalt thou serve40#hfb 8,lo#hfc ,he all sure and all unerring is10 says the ,sibyl4 ,homer also manifestly mentions the ,father and the ,son by a happy hit of divination in the following words3 8,if ,outis1#hfd alone as thou art1 offers thee violence1 ,and there is no escaping disease sent by ,zeus1 ,for the ,cyclops heed not gis-bearing ,zeus40#hfe ,and before him ,orpheus said1 speaking of the point in hand3 8,son of great ,zeus1 ,father of gis-bearing ,zeus40 ,and ,xenocrates the ,chalcedonian1 who mentions the supreme ,zeus and the inferior ,zeus1 leaves an indication of the ,father and the ,son4 ,homer1 while representing the gods as subject to human passions1 appears to know the ,divine ,being1 whom ,epicurus does not so revere4 ,he says accordingly3 8,why1 son of ,peleus1 mortal as thou art1 ,with swift feet me pursuest1 a god ,immortal8 ,hast thou not yet known ,that ,i am a god80#hff ,for he shows that the ,divinity cannot be captured by a mortal1 or apprehended either with feet1 or hands1 or eyes1 or by the body at all4 8,to whom have ye likened the ,lord8 or to what likeness have ye likened ,him80 says the ,scripture4#hfg ,has not the artificer made the image8 or the goldsmith1 melting the gold1 has gilded it1 and what follows4 ,the comic poet ,epicharmus speaks in the ,republic clearly of the ,word in the following terms3 8,the life of men needs calculation and number alone1 ,and we live by number and calculation1 for these save mortals40#hfh ,he then adds expressly3 8,reason governs mortals1 and alone preserves manners40 ,then3 8,there is in man reasoning2 and there is a divine ,reason4#hfi ,reason is implanted in man to provide for life and sustenance1 ,but divine ,reason attends the arts in the case of all1 ,teaching them always what it is advantageous to do4 ,for it was not man that discovered art1 but ,god brought it2 ,and the ,reason of man derives its origin from the divine ,reason40 ,the ,spirit also cries by ,isaiah3 8,wherefore the multitude of sacrifices8 saith the ,lord4 ,i am full of holocausts of rams1 and the fat of lambs and the blood of bulls ,i wish not20 and a little after adds3 8,wash you1 and be clean4 ,put away wickedness from your souls10#hgj and so forth4 ,menander1 the comic poet1 writes in these very words3 8,if one by offering sacrifice1 a crowd ,of bulls or kids1 ,o ,pamphilus1 by ,zeus1 ,or such like things2 by making works of art1 ,garments of gold or purple1 images ,of ivory or emerald1 deems by these ,god can be made propitious1 he does err1 ,and has an empty mind4 ,for the man must prove ,a man of worth1 who neither maids deflowers1 ,nor an adulterer is1 nor steals1 nor kills ,for love of worldly wealth1 ,o ,pamphilus4 ,nay1 covet not a needle's thread4 ,for ,god ,thee sees1 being near beside thee40444#hga 8,i am a ,god at hand10 it is said by ,jeremiah1#hgb 8and not a ,god afar off4 ,shall a man do aught in secret places1 and ,i shall not see him80 ,and again ,menander1 paraphrasing that scripture1 8,sacrifice a sacrifice of righteousness1 and trust in the ,lord10#hgc thus writes3 8,and not a needle even that is ,another's ever covet1 dearest friend2 ,for ,god in righteous works delights1 and so ,permits him to increase his worldly wealth1 ,who toils1 and ploughs the land both night and day4 ,but sacrifice to ,god1 and righteous be1 ,shining not in bright robes1 but in thy heart2 ,and when thou hear'st the thunder1 do not flee1 ,being conscious to thyself of nought amiss1 ,good sir1 for thee ,god ever present sees40#hgd 8,whilst thou art yet speaking10 says the ,scripture1 8,i will say1 ,lo1 here ,i am40#hge ,again ,diphilus1 the comic poet1 discourses as follows on the judgment3 8,think'st thou1 ,o ,niceratus1 that the dead1 ,who in all kinds of luxury in life have shared1 ,escape the ,deity1 as if forgot4 ,there is an eye of justice1 which sees all4 ,for two ways1 as we deem1 to ,hades lead-- ,one for the good1 the other for the bad4 ,but if the earth hides both for ever1 then ,go plunder1 steal1 rob1 and be turbulent4 ,but err not4 ,for in ,hades judgment is1 ,which ,god the ,lord of all will execute1 ,whose name too dreadful is for me to name1 ,who gives to sinners length of earthly life4 ,if any mortal thinks1 that day by day1 ,while doing ill1 he eludes the gods' keen sight1 ,his thoughts are evil2 and when justice has ,the leisure1 he shall then detected be ,so thinking4 ,look1 whoe'er you be that say ,that there is not a ,god4 ,there is1 there is4 ,if one1 by nature evil1 evil does1 ,let him redeem the time2 for such as he ,shall by and by due punishment receive40#hgf ,and with this agrees the tragedy#hgg in the following lines3 8,for there shall come1 shall come#hgh that point of time1 ,when ,ether1 golden-eyed1 shall ope its store ,of treasured fire2 and the devouring flame1 ,raging1 shall burn all things on earth below1 ,and all above40444 ,and after a little he adds3 8,and when the whole world fades1 ,and vanished all the abyss of ocean's waves1 ,and earth of trees is bare2 and wrapt in flames1 ,the air no more begets the winged tribes2 ,then ,he who all destroyed1 shall all restore40 ,we shall find expressions similar to these also in the ,orphic hymns1 written as follows3 8,for having hidden all1 brought them again ,to gladsome light1 forth from his sacred heart1 ,solicitous40 ,and if we live throughout holily and righteously1 we are happy here1 and shall be happier after our departure hence2 not possessing happiness for a time1 but enabled to rest in eternity4 8,at the same hearth and table as the rest ,of the immortal gods1 we sit all free ,of human ills1 unharmed10 says the philosophic poetry of ,empedocles4 ,and so1 according to the ,greeks1 none is so great as to be above judgment1 none so insignificant as to escape its notice4 ,and the same ,orpheus speaks thus3 8,but to the word divine1 looking1 attend1 ,keeping aright the heart's receptacle ,of intellect1 and tread the straight path well1 ,and only to the world's immortal ,king ,direct thy gaze40#hgi ,and again1 respecting ,god1 saying that ,he was invisible1 and that ,he was known to but one1 a ,chaldean by race--meaning either by this ,abraham or his son--he speaks as follows3 8,but one a scion of ,chaldean race2 ,for he the sun's path knew right well1 ,and how the motion of the sphere about ,the earth proceeds1 in circle moving ,equally around its axis1 how the winds ,their chariot guide o'er air and sea40 ,then1 as if paraphrasing the expression1 8,heaven is my throne1 and earth is my footstool10#hhj he adds3 8,but in great heaven1 ,he is seated firm ,upon a throne of gold1 and 'neath ,his feet ,the earth4 ,his right hand round the ocean's bound ,he stretches2 and the hills' foundations shake ,to the centre at ,his wrath1 nor can endure ,his mighty strength4 ,he all celestial is1 ,and all things finishes upon the earth4 ,he the ,beginning1 ,middle is1 and ,end4 ,but ,thee ,i dare not speak4 ,in limbs ,and mind ,i tremble4 ,he rules from on high40 ,and so forth4 ,for in these he indicates these prophetic utterances3 8,if ,thou openest the heaven1 trembling shall seize the mountains from ,thy presence2 and they shall melt1 as wax melteth before the fire20#hha and in ,isaiah1 8,who hath measured the heaven with a span1 and the whole earth with ,his fist80#hhb ,again1 when it is said3 8,ruler of ,ether1 ,hades1 ,sea1 and ,land1 ,who with ,thy bolts ,olympus' strong-built home ,dost shake4 ,whom demons dread1 and whom the throng ,of gods do fear4 ,whom1 too1 the ,fates obey1 ,relentless though they be4 ,o deathless ,one1 ,our mother's ,sire6 whose wrath makes all things reel2 ,who mov'st the winds1 and shroud'st in clouds the world1 ,broad ,ether cleaving with ,thy lightning gleams1-- ,thine is the order 'mongst the stars1 which run ,as ,thine unchangeable behests direct4 ,before ,thy burning throne the angels wait1 ,much-working1 charged to do all things for men4 ,thy young ,spring shines1 all prank'd with purple flowers2 ,thy ,winter with its chilling clouds assails2 ,thine ,autumn noisy ,bacchus distributes40 ,then he adds1 naming expressly the ,almighty ,god3 8,deathless ,immortal1 capable of being ,to the immortals only uttered6 ,come1 ,greatest of gods1 with strong ,necessity4 ,dread1 invincible1 great1 deathless ,one1 ,whom ,ether crowns40444 ,by the expression 8,sire of our ,mother0 77 he not only intimates creation out of nothing1 but gives occasion to those who introduce emissions of imagining a consort of the ,deity4 ,and he paraphrases those prophetic ,scriptures--that in ,isaiah1 8,i am ,he that fixes the thunder1 and creates the wind2 whose hands have founded the host of heaven20#hhc and that in ,moses1 8,behold1 behold that ,i am ,he1 and there is no god beside me3 ,i will kill1 and ,i will make to live2 ,i will smite1 and ,i will heal3 and there is none that shall deliver out of my hands40#hhd 8,and ,he1 from good1 to mortals planteth ill1 ,and cruel war1 and tearful woes10 according to ,orpheus4 ,such also are the words of the ,parian ,archilochus3 8,o ,zeus1 thine is the power of heaven1 and thou ,inflict'st on men things violent and wrong40#hhe ,again let the ,thracian ,orpheus sing to us3 8,his right hand all around to ocean's bound ,he stretches2 and beneath ,his feet is earth40 ,these are plainly derived from the following3 8,the ,lord will save the inhabited cities1 and grasp the whole land in ,his hand like a nest20#hhf 8,it is the ,lord that made the earth by ,his power10 as saith ,jeremiah1 8and set up the earth by ,his wisdom40#hhg ,further1 in addition to these1 ,phocylides1 who calls the angels demons1 explains in the following words that some of them are good1 and others bad 7for we also have learned that some are apostate73 8,demons there are--some here1 some there--set over men2 ,some1 on man's entrance into life1 to ward off ill40 ,rightly1 then1 also ,philemon1 the comic poet1 demolishes idolatry in these words3 8,fortune is no divinity to us3 ,there's no such god4 ,but what befalls by chance ,and of itself to each1 is ,fortune called40 ,and ,sophocles the tragedian says3 8,not even the gods have all things as they choose1 ,excepting ,zeus2 for he beginning is and end40 ,and ,orpheus3 8,one ,might1 the great1 the flaming heaven1 was ,one ,deity4 ,all things one ,being were2 in whom ,all these revolve fire1 water1 and the earth40 ,and so forth4 ,pindar1 the lyric poet1 as if in ,bacchic frenzy1 plainly says3 8,what is ,god8 ,the ,all40 ,and again3 8,god1 who makes all mortals40 ,and when he says1 8,how little1 being a man1 dost thou expect ,wisdom for man8 ',tis hard for mortal mind ,the counsels of the gods to scan2 and thou ,wast of a mortal mother born10 he drew the thought from the following3 8,who hath known the mind of the ,lord1 or who was ,his counsellor80#hhh ,hesiod1 too1 agrees with what is said above1 in what he writes3 8,no prophet1 sprung of men that dwell on earth1 ,can know the mind of gis-bearing ,zeus40 ,similarly1 then1 ,solon the ,athenian1 in the ,elegies1 following ,hesiod1 writes3 8,the ,immortal's mind to men is quite unknown40 ,again ,moses1 having prophesied that the woman would bring forth in trouble and pain1 on account of transgression1 a poet not undistinguished writes3 8,never by day ,from toil and woe shall they have rest1 nor yet ,by night from groans4 ,sad cares the gods to men ,shall give40 ,further1 when ,homer says1 8,the ,sire himself the golden balance held10#hhi he intimates that ,god is just4 ,and ,menander1 the comic poet1 in exhibiting ,god1 says3 8,to each man1 on his birth1 there is assigned ,a tutelary ,demon1 as his life's good guide4 ,for that the ,demon evil is1 and harms ,a good life1 is not to be thought40 ,then he adds3 8 ' 10-- meaning either 8that every one good is ,god10 or1 what is preferable1 8that ,god in all things is good40 ,again1 schylus the tragedian1 setting forth the power of ,god1 does not shrink from calling ,him the ,highest in these words3 8,place ,god apart from mortals2 and think not ,that ,he is1 like thyself1 corporeal4 ,thou know'st ,him not4 ,now ,he appears as fire1 ,dread force2 as water now2 and now as gloom2 ,and in the beasts is dimly shadowed forth1 ,in wind1 and cloud1 in lightning1 thunder1 rain2 ,and minister to ,him the seas and rocks1 ,each fountain and the water's floods and streams4 ,the mountains tremble1 and the earth1 the vast ,abyss of sea1 and towering height of hills1 ,when on them looks the ,sovereign's awful eye3 ,almighty is the glory of the ,most ,high ,god40#hij ,does he not seem to you to paraphrase that text1 8,at the presence of the ,lord the earth trembles80#hia ,in addition to these1 the most prophetic ,apollo is compelled--thus testifying to the glory of ,god--to say of ,athene1 when the ,medes made war against ,greece1 that she besought and supplicated ,zeus for ,attica4 ,the oracle is as follows3 8,pallas cannot ,olympian ,zeus propitiate1 ,although with many words and sage advice she prays2 ,but he will give to the devouring fire many temples of the immortals1 ,who now stand shaking with terror1 and bathed in sweat20#hib and so forth4 ,thearidas1 in his book ,on ,nature1 writes3 8,there was then one really true beginning first principle of all that exists--one4 ,for that ,being in the beginning is one and alone40 8,nor is there any other except the ,great ,king10 says ,orpheus4 ,in accordance with whom1 the comic poet ,diphilus says very sententiously1#hic the 8,father of all1 ,to ,him alone incessant reverence pay1 ,the inventor and the author of such blessings40 ,rightly therefore ,plato 8accustoms the best natures to attain to that study which formerly we said was the highest1 both to see the good and to accomplish that ascent4 ,and this1 as appears1 is not the throwing of the potsherds2#hid but the turning round of the soul from a nocturnal day to that which is a true return to that which really is1 which we shall assert to be the true philosophy40 ,such as are partakers of this he judges#hie to belong to the golden race1 when he says3 8,ye are all brethren2 and those who are of the golden race are most capable of judging most accurately in every respect40#hif ,the ,father1 then1 and ,maker of all things is apprehended by all things1 agreeably to all1 by innate power and without teaching1--things inanimate1 sympathizing with the animate creation2 and of living beings some are already immortal1 working in the light of day4 ,but of those that are still mortal1 some are in fear1 and carried still in their mother's womb2 and others regulate themselves by their own independent reason4 ,and of men all are ,greeks and ,barbarians4 ,but no race anywhere of tillers of the soil1 or nomads1 and not even of dwellers in cities1 can live1 without being imbued with the faith of a superior being4 ,wherefore every eastern nation1 and every nation touching the western shores2 or the north1 and each one towards the south1#hig--;all have one and the same preconception respecting ,him who hath appointed government2 since the most universal of ,his operations equally pervade all4 ,much more did the philosophers among the ,greeks1 devoted to investigation1 starting from the ,barbarian philosophy1 attribute providence#hih to the 8,invisible1 and sole1 and most powerful1 and most skilful and supreme cause of all things most beautiful20--not knowing the inferences from these truths1 unless instructed by us1 and not even how ,god is to be known naturally2 but only1 as we have already often said1 by a true periphrasis4#hii ,rightly therefore the apostle says1 8,is ,he the ,god of the ,jews only1 and not also of the ,greeks80--not only saying prophetically that of the ,greeks believing ,greeks would know ,god2 but also intimating that in power the ,lord is the ,god of all1 and truly ,universal ,king4 ,for they know neither what ,he is1 nor how ,he is ,lord1 and ,father1 and ,maker1 nor the rest of the system of the truth1 without being taught by it4 ,thus also the prophetic utterances have the same force as the apostolic word4 ,for ,isaiah says3 8,if ye say1 ,we trust in the ,lord our ,god3 now make an alliance with my lord the king of the ,assyrians40 ,and he adds3 8,and now1 was it without the ,lord that we came up to this land to make war against it80#ijj ,and ,jonah1 himself a prophet1 intimates the same thing in what he says3 8,and the shipmaster came to him1 and said to him1 ,why dost thou snore8 ,rise1 call on thy ,god1 that ,he may save us1 and that we may not perish40#ija ,for the expression 8thy ,god0 he makes as if to one who knew ,him by way of knowledge2 and the expression1 8that ,god may save us10 revealed the consciousness in the minds of heathens who had applied their mind to the ,ruler of all1 but had not yet believed4 ,and again the same3 8,and he said to them1 ,i am the servant of the ,lord2 and ,i fear the ,lord1 the ,god of heaven40 ,and again the same3 8,and he said1 ,let us by no means perish for the life of this man40 ,and ,malachi the prophet plainly exhibits ,god saying1 8,i will not accept sacrifice at your hands4 ,for from the rising of the sun to its going down1 my name is glorified among the ,gentiles2 and in every place sacrifice is offered to me40#ijb ,and again3 8,because ,i am a great ,king1 saith the ,lord omnipotent2 and my name is manifest among the nations40 ,what name8 ,the ,son declaring the ,father among the ,greeks who have believed4 ,plato in what follows gives an exhibition of free-will3 8,virtue owns not a master2 and in proportion as each one honours or dishonours it1 in that proportion he will be a partaker of it4 ,the blame lies in the exercise of free choice40 ,but ,god is blameless4 ,for ,he is never the author of evil4 8,o warlike ,trojans10 says the lyric poet1#ijc 8,high ruling ,zeus1 who beholds all things1 ,is not the cause of great woes to mortals2 ,but it is in the power of all men to find ,justice1 holy1 pure1 ,companion of order1 ,and of wise ,themis ,the sons of the blessed are ye ,in finding her as your associate40 ,and ,pindar expressly introduces also ,zeus ,soter1 the consort of ,themis1 proclaiming him ,king1 ,saviour1 ,just1 in the following lines3 8,first1 prudent ,themis1 of celestial birth1 ,on golden steeds1 by ,ocean's rock1 ,the ,fates brought to the stair sublime1 ,the shining entrance of ,olympus1 ,of ,saviour ,zeus for aye#ijd to be the spouse1 ,and she1 the ,hours1 gold-diademed1 fair-fruited1 good1 brought forth40#ije ,he1 then1 who is not obedient to the truth1 and is puffed up with human teaching1 is wretched and miserable1 according to ,euripides3 8,who these things seeing1 yet apprehends not ,god1 ,but mouthing lofty themes1 casts far ,perverse deceits2 stubborn in which1 the tongue ,its shafts discharges1 about things unseen1 ,devoid of sense40 ,let him who wishes1 then1 approaching to the true instruction1 learn from ,parmenides the ,eleatic1 who promises3 8,ethereal nature1 then1 and all the signs ,in ,ether thou shalt know1 and the effects1 ,all viewless1 of the sacred ,sun's clear torch1 ,and whence produced4 ,the round-eyed ,moon's ,revolving influences and nature thou ,shalt learn2 and the ensphering heaven shalt know2 ,whence sprung2 and how ,necessity took it ,and chained so as to keep the starry bounds40 ,and ,metrodorus1 though an ,epicurean1 spoke thus1 divinely inspired3 8,remember1 ,o ,menestratus1 that1 being a mortal endowed with a circumscribed life1 thou hast in thy soul ascended1 till thou hast seen endless time1 and the infinity of things2 and what is to be1 and what has been20 when with the blessed choir1 according to ,plato1 we shall gaze on the blessed sight and vision2 we following with ,zeus1 and others with other deities1 if we may be permitted so to say1 to receive initiation into the most blessed mystery3 which we shall celebrate1 ourselves being perfect and untroubled by the ills which awaited us at the end of our time2 and introduced to the knowledge of perfect and tranquil visions1 and contemplating them in pure sunlight2 we ourselves pure1 and now no longer distinguished by that1 which1 when carrying it about1 we call the body1 being bound to it like an oyster to its shell4 ,the ,pythagoreans call heaven the ,antichthon the opposite ,earth4 ,and in this land1 it is said by ,jeremiah1 8,i will place thee among the children1 and give thee the chosen land as inheritance of ,god ,omnipotent20#ijf and they who inherit it shall reign over the earth4 ,myriads on myriads of examples rush on my mind which ,i might adduce4 ,but for the sake of symmetry the discourse must now stop1 in order that we may not exemplify the saying of ,agatho the tragedian3 8,treating our by-work as work1 ,and doing our work as by-work40 ,it having been1 then1 as ,i think1 clearly shown in what way it is to be understood that the ,greeks were called thieves by the ,lord1 ,i willingly leave the dogmas of the philosophers4 ,for were we to go over their sayings1 we should gather together directly such a quantity of notes1 in showing that the whole of the ,hellenic wisdom was derived from the ,barbarian philosophy4 ,but this speculation1 we shall1 nevertheless1 again touch on1 as necessity requires1 when we collect the opinions current among the ,greeks respecting first principles4 ,but from what has been said1 it tacitly devolves on us to consider in what way the ,hellenic books are to be perused by the man who is able to pass through the billows in them4 ,therefore 8,happy is he who possesses the wealth of the divine mind10 as appears according to ,empedocles3 8,but wretched he1 who cares for dark opinion about the gods40 ,he divinely showed knowledge and ignorance to be the boundaries of happiness and misery4 8,for it behoves philosophers to be acquainted with very many things10 according to ,heraclitus2 and truly must 8,he1 who seeks to be good1 err in many things40 ,it is then now clear to us1 from what has been said1 that the beneficence of ,god is eternal1 and that1 from an unbeginning principle1 equal natural righteousness reached all1 according to the worth of each several race1--never having had a beginning4 ,for ,god did not make a beginning of being ,lord and ,good1 being always what ,he is4 ,nor will ,he ever cease to do good1 although ,he bring all things to an end4 ,and each one of us is a partaker of ,his beneficence1 as far as ,he wills4 ,for the difference of the elect is made by the intervention of a choice worthy of the soul1 and by exercise4 ,thus1 then1 let our fifth ,miscellany of gnostic notes in accordance with the true philosophy be brought to a close4 ,,book ,,vi4 ,,chapter ,i4 ,,plan4 ,the sixth and also the seventh ,miscellany of gnostic notes1 in accordance with the true philosophy1 having delineated as well as possible the ethical argument conveyed in them1 and having exhibited what the ,gnostic is in his life1 proceed to show the philosophers that he is by no means impious1 as they suppose1 but that he alone is truly pious1 by a compendious exhibition of the ,gnostic's form of religion1 as far as it is possible1 without danger1 to commit it to writing in a book of reference4 ,for the ,lord enjoined 8to labour for the meat which endureth to eternity40#ijg ,and the prophet says1 8,blessed is he that soweth into all waters1 whose ox and ass tread10#ijh that is1 the people1 from the ,law and from the ,gentiles1 gathered into one faith4 8,now the weak eateth herbs10 according to the noble apostle4#iji ,the ,instructor1 divided by us into three books1 has already exhibited the training and nurture up from the state of childhood1 that is1 the course of life which from elementary instruction grows by faith2 and in the case of those enrolled in the number of men1 prepares beforehand the soul1 endued with virtue1 for the reception of gnostic knowledge4 ,the ,greeks1 then1 clearly learning1 from what shall be said by us in these pages1 that in profanely persecuting the ,god-loving man1 they themselves act impiously2 then1 as the notes advance1 in accordance with the style of the ,miscellanies1 we must solve the difficulties raised both by ,greeks and ,barbarians with respect to the coming of the ,lord4 ,in a meadow the flowers blooming variously1 and in a park the plantations of fruit-trees1 are not separated according to their species from those of other kinds4 ,if some1 culling varieties1 have composed learned collections1 ,meadows1 and ,helicons1 and ,honeycombs1 and ,robes2 then1 with the things which come to recollection by haphazard1 and are expurgated neither in order nor expression1 but purposely scattered1 the form of the ,miscellanies is promiscuously variegated like a meadow4 ,and such being the case1 my notes shall serve as kindling sparks2 and in the case of him1 who is fit for knowledge1 if he chance to fall in with them1 research made with exertion will turn out to his benefit and advantage4 ,for it is right that labour should precede not only food1 but also1 much more knowledge1 in the case of those that are advancing to the eternal and blessed salvation by the 8strait and narrow way10 which is truly the ,lord's4 ,our knowledge1 and our spiritual garden1 is the ,saviour ,himself2 into whom we are planted1 being transferred and transplanted1 from our old life1 into the good land4 ,and transplanting contributes to fruitfulness4 ,the ,lord1 then1 into whom we have been transplanted1 is the ,light and the true ,knowledge4 ,now knowledge is otherwise spoken of in a twofold sense3 that1 commonly so called1 which appears in all men 7similarly also comprehension and apprehension71 universally1 in the knowledge of individual objects2 in which not only the rational powers1 but equally the irrational1 share1 which ,i would never term knowledge1 inasmuch as the apprehension of things through the senses comes naturally4 ,but that which par excellence is termed knowledge1 bears the impress of judgment and reason1 in the exercise of which there will be rational cognitions alone1 applying purely to objects of thought1 and resulting from the bare energy of the soul4 8,he is a good man10 says ,david1#iaj 8who pities0 7those ruined through error71 8and lends0 7from the communication of the word of truth7 not at haphazard1 for 8he will dispense his words in judgment30 with profound calculation1 8he hath dispersed1 he hath given to the poor40 ,,chapter ,,ii4 ,,the ,,subject ,,of ,,plagiarisms ,,resumed4 ,,the ,,greeks ,,plagiarized ,,from ,,one ,,another4 ,before handling the point proposed1 we must1 by way of preface1 add to the close of the fifth book what is wanting4 ,for since we have shown that the symbolical style was ancient1 and was employed not only by our prophets1 but also by the majority of the ancient ,greeks1 and by not a few of the rest of the ,gentile ,barbarians1 it was requisite to proceed to the mysteries of the initiated4 ,i postpone the elucidation of these till we advance to the confutation of what is said by the ,greeks on first principles2 for we shall show that the mysteries belong to the same branch of speculation4 ,and having proved that the declaration of ,hellenic thought is illuminated all round by the truth1 bestowed on us in the ,scriptures1 taking it according to the sense1 we have proved1 not to say what is invidious1 that the theft of the truth passed to them4 ,come1 and let us adduce the ,greeks as witnesses against themselves to the theft4 ,for1 inasmuch as they pilfer from one another1 they establish the fact that they are thieves2 and although against their will1 they are detected1 clandestinely appropriating to those of their own race the truth which belongs to us4 ,for if they do not keep their hands from each other1 they will hardly do it from our authors4 ,i shall say nothing of philosophic dogmas1 since the very persons who are the authors of the divisions into sects1 confess in writing1 so as not to be convicted of ingratitude1 that they have received from ,socrates the most important of their dogmas4 ,but after availing myself of a few testimonies of men most talked of1 and of repute among the ,greeks1 and exposing their plagiarizing style1 and selecting them from various periods1 ,i shall turn to what follows4 ,orpheus1 then1 having composed the line3 8,since nothing else is more shameless and wretched than woman10-- ,homer plainly says3 8,since nothing else is more dreadful and shameless than a woman40#iaa ,and ,musus having written3 8,since art is greatly superior to strength10-- ,homer says3 8,by art rather than strength is the woodcutter greatly superior40#iab ,again1 ,musus having composed the lines3 8,and as the fruitful field produceth leaves1 ,and on the ash trees some fade1 others grow1 ,so whirls the race of man its leaf10#iac-- ,homer transcribes3 8,some of the leaves the wind strews on the ground4 ,the budding wood bears some2 in time of spring1 ,they come4 ,so springs one race of men1 and one departs40#iad ,again1 ,homer having said3 8,it is unholy to exult over dead men10#iae-- ,archilochus and ,cratinus write1 the former3 8,it is not noble at dead men to sneer20 and ,cratinus in the ,lacones3 8,for men 'tis dreadful to exult ,much o'er the stalwart dead40 ,again1 ,archilochus1 transferring that ,homeric line3 8,i erred1 nor say ,i nay1 instead of many10#iaf-- writes thus3 8,i erred1 and this mischief hath somehow seized another40 ,as certainly also that line3 8,even-handed#iag war the slayer slays40#iah ,he also1 altering1 has given forth thus3 8,i will do it4 0,for ,mars to men in truth is even-handed40#iag ,also1 translating the following3 8,the issues of victory among men depend on the gods10#iai he openly encourages youth1 in the following iambic3 8,victory's issues on the gods depend40 ,again1 ,homer having said3 8,with feet unwashed sleeping on the ground10#ibj -,euripides writes in ,erechtheus3 8,upon the plain spread with no couch they sleep1 ,nor in the streams of water lave their feet40 ,archilochus having likewise said3 8,but one with this and one with that ,his heart delights10-- in correspondence with the ,homeric line3 8,for one in these deeds1 one in those delights10#iba-- ,euripides says in neus3 8,but one in these ways1 one in those1 has more delight40 ,and ,i have heard schylus saying3 8,he who is happy ought to stay at home2 ,there should he also stay1 who speeds not well40 ,and ,euripides1 too1 shouting the like on the stage3 8,happy the man who1 prosperous1 stays at home40 ,menander1 too1 on comedy1 saying3 8,he ought at home to stay1 and free remain1 ,or be no longer rightly happy40 ,again1 ,theognis having said3 8,the exile has no comrade dear and true10-- ,euripides has written3 8,far from the poor flies every friend40 ,and ,epicharmus1 saying3 8,daughter1 woe worth the day6 ,thee who art old ,i marry to a youth20#ibb and adding3 8,for the young husband takes some other girl1 ,and for another husband longs the wife10-- ,euripides#ibc writes3 8',tis bad to yoke an old wife to a youth2 ,for he desires to share another's bed1 ,and she1 by him deserted1 mischief plots40 ,euripides having1 besides1 said in the ,medea3 8,for no good do a bad man's gifts10-- ,sophocles in ,ajax ,flagellifer utters this iambic3 8,for foes' gifts are no gifts1 nor any boon40#ibd ,solon having written3 8,for surfeit insolence begets1 ,when store of wealth attends40 ,theognis writes in the same way3 8,for surfeit insolence begets1 ,when store of wealth attends the bad40 ,whence also ,thucydides1 in the ,histories1 says3 8,many men1 to whom in a great degree1 and in a short time1 unlooked-for prosperity comes1 are wont to turn to insolence40 ,and ,philistus#ibe likewise imitates the same sentiment1 expressing himself thus3 8,and the many things which turn out prosperously to men1 in accordance with reason1 have an incredibly dangerous#ibf tendency to misfortune4 ,for those who meet with unlooked success beyond their expectations1 are for the most part wont to turn to insolence40 ,again1 ,euripides having written3 8,for children sprung of parents who have led ,a hard and toilsome life1 superior are20 ,critias writes3 8,for ,i begin with a man's origin3 how far the best and strongest in body will he be1 if his father exercises himself1 and eats in a hardy way1 and subjects his body to toilsome labour2 and if the mother of the future child be strong in body1 and give herself exercise40 ,again1 ,homer having said of the ,hephstus-made shield3 8,upon it earth and heaven and sea he made1 ,and ,ocean's rivers' mighty strength portrayed10-- ,pherecydes of ,syros says3 8,zas makes a cloak large and beautiful1 and works on it earth and ,ogenus1 and the palace of ,ogenus40 ,and ,homer having said3 8,shame1 which greatly hurts a man or helps10#ibg-- ,euripides writes in ,erechtheus3 8,of shame ,i find it hard to judge2 ',tis needed4 ',tis at times a great mischief40 ,take1 by way of parallel1 such plagiarisms as the following1 from those who flourished together1 and were rivals of each other4 ,from the ,orestes of ,euripides3 8,dear charm of sleep1 aid in disease40 ,from the ,eriphyle of ,sophocles3 8,hie thee to sleep1 healer of that disease40 ,and from the ,antigone of ,sophocles3 8,bastardy is opprobrious in name2 but the nature is equal20#ibh ,and from the ,aleuades of ,sophocles3 8,each good thing has its nature equal40 ,again1 in the ,ctimenus#ibi of ,euripides3 8,for him who toils1 ,god helps20 ,and in the ,minos of ,sophocles3 8,to those who act not1 fortune is no ally20 ,and from the ,alexander of ,euripides3 8,but time will show2 and learning1 by that test1 ,i shall know whether thou art good or bad20 ,and from the ,hipponos of ,sophocles3 8,besides1 conceal thou nought2 since ,time1 ,that sees all1 hears all1 all things will unfold40 ,but let us similarly run over the following2 for ,eumelus having composed the line1 8,of ,memory and ,olympian ,zeus the daughters nine10 ,solon thus begins the elegy3 8,of ,memory and ,olympian ,zeus the children bright40 ,again1 ,euripides1 paraphrasing the ,homeric line3 8,what1 whence art thou8 ,thy city and thy parents1 where80#icj employs the following iambics in geus3 8,what country shall we say that thou hast left ,to roam in exile1 what thy land--the bound ,of thine own native soil8 ,who thee begat8 ,and of what father dost thou call thyself the son80 ,and what8 ,theognis#ica having said3 8,wine largely drunk is bad2 but if one use ,it with discretion1 'tis not bad1 but good10-- does not ,panyasis write8 8,above the gods' best gift to men ranks wine1 ,in measure drunk2 but in excess the worst40 ,hesiod1 too1 saying3 8,but for the fire to thee ,i'll give a plague1#icb ,for all men to delight themselves withal10-- ,euripides writes3 8,and for the fire ,another fire greater and unconquerable1 ,sprung up in the shape of women40#icc ,and in addition1 ,homer1 saying3 8,there is no satiating the greedy paunch1 ,baneful1 which many plagues has caused to men40#icd ,euripides says3 8,dire need and baneful paunch me overcome2 ,from which all evils come40 ,besides1 ,callias the comic poet having written3 8,with madmen1 all men must be mad1 they say10-- ,menander1 in the ,poloumenoi1 expresses himself similarly1 saying3 8,the presence of wisdom is not always suitable3 ,one sometimes must with others play#ice the fool40 ,and ,antimachus of ,teos having said3 8,from gifts1 to mortals many ills arise10-- ,augias composed the line3 8,for gifts men's mind and acts deceive40 ,and ,hesiod having said3 8,than a good wife1 no man a better thing ,ere gained2 than a bad wife1 a worse10-- ,simonides said3 8,a better prize than a good wife no man ,ere gained1 than a bad one nought worse40 ,again1 ,epicharmas having said3 8,as destined long to live1 and yet not long1 ,think of thyself10-- ,euripides writes3 8,why8 seeing the wealth we have uncertain is1 ,why don't we live as free from care1 as pleasant ,as we may80 ,similarly also1 the comic poet ,diphilus having said3 8,the life of men is prone to change10-- ,posidippus says3 8,no man of mortal mould his life has passed ,from suffering free4 ,nor to the end again ,has continued prosperous40 ,similarly#icf speaks to thee ,plato1 writing of man as a creature subject to change4 ,again1 ,euripides having said3 8,oh life to mortal men of trouble full1 ,how slippery in everything art thou6 ,now grow'st thou1 and thou now decay'st away4 ,and there is set no limit1 no1 not one1 ,for mortals of their course to make an end1 ,except when ,death's remorseless final end ,comes1 sent from ,zeus10-- ,diphilus writes3 8,there is no life which has not its own ills1 ,pains1 cares1 thefts1 and anxieties1 disease2 ,and ,death1 as a physician1 coming1 gives ,rest to their victims in his quiet sleep40#icg ,furthermore1 ,euripides having said3 8,many are fortune's shapes1 ,and many things contrary to expectation the gods perform10-- ,the tragic poet ,theodectes similarly writes3 8,the instability of mortals' fates40 ,and ,bacchylides having said3 8,to few#ich alone of mortals is it given ,to reach hoary age1 being prosperous all the while1 ,and not meet with calamities10-- ,moschion1 the comic poet1 writes3 8,but he of all men is most blest1 ,who leads throughout an equal life40 ,and you will find that1 ,theognis having said3 8,for no advantage to a man grown old ,a young wife is1 who will not1 as a ship ,the helm1 obey10-- ,aristophanes1 the comic poet1 writes3 8,an old man to a young wife suits but ill40 ,for ,anacreon1 having written3 8,luxurious love ,i sing1 ,with flowery garlands graced1 ,he is of gods the king1 ,he mortal men subdues10-- ,euripides writes3 8,for love not only men attacks1 ,and women2 but disturbs ,the souls of gods above1 and to the sea ,descends40 ,but not to protract the discourse further1 in our anxiety to show the propensity of the ,greeks to plagiarism in expressions and dogmas1 allow us to adduce the express testimony of ,hippias1 the sophist of ,elea1 who discourses on the point in hand1 and speaks thus3 8,of these things some perchance are said by ,orpheus1 some briefly by ,musus2 some in one place1 others in other places2 some by ,hesiod1 some by ,homer1 some by the rest of the poets2 and some in prose compositions1 some by ,greeks1 some by ,barbarians4 ,and ,i from all these1 placing together the things of most importance and of kindred character1 will make the present discourse new and varied40 ,and in order that we may see that philosophy and history1 and even rhetoric1 are not free of a like reproach1 it is right to adduce a few instances from them4 ,for ,alcmon of ,crotona having said1 8,it is easier to guard against a man who is an enemy than a friend10 ,sophocles wrote in the ,antigone3 8,for what sore more grievous than a bad friend80 ,and ,xenophon said3 8,no man can injure enemies in any other way than by appearing to be a friend40 ,and ,euripides having said in ,telephus3 8,shall we ,greeks be slaves to ,barbarians80-- ,thrasymachus1 in the oration for the ,larissans1 says3 8,shall we be slaves to ,archelaus--,greeks to a ,barbarian80 ,and ,orpheus having said3 8,water is the change for soul1 and death for water2 ,from water is earth1 and what comes from earth is again water1 ,and from that1 soul1 which changes the whole ether20 and ,heraclitus1 putting together the expressions from these lines1 writes thus3 8,it is death for souls to become water1 and death for water to become earth2 and from earth comes water1 and from water soul40 ,and ,athamas the ,pythagorean having said1 8,thus was produced the beginning of the universe2 and there are four roots--fire1 water1 air1 earth3 for from these is the origination of what is produced10--,empedocles of ,agrigentum wrote3 8,the four roots of all things first do thou hear-- ,fire1 water1 earth1 and ether's boundless height3 ,for of these all that was1 is1 shall be1 comes40 ,and ,plato having said1 8,wherefore also the gods1 knowing men1 release sooner from life those they value most10 ,menander wrote3 8,whom the gods love1 dies young40 ,and ,euripides having written in the nomaus3 8,we judge of things obscure from what we see20 and in the ,phnix3 8,by signs the obscure is fairly grasped10-- ,hyperides says1 8,but we must investigate things unseen by learning from signs and probabilities40 ,and ,isocrates having said1 8,we must conjecture the future by the past10 ,andocides does not shrink from saying1 8,for we must make use of what has happened previously as signs in reference to what is to be40 ,besides1 ,theognis having said3 8,the evil of counterfeit silver and gold is not intolerable1 ,o ,cyrnus1 and to a wise man is not difficult of detection2 ,but if the mind of a friend is hidden in his breast1 ,if he is false1#ici and has a treacherous heart within1 ,this is the basest thing for mortals1 caused by ,god1 ,and of all things the hardest to detect10-- ,euripides writes3 8,oh ,zeus1 why hast thou given to men clear tests ,of spurious gold1 while on the body grows ,no mark sufficing to discover clear ,the wicked man80 ,hyperides himself also says1 8,there is no feature of the mind impressed on the countenance of men40 ,again1 ,stasinus having composed the line3 8,fool1 who1 having slain the father1 leaves the children10-- ,xenophon#idj says1 8,for ,i seem to myself to have acted in like manner1 as if one who killed the father should spare his children40 ,and ,sophocles having written in the ,antigone3 8,mother and father being in ,hades now1 ,no brother ever can to me spring forth10-- ,herodotus says1 8,mother and father being no more1 ,i shall not have another brother40 ,in addition to these1 ,theopompus having written3 8,twice children are old men in very truth20 ,and before him ,sophocles in ,peleus3 8,peleus1 the son of acus1 ,i1 sole housekeeper1 ,guide1 old as he is now1 and train again1 ,for the aged man is once again a child10-- ,antipho the orator says1 8,for the nursing of the old is like the nursing of children40 ,also the philosopher ,plato says1 8,the old man then1 as seems1 will be twice a child40 ,further1 ,thucydides having said1 8,we alone bore the brunt at ,marathon10#ida--;,demosthenes said1 8,by those who bore the brunt at ,marathon40 ,nor will ,i omit the following4 ,cratinus having said in the ,pytine3#idb 8,the preparation perchance you know10-- ,andocides the orator says1 8,the preparation1 gentlemen of the jury1 and the eagerness of our enemies1 almost all of you know40 ,similarly also ,nicias1 in the speech on the deposit1 against ,lysias1 says1 8,the preparation and the eagerness of the adversaries1 ye see1 ,o gentlemen of the jury40 ,after him schines says1 8,you see the preparation1 ,o men of ,athens1 and the line of battle40 ,again1 ,demosthenes having said1 8,what zeal and what canvassing1 ,o men of ,athens1 have been employed in this contest1 ,i think almost all of you are aware20 and ,philinus similarly1 8,what zeal1 what forming of the line of battle1 gentlemen of the jury1 have taken place in this contest1 ,i think not one of you is ignorant40 ,isocrates1 again1 having said1 8,as if she were related to his wealth1 not him10 ,lysias says in the ,orphics1 8,and he was plainly related not to the persons1 but to the money40 ,since ,homer also having written3 8,o friend1 if in this war1 by taking flight1 ,we should from age and death exemption win1 ,i would not fight among the first myself1 ,nor would ,i send thee to the glorious fray2 ,but now--for myriad fates of death attend ,in any case1 which man may not escape ,or shun--come on4 ,to some one we shall bring ,renown1 or some one shall to us10#idc-- ,theopompus writes1 8,for if1 by avoiding the present danger1 we were to pass the rest of our time in security1 to show love of life would not be wonderful4 ,but now1 so many fatalities are incident to life1 that death in battle seems preferable40 ,and what8 ,chilo the sophist having uttered the apophthegm1 8,become surety1 and mischief is at hand10 did not ,epicharmus utter the same sentiment in other terms1 when he said1 8,suretyship is the daughter of mischief1 and loss that of suretyship80#idd ,further1 ,hippocrates the physician having written1 8,you must look to time1 and locality1 and age1 and disease10 ,euripides says in ,hexameters3#ide 8,those who the healing art would practise well1 ,must study people's modes of life1 and note ,the soil1 and the diseases so consider40 ,homer1 again1 having written3 8,i say no mortal man can doom escape10-- ,archinus says1 8,all men are bound to die either sooner or later20 and ,demosthenes1 8,to all men death is the end of life1 though one should keep himself shut up in a coop40 ,and ,herodotus1 again1 having said1 in his discourse about ,glaucus the ,spartan1 that the ,pythian said1 8,in the case of the ,deity1 to say and to do are equivalent10 ,aristophanes said3 8,for to think and to do are equivalent40 ,and before him1 ,parmenides of ,elea said3 8,for thinking and being are the same40 ,and ,plato having said1 8,and we shall show1 not absurdly perhaps1 that the beginning of love is sight2 and hope diminishes the passion1 memory nourishes it1 and intercourse preserves it20 does not ,philemon the comic poet write3 8,first all see1 then admire2 ,then gaze1 then come to hope2 ,and thus arises love80 ,further1 ,demosthenes having said1 8,for to all of us death is a debt10 and so forth1 ,phanocles writes in ,loves1 or ,the ,beautiful3 8,but from the ,fates' unbroken thread escape ,is none for those that feed on earth40 ,you will also find that ,plato having said1 8,for the first sprout of each plant1 having got a fair start1 according to the virtue of its own nature1 is most powerful in inducing the appropriate end20 the historian writes1 8,further1 it is not natural for one of the wild plants to become cultivated1 after they have passed the earlier period of growth20 and the following of ,empedocles3 8,for ,i already have been boy and girl1 ,and bush1 and bird1 and mute fish in the sea10-- ,euripides transcribes in ,chrysippus3 8,but nothing dies ,of things that are2 but being dissolved1 ,one from the other1 ,shows another form40 ,and ,plato having said1 in the ,republic1 that women were common1 ,euripides writes in the ,protesilaus3 8,for common1 then1 is woman's bed40 ,further1 ,euripides having written3 8,for to the temperate enough sufficient is10-- ,epicurus expressly says1 8,sufficiency is the greatest riches of all40 ,again1 ,aristophanes having written3 8,life thou securely shalt enjoy1 being just ,and free from turmoil1 and from fear live well10-- ,epicurus says1 8,the greatest fruit of righteousness is tranquillity40 ,let these species1 then1 of ,greek plagiarism of sentiments1 being such1 stand as sufficient for a clear specimen to him who is capable of perceiving4 ,and not only have they been detected pirating and paraphrasing thoughts and expressions1 as will be shown2 but they will also be convicted of the possession of what is entirely stolen4 ,for stealing entirely what is the production of others1 they have published it as their own2 as ,eugamon of ,cyrene did the entire book on the ,thesprotians from ,musus1 and ,pisander of ,camirus the ,heraclea of ,pisinus of ,lindus1 and ,panyasis of ,halicarnassus1 the capture of chalia from ,cleophilus of ,samos4 ,you will also find that ,homer1 the great poet1 took from ,orpheus1 from the ,disappearance of ,dionysus1 those words and what follows verbatim3 8,as a man trains a luxuriant shoot of olive40#idf ,and in the ,theogony1 it is said by ,orpheus of ,kronos3 8,he lay1 his thick neck bent aside2 and him ,all-conquering ,sleep had seized40 ,these ,homer transferred to the ,cyclops4#idg ,and ,hesiod writes of ,melampous3 8,gladly to hear1 what the immortals have assigned ,to men1 the brave from cowards clearly marks20 and so forth1 taking it word for word from the poet ,musus4 ,and ,aristophanes the comic poet has1 in the first of the ,thesmophoriazus1 transferred the words from the ,empiprameni of ,cratinus4 ,and ,plato the comic poet1 and ,aristophanes in ,ddalus1 steal from one another4 ,cocalus1 composed by ,araros1#idh the son of ,aristophanes1 was by the comic poet ,philemon altered1 and made into the comedy called ,hypobolimus4 ,eumelus and ,acusilaus the historiographers changed the contents of ,hesiod into prose1 and published them as their own4 ,gorgias of ,leontium and ,eudemus of ,naxus1 the historians1 stole from ,melesagoras4 ,and1 besides1 there is ,bion of ,proconnesus1 who epitomized and transcribed the writings of the ancient ,cadmus1 and ,archilochus1 and ,aristocles1 and ,leandrus1 and ,hellanicus1 and ,hecatus1 and ,androtion1 and ,philochorus4 ,dieuchidas of ,megara transferred the beginning of his treatise from the ,deucalion of ,hellanicus4 ,i pass over in silence ,heraclitus of ,ephesus1 who took a very great deal from ,orpheus4 ,from ,pythagoras ,plato derived the immortality of the soul2 and he from the ,egyptians4 ,and many of the ,platonists composed books1 in which they show that the ,stoics1 as we said in the beginning1 and ,aristotle1 took the most and principal of their dogmas from ,plato4 ,epicurus also pilfered his leading dogmas from ,democritus4 ,let these things then be so4 ,for life would fail me1 were ,i to undertake to go over the subject in detail1 to expose the selfish plagiarism of the ,greeks1 and how they claim the discovery of the best of their doctrines1 which they have received from us4 ,,chapter ,,iii4 ,,plagiarism ,,by ,,the ,,greeks ,,of ,,the ,,miracles ,,related ,,in ,,the ,,sacred ,,books ,,of ,,the ,,hebrews4 ,and now they are convicted not only of borrowing doctrines from the ,barbarians1 but also of relating as prodigies of ,hellenic mythology the marvels found in our records1 wrought through divine power from above1 by those who led holy lives1 while devoting attention to us4 ,and we shall ask at them whether those things which they relate are true or false4 ,but they will not say that they are false2 for they will not with their will condemn themselves of the very great silliness of composing falsehoods1 but of necessity admit them to be true4 ,and how will the prodigies enacted by ,moses and the other prophets any longer appear to them incredible8 ,for the ,almighty ,god1 in ,his care for all men1 turns some to salvation by commands1 some by threats1 some by miraculous signs1 some by gentle promises4 ,well1 the ,greeks1 when once a drought had wasted ,greece for a protracted period1 and a dearth of the fruits of the earth ensued1 it is said1 those that survived of them1 having1 because of the famine1 come as suppliants to ,delphi1 asked the ,pythian priestess how they should be released from the calamity4 ,she announced that the only help in their distress was1 that they should avail themselves of the prayers of acus4 ,prevailed on by them1 acus1 ascending the ,hellenic hill1 and stretching out pure#idi hands to heaven1 and invoking the common#iej ,god1 besought him to pity wasted ,greece4 ,and as he prayed1 thunder sounded1 out of the usual course of things1 and the whole surrounding atmosphere was covered with clouds4 ,and impetuous and continued rains1 bursting down1 filled the whole region4 ,the result was a copious and rich fertility wrought by the husbandry of the prayers of acus4 8,and ,samuel called on the ,lord10 it is said1 8and the ,lord gave forth ,his voice1 and rain in the day of harvest40#iea ,do you see that 8,he who sendeth ,his rain on the just and on the unjust0#ieb by the subject powers is the one ,god8 ,and the whole of our ,scripture is full of instances of ,god1 in reference to the prayers of the just1 hearing and performing each one of their petitions4 ,again1 the ,greeks relate1 that in the case of a failure once of the ,etesian winds1 ,aristus once sacrificed in ,ceus to ,isthmian ,zeus4 ,for there was great devastation1 everything being burnt up with the heat in consequence of the winds1 which had been wont to refresh the productions of the earth1 not blowing1 and he easily called them back4 ,and at ,delphi1 on the expedition of ,xerxes against ,greece1 the ,pythian priestess having made answer3 8,o ,delphians1 pray the winds1 and it will be better10-- they having erected an altar and performed sacrifice to the winds1 had them as their helpers4 ,for1 blowing violently around ,cape ,sepias1 they shivered the whole preparations of the ,persian expedition4 ,empedocles of ,agrigentum was called 8,checker of ,winds40 ,accordingly it is said1 that when1 on a time1 a wind blew from the mountain of ,agrigentum1 heavy and pestiferous for the inhabitants1 and the cause also of barrenness to their wives1 he made the wind to cease4 ,wherefore he himself writes in the lines3 8,thou shalt the might of the unwearied winds make still1 ,which rushing to the earth spoil mortals' crops1 ,and at thy will bring back the avenging blasts40 ,and they say that he was followed by some that used divinations1 and some that had been long vexed by sore diseases4#iec ,they plainly1 then1 believed in the performance of cures1 and signs and wonders1 from our ,scriptures4 ,for if certain powers move the winds and dispense showers1 let them hear the psalmist3 8,how amiable are thy tabernacles1 ,o ,lord of hosts60#ied ,this is the ,lord of powers1 and principalities1 and authorities1 of whom ,moses speaks2 so that we may be with ,him4 8,and ye shall circumcise your hard heart1 and shall not harden your neck any more4 ,for ,he is ,lord of lords and ,god of gods1 the great ,god and strong10#iee and so forth4 ,and ,isaiah says1 8,lift your eyes to the height1 and see who hath produced all these things40#ief ,and some say that plagues1 and hail-storms1 and tempests1 and the like1 are wont to take place1 not alone in consequence of material disturbance1 but also through anger of demons and bad angels4 ,for instance1 they say that the ,magi at ,cleone1 watching the phenomena of the skies1 when the clouds are about to discharge hail1 avert the threatening of wrath by incantations and sacrifices4 ,and if at any time there is the want of an animal1 they are satisfied with bleeding their own finger for a sacrifice4 ,the prophetess ,diotima1 by the ,athenians offering sacrifice previous to the pestilence1 effected a delay of the plague for ten years4 ,the sacrifices1 too1 of ,epimenides of ,crete1 put off the ,persian war for an equal period4 ,and it is considered to be all the same whether we call these spirits gods or angels4 ,and those skilled in the matter of consecrating statues1 in many of the temples have erected tombs of the dead1 calling the souls of these ,dmons1 and teaching them to be worshipped by men2 as having1 in consequence of the purity of their life1 by the divine foreknowledge1 received the power of wandering about the space around the earth in order to minister to men4 ,for they knew that some souls were by nature kept in the body4 ,but of these1 as the work proceeds1 in the treatise on the angels1 we shall discourse4 ,democritus1 who predicted many things from observation of celestial phenomena1 was called 8,wisdom0 774 ,on his meeting a cordial reception from his brother ,damasus1 he predicted that there would be much rain1 judging from certain stars4 ,some1 accordingly1 convinced by him1 gathered their crops2 for being in summer-time1 they were still on the threshing-floor4 ,but others lost all1 unexpected and heavy showers having burst down4 ,how then shall the ,greeks any longer disbelieve the divine appearance on ,mount ,sinai1 when the fire burned1 consuming none of the things that grew on the mount2 and the sound of trumpets issued forth1 breathed without instruments8 ,for that which is called the descent on the mount of ,god is the advent of divine power1 pervading the whole world1 and proclaiming 8the light that is inaccessible40#ieg ,for such is the allegory1 according to the ,scripture4 ,but the fire was seen1 as ,aristobulus says1 while the whole multitude1 amounting to not less than a million1 besides those under age1 were congregated around the mountain1 the circuit of the mount not being less than five days' journey4 ,over the whole place of the vision the burning fire was seen by them all encamped as it were around2 so that the descent was not local4 ,for ,god is everywhere4 ,now the compilers of narratives say that in the island of ,britain there is a cave situated under a mountain1 and a chasm on its summit2 and that1 accordingly1 when the wind falls into the cave1 and rushes into the bosom of the cleft1 a sound is heard like cymbals clashing musically4 ,and often in the woods1 when the leaves are moved by a sudden gust of wind1 a sound is emitted like the song of birds4 ,those also who composed the ,persics relate that in the uplands1 in the country of the ,magi1 three mountains are situated on an extended plain1 and that those who travel through the locality1 on coming to the first mountain1 hear a confused sound as of several myriads shouting1 as if in battle array2 and on reaching the middle one1 they hear a clamour louder and more distinct2 and at the end hear people singing a pan1 as if victorious4 ,and the cause1 in my opinion1 of the whole sound1 is the smoothness and cavernous character of the localities2 and the air1 entering in1 being sent back and going to the same point1 sounds with considerable force4 ,let these things be so4 ,but it is possible for ,god ,almighty1 even without a medium1 to produce a voice and vision through the ear1 showing that ,his greatness has a natural order beyond what is customary1 in order to the conversion of the hitherto unbelieving soul1 and the reception of the commandment given4 ,but there being a cloud and a lofty mountain1 how is it not possible to hear a different sound1 the wind moving by the active cause8 ,wherefore also the prophet says1 8,ye heard the voice of words1 and saw no similitude40#ieh ,you see how the ,lord's voice1 the ,word1 without shape1 the power of the ,word1 the luminous word of the ,lord1 the truth from heaven1 from above1 coming to the assembly of the church1 wrought by the luminous immediate ministry4 ,,chapter ,,iv4 ,,the ,,greeks ,,drew ,,many ,,of ,,their ,,philosophical ,,tenets ,,from ,,the ,,egyptian ,,and ,,indian ,,gymnosophists4 ,we shall find another testimony in confirmation1 in the fact that the best of the philosophers1 having appropriated their most excellent dogmas from us1 boast1 as it were1 of certain of the tenets which pertain to each sect being culled from other ,barbarians1 chiefly from the ,egyptians--both other tenets1 and that especially of the transmigration of the soul4 ,for the ,egyptians pursue a philosophy of their own4 ,this is principally shown by their sacred ceremonial4 ,for first advances the ,singer1 bearing some one of the symbols of music4 ,for they say that he must learn two of the books of ,hermes1 the one of which contains the hymns of the gods1 the second the regulations for the king's life4 ,and after the ,singer advances the ,astrologer1#iei with a horologe in his hand1 and a palm1 the symbols of astrology4 ,he must have the astrological books of ,hermes1 which are four in number1 always in his mouth4 ,of these1 one is about the order of the fixed stars that are visible1 and another about the conjunctions and luminous appearances of the sun and moon2 and the rest respecting their risings4 ,next in order advances the sacred ,scribe1 with wings on his head1 and in his hand a book and rule1 in which were writing ink and the reed1 with which they write4 ,and he must be acquainted with what are called hieroglyphics1 and know about cosmography and geography1 the position of the sun and moon1 and about the five planets2 also the description of ,egypt1 and the chart of the ,nile2 and the description of the equipment of the priests and of the places consecrated to them1 and about the measures and the things in use in the sacred rites4 ,then the ,stole-keeper follows those previously mentioned1 with the cubit of justice and the cup for libations4 ,he is acquainted with all points called ,pdeutic 7relating to training7 and ,moschophatic 7sacrificial74 ,there are also ten books which relate to the honour paid by them to their gods1 and containing the ,egyptian worship2 as that relating to sacrifices1 first-fruits1 hymns1 prayers1 processions1 festivals1 and the like4 ,and behind all walks the ,prophet1 with the water-vase carried openly in his arms2 who is followed by those who carry the issue of loaves4 ,he1 as being the governor of the temple1 learns the ten books called 8,hieratic20 and they contain all about the laws1 and the gods1 and the whole of the training of the priests4 ,for the ,prophet is1 among the ,egyptians1 also over the distribution of the revenues4 ,there are then forty-two books of ,hermes indispensably necessary2 of which the six-and-thirty containing the whole philosophy of the ,egyptians are learned by the forementioned personages2 and the other six1 which are medical1 by the ,pastophoroi 7image-bearers71--treating of the structure of the body1 and of diseases1 and instruments1 and medicines1 and about the eyes1 and the last about women4 ,such are the customs of the ,egyptians1 to speak briefly4 ,the philosophy of the ,indians1 too1 has been celebrated4 ,alexander of ,macedon1 having taken ten of the ,indian ,gymnosophists1 that seemed the best and most sententious1 proposed to them problems1 threatening to put to death him that did not answer to the purpose2 ordering one1 who was the eldest of them1 to decide4 ,the first1 then1 being asked whether he thought that the living were more in number than the dead1 said1 ,the living2 for that the dead were not4 ,the second1 on being asked whether the sea or the land maintained larger beasts1 said1 ,the land2 for the sea was part of it4 ,and the third being asked which was the most cunning of animals8 ,the one1 which has not hitherto been known1 man4 ,and the fourth being interrogated1 ,for what reason they had made ,sabba1 who was their prince1 revolt1 answered1 ,because they wished him to live well rather than die ill4 ,and the fifth being asked1 ,whether he thought that day or night was first1 said1 ,one day4 ,for puzzling questions must have puzzling answers4 ,and the sixth being posed with the query1 ,how shall one be loved most8 ,by being most powerful2 in order that he may not be timid4 ,and the seventh being asked1 ,how any one of men could become ,god8 said1 ,if he do what it is impossible for man to do4 ,and the eighth being asked1 ,which is the stronger1 life or death8 said1 ,life1 which bears such ills4 ,and the ninth being interrogated1 ,up to what point it is good for a man to live8 said1 ,till he does not think that to die is better than to live4 ,and on ,alexander ordering the tenth to say something1 for he was judge1 he said1 8,one spake worse than another40 ,and on ,alexander saying1 ,shall you not1 then1 die first1 having given such a judgment8 he said1 ,and how1 ,o king1 wilt thou prove true1 after saying that thou wouldest kill first the first man that answered very badly8 ,and that the ,greeks are called pilferers of all manner of writing1 is1 as ,i think1 sufficiently demonstrated by abundant proofs4 ,,chapter ,v4 ,,the ,,greeks ,,had ,,some ,,knowledge ,,of ,,the ,,true ,,god4 ,and that the men of highest repute among the ,greeks knew ,god1 not by positive knowledge1 but by indirect expression1#ifj ,peter says in the ,preaching3 8,know then that there is one ,god1 who made the beginning of all things1 and holds the power of the end2 and is the ,invisible1 who sees all things2 incapable of being contained1 who contains all things2 needing nothing1 whom all things need1 and by whom they are2 incomprehensible1 everlasting1 unmade1 who made all things by the #8,word of ,his power1' that is1 according to the gnostic scripture1 ,his ,son40#ifa ,then he adds3 8,worship this ,god not as the ,greeks10--signifying plainly1 that the excellent among the ,greeks worshipped the same ,god as we1 but that they had not learned by perfect knowledge that which was delivered by the ,son4 8,do not then worship10 he did not say1 the ,god whom the ,greeks worship1 but 8as the ,greeks10--changing the manner of the worship of ,god1 not announcing another ,god4 ,what1 then1 the expression 8not as the ,greeks0 means1 ,peter himself shall explain1 as he adds3 8,since they are carried away by ignorance1 and know not ,god0 7as we do1 according to the perfect knowledge72 8but giving shape to the things#ifb of which ,he gave them the power for use--stocks and stones1 brass and iron1 gold and silver--matter2--and setting up the things which are slaves for use and possession1 worship them4#ifc ,and what ,god hath given to them for food--the fowls of the air1 and the fish of the sea1 and the creeping things of the earth1 and the wild beasts with the four-footed cattle of the field1 weasels and mice1 cats and dogs and apes1 and their own proper food--they sacrifice as sacrifices to mortals2 and offering dead things to the dead1 as to gods1 are unthankful to ,god1 denying ,his existence by these things40 ,and that it is said1 that we and the ,greeks know the same ,god1 though not in the same way1 he will infer thus3 8,neither worship as the ,jews2 for they1 thinking that they only know ,god1 do not know ,him1 adoring as they do angels and archangels1 the month and the moon4 ,and if the moon be not visible1 they do not hold the ,sabbath1 which is called the first2 nor do they hold the new moon1 nor the feast of unleavened bread1 nor the feast1 nor the great day40#ifd ,then he gives the finishing stroke to the question3 8,so that do ye also1 learning holily and righteously what we deliver to you2 keep them1 worshipping ,god in a new way1 by ,christ40 ,for we find in the ,scriptures1 as the ,lord says3 8,behold1 ,i make with you a new covenant1 not as ,i made with your fathers in ,mount ,horeb40#ife ,he made a new covenant with us2 for what belonged to the ,greeks and ,jews is old4 ,but we1 who worship ,him in a new way1 in the third form1 are ,christians4 ,for clearly1 as ,i think1 he showed that the one and only ,god was known by the ,greeks in a ,gentile way1 by the ,jews ,judaically1 and in a new and spiritual way by us4 ,and further1 that the same ,god that furnished both the ,covenants was the giver of ,greek philosophy to the ,greeks1 by which the ,almighty is glorified among the ,greeks1 he shows4 ,and it is clear from this4 ,accordingly1 then1 from the ,hellenic training1 and also from that of the law1 are gathered into the one race of the saved people those who accept faith3 not that the three peoples are separated by time1 so that one might suppose three natures1 but trained in different ,covenants of the one ,lord1 by the word of the one ,lord4 ,for that1 as ,god wished to save the ,jews by giving to them prophets1 so also by raising up prophets of their own in their own tongue1 as they were able to receive ,god's beneficence1 ,he distinguished the most excellent of the ,greeks from the common herd1 in addition to 8,peter's ,preaching10 the ,apostle ,paul will show1 saying3 8,take also the ,hellenic books1 read the ,sibyl1 how it is shown that ,god is one1 and how the future is indicated4 ,and taking ,hystaspes1 read1 and you will find much more luminously and distinctly the ,son of ,god described1 and how many kings shall draw up their forces against ,christ1 hating ,him and those that bear ,his name1 and ,his faithful ones1 and ,his patience1 and ,his coming40 ,then in one word he asks us1 8,whose is the world1 and all that is in the world8 ,are they not ,god's80#iff ,wherefore ,peter says1 that the ,lord said to the apostles3 8,if any one of ,israel1 then1 wishes to repent1 and by my name to believe in ,god1 his sins shall be forgiven him1 after twelve years4 ,go forth into the world1 that no one may say1 ,we have not heard40 ,,chapter ,,vi4 ,,the ,,gospel ,,was ,,preached ,,to ,,jews ,,and ,,gentiles ,,in ,,hades4 ,but as the proclamation of the gospel has come now at the fit time1 so also at the fit time were the ,law and the ,prophets given to the ,barbarians1 and ,philosophy to the ,greeks1 to fit their ears for the gospel4 8,therefore10 says the ,lord who delivered ,israel1 8in an acceptable time have ,i heard thee1 and in a day of salvation have ,i helped thee4 ,and ,i have given thee for a ,covenant to the nations2 that thou mightest inhabit the earth1 and receive the inheritance of the wilderness2 saying to those that are in bonds1 ,come forth2 and to those that are in darkness1 ,show yourselves40 ,for if the 8prisoners0 are the ,jews1 of whom the ,lord said1 8,come forth1 ye that will1 from your bonds10--meaning the voluntary bound1 and who have taken on them 8the burdens grievous to be borne0#ifg by human injunction1--it is plain that 8those in darkness0 are they who have the ruling faculty of the soul buried in idolatry4 ,for to those who were righteous according to the law1 faith was wanting4 ,wherefore also the ,lord1 in healing them1 said1 8,thy faith hath saved thee40#ifh ,but to those that were righteous according to philosophy1 not only faith in the ,lord1 but also the abandonment of idolatry1 were necessary4 ,straightway1 on the revelation of the truth1 they also repented of their previous conduct4 ,wherefore the ,lord preached the gospel to those in ,hades4 ,accordingly the ,scripture says1 8,hades says to ,destruction1 ,we have not seen ,his form1 but we have heard ,his voice40#ifi ,it is not plainly the place1 which1 the words above say1 heard the voice1 but those who have been put in ,hades1 and have abandoned themselves to destruction1 as persons who have thrown themselves voluntarily from a ship into the sea4 ,they1 then1 are those that hear the divine power and voice4 ,for who in his senses can suppose the souls of the righteous and those of sinners in the same condemnation1 charging ,providence with injustice8 ,but how8 ,do not the ,scriptures show that the ,lord preached#igj the gospel to those that perished in the flood1 or rather had been chained1 and to those kept 8in ward and guard80#iga ,and it has been shown also1#igb in the second book of the ,stromata1 that the apostles1 following the ,lord1 preached the gospel to those in ,hades4 ,for it was requisite1 in my opinion1 that as here1 so also there1 the best of the disciples should be imitators of the ,master2 so that ,he should bring to repentance those belonging to the ,hebrews1 and they the ,gentiles2 that is1 those who had lived in righteousness according to the ,law and ,philosophy1 who had ended life not perfectly1 but sinfully4 ,for it was suitable to the divine administration1 that those possessed of greater worth in righteousness1 and whose life had been pre-eminent1 on repenting of their transgressions1 though found in another place1 yet being confessedly of the number of the people of ,god ,almighty1 should be saved1 each one according to his individual knowledge4 ,and1 as ,i think1 the ,saviour also exerts ,his might because it is ,his work to save2 which accordingly ,he also did by drawing to salvation those who became willing1 by the preaching of the gospel1 to believe on ,him1 wherever they were4 ,if1 then1 the ,lord descended to ,hades for no other end but to preach the gospel1 as ,he did descend2 it was either to preach the gospel to all or to the ,hebrews only4 ,if1 accordingly1 to all1 then all who believe shall be saved1 although they may be of the ,gentiles1 on making their profession there2 since ,god's punishments are saving and disciplinary1 leading to conversion1 and choosing rather the repentance than the death of a sinner2#igc and especially since souls1 although darkened by passions1 when released from their bodies1 are able to perceive more clearly1 because of their being no longer obstructed by the paltry flesh4 ,if1 then1 ,he preached only to the ,jews1 who wanted the knowledge and faith of the ,saviour1 it is plain that1 since ,god is no respecter of persons1 the apostles also1 as here1 so there1 preached the gospel to those of the heathen who were ready for conversion4 ,and it is well said by the ,shepherd1 8,they went down with them therefore into the water1 and again ascended4 ,but these descended alive1 and again ascended alive4 ,but those who had fallen asleep1 descended dead1 but ascended alive40#igd ,further1 the ,gospel#ige says1 8that many bodies of those that slept arose10--plainly as having been translated to a better state4#igf ,there took place1 then1 a universal movement and translation through the economy of the ,saviour4 ,one righteous man1 then1 differs not1 as righteous1 from another righteous man1 whether he be of the ,law or a ,greek4 ,for ,god is not only ,lord of the ,jews1 but of all men1 and more nearly the ,father of those who know ,him4 ,for if to live well and according to the law is to live1 also to live rationally according to the law is to live2 and those who lived rightly before the ,law were classed under faith1#igg and judged to be righteous1--it is evident that those1 too1 who were outside of the ,law1 having lived rightly1 in consequence of the peculiar nature of the voice1#igh though they are in ,hades and in ward1#igi on hearing the voice of the ,lord1 whether that of ,his own person or that acting through ,his apostles1 with all speed turned and believed4 ,for we remember that the ,lord is 8the power of ,god10#ihj and power can never be weak4 ,so ,i think it is demonstrated that the ,god being good1 and the ,lord powerful1 they save with a righteousness and equality which extend to all that turn to ,him1 whether here or elsewhere4 ,for it is not here alone that the active power of ,god is beforehand1 but it is everywhere and is always at work4 ,accordingly1 in the ,preaching of ,peter1 the ,lord says to the disciples after the resurrection1 8,i have chosen you twelve disciples1 judging you worthy of me10 whom the ,lord wished to be apostles1 having judged them faithful1 sending them into the world to the men on the earth1 that they may know that there is one ,god1 showing clearly what would take place by the faith of ,christ2 that they who heard and believed should be saved2 and that those who believed not1 after having heard1 should bear witness1 not having the excuse to allege1 ,we have not heard4 ,what then8 ,did not the same dispensation obtain in ,hades1 so that even there1 all the souls1 on hearing the proclamation1 might either exhibit repentance1 or confess that their punishment was just1 because they believed not8 ,and it were the exercise of no ordinary arbitrariness1 for those who had departed before the advent of the ,lord 7not having the gospel preached to them1 and having afforded no ground from themselves1 in consequence of believing or not7 to obtain either salvation or punishment4 ,for it is not right that these should be condemned without trial1 and that those alone who lived after the advent should have the advantage of the divine righteousness4 ,but to all rational souls it was said from above1 8,whatever one of you has done in ignorance1 without clearly knowing ,god1 if1 on becoming conscious1 he repent1 all his sins will be forgiven him40#iha 8,for1 behold10 it is said1 8,i have set before your face death and life1 that ye may choose life40#ihb ,god says that ,he set1 not that ,he made both1 in order to the comparison of choice4 ,and in another scripture ,he says1 8,if ye hear me1 and be willing1 ye shall eat the good of the land4 ,but if ye hear me not1 and are not willing1 the sword shall devour you3 for the mouth of the ,lord hath spoken these things40#ihc ,again1 ,david expressly 7or rather the ,lord in the person of the saint1 and the same from the foundation of the world is each one who at different periods is saved1 and shall be saved by faith7 says1 8,my heart was glad1 and my tongue rejoiced1 and my flesh shall still rest in hope4 ,for ,thou shalt not leave my soul in hell1 nor wilt ,thou give ,thine holy one to see corruption4 ,thou hast made known to me the paths of life1 ,thou wilt make me full of joy in ,thy presence40#ihd ,as1 then1 the people was precious to the ,lord1 so also is the entire holy people2 he also who is converted from the ,gentiles1 who was prophesied under the name of proselyte1 along with the ,jew4 ,for rightly the ,scripture says1 that 8the ox and the bear shall come together40#ihe ,for the ,jew is designated by the ox1 from the animal under the yoke being reckoned clean1 according to the law2 for the ox both parts the hoof and chews the cud4 ,and the ,gentile is designated by the bear1 which is an unclean and wild beast4 ,and this animal brings forth a shapeless lump of flesh1 which it shapes into the likeness of a beast solely by its tongue4 ,for he who is converted from among the ,gentiles is formed from a beastlike life to gentleness by the word2 and1 when once tamed1 is made clean1 just as the ox4 ,for example1 the prophet says1 8,the sirens1 and the daughters of the sparrows1 and all the beasts of the field1 shall bless me40#ihf ,of the number of unclean animals1 the wild beasts of the field are known to be1 that is1 of the world2 since those who are wild in respect of faith1 and polluted in life1 and not purified by the righteousness which is according to the law1 are called wild beasts4 ,but changed from wild beasts by the faith of the ,lord1 they become men of ,god1 advancing from the wish to change to the fact4 ,for some the ,lord exhorts1 and to those who have already made the attempt he stretches forth ,his hand1 and draws them up4 8,for the ,lord dreads not the face of any one1 nor will ,he regard greatness2 for ,he hath made small and great1 and cares alike for all40#ihg ,and ,david says1 8,for the heathen are fixed in the destruction they have caused2 their foot is taken in the snare which they hid40#ihh 8,but the ,lord was a refuge to the poor1 a help in season also in affliction40#ihi ,those1 then1 that were in affliction had the gospel seasonably proclaimed4 ,and therefore it said1 8,declare among the heathen his pursuits10#iij that they may not be judged unjustly4 ,if1 then1 ,he preached the gospel to those in the flesh that they might not be condemned unjustly1 how is it conceivable that ,he did not for the same cause preach the gospel to those who had departed this life before ,his advent8 8,for the righteous ,lord loveth righteousness3 ,his countenance beholdeth uprightness40#iia 8,but he that loveth wickedness hateth his own soul40#iib ,if1 then1 in the deluge all sinful flesh perished1 punishment having been inflicted on them for correction1 we must first believe that the will of ,god1 which is disciplinary and beneficent1#iic saves those who turn to ,him4 ,then1 too1 the more subtle substance1 the soul1 could never receive any injury from the grosser element of water1 its subtle and simple nature rendering it impalpable1 called as it is incorporeal4 ,but whatever is gross1 made so in consequence of sin1 this is cast away along with the carnal spirit which lusts against the soul4 ,now also ,valentinus1 the ,coryphus of those who herald community1 in his book on ,the ,intercourse of ,friends1 writes in these words3 8,many of the things that are written1 though in common books1 are found written in the church of ,god4 ,for those sayings which proceed from the heart are vain4 ,for the law written in the heart is the ,people#iid of the ,beloved--loved and loving ,him40 ,for whether it be the ,jewish writings or those of the philosophers that he calls 8the ,common ,books10 he makes the truth common4 ,and ,isidore1 at once son and disciple to ,basilides1 in the first book of the ,expositions of the ,prophet ,parchor1 writes also in these words3 8,the ,attics say that certain things were intimated to ,socrates1 in consequence of a dmon attending on him4 ,and ,aristotle says that all men are provided with dmons1 that attend on them during the time they are in the body1--having taken this piece of prophetic instruction and transferred it to his own books1 without acknowledging whence he had abstracted this statement40 ,and again1 in the second book of his work1 he thus writes3 8,and let no one think that what we say is peculiar to the elect1 was said before by any philosophers4 ,for it is not a discovery of theirs4 ,for having appropriated it from our prophets1 they attributed it to him who is wise according to them40 ,again1 in the same3 8,for to me it appears that those who profess to philosophize1 do so that they may learn what is the winged oak1#iie and the variegated robe on it10 all of which ,pherecydes has employed as theological allegories1 having taken them from the prophecy of ,cham4 ,,chapter ,,vii4 ,,what ,,true ,,philosophy ,,is1 ,,and ,,whence ,,so ,,called4 ,as we have long ago pointed out1 what we propose as our subject is not the discipline which obtains in each sect1 but that which is really philosophy1 strictly systematic ,wisdom1 which furnishes acquaintance with the things which pertain to life4 ,and we define ,wisdom to be certain knowledge1 being a sure and irrefragable apprehension of things divine and human1 comprehending the present1 past1 and future1 which the ,lord hath taught us1 both by ,his advent and by the prophets4 ,and it is irrefragable by reason1 inasmuch as it has been communicated4 ,and so it is wholly true according to ,god's intention1 as being known through means of the ,son4 ,and in one aspect it is eternal1 and in another it becomes useful in time4 ,partly it is one and the same1 partly many and indifferent--partly without any movement of passion1 partly with passionate desire--partly perfect1 partly incomplete4 ,this wisdom1 then--rectitude of soul and of reason1 and purity of life--is the object of the desire of philosophy1 which is kindly and lovingly disposed towards wisdom1 and does everything to attain it4 ,now those are called philosophers1 among us1 who love ,wisdom1 the ,creator and ,teacher of all things1 that is1 the knowledge of the ,son of ,god2 and among the ,greeks1 those who undertake arguments on virtue4 ,philosophy1 then1 consists of such dogmas found in each sect 7,i mean those of philosophy7 as cannot be impugned1 with a corresponding life1 collected into one selection2 and these1 stolen from the ,barbarian ,god-given grace1 have been adorned by ,greek speech4 ,for some they have borrowed1 and others they have misunderstood4 ,and in the case of others1 what they have spoken1 in consequence of being moved1 they have not yet perfectly worked out2 and others by human conjecture and reasoning1 in which also they stumble4 ,and they think that they have hit the truth perfectly2 but as we understand them1 only partially4 ,they know1 then1 nothing more than this world4 ,and it is just like geometry1 which treats of measures and magnitudes and forms1 by delineation on plain surfaces2 and just as painting appears to take in the whole field of view in the scenes represented4 ,but it gives a false description of the view1 according to the rules of the art1 employing the signs that result from the incidence of the lines of vision4 ,by this means1 the higher and lower points in the view1 and those between1 are preserved2 and some objects seem to appear in the foreground1 and others in the background1 and others to appear in some other way1 on the smooth and level surface4 ,so also the philosophers copy the truth1 after the manner of painting4 ,and always in the case of each one of them1 their self-love is the cause of all their mistakes4 ,wherefore one ought not1 in the desire for the glory that terminates in men1 to be animated by self-love2 but loving ,god1 to become really holy with wisdom4 ,if1 then1 one treats what is particular as universal1 and regards that1 which serves1 as the ,lord1 he misses the truth1 not understanding what was spoken by ,david by way of confession3 8,i have eaten earth ashes like bread40#iif ,now1 self-love and self-conceit are1 in his view1 earth and error4 ,but if so1 science and knowledge are derived from instruction4 ,and if there is instruction1 you must seek for the master4 ,cleanthes claims ,zeno1 and ,metrodorus ,epicurus1 and ,theophrastus ,aristotle1 and ,plato ,socrates4 ,but if ,i come to ,pythagoras1 and ,pherecydes1 and ,thales1 and the first wise men1 ,i come to a stand in my search for their teacher4 ,should you say the ,egyptians1 the ,indians1 the ,babylonians1 and the ,magi themselves1 ,i will not stop from asking their teacher4 ,and ,i lead you up to the first generation of men2 and from that point ,i begin to investigate ,who is their teacher4 ,no one of men2 for they had not yet learned4 ,nor yet any of the angels3 for in the way that angels1 in virtue of being angels1 speak1 men do not hear2 nor1 as we have ears1 have they a tongue to correspond2 nor would any one attribute to the angels organs of speech1 lips ,i mean1 and the parts contiguous1 throat1 and windpipe1 and chest1 breath and air to vibrate4 ,and ,god is far from calling aloud in the unapproachable sanctity1 separated as ,he is from even the archangels4 ,and we also have already heard that angels learned the truth1 and their rulers over them2 for they had a beginning4 ,it remains1 then1 for us1 ascending to seek their teacher4 ,and since the unoriginated ,being is one1 the ,omnipotent ,god2 one1 too1 is the ,first-begotten1 8by whom all things were made1 and without whom not one thing ever was made40#iig 8,for one1 in truth1 is ,god1 who formed the beginning of all things20 pointing out 8the first-begotten ,son10 ,peter writes1 accurately comprehending the statement1 8,in the beginning ,god made the heaven and the earth40#iih ,and ,he is called ,wisdom by all the prophets4 ,this is ,he who is the ,teacher of all created beings1 the ,fellow-counsellor of ,god1 who foreknew all things2 and ,he from above1 from the first foundation of the world1 8in many ways and many times10#iii trains and perfects2 whence it is rightly said1 8,call no man your teacher on earth40#ajjj ,you see whence the true philosophy has its handles2 though the ,law be the image and shadow of the truth3 for the ,law is the shadow of the truth4 ,but the self-love of the ,greeks proclaims certain men as their teachers4 ,as1 then1 the whole family runs back to ,god the ,creator2#ajja so also all the teaching of good things1 which justifies1 does to the ,lord1 and leads and contributes to this4 ,but if from any creature they received in any way whatever the seeds of the ,truth1 they did not nourish them2 but committing them to a barren and rainless soil1 they choked them with weeds1 as the ,pharisees revolted from the ,law1 by introducing human teachings1--the cause of these being not the ,teacher1 but those who chose to disobey4 ,but those of them who believed the ,lord's advent and the plain teaching of the ,scriptures1 attain to the knowledge of the law2 as also those addicted to philosophy1 by the teaching of the ,lord1 are introduced into the knowledge of the true philosophy3 8,for the oracles of the ,lord are pure oracles1 melted in the fire1 tested in the earth1#ajjb purified seven times40#ajjc ,just as silver often purified1 so is the just man brought to the test1 becoming the ,lord's coin and receiving the royal image4 ,or1 since ,solomon also calls the 8tongue of the righteous man gold that has been subjected to fire10#ajjd intimating that the doctrine which has been proved1 and is wise1 is to be praised and received1 whenever it is amply tried by the earth3 that is1 when the gnostic soul is in manifold ways sanctified1 through withdrawal from earthy fires4 ,and the body in which it dwells is purified1 being appropriated to the pureness of a holy temple4 ,but the first purification which takes place in the body1 the soul being first1 is abstinence from evil things1 which some consider perfection1 and is1 in truth1 the perfection of the common believer--,jew and ,greek4 ,but in the case of the ,gnostic1 after that which is reckoned perfection in others1 his righteousness advances to activity in well-doing4 ,and in whomsoever the increased force#ajje of righteousness advances to the doing of good1 in his case perfection abides in the fixed habit of well-doing after the likeness of ,god4 ,for those who are the seed of ,abraham1 and besides servants of ,god1 are 8the called20 and the sons of ,jacob are the elect--they who have tripped up the energy of wickedness4 ,if1 then1 we assert that ,christ ,himself is ,wisdom1 and that it was ,his working which showed itself in the prophets1 by which the gnostic tradition may be learned1 as ,he ,himself taught the apostles during ,his presence2 then it follows that the gnosis1 which is the knowledge and apprehension of things present1 future1 and past1 which is sure and reliable1 as being imparted and revealed by the ,son of ,god1 is wisdom4 ,and if1 too1 the end of the wise man is contemplation1 that of those who are still philosophers aims at it1 but never attains it1 unless by the process of learning it receives the prophetic utterance which has been made known1 by which it grasps both the present1 the future1 and the past--how they are1 were1 and shall be4 ,and the gnosis itself is that which has descended by transmission to a few1 having been imparted unwritten by the apostles4 ,hence1 then1 knowledge or wisdom ought to be exercised up to the eternal and unchangeable habit of contemplation4 ,,chapter ,,viii4 ,,philosophy ,,is ,,knowledge ,,given ,,by ,,god4 ,for ,paul too1 in the epistles1 plainly does not disparage philosophy2 but deems it unworthy of the man who has attained to the elevation of the ,gnostic1 any more to go back to the ,hellenic 8philosophy10 figuratively calling it 8the rudiments of this world10#ajjf as being most rudimentary1 and a preparatory training for the truth4 ,wherefore also1 writing to the ,hebrews1 who were declining again from faith to the law1 he says1 8,have ye not need again of one to teach you which are the first principles of the oracles of ,god1 and are become such as have need of milk1 and not of strong meat80#ajjg ,so also to the ,colossians1 who were ,greek converts1 8,beware lest any man spoil you by philosophy and vain deceit1 after the tradition of men1 after the rudiments of this world1 and not after ,christ10#ajjh--;enticing them again to return to philosophy1 the elementary doctrine4 ,and should one say that it was through human understanding that philosophy was discovered by the ,greeks1 still ,i find the ,scriptures saying that understanding is sent by ,god4 ,the psalmist1 accordingly1 considers understanding as the greatest free gift1 and beseeches1 saying1 8,i am ,thy servant2 give me understanding40#ajji ,and does not ,david1 while asking the abundant experience of knowledge1 write1 8,teach me gentleness1 and discipline1 and knowledge3 for ,i have believed in ,thy commandments80#ajaj ,he confessed the covenants to be of the highest authority1 and that they were given to the more excellent4 ,accordingly the psalm again says of ,god1 8,he hath not done thus to any nation2 and ,he hath not shown ,his judgments to them40#ajaa ,the expression 8,he hath not done so0 shows that ,he hath done1 but not 8thus40 ,the 8thus10 then1 is put comparatively1 with reference to the pre-eminence1 which obtains in our case4 ,the prophet might have said simply1 8,he hath not done10 without the 8thus40 ,further1 ,peter in the ,acts says1 8,of a truth1 ,i perceive that ,god is no respecter of persons2 but in every nation he that feareth ,him1 and worketh righteousness1 is accepted by ,him40#ajab ,the absence of respect of persons in ,god is not then in time1 but from eternity4 ,nor had ,his beneficence a beginning2 nor any more is it limited to places or persons4 ,for ,his beneficence is not confined to parts4 8,open ye the gates of righteousness10 it is said2 8entering into them1 ,i will confess to the ,lord4 ,this is the gate of the ,lord4 ,the righteous shall enter by it40#ajac ,explaining the prophet's saying1 ,barnabas adds1 8,there being many gates open1 that which is in righteousness is the gate which is in ,christ1 by which all who enter are blessed40 ,bordering on the same meaning is also the following prophetic utterance3 8,the ,lord is on many waters20#ajad not the different covenants alone1 but the modes of teaching1 those among the ,greek and those among the ,barbarians1 conducing to righteousness4 ,and already clearly ,david1 bearing testimony to the truth1 sings1 8,let sinners be turned into ,hades1 and all the nations that forget ,god40#ajae ,they forget1 plainly1 ,him whom they formerly remembered1 and dismiss ,him whom they knew previous to forgetting ,him4 ,there was then a dim knowledge of ,god also among the nations4 ,so much for those points4 ,now the ,gnostic must be erudite4 ,and since the ,greeks say that ,protagoras having led the way1 the opposing of one argument by another was invented1 it is fitting that something be said with reference to arguments of this sort4 ,for ,scripture says1 8,he that says much1 shall also hear in his turn40#ajaf ,and who shall understand a parable of the ,lord1 but the wise1 the intelligent1 and he that loves his ,lord8 ,let such a man be faithful2 let him be capable of uttering his knowledge2 let him be wise in the discrimination of words2 let him be dexterous in action2 let him be pure4 8,the greater he seems to be1 the more humble should he be10 says ,clement in the ,epistle to the ,corinthians1--8such an one as is capable of complying with the precept1 #8,and some pluck from the fire1 and on others have compassion1 making a difference4'0#ajag ,the pruning-hook is made1 certainly1 principally for pruning2 but with it we separate twigs that have got intertwined1 cut the thorns which grow along with the vines1 which it is not very easy to reach4 ,and all these things have a reference to pruning4 ,again1 man is made principally for the knowledge of ,god2 but he also measures land1 practises agriculture1 and philosophizes2 of which pursuits1 one conduces to life1 another to living well1 a third to the study of the things which are capable of demonstration4 ,further1 let those who say that philosophy took its rise from the devil know this1 that the ,scripture says that 8the devil is transformed into an angel of light40#ajah ,when about to do what8 ,plainly1 when about to prophesy4 ,but if he prophesies as an angel of light1 he will speak what is true4 ,and if he prophesies what is angelical1 and of the light1 then he prophesies what is beneficial when he is transformed according to the likeness of the operation1 though he be different with respect to the matter of apostasy4 ,for how could he deceive any one1 without drawing the lover of knowledge into fellowship1 and so drawing him afterwards into falsehood8 ,especially he will be found to know the truth1 if not so as to comprehend it1 yet so as not to be unacquainted with it4 ,philosophy is not then false1 though the thief and the liar speak truth1 through a transformation of operation4 ,nor is sentence of condemnation to be pronounced ignorantly against what is said1 on account of him who says it 7which also is to be kept in view1 in the case of those who are now alleged to prophesy72 but what is said must be looked at1 to see if it keep by the truth4 ,and in general terms1 we shall not err in alleging that all things necessary and profitable for life came to us from ,god1 and that philosophy more especially was given to the ,greeks1 as a covenant peculiar to them--being1 as it is1 a stepping-stone to the philosophy which is according to ,christ--although those who applied themselves to the philosophy of the ,greeks shut their ears voluntarily to the truth1 despising the voice of ,barbarians1 or also dreading the danger suspended over the believer1 by the laws of the state4 ,and as in the ,barbarian philosophy1 so also in the ,hellenic1 8tares were sown0 by the proper husbandman of the tares2 whence also heresies grew up among us along with the productive wheat2 and those who in the ,hellenic philosophy preach the impiety and voluptuousness of ,epicurus1 and whatever other tenets are disseminated contrary to right reason1 exist among the ,greeks as spurious fruits of the divinely bestowed husbandry4 ,this voluptuous and selfish philosophy the apostle calls 8the wisdom of this world20 in consequence of its teaching the things of this world and about it alone1 and its consequent subjection1 as far as respects ascendancy1 to those who rule here4 ,wherefore also this fragmentary philosophy is very elementary1 while truly perfect science deals with intellectual objects1 which are beyond the sphere of the world1 and with the objects still more spiritual than those which 8eye saw not1 and ear heard not1 nor did it enter into the heart of men10 till the ,teacher told the account of them to us2 unveiling the holy of holies2 and in ascending order1 things still holier than these1 to those who are truly and not spuriously heirs of the ,lord's adoption4 ,for we now dare aver 7for here is the faith that is characterized by knowledge#ajai7 that such an one knows all things1 and comprehends all things in the exercise of sure apprehension1 respecting matters difficult for us1 and really pertaining to the true gnosis1#ajbj such as were ,james1 ,peter1 ,john1 ,paul1 and the rest of the apostles4 ,for prophecy is full of knowledge 7gnosis71 inasmuch as it was given by the ,lord1 and again explained by the ,lord to the apostles4 ,and is not knowledge 7gnosis7 an attribute of the rational soul1 which trains itself for this1 that by knowledge it may become entitled to immortality8 ,for both are powers of the soul1 both knowledge and impulse4 ,and impulse is found to be a movement after an assent4 ,for he who has an impulse towards an action1 first receives the knowledge of the action1 and secondly the impulse4 ,let us further devote our attention to this4 ,for since learning is older than action2 7for naturally1 he who does what he wishes to do learns it first2 and knowledge comes from learning1 and impulse follows knowledge2 after which comes action27 knowledge turns out the beginning and author of all rational action4 ,so that rightly the peculiar nature of the rational soul is characterized by this alone2 for in reality impulse1 like knowledge1 is excited by existing objects4 ,and knowledge 7gnosis7 is essentially a contemplation of existences on the part of the soul1 either of a certain thing or of certain things1 and when perfected1 of all together4 ,although some say that the wise man is persuaded that there are some things incomprehensible1 in such wise as to have respecting them a kind of comprehension1 inasmuch as he comprehends that things incomprehensible are incomprehensible2 which is common1 and pertains to those who are capable of perceiving little4 ,for such a man affirms that there are some things incomprehensible4 ,but that ,gnostic of whom ,i speak1 himself comprehends what seems to be incomprehensible to others2 believing that nothing is incomprehensible to the ,son of ,god1 whence nothing incapable of being taught4 ,for ,he who suffered out of ,his love for us1 would have suppressed no element of knowledge requisite for our instruction4 ,accordingly this faith becomes sure demonstration2 since truth follows what has been delivered by ,god4 ,but if one desires extensive knowledge1 8he knows things ancient1 and conjectures things future2 he understands knotty sayings1 and the solutions of enigmas4 ,the disciple of wisdom foreknows signs and omens1 and the issues of seasons and of times40#ajba ,,chapter ,,ix4 ,,the ,,gnostic ,,free ,,of ,,all ,,perturbations ,,of ,,the ,,soul4 ,the ,gnostic is such1 that he is subject only to the affections that exist for the maintenance of the body1 such as hunger1 thirst1 and the like4 ,but in the case of the ,saviour1 it were ludicrous to suppose that the body1 as a body1 demanded the necessary aids in order to its duration4 ,for ,he ate1 not for the sake of the body1 which was kept together by a holy energy1 but in order that it might not enter into the minds of those who were with ,him to entertain a different opinion of ,him2 in like manner as certainly some afterwards supposed that ,he appeared in a phantasmal shape 774 ,but ,he was entirely impassible 772 inaccessible to any movement of feeling--either pleasure or pain4 ,while the apostles1 having most gnostically mastered1 through the ,lord's teaching1 anger1 and fear1 and lust1 were not liable even to such of the movements of feeling1 as seem good1 courage1 zeal1 joy1 desire1 through a steady condition of mind1 not changing a whit2 but ever continuing unvarying in a state of training after the resurrection of the ,lord4 ,and should it be granted that the affections specified above1 when produced rationally1 are good1 yet they are nevertheless inadmissible in the case of the perfect man1 who is incapable of exercising courage3 for neither does he meet what inspires fear1 as he regards none of the things that occur in life as to be dreaded2 nor can aught dislodge him from this--the love he has towards ,god4 ,nor does he need cheerfulness of mind2 for he does not fall into pain1 being persuaded that all things happen well4 ,nor is he angry2 for there is nothing to move him to anger1 seeing he ever loves ,god1 and is entirely turned towards ,him alone1 and therefore hates none of ,god's creatures4 ,no more does he envy2 for nothing is wanting to him1 that is requisite to assimilation1 in order that he may be excellent and good4 ,nor does he consequently love any one with this common affection1 but loves the ,creator in the creatures4 ,nor1 consequently1 does he fall into any desire and eagerness2 nor does he want1 as far as respects his soul1 aught appertaining to others1 now that he associates through love with the ,beloved ,one1 to whom he is allied by free choice1 and by the habit which results from training1 approaches closer to ,him1 and is blessed through the abundance of good things4 ,so that on these accounts he is compelled to become like his ,teacher in impassibility4 ,for the ,word of ,god is intellectual1 according as the image of mind is seen#ajbb in man alone4 ,thus also the good man is godlike in form and semblance as respects his soul4 ,and1 on the other hand1 ,god is like man4 ,for the distinctive form of each one is the mind by which we are characterized4 ,consequently1 also1 those who sin against man are unholy and impious4 ,for it were ridiculous to say that the gnostic and perfect man must not eradicate anger and courage1 inasmuch as without these he will not struggle against circumstances1 or abide what is terrible4 ,but if we take from him desire1 he will be quite overwhelmed by troubles1 and therefore depart from this life very basely4 ,unless possessed of it1 as some suppose1 he will not conceive a desire for what is like the excellent and the good4 ,if1 then1 all alliance with what is good is accompanied with desire1 how1 it is said1 does he remain impassible who desires what is excellent8 ,but these people know not1 as appears1 the divinity of love4 ,for love is not desire on the part of him who loves2 but is a relation of affection1 restoring the ,gnostic to the unity of the faith1--independent of time and place4 ,but he who by love is already in the midst of that in which he is destined to be1 and has anticipated hope by knowledge1 does not desire anything1 having1 as far as possible1 the very thing desired4 ,accordingly1 as to be expected1 he continues in the exercise of gnostic love1 in the one unvarying state4 ,nor will he1 therefore1 eagerly desire to be assimilated to what is beautiful1 possessing1 as he does1 beauty by love4 ,what more need of courage and of desire to him1 who has obtained the affinity to the impassible ,god which arises from love1 and by love has enrolled himself among the friends of ,god8 ,we must therefore rescue the gnostic and perfect man from all passion of the soul4 ,for knowledge 7gnosis7 produces practice1 and practice habit or disposition2 and such a state as this produces impassibility1 not moderation of passion4 ,and the complete eradication of desire reaps as its fruit impassibility4 ,but the ,gnostic does not share either in those affections that are commonly celebrated as good1 that is1 the good things of the affections which are allied to the passions3 such1 ,i mean1 as gladness1 which is allied to pleasure2 and dejection1 for this is conjoined with pain2 and caution1 for it is subject to fear4 ,nor yet does he share in high spirit1 for it takes its place alongside of wrath2 although some say that these are no longer evil1 but already good4 ,for it is impossible that he who has been once made perfect by love1 and feasts eternally and insatiably on the boundless joy of contemplation1 should delight in small and grovelling things4 ,for what rational cause remains any more to the man who has gained 8the light inaccessible10#ajbc for reverting to the good things of the world8 ,although not yet true as to time and place1 yet by that gnostic love through which the inheritance and perfect restitution follow1 the giver of the reward makes good by deeds what the ,gnostic1 by gnostic choice1 had grasped by anticipation through love4 ,for by going away to the ,lord1 for the love he bears ,him1 though his tabernacle be visible on earth1 he does not withdraw himself from life4 ,for that is not permitted to him4 ,but he has withdrawn his soul from the passions4 ,for that is granted to him4 ,and on the other hand he lives1 having put to death his lusts1 and no longer makes use of the body1 but allows it the use of necessaries1 that he may not give cause for dissolution4 ,how1 then1 has he any more need of fortitude1 who is not in the midst of dangers1 being not present1 but already wholly with the object of love8 ,and what necessity for self-restraint to him who has not need of it8 ,for to have such desires1 as require self-restraint in order to their control1 is characteristic of one who is not yet pure1 but subject to passion4 ,now1 fortitude is assumed by reason of fear and cowardice4 ,for it were no longer seemly that the friend of ,god1 whom 8,god hath fore-ordained before the foundation of the world0#ajbd to be enrolled in the highest 8adoption10 should fall into pleasures or fears1 and be occupied in the repression of the passions4 ,for ,i venture to assert1 that as he is predestinated through what he shall do1 and what he shall obtain1 so also has he predestinated himself by reason of what he knew and whom he loved2 not having the future indistinct1 as the multitude live1 conjecturing it1 but having grasped by gnostic faith what is hidden from others4 ,and through love1 the future is for him already present4 ,for he has believed1 through prophecy and the advent1 on ,god who lies not4 ,and what he believes he possesses1 and keeps hold of the promise4 ,and ,he who hath promised is truth4 ,and through the trustworthiness of ,him who has promised1 he has firmly laid hold of the end of the promise by knowledge4 ,and he1 who knows the sure comprehension of the future which there is in the circumstances1 in which he is placed1 by love goes to meet the future4 ,so he1 that is persuaded that he will obtain the things that are really good1 will not pray to obtain what is here1 but that he may always cling to the faith which hits the mark and succeeds4 ,and besides1 he will pray that as many as possible may become like him1 to the glory of ,god1 which is perfected through knowledge4 ,for he who is made like the ,saviour is also devoted to saving2 performing unerringly the commandments as far as the human nature may admit of the image4 ,and this is to worship ,god by deeds and knowledge of the true righteousness4 ,the ,lord will not wait for the voice of this man in prayer4 8,ask10 ,he says1 8and ,i will do it2 think1 and ,i will give40#ajbe ,for1 in fine1 it is impossible that the immutable should assume firmness and consistency in the mutable4 ,but the ruling faculty being in perpetual change1 and therefore unstable1 the force of habit is not maintained4 ,for how can he who is perpetually changed by external occurrences and accidents1 ever possess habit and disposition1 and in word1 grasp of scientific knowledge 778 ,further1 also1 the philosophers regard the virtues as habits1 dispositions1 and sciences4 ,and as knowledge 7gnosis7 is not born with men1 but is acquired1#ajbf and the acquiring of it in its elements demands application1 and training1 and progress2 and then from incessant practice it passes into a habit2 so1 when perfected in the mystic habit1 it abides1 being infallible through love4 ,for not only has he apprehended the first ,cause1 and the ,cause produced by it1 and is sure about them1 possessing firmly firm and irrefragable and immoveable reasons2 but also respecting what is good and what is evil1 and respecting all production1 and to speak comprehensively1 respecting all about which the ,lord has spoken1 he has learned1 from the truth itself1 the most exact truth from the foundation of the world to the end4 ,not preferring to the truth itself what appears plausible1 or1 according to ,hellenic reasoning1 necessary2 but what has been spoken by the ,lord he accepts as clear and evident1 though concealed from others2 and he has already received the knowledge of all things4 ,and the oracles we possess give their utterances respecting what exists1 as it is2 and respecting what is future1 as it shall be2 and respecting what is past1 as it was4 ,in scientific matters1 as being alone possessed of scientific knowledge1 he will hold the pre-eminence1 and will discourse on the discussion respecting the good1 ever intent on intellectual objects1 tracing out his procedure in human affairs from the archetypes above2 as navigators direct the ship according to the star2 prepared to hold himself in readiness for every suitable action2 accustomed to despise all difficulties and dangers when it is necessary to undergo them2 never doing anything precipitate or incongruous either to himself or the common weal2 foreseeing2 and inflexible by pleasures both of waking hours and of dreams4 ,for1 accustomed to spare living and frugality1 he is moderate1 active1 and grave2 requiring few necessaries for life2 occupying himself with nothing superfluous4 ,but desiring not even these things as chief1 but by reason of fellowship in life1 as necessary for his sojourn in life1 as far as necessary4 ,,chapter ,x4 ,,the ,,gnostic ,,avails ,,himself ,,of ,,the ,,help ,,of ,,all ,,human ,,knowledge4 ,for to him knowledge 7gnosis7 is the principal thing4 ,consequently1 therefore1 he applies to the subjects that are a training for knowledge1 taking from each branch of study its contribution to the truth4 ,prosecuting1 then1 the proportion of harmonies in music2 and in arithmetic noting the increasing and decreasing of numbers1 and their relations to one another1 and how the most of things fall under some proportion of numbers2 studying geometry1 which is abstract essence1 he perceives a continuous distance1 and an immutable essence which is different from these bodies4 ,and by astronomy1 again1 raised from the earth in his mind1 he is elevated along with heaven1 and will revolve with its revolution2 studying ever divine things1 and their harmony with each other2 from which ,abraham starting1 ascended to the knowledge of ,him who created them4 ,further1 the ,gnostic will avail himself of dialectics1 fixing on the distinction of genera into species1 and will master#ajbg the distinction of existences1 till he come to what are primary and simple4 ,but the multitude are frightened at the ,hellenic philosophy1 as children are at masks1 being afraid lest it lead them astray4 ,but if the faith 7for ,i cannot call it knowledge7 which they possess be such as to be dissolved by plausible speech1 let it be by all means dissolved1#ajbh and let them confess that they will not retain the truth4 ,for truth is immoveable2 but false opinion dissolves4 ,we choose1 for instance1 one purple by comparison with another purple4 ,so that1 if one confesses that he has not a heart that has been made right1 he has not the table of the money-changers or the test of words4#ajbi ,and how can he be any longer a money-changer1 who is not able to test and distinguish spurious coin1 even offhand8 ,now ,david cried1 8,the righteous shall not be shaken for ever20#ajcj neither1 consequently1 by deceptive speech nor by erring pleasure4 ,whence he shall never be shaken from his own heritage4 8,he shall not be afraid of evil tidings20#ajca consequently neither of unfounded calumny1 nor of the false opinion around him4 ,no more will he dread cunning words1 who is capable of distinguishing them1 or of answering rightly to questions asked4 ,such a bulwark are dialectics1 that truth cannot be trampled under foot by the ,sophists4 8,for it behoves those who praise in the holy name of the ,lord10 according to the prophet1 8to rejoice in heart1 seeking the ,lord4 ,seek then ,him1 and be strong4 ,seek ,his face continually in every way40#ajcb 8,for1 having spoken at sundry times and in divers manners10#ajcc it is not in one way only that ,he is known4 ,it is1 then1 not by availing himself of these as virtues that our ,gnostic will be deeply learned4 ,but by using them as helps in distinguishing what is common and what is peculiar1 he will admit the truth4 ,for the cause of all error and false opinion1 is inability to distinguish in what respect things are common1 and in what respects they differ4 ,for unless1 in things that are distinct1 one closely watch speech1 he will inadvertently confound what is common and what is peculiar4 ,and where this takes place1 he must of necessity fall into pathless tracts and error4 ,the distinction of names and things also in the ,scriptures themselves produces great light in men's souls4 ,for it is necessary to understand expressions which signify several things1 and several expressions when they signify one thing4 ,the result of which is accurate answering4 ,but it is necessary to avoid the great futility which occupies itself in irrelevant matters2 since the ,gnostic avails himself of branches of learning as auxiliary preparatory exercises1 in order to the accurate communication of the truth1 as far as attainable and with as little distraction as possible1 and for defence against reasonings that plot for the extinction of the truth4 ,he will not then be deficient in what contributes to proficiency in the curriculum of studies and the ,hellenic philosophy2 but not principally1 but necessarily1 secondarily1 and on account of circumstances4 ,for what those labouring in heresies use wickedly1 the ,gnostic will use rightly4 ,therefore the truth that appears in the ,hellenic philosophy1 being partial1 the real truth1 like the sun glancing on the colours both white and black1 shows what like each of them is4 ,so also it exposes all sophistical plausibility4 ,rightly1 then1 was it proclaimed also by the ,greeks3 8,truth the queen is the beginning of great virtue40#ajcd ,,chapter ,,xi4 ,,the ,,mystical ,,meanings ,,in ,,the ,,proportions ,,of ,,numbers1 ,,geometrical ,,ratios1 ,,and ,,music4 ,as then in astronomy we have ,abraham as an instance1 so also in arithmetic we have the same ,abraham4 8,for1 hearing that ,lot was taken captive1 and having numbered his own servants1 born in his house1 #cah 7#ajce710 he defeats a very great number of the enemy4 ,they say1 then1 that the character representing #cjj is1 as to shape1 the type of the ,lord's sign1#ajcf and that the ,iota and the ,eta indicate the ,saviour's name2 that it was indicated1 accordingly1 that ,abraham's domestics were in salvation1 who having fled to the ,sign and the ,name became lords of the captives1 and of the very many unbelieving nations that followed them4 ,now the number #cjj is1 #c by #ajj4 ,ten is allowed to be the perfect number4 ,and #h is the first cube1 which is equality in all the dimensions--length1 breadth1 depth4 8,the days of men shall be10 it is said1 8#abj 7'7 years40#ajcg ,and the sum is made up of the numbers from #a to #ae added together4#ajch ,and the moon at #ae days is full4 ,on another principle1 #abj is a triangular#ajci number1 and consists of the equality#ajdj of the number #fd1 which consists of eight of the odd numbers beginning with unity1#ajda the addition of which 7#a1 #c1 #e1 #g1 #i1 #aa1 #ac1 #ae7 in succession generates squares2#ajdb and of the inequality of the number #ef1 consisting of seven of the even numbers beginning with #b 7#b1 #d1 #f1 #h1 #aj1 #ab1 #ad71 which produce the numbers that are not squares4#ajdc ,again1 according to another way of indicating1 the number #abj consists of four numbers--of one triangular1 #ae2 of another1 a square1 #be2 of a third1 a pentagon1 #ce2 and of a fourth1 a hexagon1 #de4 ,the #e is taken according to the same ratio in each mode4 ,for in triangular numbers1 from the unity #e comes #ae2 and in squares1 #be2 and of those in succession1 proportionally4 ,now #be1 which is the number #e from unity1 is said to be the symbol of the ,levitical tribe4 ,and the number #ce depends also on the arithmetic1 geometric1 and harmonic scale of doubles--#f1 #h1 #i1 #ab2 the addition of which makes #ce4 ,in these days1 the ,jews say that seven months' children are formed4 ,and the number #de depends on the scale of triples--#f1 #i1 #ab1 #ah--the addition of which makes #de2 and similarly1 in these days they say that nine months' children are formed4 ,such1 then1 is the style of the example in arithmetic4 ,and let the testimony of geometry be the tabernacle that was constructed1 and the ark that was fashioned1--constructed in most regular proportions1 and through divine ideas1 by the gift of understanding1 which leads us from things of sense to intellectual objects1 or rather from these to holy things1 and to the holy of holies4 ,for the squares of wood indicate that the square form1 producing right angles1 pervades all1 and points out security4 ,and the length of the structure was three hundred cubits1 and the breadth fifty1 and the height thirty2 and above1 the ark ends in a cubit1 narrowing to a cubit from the broad base like a pyramid1 the symbol of those who are purified and tested by fire4 ,and this geometrical proportion has a place1 for the transport of those holy abodes1 whose differences are indicated by the differences of the numbers set down below4 ,and the numbers introduced are six-fold1 as three hundred is six times fifty2 and ten-fold1 as three hundred is ten times thirty2 and containing one and two-thirds 771 for fifty is one and two-thirds of thirty4 ,now there are some who say that three hundred cubits are the symbol of the ,lord's sign2#ajdd and fifty1 of hope and of the remission given at ,pentecost2 and thirty1 or as in some1 twelve1 they say points out the preaching of the gospel2 because the ,lord preached in ,his thirtieth year2 and the apostles were twelve4 ,and the structure's terminating in a cubit is the symbol of the advancement of the righteous to oneness and to 8the unity of the faith40#ajde ,and the table which was in the temple was six cubits2#ajdf and its four feet were about a cubit and a half4 ,they add1 then1 the twelve cubits1 agreeably to the revolution of the twelve months1 in the annual circle1 during which the earth produces and matures all things2 adapting itself to the four seasons4 ,and the table1 in my opinion1 exhibits the image of the earth1 supported as it is on four feet1 summer1 autumn1 spring1 winter1 by which the year travels4 ,wherefore also it is said that the table has 8wavy chains20#ajdg either because the universe revolves in the circuits of the times1 or perhaps it indicated the earth surrounded with ocean's tide4 ,further1 as an example of music1 let us adduce ,david1 playing at once and prophesying1 melodiously praising ,god4 ,now the ,enarmonic#ajdh suits best the ,dorian harmony1 and the ,diatonic the ,phrygian1 as ,aristoxenus says4 ,the harmony1 therefore1 of the ,barbarian psaltery1 which exhibited gravity of strain1 being the most ancient1 most certainly became a model for ,terpander1 for the ,dorian harmony1 who sings the praises of ,zeus thus3 8,o ,zeus1 of all things the ,beginning1 ,ruler of all2 ,o ,zeus1 ,i send thee this beginning of hymns40 ,the lyre1 according to its primary signification1 may by the psalmist be used figuratively for the ,lord2 according to its secondary1 for those who continually strike the chords of their souls under the direction of the ,choir-master1 the ,lord4 ,and if the people saved be called the lyre1 it will be understood to be in consequence of their giving glory musically1 through the inspiration of the ,word and the knowledge of ,god1 being struck by the ,word so as to produce faith4 ,you may take music in another way1 as the ecclesiastical symphony at once of the law and the prophets1 and the apostles along with the gospel1 and the harmony which obtained in each prophet1 in the transitions of the persons4 ,but1 as seems1 the most of those who are inscribed with the ,name1#ajdi like the companions of ,ulysses1 handle the word unskilfully1 passing by not the ,sirens1 but the rhythm and the melody1 stopping their ears with ignorance2 since they know that1 after lending their ears to ,hellenic studies1 they will never subsequently be able to retrace their steps4 ,but he who culls what is useful for the advantage of the catechumens1 and especially when they are ,greeks 7and the earth is the ,lord's1 and the fulness thereof#ajej71 must not abstain from erudition1 like irrational animals2 but he must collect as many aids as possible for his hearers4 ,but he must by no means linger over these studies1 except solely for the advantage accruing from them2 so that1 on grasping and obtaining this1 he may be able to take his departure home to the true philosophy1 which is a strong cable for the soul1 providing security from everything4 ,music is then to be handled for the sake of the embellishment and composure of manners4 ,for instance1 at a banquet we pledge each other while the music is playing2#ajea soothing by song the eagerness of our desires1 and glorifying ,god for the copious gift of human enjoyments1 for ,his perpetual supply of the food necessary for the growth of the body and of the soul4 ,but we must reject superfluous music1 which enervates men's souls1 and leads to variety1--now mournful1 and then licentious and voluptuous1 and then frenzied and frantic4 ,the same holds also of astronomy4 ,for treating of the description of the celestial objects1 about the form of the universe1 and the revolution of the heavens1 and the motion of the stars1 leading the soul nearer to the creative power1 it teaches to quickness in perceiving the seasons of the year1 the changes of the air1 and the appearance of the stars2 since also navigation and husbandry derive from this much benefit1 as architecture and building from geometry4 ,this branch of learning1 too1 makes the soul in the highest degree observant1 capable of perceiving the true and detecting the false1 of discovering correspondences and proportions1 so as to hunt out for similarity in things dissimilar2 and conducts us to the discovery of length without breadth1 and superficial extent without thickness1 and an indivisible point1 and transports to intellectual objects from those of sense4 ,the studies of philosophy1 therefore1 and philosophy itself1 are aids in treating of the truth4 ,for instance1 the cloak was once a fleece2 then it was shorn1 and became warp and woof2 and then it was woven4 ,accordingly the soul must be prepared and variously exercised1 if it would become in the highest degree good4 ,for there is the scientific and the practical element in truth2 and the latter flows from the speculative2 and there is need of great practice1 and exercise1 and experience4 ,but in speculation1 one element relates to one's neighbours and another to one's self4 ,wherefore also training ought to be so moulded as to be adapted to both4 ,he1 then1 who has acquired a competent acquaintance with the subjects which embrace the principles which conduce to scientific knowledge 7gnosis71 may stop and remain for the future in quiet1 directing his actions in conformity with his theory4 ,but for the benefit of one's neighbours1 in the case of those who have proclivities for writing1 and those who set themselves to deliver the word1 both is other culture beneficial1 and the reading of the ,scriptures of the ,lord is necessary1 in order to the demonstration of what is said1 and especially if those who hear are accessions from ,hellenic culture4 ,such ,david describes the church3 8,the queen stood on thy right hand1 enveloped in a golden robe1 variegated20#ajeb and with ,hellenic and superabundant accomplishments1 8clothed variegated with gold-fringed garments40#ajec ,and the ,truth says by the ,lord1 8,for who had known ,thy counsel1 hadst ,thou not given wisdom1 and sent ,thy ,holy ,spirit from the ,highest2 and so the ways of those on earth were corrected1 and men learned ,thy decrees1 and were saved by wisdom80 ,for the ,gnostic knows things ancient by the ,scripture1 and conjectures things future3 he understands the involutions of words and the solutions of enigmas4 ,he knows beforehand signs and wonders1 and the issues of seasons and periods1 as we have said already4 ,seest thou the fountain of instructions that takes its rise from wisdom8 ,but to those who object1 ,what use is there in knowing the causes of the manner of the sun's motion1 for example1 and the rest of the heavenly bodies1 or in having studied the theorems of geometry or logic1 and each of the other branches of study8--for these are of no service in the discharge of duties1 and the ,hellenic philosophy is human wisdom1 for it is incapable of teaching#ajed the truth--the following remarks are to be made4 ,first1 that they stumble in reference to the highest of things--namely1 the mind's free choice4 8,for they10 it is said1 8who keep holy holy things1 shall be made holy2 and those who have been taught will find an answer40#ajee ,for the ,gnostic alone will do holily1 in accordance with reason all that has to be done1 as he hath learned through the ,lord's teaching1 received through men4 ,again1 on the other hand1 we may hear3 8,for in ,his hand1 that is1 in ,his power and wisdom1 are both we and our words1 and all wisdom and skill in works2 for ,god loves nothing but the man that dwells with wisdom40#ajef ,and again1 they have not read what is said by ,solomon2 for1 treating of the construction of the temple1 he says expressly1 8,and it was ,wisdom as artificer that framed it2 and ,thy providence1 ,o ,father1 governs throughout40#ajeg ,and how irrational1 to regard philosophy as inferior to architecture and shipbuilding6 ,and the ,lord fed the multitude of those that reclined on the grass opposite to ,tiberias with the two fishes and the five barley loaves1 indicating the preparatory training of the ,greeks and ,jews previous to the divine grain1 which is the food cultivated by the law4 ,for barley is sooner ripe for the harvest than wheat2 and the fishes signified the ,hellenic philosophy that was produced and moved in the midst of the ,gentile billow1 given1 as they were1 for copious food to those lying on the ground1 increasing no more1 like the fragments of the loaves1 but having partaken of the ,lord's blessing1 had breathed into them the resurrection of ,godhead#ajeh through the power of the ,word4 ,but if you are curious1 understand one of the fishes to mean the curriculum of study1 and the other the philosophy which supervenes4 ,the gatherings#ajei point out the word of the ,lord4 8,and the choir of mute fishes rushed to it10 says the ,tragic ,muse somewhere4 8,i must decrease10 said the prophet ,john1#ajfj and the ,word of the ,lord alone1 in which the law terminates1 8increase40 ,understand now for me the mystery of the truth1 granting pardon if ,i shrink from advancing further in the treatment of it1 by announcing this alone3 8,all things were made by ,him1 and without ,him was not even one thing40#ajfa ,certainly ,he is called 8the chief corner stone2 in whom the whole building1 fitly joined together1 groweth into an holy temple of ,god10#ajfb according to the divine apostle4 ,i pass over in silence at present the parable which says in the ,gospel3 8,the kingdom of heaven is like a man who cast a net into the sea2 and out of the multitude of the fishes caught1 makes a selection of the better ones40#ajfc ,and now the wisdom which we possess announces the four virtues#ajfd in such a way as to show that the sources of them were communicated by the ,hebrews to the ,greeks4 ,this may be learned from the following3 8,and if one loves justice1 its toils are virtues4 ,for temperance and prudence teach justice and fortitude2 and than these there is nothing more useful in life to men40 ,above all1 this ought to be known1 that by nature we are adapted for virtue2 not so as to be possessed of it from our birth1 but so as to be adapted for acquiring it4 ,,chapter ,,xii4 ,,human ,,nature ,,possesses ,,an ,,adaptation ,,for ,,perfection2 ,,the ,,gnostic ,,alone ,,attains ,,it4 ,by which consideration#ajfe is solved the question propounded to us by the heretics1 ,whether ,adam was created perfect or imperfect8 ,well1 if imperfect1 how could the work of a perfect ,god--above all1 that work being man--be imperfect8 ,and if perfect1 how did he transgress the commandments8 ,for they shall hear from us that he was not perfect in his creation1 but adapted to the reception of virtue4 ,for it is of great importance in regard to virtue to be made fit for its attainment4 ,and it is intended that we should be saved by ourselves4 ,this1 then1 is the nature of the soul1 to move of itself4 ,then1 as we are rational1 and philosophy being rational1 we have some affinity with it4 ,now an aptitude is a movement towards virtue1 not virtue itself4 ,all1 then1 as ,i said1 are naturally constituted for the acquisition of virtue4 ,but one man applies less1 one more1 to learning and training4 ,wherefore also some have been competent to attain to perfect virtue1 and others have attained to a kind of it4 ,and some1 on the other hand1 through negligence1 although in other respects of good dispositions1 have turned to the opposite4 ,now much more is that knowledge which excels all branches of culture in greatness and in truth1 most difficult to acquire1 and is attained with much toil4 8,but1 as seems1 they know not the mysteries of ,god4 ,for ,god created man for immortality1 and made him an image of ,his own nature20#ajff according to which nature of ,him who knows all1 he who is a ,gnostic1 and righteous1 and holy with prudence1 hastes to reach the measure of perfect manhood4 ,for not only are actions and thoughts1 but words also1 pure in the case of the ,gnostic3 8,thou hast proved mine heart2 ,thou hast visited me by night10 it is said2 8,thou hast subjected me to the fire1 and unrighteousness was not found in me3 so that my mouth shall not speak the works of men40#ajfg ,and why do ,i say the works of men8 ,he recognises sin itself1 which is not brought forward in order to repentance 7for this is common to all believers72 but what sin is4 ,nor does he condemn this or that sin1 but simply all sin2 nor is it what one has done ill that he brings up1 but what ought not to be done4 ,whence also repentance is twofold3 that which is common1 on account of having transgressed2 and that which1 from learning the nature of sin1 persuades1 in the first instance1 to keep from sinning1 the result of which is not sinning4 ,let them not then say1 that he who does wrong and sins transgresses through the agency of demons2 for then he would be guiltless4 ,but by choosing the same things as demons1 by sinning1 being unstable1 and light1 and fickle in his desires1 like a demon1 he becomes a demoniac man4 ,now he who is bad1 having become1 through evil1 sinful by nature1 becomes depraved1 having what he has chosen2 and being sinful1 sins also in his actions4 ,and again1 the good man does right4 ,wherefore we call not only the virtues1 but also right actions1 good4 ,and of things that are good we know that some are desirable for themselves1 as knowledge2 for we hunt for nothing from it when we have it1 but only seek that it be with us1 and that we be in uninterrupted contemplation1 and strive to reach it for its own sake4 ,but other things are desirable for other considerations1 such as faith1 for escape from punishment1 and the advantage arising from reward1 which accrue from it4 ,for1 in the case of many1 fear is the cause of their not sinning2 and the promise is the means of pursuing obedience1 by which comes salvation4 ,knowledge1 then1 desirable as it is for its own sake1 is the most perfect good2 and consequently the things which follow by means of it are good4 ,and punishment is the cause of correction to him who is punished2 and to those who are able to see before them he becomes an example1 to prevent them falling into the like4 ,let us then receive knowledge1 not desiring its results1 but embracing itself for the sake of knowing4 ,for the first advantage is the habit of knowledge 771 which furnishes harmless pleasures and exultation both for the present and the future4 ,and exultation is said to be gladness1 being a reflection of the virtue which is according to truth1 through a kind of exhilaration and relaxation of soul4 ,and the acts which partake of knowledge are good and fair actions4 ,for abundance in the actions that are according to virtue1 is the true riches1 and destitution in decorous#ajfh desires is poverty4 ,for the use and enjoyment of necessaries are not injurious in quality1 but in quantity1 when in excess4 ,wherefore the ,gnostic circumscribes his desires in reference both to possession and to enjoyment1 not exceeding the limit of necessity4 ,therefore1 regarding life in this world as necessary for the increase of science 77 and the acquisition of knowledge 771 he will value highest1 not living1 but living well4 ,he will therefore prefer neither children1 nor marriage1 nor parents1 to love for ,god1 and righteousness in life4 ,to such an one1 his wife1 after conception1 is as a sister1 and is judged as if of the same father2 then only recollecting her husband1 when she looks on the children2 as being destined to become a sister in reality after putting off the flesh1 which separates and limits the knowledge of those who are spiritual by the peculiar characteristics of the sexes4 ,for souls1 themselves by themselves1 are equal4 ,souls are neither male nor female1 when they no longer marry nor are given in marriage4 ,and is not woman translated into man1 when she is become equally unfeminine1 and manly1 and perfect8 ,such1 then1 was the laughter of ,sarah#ajfi when she received the good news of the birth of a son2 not1 in my opinion1 that she disbelieved the angel1 but that she felt ashamed of the intercourse by means of which she was destined to become the mother of a son4 ,and did not ,abraham1 when he was in danger on account of ,sarah's beauty1 with the king of ,egypt1 properly call her sister1 being of the same father1 but not of the same mother8#ajgj ,to those1 then1 who have repented and not firmly believed1 ,god grants their requests through their supplications4 ,but to those who live sinlessly and gnostically1 ,he gives1 when they have but merely entertained the thought4 ,for example1 to ,anna1 on her merely conceiving the thought1 conception was vouchsafed of the child ,samuel4#ajga 8,ask10 says the ,scripture1 8and ,i will do4 ,think1 and ,i will give40 ,for we have heard that ,god knows the heart1 not judging#ajgb the soul from external movement1 as we men2 nor yet from the event4 ,for it is ridiculous to think so4 ,nor was it as the architect praises the work when accomplished that ,god1 on making the light and then seeing it1 called it good4 ,but ,he1 knowing before ,he made it what it would be1 praised that which was made1 ,he having potentially made good1 from the first by ,his purpose that had no beginning1 what was destined to be good actually4 ,now that which was future ,he already said beforehand was good1 the phrase concealing the truth by hyperbaton4 ,therefore the ,gnostic prays in thought during every hour1 being by love allied to ,god4 ,and first he will ask forgiveness of sins2 and after1 that he may sin no more2 and further1 the power of well-doing and of comprehending the whole creation and administration by the ,lord1 that1 becoming pure in heart through the knowledge1 which is by the ,son of ,god1 he may be initiated into the beatific vision face to face1 having heard the scripture which says1 8,fasting with prayer is a good thing40#ajgc ,now fastings signify abstinence from all evils whatsoever1 both in action and in word1 and in thought itself4 ,as appears1 then1 righteousness is quadrangular2#ajgd on all sides equal and like in word1 in deed1 in abstinence from evils1 in beneficence1 in gnostic perfection2 nowhere1 and in no respect halting1 so that he does not appear unjust and unequal4 ,as one1 then1 is righteous1 so certainly is he a believer4 ,but as he is a believer1 he is not yet also righteous--,i mean according to the righteousness of progress and perfection1 according to which the ,gnostic is called righteous4 ,for instance1 on ,abraham becoming a believer1 it was reckoned to him for righteousness1 he having advanced to the greater and more perfect degree of faith4 ,for he who merely abstains from evil conduct is not just1 unless he also attain besides beneficence and knowledge2 and for this reason some things are to be abstained from1 others are to be done4 8,by the armour of righteousness on the right hand and on the left10#ajge the apostle says1 the righteous man is sent on to the inheritance above1--by some arms defended1 by others putting forth his might4 ,for the defence of his panoply alone1 and abstinence from sins1 are not sufficient for perfection1 unless he assume in addition the work of righteousness--activity in doing good4 ,then our dexterous man and ,gnostic is revealed in righteousness already even here1 as ,moses1 glorified in the face of the soul1#ajgf as we have formerly said1 the body bears the stamp of the righteous soul4 ,for as the mordant of the dyeing process1 remaining in the wool1 produces in it a certain quality and diversity from other wool2 so also in the soul the pain is gone1 but the good remains2 and the sweet is left1 but the base is wiped away4 ,for these are two qualities characteristic of each soul1 by which is known that which is glorified1 and that which is condemned4 ,and as in the case of ,moses1 from his righteous conduct1 and from his uninterrupted intercourse with ,god1 who spoke to him1 a kind of glorified hue settled on his face2 so also a divine power of goodness clinging to the righteous soul in contemplation and in prophecy1 and in the exercise of the function of governing1 impresses on it something1 as it were1 of intellectual radiance1 like the solar ray1 as a visible sign of righteousness1 uniting the soul with light1 through unbroken love1 which is ,god-bearing and ,god-borne4 ,thence assimilation to ,god the ,saviour arises to the ,gnostic1 as far as permitted to human nature1 he being made perfect 8as the ,father who is in heaven40#ajgg ,it is ,he ,himself who says1 8,little children1 a little while ,i am still with you40#ajgh ,since also ,god ,himself remains blessed and immortal1 neither molested nor molesting another2#ajgi not in consequence of being by nature good1 but in consequence of doing good in a manner peculiar to ,himself4 ,god being essentially1 and proving ,himself actually1 both ,father and good1 continues immutably in the self-same goodness4 ,for what is the use of good that does not act and do good8 ,,chapter ,,xiii4 ,,degrees ,,of ,,glory ,,in ,,heaven ,,corresponding ,,with ,,the ,,dignities ,,of ,,the ,,church ,,below4 ,he1 then1 who has first moderated his passions and trained himself for impassibility1 and developed to the beneficence of gnostic perfection1 is here equal to the angels4 ,luminous already1 and like the sun shining in the exercise of beneficence1 he speeds by righteous knowledge through the love of ,god to the sacred abode1 like as the apostles4 ,not that they became apostles through being chosen for some distinguished peculiarity#ajhj of nature1 since also ,judas was chosen along with them4 ,but they were capable of becoming apostles on being chosen by ,him who foresees even ultimate issues4 ,matthias1 accordingly1 who was not chosen along with them1 on showing himself worthy of becoming an apostle1 is substituted for ,judas4 ,those1 then1 also now1 who have exercised themselves in the ,lord's commandments1 and lived perfectly and gnostically according to the gospel1 may be enrolled in the chosen body of the apostles4 ,such an one is in reality a presbyter of the church1 and a true minister 7deacon7 of the will of ,god1 if he do and teach what is the ,lord's2 not as being ordained#ajha by men1 nor regarded righteous because a presbyter1 but enrolled in the presbyterate#ajhb because righteous4 ,and although here upon earth he be not honoured with the chief seat1#ajhc he will sit down on the four-and-twenty thrones1#ajhd judging the people1 as ,john says in the ,apocalypse4 ,for1 in truth1 the covenant of salvation1 reaching down to us from the foundation of the world1 through different generations and times1 is one1 though conceived as different in respect of gift4 ,for it follows that there is one unchangeable gift of salvation given by one ,god1 through one ,lord1 benefiting in many ways4 ,for which cause the middle wall#ajhe which separated the ,greek from the ,jew is taken away1 in order that there might be a peculiar people4 ,and so both meet in the one unity of faith2 and the selection out of both is one4 ,and the chosen of the chosen are those who by reason of perfect knowledge are culled as the best from the church itself1 and honoured with the most august glory--the judges and rulers--four-and-twenty 7the grace being doubled7 equally from ,jews and ,greeks4 ,since1 according to my opinion1 the grades#ajhf here in the church1 of bishops1 presbyters1 deacons1 are imitations of the angelic glory1 and of that economy which1 the ,scriptures say1 awaits those who1 following the footsteps of the apostles1 have lived in perfection of righteousness according to the gospel4 ,for these taken up in the clouds1 the apostle#ajhg writes1 will first minister as deacons1 then be classed in the presbyterate1 by promotion in glory 7for glory differs#ajhh from glory7 till they grow into 8a perfect man40#ajhi ,,chapter ,,xiv4 ,,degrees ,,of ,,glory ,,in ,,heaven4 ,such1 according to ,david1 8rest in the holy hill of ,god10#ajij in the church far on high1 in which are gathered the philosophers of ,god1 8who are ,israelites indeed1 who are pure in heart1 in whom there is no guile20#ajia who do not remain in the seventh seat1 the place of rest1 but are promoted1 through the active beneficence of the divine likeness1 to the heritage of beneficence which is the eighth grade2 devoting themselves to the pure vision#ajib of insatiable contemplation4 8,and other sheep there are also10 saith the ,lord1 8which are not of this fold0#ajic--;deemed worthy of another fold and mansion1 in proportion to their faith4 8,but my sheep hear my voice10#ajid understanding gnostically the commandments4 ,and this is to be taken in a magnanimous and worthy acceptation1 along with also the recompense and accompaniment of works4 ,so that when we hear1 8,thy faith hath saved thee10#ajie we do not understand ,him to say absolutely that those who have believed in any way whatever shall be saved1 unless also works follow4 ,but it was to the ,jews alone that ,he spoke this utterance1 who kept the law and lived blamelessly1 who wanted only faith in the ,lord4 ,no one1 then1 can be a believer and at the same time be licentious2 but though he quit the flesh1 he must put off the passions1 so as to be capable of reaching his own mansion4 ,now to know is more than to believe1 as to be dignified with the highest honour after being saved is a greater thing than being saved4 ,accordingly the believer1 through great discipline1 divesting himself of the passions1 passes to the mansion which is better than the former one1 viz4 to the greatest torment1 taking with him the characteristic of repentance from the sins he has committed after baptism4 ,he is tortured then still more--not yet or not quite attaining what he sees others to have acquired4 ,besides1 he is also ashamed of his transgressions4 ,the greatest torments1 indeed1 are assigned to the believer4 ,for ,god's righteousness is good1 and ,his goodness is righteous4 ,and though the punishments cease in the course of the completion of the expiation and purification of each one1 yet those have very great and permanent grief who#ajif are found worthy of the other fold1 on account of not being along with those that have been glorified through righteousness4 ,for instance1 ,solomon1 calling the ,gnostic1 wise1 speaks thus of those who admire the dignity of his mansion3 8,for they shall see the end of the wise1 and to what a degree the ,lord has established him40#ajig ,and of his glory they will say1 8,this was he whom we once held up to derision1 and made a byword of reproach2 fools that we were6 ,we thought his life madness1 and his end dishonourable4 ,how is he reckoned among the sons of ,god1 and his inheritance among the saints80#ajih ,not only then the believer1 but even the heathen1 is judged most righteously4 ,for since ,god knew in virtue of ,his prescience that he would not believe1 ,he nevertheless1 in order that he might receive his own perfection1 gave him philosophy1 but gave it him previous to faith4 ,and ,he gave the sun1 and the moon1 and the stars to be worshipped2 8which ,god10 the ,law says1#ajii made for the nations1 that they might not become altogether atheistical1 and so utterly perish4 ,but they1 also in the instance of this commandment1 having become devoid of sense1 and addicting themselves to graven images1 are judged unless they repent2 some of them because1 though able1 they would not believe ,god2 and others because1 though willing1 they did not take the necessary pains to become believers4 ,there were also1 however1 those who1 from the worship of the heavenly bodies1 did not return to the ,maker of them4 ,for this was the way given to the nations to rise up to ,god1 by means of the worship of the heavenly bodies4 ,but those who would not abide by those heavenly bodies assigned to them1 but fell away from them to stocks and stones1 8were counted10 it is said1 8as chaff-dust and as a drop from a jar10#aajj beyond salvation1 cast away from the body4 ,as1 then1 to be simply saved is the result of medium#aaja actions1 but to be saved rightly and becomingly is right action1 so also all action of the ,gnostic may be called right action2 that of the simple believer1 intermediate action1 not yet perfected according to reason1 not yet made right according to knowledge2 but that of every heathen again is sinful4 ,for it is not simply doing well1 but doing actions with a certain aim1 and acting according to reason1 that the ,scriptures exhibit as requisite4#aajb ,as1 then1 lyres ought not to be touched by those who are destitute of skill in playing the lyre1 nor flutes by those who are unskilled in flute-playing1 neither are those to put their hand to affairs who have not knowledge1 and know not how to use them in the whole#aajc of life4 ,the struggle for freedom1 then1 is waged not alone by the athletes of battles in wars1 but also in banquets1 and in bed1 and in the tribunals1 by those who are anointed by the word1 who are ashamed to become the captives of pleasures4 8,i would never part with virtue for unrighteous gain40 ,but plainly1 unrighteous gain is pleasure and pain1 toil and fear2 and1 to speak comprehensively1 the passions of the soul1 the present of which is delightful1 the future vexatious4 8,for what is the profit10 it is said1 8if you gain the world and lose the soul80#aajd ,it is clear1 then1 that those who do not perform good actions1 do not know what is for their own advantage4 ,and if so1 neither are they capable of praying aright1 so as to receive from ,god good things2 nor1 should they receive them1 will they be sensible of the boon2 nor1 should they enjoy them1 will they enjoy worthily what they know not2 both from their want of knowledge how to use the good things given them1 and from their excessive stupidity1 being ignorant of the way to avail themselves of the divine gifts4 ,now stupidity is the cause of ignorance4 ,and it appears to me that it is the vaunt of a boastful soul1 though of one with a good conscience1 to exclaim against what happens through circumstances3 8,therefore let them do what they may2#aaje ,for it shall be well with me2 and ,right ,shall be my ally1 and ,i shall not be caught doing evil40 ,but such a good conscience preserves sanctity towards ,god and justice towards men2 keeping the soul pure with grave thoughts1 and pure words1 and just deeds4 ,by thus receiving the ,lord's power1 the soul studies to be ,god2 regarding nothing bad but ignorance1 and action contrary to right reason4 ,and giving thanks always for all things to ,god1 by righteous hearing and divine reading1 by true investigation1 by holy oblation1 by blessed prayer2 lauding1 hymning1 blessing1 praising1 such a soul is never at any time separated from ,god4 ,rightly then is it said1 8,and they who trust in ,him shall understand the truth1 and those faithful in love shall abide by ,him40#aajf ,you see what statements ,wisdom makes about the ,gnostics4 ,conformably1 therefore1 there are various abodes1 according to the worth of those who have believed4 ,to the point ,solomon says1 8,for there shall be given to him the choice grace of faith1 and a more pleasant lot in the temple of the ,lord40#aajg ,for the comparative shows that there are lower parts in the temple of ,god1 which is the whole church4 ,and the superlative remains to be conceived1 where the ,lord is4 ,these chosen abodes1 which are three1 are indicated by the numbers in the ,gospel--the thirty1 the sixty1 the hundred4#aajh ,and the perfect inheritance belongs to those who attain to 8a perfect man10 according to the image of the ,lord4 ,and the likeness is not1 as some imagine1 that of the human form2 for this consideration is impious4 ,nor is the likeness to the first cause that which consists in virtue4 ,for this utterance is also impious1 being that of those who have imagined that virtue in man and in the sovereign ,god is the same4 8,thou hast supposed iniquity10 ,he says1 8in imagining that ,i will be like to thee40#aaji ,but 8it is enough for the disciple to become as the ,master10#aaaj saith the ,master4 ,to the likeness of ,god1 then1 he that is introduced into adoption and the friendship of ,god1 to the just inheritance of the lords and gods is brought2 if he be perfected1 according to the ,gospel1 as the ,lord ,himself taught4 ,,chapter ,,xv4 ,,different ,,degrees ,,of ,,knowledge4 ,the ,gnostic1 then1 is impressed with the closest likeness1 that is1 with the mind of the ,master2 which ,he being possessed of1 commanded and recommended to ,his disciples and to the prudent4 ,comprehending this1 as ,he who taught wished1 and receiving it in its grand sense1 he teaches worthily 8on the house-tops0#aaaa those capable of being built to a lofty height2 and begins with the doing of what is spoken1 in accordance with the example of life4 ,for ,he enjoined what is possible4 ,and1 in truth1 the kingly man and ,christian ought to be ruler and leader4 ,for we are commanded to be lords over not only the wild beasts without us1 but also over the wild passions within ourselves4 ,through the knowledge1 then1 as appears1 of a bad and good life is the ,gnostic saved1 understanding and executing 8more than the scribes and ,pharisees40#aaab 8,exert thyself1 and prosper1 and reign10 writes ,david1 8because of truth1 and meekness1 and righteousness2 and thy right hand shall guide thee marvellously10#aaac that is1 the ,lord4 8,who then is the wise8 and he shall understand these things4 ,prudent8 and he shall know them4 ,for the ways of the ,lord are right10#aaad says the prophet1 showing that the ,gnostic alone is able to understand and explain the things spoken by the ,spirit obscurely4 8,and he who understands in that time shall hold his peace10#aaae says the ,scripture1 plainly in the way of declaring them to the unworthy4 ,for the ,lord says1 8,he that hath ears to hear1 let him hear10#aaaf declaring that hearing and understanding belong not to all4 ,to the point ,david writes3 8,dark water is in the clouds of the skies4 ,at the gleam before ,him the clouds passed1 hail and coals of fire20#aaag showing that the holy words are hidden4 ,he intimates that transparent and resplendent to the ,gnostics1 like the innocuous hail1 they are sent down from ,god2 but that they are dark to the multitude1 like extinguished coals out of the fire1 which1 unless kindled and set on fire1 will not give forth fire or light4 8,the ,lord1 therefore10 it is said1 8gives me the tongue of instruction1 so as to know in season when it is requisite to speak a word20#aaah not in the way of testimony alone1 but also in the way of question and answer4 8,and the instruction of the ,lord opens my mouth40#aaai ,it is the prerogative of the ,gnostic1 then1 to know how to make use of speech1 and when1 and how1 and to whom4 ,and already the apostle1 by saying1 8,after the rudiments of the world1 and not after ,christ10#aabj makes the asseveration that the ,hellenic teaching is elementary1 and that of ,christ perfect1 as we have already intimated before4 8,now the wild olive is inserted into the fatness of the olive10#aaba and is indeed of the same species as the cultivated olives4 ,for the graft uses as soil the tree in which it is engrafted4 ,now all the plants sprouted forth simultaneously in consequence of the divine order4 ,wherefore also1 though the wild olive be wild1 it crowns the ,olympic victors4 ,and the elm teaches the vine to be fruitful1 by leading it up to a height4 ,now we see that wild trees attract more nutriment1 because they cannot ripen4 ,the wild trees1 therefore1 have less power of secretion than those that are cultivated4 ,and the cause of their wildness is the want of the power of secretion4 ,the engrafted olive accordingly receives more nutriment from its growing in the wild one2 and it gets accustomed1 as it were1 to secrete the nutriment1 becoming thus assimilated#aabb to the fatness of the cultivated tree4 ,so also the philosopher1 resembling the wild olive1 in having much that is undigested1 on account of his devotion to the search1 his propensity to follow1 and his eagerness to seize the fatness of the truth2 if he get besides the divine power1 through faith1 by being transplanted into the good and mild knowledge1 like the wild olive1 engrafted in the truly fair and merciful ,word1 he both assimilates the nutriment that is supplied1 and becomes a fair and good olive tree4 ,for engrafting makes worthless shoots noble1 and compels the barren to be fruitful by the art of culture and by gnostic skill4 ,different modes of engrafting illustrative of different kinds of conversion4 ,they say that engrafting is effected in four modes3 one1 that in which the graft must be fitted in between the wood and the bark2 resembling the way in which we instruct plain people belonging to the ,gentiles1 who receive the word superficially4 ,another is1 when the wood is cleft1 and there is inserted in it the cultivated branch4 ,and this applies to the case of those who have studied philosophy2 for on cutting through their dogmas1 the acknowledgment of the truth is produced in them4 ,so also in the case of the ,jews1 by opening up the ,old ,testament1 the new and noble plant of the olive is inserted4 ,the third mode of engrafting applies to rustics and heretics1 who are brought by force to the truth4 ,for after smoothing off both suckers with a sharp pruning-hook1 till the pith is laid bare1 but not wounded1 they are bound together4 ,and the fourth is that form of engrafting called budding4 ,for a bud 7eye7 is cut out of a trunk of a good sort1 a circle being drawn round in the bark along with it1 of the size of the palm4 ,then the trunk is stripped1 to suit the eye1 over an equal circumference4 ,and so the graft is inserted1 tied round1 and daubed with clay1 the bud being kept uninjured and unstained4 ,this is the style of gnostic teaching1 which is capable of looking into things themselves4 ,this mode is1 in truth1 of most service in the case of cultivated trees4 ,and 8the engrafting into the good olive0 mentioned by the apostle1 may be engrafting into ,christ ,himself2 the uncultivated and unbelieving nature being transplanted into ,christ--that is1 in the case of those who believe in ,christ4 ,but it is better to understand it of the engrafting#aabc of each one's faith in the soul itself4 ,for also the ,holy ,spirit is thus somehow transplanted by distribution1 according to the circumscribed capacity of each one1 but without being circumscribed4 ,knowledge and love4 ,now1 discoursing on knowledge1 ,solomon speaks thus3 8,for wisdom is resplendent and fadeless1 and is easily beheld by those who love her4 ,she is beforehand in making herself known to those who desire her4 ,he that rises early for her shall not toil wearily4 ,for to think about her is the perfection of good sense4 ,and he that keeps vigils for her shall quickly be relieved of anxiety4 ,for she goes about1 herself seeking those worthy of her 7for knowledge belongs not to all72 and in all ways she benignly shows herself to them40#aabd ,now the paths are the conduct of life1 and the variety that exists in the covenants4 ,presently he adds3 8,and in every thought she meets them10#aabe being variously contemplated1 that is1 by all discipline4 ,then he subjoins1 adducing love1 which perfects by syllogistic reasoning and true propositions1 drawing thus a most convincing and true inference1 8,for the beginning of her is the truest desire of instruction10 that is1 of knowledge2 8prudence is the love of instruction1 and love is the keeping of its laws2 and attention to its laws is the confirmation of immortality2 and immortality causes nearness to ,god4 ,the desire of wisdom leads1 then1 to the kingdom40#aabf ,for he teaches1 as ,i think1 that true instruction is desire for knowledge2 and the practical exercise of instruction produces love of knowledge4 ,and love is the keeping of the commandments which lead to knowledge4 ,and the keeping of them is the establishment of the commandments1 from which immortality results4 8,and immortality brings us near to ,god40 ,true knowledge found in the teaching of ,christ alone4 ,if1 then1 the love of knowledge produces immortality1 and leads the kingly man near to ,god the ,king1 knowledge ought to be sought till it is found4 ,now seeking is an effort at grasping1 and finds the subject by means of certain signs4 ,and discovery is the end and cessation of inquiry1 which has now its object in its grasp4 ,and this is knowledge4 ,and this discovery1 properly so called1 is knowledge1 which is the apprehension of the object of search4 ,and they say that a proof is either the antecedent1 or the coincident1 or the consequent4 ,the discovery1 then1 of what is sought respecting ,god1 is the teaching through the ,son2 and the proof of our ,saviour being the very ,son of ,god is the prophecies which preceded ,his coming1 announcing ,him2 and the testimonies regarding ,him which attended ,his birth in the world2 in addition1 ,his powers proclaimed and openly shown after ,his ascension4 ,the proof of the truth being with us1 is the fact of the ,son of ,god ,himself having taught us4 ,for if in every inquiry these universals are found1 a person and a subject1 that which is truly the truth is shown to be in our hands alone4 ,for the ,son of ,god is the person of the truth which is exhibited2 and the subject is the power of faith1 which prevails over the opposition of every one whatever1 and the assault of the whole world4 ,but since this is confessedly established by eternal facts and reasons1 and each one who thinks that there is no ,providence has already been seen to deserve punishment and not contradiction1 and is truly an atheist1 it is our aim to discover what doing1 and in what manner living1 we shall reach the knowledge of the sovereign ,god1 and how1 honouring the ,divinity1 we may become authors of our own salvation4 ,knowing and learning1 not from the ,sophists1 but from ,god ,himself1 what is well-pleasing to ,him1 we endeavour to do what is just and holy4 ,now it is well-pleasing to ,him that we should be saved2 and salvation is effected through both well-doing and knowledge1 of both of which the ,lord is the teacher4 ,if1 then1 according to ,plato1 it is only possible to learn the truth either from ,god or from the progeny of ,god1 with reason we1 selecting testimonies from the divine oracles1 boast of learning the truth by the ,son of ,god1 prophesied at first1 and then explained4 ,philosophy and heresies1 aids in discovering the truth4 ,but the things which co-operate in the discovery of truth are not to be rejected4 ,philosophy1 accordingly1 which proclaims a ,providence1 and the recompense of a life of felicity1 and the punishment1 on the other hand1 of a life of misery1 teaches theology comprehensively2 but it does not preserve accuracy and particular points2 for neither respecting the ,son of ,god1 nor respecting the economy of ,providence1 does it treat similarly with us2 for it did not know the worship of ,god4 ,wherefore also the heresies of the ,barbarian philosophy1 although they speak of one ,god1 though they sing the praises of ,christ1 speak without accuracy1 not in accordance with truth2 for they discover another ,god1 and receive ,christ not as the prophecies deliver4 ,but their false dogmas1 while they oppose the conduct that is according to the truth1 are against us4 ,for instance1 ,paul circumcised ,timothy because of the ,jews who believed1 in order that those who had received their training from the law might not revolt from the faith through his breaking such points of the law as were understood more carnally1 knowing right well that circumcision does not justify2 for he professed that 8all things were for all0 by conformity1 preserving those of the dogmas that were essential1 8that he might gain all40#aabg ,and ,daniel1 under the king of the ,persians1 wore 8the chain10#aabh though he despised not the affliction of the people4 ,the liars1 then1 in reality are not those who for the sake of the scheme of salvation conform1 nor those who err in minute points1 but those who are wrong in essentials1 and reject the ,lord1 and as far as in them lies deprive the ,lord of the true teaching2 who do not quote or deliver the ,scriptures in a manner worthy of ,god and of the ,lord2 for the deposit rendered to ,god1 according to the teaching of the ,lord by ,his apostles1 is the understanding and the practice of the godly tradition4 8,and what ye hear in the ear0--that is1 in a hidden manner1 and in a mystery 7for such things are figuratively said to be spoken in the ear7--8proclaim10 ,he says1 8on the house-tops10 understanding them sublimely1 and delivering them in a lofty strain1 and according to the canon of the truth explaining the ,scriptures2 for neither prophecy nor the ,saviour ,himself announced the divine mysteries simply so as to be easily apprehended by all and sundry1 but expressed them in parables4 ,the apostles accordingly say of the ,lord1 that 8,he spake all things in parables1 and without a parable spake ,he nothing unto them20#aabi and if 8all things were made by ,him1 and without ,him was not anything made that was made10#aacj consequently also prophecy and the law were by ,him1 and were spoken by ,him in parables4 8,but all things are right10 says the ,scripture1#aaca 8before those who understand10 that is1 those who receive and observe1 according to the ecclesiastical rule1 the exposition of the ,scriptures explained by ,him2 and the ecclesiastical rule is the concord and harmony of the law and the prophets in the covenant delivered at the coming of the ,lord4 ,knowledge is then followed by practical wisdom1 and practical wisdom by self-control3 for it may be said that practical wisdom is divine knowledge1 and exists in those who are deified2 but that self-control is mortal1 and subsists in those who philosophize1 and are not yet wise4 ,but if virtue is divine1 so is also the knowledge of it2 while self-control is a sort of imperfect wisdom which aspires after wisdom1 and exerts itself laboriously1 and is not contemplative4 ,as certainly righteousness1 being human1 is1 as being a common thing1 subordinate to holiness1 which subsists through the divine righteousness2#aacb for the righteousness of the perfect man does not rest on civil contracts1 or on the prohibition of law1 but flows from his own spontaneous action and his love to ,god4 ,reasons for the meaning of ,scripture being veiled4 ,for many reasons1 then1 the ,scriptures hide the sense4 ,first1 that we may become inquisitive1 and be ever on the watch for the discovery of the words of salvation4 ,then it was not suitable for all to understand1 so that they might not receive harm in consequence of taking in another sense the things declared for salvation by the ,holy ,spirit4 ,wherefore the holy mysteries of the prophecies are veiled in the parables--preserved for chosen men1 selected to knowledge in consequence of their faith2 for the style of the ,scriptures is parabolic4 ,wherefore also the ,lord1 who was not of the world1 came as one who was of the world to men4 ,for ,he was clothed with all virtue2 and it was ,his aim to lead man1 the foster-child of the world1 up to the objects of intellect1 and to the most essential truths by knowledge1 from one world to another4 ,wherefore also ,he employed metaphorical description2 for such is the parable1--a narration based on some subject which is not the principal subject1 but similar to the principal subject1 and leading him who understands to what is the true and principal thing2 or1 as some say1 a mode of speech presenting with vigour1 by means of other circumstances1 what is the principal subject4 ,and now also the whole economy which prophesied of the ,lord appears indeed a parable to those who know not the truth1 when one speaks and the rest hear that the ,son of ,god--of ,him who made the universe--assumed flesh1 and was conceived in the virgin's womb 7as ,his material body was produced71 and subsequently1 as was the case1 suffered and rose again1 being 8to the ,jews a stumbling-block1 and to the ,greeks foolishness10 as the apostle says4 ,but on the ,scriptures being opened up1 and declaring the truth to those who have ears1 they proclaim the very suffering endured by the flesh1 which the ,lord assumed1 to be 8the power and wisdom of ,god40 ,and finally1 the parabolic style of ,scripture being of the greatest antiquity1 as we have shown1 abounded most1 as was to be expected1 in the prophets1 in order that the ,holy ,spirit might show that the philosophers among the ,greeks1 and the wise men among the ,barbarians besides1 were ignorant of the future coming of the ,lord1 and of the mystic teaching that was to be delivered by ,him4 ,rightly then1 prophecy1 in proclaiming the ,lord1 in order not to seem to some to blaspheme while speaking what was beyond the ideas of the multitude1 embodied its declarations in expressions capable of leading to other conceptions4 ,now all the prophets who foretold the ,lord's coming1 and the holy mysteries accompanying it1 were persecuted and killed4 ,as also the ,lord ,himself1 in explaining the ,scriptures to them1 and ,his disciples who preached the word like ,him1 and subsequently to ,his life used parables4#aacc ,whence also ,peter1 in his ,preaching1 speaking of the apostles1 says3 8,but we1 unrolling the books of the prophets which we possess1 who name ,jesus ,christ1 partly in parables1 partly in enigmas1 partly expressly and in so many words1 find ,his coming and death1 and cross1 and all the rest of the tortures which the ,jews inflicted on ,him1 and ,his resurrection and assumption to heaven previous to the capture#aacd of ,jerusalem4 ,as it is written1 ,these things are all that ,he behoved to suffer1 and what should be after ,him4 ,recognising them1 therefore1 we have believed in ,god in consequence of what is written respecting ,him40 ,and after a little again he draws the inference that the ,scriptures owed their origin to the divine providence1 asserting as follows3 8,for we know that ,god enjoined these things1 and we say nothing apart from the ,scriptures40 ,now the ,hebrew dialect1 like all the rest1 has certain properties1 consisting in a mode of speech which exhibits the national character4 ,dialect is accordingly defined as a style of speech produced by the national character4 ,but prophecy is not marked by those dialects4 ,for in the ,hellenic writings1 what are called changes of figures purposely produce obscurations1 deduced after the style of our prophecies4 ,but this is effected through the voluntary departure from direct speech which takes place in metrical or offhand diction4 ,a figure1 then1 is a form of speech transferred from what is literal to what is not literal1 for the sake of the composition1 and on account of a diction useful in speech4 ,but prophecy does not employ figurative forms in the expressions for the sake of beauty of diction4 ,but from the fact that truth appertains not to all1 it is veiled in manifold ways1 causing the light to arise only on those who are initiated into knowledge1 who seek the truth through love4 ,the proverb1 according to the ,barbarian philosophy1 is called a mode of prophecy1 and the parable is so called1 and the enigma in addition4 ,further also1 they are called 8wisdom20 and again1 as something different from it1 8instruction and words of prudence10 and 8turnings of words10 and 8true righteousness20 and again1 8teaching to direct judgment10 and 8subtlety to the simple10 which is the result of training1 8and perception and thought10 with which the young catechumen is imbued4#aace 8,he who hears these prophets1 being wise1 will be wiser4 ,and the intelligent man will acquire rule1 and will understand a parable and a dark saying1 the words and enigmas of the wise40#aacf ,and if it was the case that the ,hellenic dialects received their appellation from ,hellen1 the son of ,zeus1 surnamed ,deucalion1 from the chronology which we have already exhibited1 it is comparatively easy to perceive by how many generations the dialects that obtained among the ,greeks are posterior to the language of the ,hebrews4 ,but as the work advances1 we shall in each section1 noting the figures of speech mentioned above by the prophet1#aacg exhibit the gnostic mode of life1 showing it systematically according to the rule of the truth4 ,did not the ,power also1 that appeared to ,hermas in the ,vision1 in the form of the ,church1 give for transcription the book which she wished to be made known to the elect8 ,and this1 he says1 he transcribed to the letter1 without finding how to complete the syllables4 ,and this signified that the ,scripture is clear to all1 when taken according to the bare reading2 and that this is the faith which occupies the place of the rudiments4 ,wherefore also the figurative expression is employed1 8reading according to the letter20 while we understand that the gnostic unfolding of the ,scriptures1 when faith has already reached an advanced state1 is likened to reading according to the syllables4 ,further1 ,esaias the prophet is ordered to take 8a new book1 and write in it0#aach certain things3 the ,spirit prophesying that through the exposition of the ,scriptures there would come afterwards the sacred knowledge1 which at that period was still unwritten1 because not yet known4 ,for it was spoken from the beginning to those only who understand4 ,now that the ,saviour has taught the apostles1 the unwritten rendering of the written ,scripture has been handed down also to us1 inscribed by the power of ,god on hearts new1 according to the renovation of the book4 ,thus those of highest repute among the ,greeks1 dedicate the fruit of the pomegranate to ,hermes1 who they say is speech1 on account of its interpretation4 ,for speech conceals much4 ,rightly1 therefore1 ,jesus the son of ,nave saw ,moses1 when taken up to heaven1 double1--one ,moses with the angels1 and one on the mountains1 honoured with burial in their ravines4 ,and ,jesus saw this spectacle below1 being elevated by the ,spirit1 along also with ,caleb4 ,but both do not see similarly4 ,but the one descended with greater speed1 as if the weight he carried was great2 while the other1 on descending after him1 subsequently related the glory which he beheld1 being able to perceive more than the other1 as having grown purer2 the narrative1 in my opinion1 showing that knowledge is not the privilege of all4 ,since some look at the body of the ,scriptures1 the expressions and the names as to the body of ,moses2 while others see through to the thoughts and what is signified by the names1 seeking the ,moses that is with the angels4 ,many also of those who called to the ,lord said1 8,son of ,david1 have mercy on me40#aaci ,a few1 too1 knew ,him as the ,son of ,god2 as ,peter1 whom also ,he pronounced blessed1 8for flesh and blood revealed not the truth to him1 but ,his ,father in heaven10#aadj--showing that the ,gnostic recognises the ,son of the ,omnipotent1 not by ,his flesh conceived in the womb1 but by the ,father's own power4 ,that it is therefore not only to those who read simply that the acquisition of the truth is so difficult1 but that not even to those whose prerogative the knowledge of the truth is1 is the contemplation of it vouchsafed all at once1 the history of ,moses teaches1 until1 accustomed to gaze1 as the ,hebrews on the glory of ,moses1 and the prophets of ,israel on the visions of angels1 so we also become able to look the splendours of truth in the face4 ,,chapter ,,xvi4 ,,gnostic ,,exposition ,,of ,,the ,,decalogue4 ,let the ,decalogue be set forth cursorily by us as a specimen for gnostic exposition4 ,the number 8,ten40 ,that ten is a sacred number1 it is superfluous to say now4 ,and if the tables that were written were the work of ,god1 they will be found to exhibit physical creation4 ,for by the 8finger of ,god0 is understood the power of ,god1 by which the creation of heaven and earth is accomplished2 of both of which the tables will be understood to be symbols4 ,for the writing and handiwork of ,god put on the table is the creation of the world4 ,and the ,decalogue1 viewed as an image of heaven1 embraces sun and moon1 stars1 clouds1 light1 wind1 water1 air1 darkness1 fire4 ,this is the physical ,decalogue of the heaven4 ,and the representation of the earth contains men1 cattle1 reptiles1 wild beasts2 and of the inhabitants of the water1 fishes and whales2 and again1 of the winged tribes1 those that are carnivorous1 and those that use mild food2 and of plants likewise1 both fruit-bearing and barren4 ,this is the physical ,decalogue of the earth4 ,and the ark which held them#aada will then be the knowledge of divine and human things and wisdom4#aadb ,and perhaps the two tables themselves may be the prophecy of the two covenants4 ,they were accordingly mystically renewed1 as ignorance along with sin abounded4 ,the commandments are written1 then1 doubly1 as appears1 for twofold spirits1 the ruling and the subject4 8,for the flesh lusteth against the ,spirit1 and the ,spirit against the flesh40#aadc ,and there is a ten in man himself3 the five senses1 and the power of speech1 and that of reproduction2 and the eighth is the spiritual principle communicated at his creation2 and the ninth the ruling faculty of the soul2 and tenth1 there is the distinctive characteristic of the ,holy ,spirit1 which comes to him through faith4 ,besides1 in addition to these ten human parts1 the law appears to give its injunctions#aadd to sight1 and hearing1 and smell1 and touch1 and taste1 and to the organs subservient to these1 which are double--the hands and the feet4 ,for such is the formation of man4 ,and the soul is introduced1 and previous to it the ruling faculty1 by which we reason1 not produced in procreation2 so that without it there is made up the number ten1 of the faculties by which all the activity of man is carried out4 ,for in order1 straightway on man's entering existence1 his life begins with sensations4 ,we accordingly assert that rational and ruling power is the cause of the constitution of the living creature2 also that this1 the irrational part1 is animated1 and is a part of it4 ,now the vital force1 in which is comprehended the power of nutrition and growth1 and generally of motion1 is assigned to the carnal spirit1 which has great susceptibility of motion1 and passes in all directions through the senses and the rest of the body1 and through the body is the primary subject of sensations4 ,but the power of choice1 in which investigation1 and study1 and knowledge1 reside1 belongs to the ruling faculty4 ,but all the faculties are placed in relation to one--the ruling faculty3 it is through that man lives1 and lives in a certain way4 ,through the corporeal spirit1 then1 man perceives1 desires1 rejoices1 is angry1 is nourished1 grows4 ,it is by it1 too1 that thoughts and conceptions advance to actions4 ,and when it masters the desires1 the ruling faculty reigns4 ,the commandment1 then1 8,thou shalt not lust10 says1 thou shalt not serve the carnal spirit1 but shalt rule over it2 8for the flesh lusteth against the ,spirit10#aade and excites to disorderly conduct against nature2 8and the ,spirit against the flesh0 exercises sway1 in order that the conduct of the man may be according to nature4 ,is not man1 then1 rightly said 8to have been made in the image of ,god80--not in the form of his corporeal structure2 but inasmuch as ,god creates all things by the ,word 771 and the man who has become a ,gnostic performs good actions by the faculty of reason 7 71 properly therefore the two tables are also said to mean the commandments that were given to the twofold spirits1--those communicated before the law to that which was created1 and to the ruling faculty2 and the movements of the senses are both copied in the mind1 and manifested in the activity which proceeds from the body4 ,for apprehension results from both combined4 ,again1 as sensation is related to the world of sense1 so is thought to that of intellect4 ,and actions are twofold--those of thought1 those of act4 ,the ,first ,commandment4 ,the first commandment of the ,decalogue shows that there is one only ,sovereign ,god2#aadf who led the people from the land of ,egypt through the desert to their fatherland2 that they might apprehend ,his power1 as they were able1 by means of the divine works1 and withdraw from the idolatry of created things1 putting all their hope in the true ,god4 ,the ,second ,commandment4 ,the second word#aadg intimated that men ought not to take and confer the august power of ,god 7which is the name1 for this alone were many even yet capable of learning71 and transfer ,his title to things created and vain1 which human artificers have made1 among which 8,he that is0 is not ranked4 ,for in ,his uncreated identity1 8,he that is0 is absolutely alone4 ,the ,fourth ,commandment4 ,and the fourth#aadh word is that which intimates that the world was created by ,god1 and that ,he gave us the seventh day as a rest1 on account of the trouble that there is in life4 ,for ,god is incapable of weariness1 and suffering1 and want4 ,but we who bear flesh need rest4 ,the seventh day1 therefore1 is proclaimed a rest--abstraction from ills--preparing for the ,primal ,day1#aadi our true rest2 which1 in truth1 is the first creation of light1 in which all things are viewed and possessed4 ,from this day the first wisdom and knowledge illuminate us4 ,for the light of truth--a light true1 casting no shadow1 is the ,spirit of ,god indivisibly divided to all1 who are sanctified by faith1 holding the place of a luminary1 in order to the knowledge of real existences4 ,by following ,him1 therefore1 through our whole life1 we become impassible2 and this is to rest4 ,wherefore ,solomon also says1 that before heaven1 and earth1 and all existences1 ,wisdom had arisen in the ,almighty2 the participation of which--that which is by power1 ,i mean1 not that by essence--teaches a man to know by apprehension things divine and human4 ,having reached this point1 we must mention these things by the way2 since the discourse has turned on the seventh and the eighth4 ,for the eighth may possibly turn out to be properly the seventh1 and the seventh manifestly the sixth1 and the latter properly the ,sabbath1 and the seventh a day of work4 ,for the creation of the world was concluded in six days4 ,for the motion of the sun from solstice to solstice is completed in six months--in the course of which1 at one time the leaves fall1 and at another plants bud and seeds come to maturity4 ,and they say that the embryo is perfected exactly in the sixth month1 that is1 in one hundred and eighty days in addition to the two and a half1 as ,polybus the physician relates in his book ,on the ,eighth ,month1 and ,aristotle the philosopher in his book ,on ,nature4 ,hence the ,pythagoreans1 as ,i think1 reckon six the perfect number1 from the creation of the world1 according to the prophet1 and call it ,meseuthys#aaej and ,marriage1 from its being the middle of the even numbers1 that is1 of ten and two4 ,for it is manifestly at an equal distance from both4 ,and as marriage generates from male and female1 so six is generated from the odd number three1 which is called the masculine number1 and the even number two1 which is considered the feminine4 ,for twice three are six4 ,such1 again1 is the number of the most general motions1 according to which all origination takes place--up1 down1 to the right1 to the left1 forward1 backward4 ,rightly1 then1 they reckon the number seven motherless and childless1 interpreting the ,sabbath1 and figuratively expressing the nature of the rest1 in which 8they neither marry nor are given in marriage any more40#aaea ,for neither by taking from one number and adding to another of those within ten is seven produced2 nor when added to any number within the ten does it make up any of them4 ,and they call eight a cube1 counting the fixed sphere along with the seven revolving ones1 by which is produced 8the great year10 as a kind of period of recompense of what has been promised4 ,thus the ,lord1 who ascended the mountain1 the fourth1#aaeb becomes the sixth1 and is illuminated all round with spiritual light1 by laying bare the power proceeding from ,him1 as far as those selected to see were able to behold it1 by the ,seventh1 the ,voice1 proclaimed to be the ,son of ,god2 in order that they1 persuaded respecting ,him1 might have rest2 while ,he by ,his birth1 which was indicated by the six conspicuously marked1 becoming the eighth1 might appear to be ,god in a body of flesh1 by displaying ,his power1 being numbered indeed as a man1 but being concealed as to who ,he was4 ,for six is reckoned in the order of numbers1 but the succession of the letters acknowledges the character which is not written4 ,in this case1 in the numbers themselves1 each unit is preserved in its order up to seven and eight4 ,but in the number of the characters1 ,zeta becomes six and ,eta seven4 ,and the character#aaec having somehow slipped into writing1 should we follow it out thus1 the seven became six1 and the eight seven4 ,wherefore also man is said to have been made on the sixth day1 who became faithful to ,him who is the sign 7 #aaed71 so as straightway to receive the rest of the ,lord's inheritance4 ,some such thing also is indicated by the sixth hour in the scheme of salvation1 in which man was perfected4 ,further1 of the eight1 the intermediates are seven2 and of the seven1 the intervals are shown to be six4 ,for that is another ground1 in which seven glorifies eight1 and 8the heavens declare to the heavens the glory of ,god40#aaee ,the sensible types of these1 then1 are the sounds we pronounce4 ,thus the ,lord ,himself is called 8,alpha and ,omega1 the beginning and the end10#aaef 8by whom all things were made1 and without whom not even one thing was made40#aaeg ,god's resting is not1 then1 as some conceive1 that ,god ceased from doing4 ,for1 being good1 if ,he should ever cease from doing good1 then would ,he cease from being ,god1 which it is sacrilege even to say4 ,the resting is1 therefore1 the ordering that the order of created things should be preserved inviolate1 and that each of the creatures should cease from the ancient disorder4 ,for the creations on the different days followed in a most important succession2 so that all things brought into existence might have honour from priority1 created together in thought1 but not being of equal worth4 ,nor was the creation of each signified by the voice1 inasmuch as the creative work is said to have made them at once4 ,for something must needs have been named first4 ,wherefore those things were announced first1 from which came those that were second1 all things being originated together from one essence by one power4 ,for the will of ,god was one1 in one identity4 ,and how could creation take place in time1 seeing time was born along with the things which exist8 ,and now the whole world of creatures born alive1 and things that grow1 revolves in sevens4 ,the first-born princes of the angels1 who have the greatest power1 are seven4 ,the mathematicians also say that the planets1 which perform their course around the earth1 are seven2 by which the ,chaldeans think that all which concerns mortal life is effected through sympathy1 in consequence of which they also undertake to tell things respecting the future4 ,and of the fixed stars1 the ,pleiades are seven4 ,and the ,bears1 by the help of which agriculture and navigation are carried through1 consist of seven stars4 ,and in periods of seven days the moon undergoes its changes4 ,in the first week she becomes half moon2 in the second1 full moon2 and in the third1 in her wane1 again half moon2 and in the fourth she disappears4 ,further1 as ,seleucus the mathematician lays down1 she has seven phases4 ,first1 from being invisible she becomes crescent-shaped1 then half moon1 then gibbous and full2 and in her wane again gibbous1 and in like manner half moon and crescent-shaped4 8,on a seven-stringed lyre we shall sing new hymns10 writes a poet of note1 teaching us that the ancient lyre was seven-toned4 ,the organs of the senses situated on our face are also seven--two eyes1 two passages of hearing1 two nostrils1 and the seventh the mouth4 ,and that the changes in the periods of life take place by sevens1 the ,elegies of ,solon teach thus3 8,the child1 while still an infant1 in seven years1 ,produces and puts forth its fence of teeth2 ,and when ,god seven years more completes1 ,he shows of puberty's approach the signs2 ,and in the third1 the beard on growing cheek ,with down o'erspreads the bloom of changing skin2 ,and in the fourth septenniad1 at his best ,in strength1 of manliness he shows the signs2 ,and in the fifth1 of marriage1 now mature1 ,and of posterity1 the man bethinks2 ,nor does he yet desire vain works to see4 ,the seventh and eighth septenniads see him now ,in mind and speech mature1 till fifty years2 ,and in the ninth he still has vigour left1 ,but strength and body are for virtue great ,less than of yore2 when1 seven years more1 ,god brings ,to end1 then not too soon may he submit to die40 ,again1 in diseases the seventh day is that of the crisis2 and the fourteenth1 in which nature struggles against the causes of the diseases4 ,and a myriad such instances are adduced by ,hermippus of ,berytus1 in his book ,on the ,number ,seven1 regarding it as holy4 ,and the blessed ,david delivers clearly to those who know the mystic account of seven and eight1 praising thus3 8,our years were exercised like a spider4 ,the days of our years in them are seventy years2 but if in strength1 eighty years4 ,and that will be to reign40#aaeh ,that1 then1 we may be taught that the world was originated1 and not suppose that ,god made it in time1 prophecy adds3 8,this is the book of the generation3 also of the things in them1 when they were created in the day that ,god made heaven and earth40#aaei ,for the expression 8when they were created0 intimates an indefinite and dateless production4 ,but the expression 8in the day that ,god made10 that is1 in and by which ,god made 8all things10 and 8without which not even one thing was made10 points out the activity exerted by the ,son4 ,as ,david says1 8,this is the day which the ,lord hath made2 let us be glad and rejoice in it20#aafj that is1 in consequence of the knowledge imparted by ,him1 let us celebrate the divine festival2 for the ,word that throws light on things hidden1 and by whom each created thing came into life and being1 is called day4 ,and1 in fine1 the ,decalogue1 by the letter ,iota1#aafa signifies the blessed name1 presenting ,jesus1 who is the ,word4 ,the ,fifth ,commandment4 ,now the fifth in order is the command on the honour of father and mother4 ,and it clearly announces ,god as ,father and ,lord4 ,wherefore also it calls those who know ,him sons and gods4 ,the ,creator of the universe is their ,lord and ,father2 and the mother is not1 as some say1 the essence from which we sprang1 nor1 as others teach1 the church1 but the divine knowledge and wisdom1 as ,solomon says1 when he terms wisdom 8the mother of the just10 and says that it is desirable for its own sake4 ,and the knowledge of all1 again1 that is lovely and venerable1 proceeds from ,god through the ,son4 ,the ,seventh ,commandment4 ,this is followed by the command respecting adultery4 ,now it is adultery1 if one1 abandoning the ecclesiastical and true knowledge1 and the persuasion respecting ,god1 accedes to false and incongruous opinion1 either by deifying any created object1 or by making an idol of anything that exists not1 so as to overstep1 or rather step from1 knowledge4 ,and to the ,gnostic false opinion is foreign1 as the true belongs to him1 and is allied with him4 ,wherefore the noble apostle calls one of the kinds of fornication1 idolatry1#aafb in following the prophet1 who says3 8,my people hath committed fornication with stock and stone4 ,they have said to the stock1 ,thou art my father2 and to the stone1 ,thou hast begotten me40#aafc ,the ,sixth ,commandment4 ,then follows the command about murder4 ,now murder is a sure destruction4 ,he1 then1 that wishes to extirpate the true doctrine of ,god and of immortality1 in order to introduce falsehood1 alleging either that the universe is not under ,providence1 or that the world is uncreated1 or affirming anything against true doctrine1 is most pernicious4 ,the ,eighth ,commandment4 ,and after this is the command respecting theft4 ,as1 then1 he that steals what is another's1 doing great wrong1 rightly incurs ills suitable to his deserts2 so also does he1 who arrogates to himself divine works by the art of the statuary or the painter1 and pronounces himself to be the maker of animals and plants4 ,likewise those1 too1 who mimic the true philosophy are thieves4 ,whether one be a husbandman or the father of a child1 he is an agent in depositing seeds4 ,but it is ,god who1 ministering the growth and perfection of all things1 brings the things produced to what is in accordance with their nature4 ,but the most1 in common also with the philosophers1 attribute growth and changes to the stars as the primary cause1 robbing the ,father of the universe1 as far as in them lies1 of ,his tireless might4 ,the elements1 however1 and the stars--that is1 the administrative powers--are ordained for the accomplishment of what is essential to the administration1 and are influenced and moved by what is commanded to them1 in the way in which the ,word of the ,lord leads1 since it is the nature of the divine power to work all things secretly4 ,he1 accordingly1 who alleges that he has conceived or made anything which pertains to creation1 will suffer the punishment of his impious audacity4 ,the ,tenth ,commandment4 ,and the tenth is the command respecting all lusts4 ,as1 then1 he who entertains unbecoming desires is called to account2 in the same way he is not allowed to desire things false1 or to suppose that1 of created objects1 those that are animate have power of themselves1 and that inanimate things can at all save or hurt4 ,and should one say that an antidote cannot heal or hemlock kill1 he is unwittingly deceived4 ,for none of these operates except one makes use of the plant and the drug2 just as the axe does not without one to cut with it1 or a saw without one sawing with it4 ,and as they do not work by themselves1 but have certain physical qualities which accomplish their proper work by the exertion of the artisan2 so also1 by the universal providence of ,god1 through the medium of secondary causes1 the operative power is propagated in succession to individual objects4 ,,chapter ,,xvii4 ,,philosophy ,,conveys ,,only ,,an ,,imperfect ,,knowledge ,,of ,,god4 ,but1 as appears1 the philosophers of the ,greeks1 while naming ,god1 do not know ,him4 ,but their philosophical speculations1 according to ,empedocles1 8as passing over the tongue of the multitude1 are poured out of mouths that know little of the whole40 ,for as art changes the light of the sun into fire by passing it through a glass vessel full of water1 so also philosophy1 catching a spark from the divine ,scripture1 is visible in a few4 ,also1 as all animals breathe the same air1 some in one way1 others in another1 and to a different purpose2 so also a considerable number of people occupy themselves with the truth1 or rather with discourse concerning the truth4 ,for they do not say aught respecting ,god1 but expound ,him by attributing their own affections to ,god4 ,for they spend life in seeking the probable1 not the true4 ,but truth is not taught by imitation1 but by instruction4 ,for it is not that we may seem good#aafd that we believe in ,christ1 as it is not alone for the purpose of being seen1 while in the sun1 that we pass into the sun4 ,but in the one case for the purpose of being warmed2 and in the other1 we are compelled to be ,christians in order to be excellent and good4 ,for the kingdom belongs pre-eminently to the violent1 who1 from investigation1 and study1 and discipline1 reap this fruit1 that they become kings4 ,he1 then1 who imitates opinion shows also preconception4 ,when then one1 having got an inkling of the subject1 kindles it within in his soul by desire and study1 he sets everything in motion afterwards in order to know it4 ,for that which one does not apprehend1 neither does he desire it1 nor does he embrace the advantage flowing from it4 ,subsequently1 therefore1 the ,gnostic at last imitates the ,lord1 as far as allowed to men1 having received a sort of quality akin to the ,lord ,himself1 in order to assimilation to ,god4 ,but those who are not proficient in knowledge cannot judge the truth by rule4 ,it is not therefore possible to share in the gnostic contemplations1 unless we empty ourselves of our previous notions4 ,for the truth in regard to every object of intellect and of sense is thus simply universally declared4 ,for instance1 we may distinguish the truth of painting from that which is vulgar1 and decorous music from licentious4 ,there is1 then1 also a truth of philosophy as distinct from the other philosophers1 and a true beauty as distinct from the spurious4 ,it is not then the partial truths1 of which truth is predicated1 but the truth itself1 that we are to investigate1 not seeking to learn names4 ,for what is to be investigated respecting ,god is not one thing1 but ten thousand4 ,there is a difference between declaring ,god1 and declaring things about ,god4 ,and to speak generally1 in everything the accidents are to be distinguished from the essence4 ,suffice it for me to say1 that the ,lord of all is ,god2 and ,i say the ,lord of all absolutely1 nothing being left by way of exception4 ,since1 then1 the forms of truth are two--the names and the things--some discourse of names1 occupying themselves with the beauties of words3 such are the philosophers among the ,greeks4 ,but we who are ,barbarians have the things4 ,now it was not in vain that the ,lord chose to make use of a mean form of body2 so that no one praising the grace and admiring the beauty might turn his back on what was said1 and attending to what ought to be abandoned1 might be cut off from what is intellectual4 ,we must therefore occupy ourselves not with the expression1 but the meaning4 ,to those1 then1 who are not gifted#aafe with the power of apprehension1 and are not inclined to knowledge1 the word is not entrusted2 since also the ravens imitate human voices1 having no understanding of the thing which they say4 ,and intellectual apprehension depends on faith4 ,thus also ,homer said3 8,father of men and gods10#aaff-- knowing not who the ,father is1 or how ,he is ,father4 ,and as to him who has hands it is natural to grasp1 and to him who has sound eyes to see the light2 so it is the natural prerogative of him who has received faith to apprehend knowledge1 if he desires1 on 8the foundation0 laid1 to work1 and build up 8gold1 silver1 precious stones40#aafg ,accordingly he does not profess to wish to participate1 but begins to do so4 ,nor does it belong to him to intend1 but to be regal1 and illuminated1 and gnostic4 ,nor does it appertain to him to wish to grasp things in name1 but in fact4 ,for ,god1 being good1 on account of the principal part of the whole creation1 seeing ,he wishes to save it1 was induced to make the rest also2 conferring on them at the beginning this first boon1 that of existence4 ,for that to be is far better than not to be1 will be admitted by every one4 ,then1 according to the capabilities of their nature1 each one was and is made1 advancing to that which is better4 ,so there is no absurdity in philosophy having been given by ,divine ,providence as a preparatory discipline for the perfection which is by ,christ2 unless philosophy is ashamed at learning from ,barbarian knowledge how to advance to truth4 ,but if 8the very hairs are numbered1 and the most insignificant motions10 how shall not philosophy be taken into account8 ,for to ,samson power was given in his hair1 in order that he might perceive that the worthless arts that refer to the things in this life1 which lie and remain on the ground after the departure of the soul1 were not given without divine power4 ,but it is said ,providence1 from above1 from what is of prime importance1 as from the head1 reaches to all1 8as the ointment10 it is said1 8which descends to ,aaron's beard1 and to the skirt of his garment0#aafh 7that is1 of the great ,high ,priest1 8by whom all things were made1 and without whom not even one thing was made0#aafi72 not to the ornament of the body2 for ,philosophy is outside of the ,people1 like raiment4#aagj ,the philosophers1 therefore1 who1 trained to their own peculiar power of perception by the spirit of perception1 when they investigate1 not a part of philosophy1 but philosophy absolutely1 testify to the truth in a truth-loving and humble spirit2 if in the case of good things said by those even who are of different sentiments they advance to understanding1 through the divine administration1 and the ineffable ,goodness1 which always1 as far as possible1 leads the nature of existences to that which is better4 ,then1 by cultivating the acquaintance not of ,greeks alone1 but also of ,barbarians1 from the exercise common to their proper intelligence1 they are conducted to ,faith4 ,and when they have embraced the foundation of truth1 they receive in addition the power of advancing further to investigation4 ,and thence they love to be learners1 and aspiring after knowledge1 haste to salvation4 ,thus ,scripture says1 that 8the spirit of perception0 was given to the artificers from ,god4#aaga ,and this is nothing else than ,understanding1 a faculty of the soul1 capable of studying existences1--of distinguishing and comparing what succeeds as like and unlike1--of enjoining and forbidding1 and of conjecturing the future4 ,and it extends not to the arts alone1 but even to philosophy itself4 ,why1 then1 is the serpent called wise8 ,because even in its wiles there may be found a connection1 and distinction1 and combination1 and conjecturing of the future4 ,and so very many crimes are concealed2 because the wicked arrange for themselves so as by all means to escape punishment4 ,and ,wisdom being manifold1 pervading the whole world1 and all human affairs1 varies its appellation in each case4 ,when it applies itself to first causes1 it is called ,understanding 774 ,when1 however1 it confirms this by demonstrative reasoning1 it is termed ,knowledge1 and ,wisdom1 and ,science4 ,when it is occupied in what pertains to piety1 and receives without speculation the primal ,word#aagb in consequence of the maintenance of the operation in it1 it is called ,faith4 ,in the sphere of things of sense1 establishing that which appears as being truest1 it is ,right ,opinion4 ,in operations1 again1 performed by skill of hand1 it is ,art4 ,but when1 on the other hand1 without the study of primary causes1 by the observation of similarities and by transposition1 it makes any attempt or combination1 it is called ,experiment4 ,but belonging to it1 and supreme and essential1 is the ,holy ,spirit1 which above all he who1 in consequence of divine guidance1 has believed1 receives after strong faith4 ,philosophy1 then1 partaking of a more exquisite perception1 as has been shown from the above statements1 participates in ,wisdom4 ,logical discussion1 then1 of intellectual subjects1 with selection and assent1 is called ,dialectics2 which establishes1 by demonstration1 allegations respecting truth1 and demolishes the doubts brought forward4 ,those1 then1 who assert that philosophy did not come hither from ,god1 all but say that ,god does not know each particular thing1 and that ,he is not the cause of all good things2 if1 indeed1 each of these belongs to the class of individual things4 ,but nothing that exists could have subsisted at all1 had ,god not willed4 ,and if ,he willed1 then philosophy is from ,god1 ,he having willed it to be such as it is1 for the sake of those who not otherwise than by its means would abstain from what is evil4 ,for ,god knows all things--not those only which exist1 but those also which shall be--and how each thing shall be4 ,and foreseeing the particular movements1 8,he surveys all things1 and hears all things10 seeing the soul naked within2 and possesses from eternity the idea of each thing individually4 ,and what applies to theatres1 and to the parts of each object1 in looking at1 looking round1 and taking in the whole in one view1 applies also to ,god4 ,for in one glance ,he views all things together1 and each thing by itself2 but not all things1 by way of primary intent4 ,now1 then1 many things in life take their rise in some exercise of human reason1 having received the kindling spark from ,god4 ,for instance1 health by medicine1 and soundness of body through gymnastics1 and wealth by trade1 have their origin and existence in consequence of ,divine ,providence indeed1 but in consequence1 too1 of human co-operation4 ,understanding also is from ,god4 ,but ,god's will is especially obeyed by the free-will of good men4 ,since many advantages are common to good and bad men3 yet they are nevertheless advantageous only to men of goodness and probity1 for whose sake ,god created them4 ,for it was for the use of good men that the influence which is in ,god's gifts was originated4 ,besides1 the thoughts of virtuous men are produced through the inspiration#aagc of ,god2 the soul being disposed in the way it is1 and the divine will being conveyed to human souls1 particular divine ministers contributing to such services4 ,for regiments of angels are distributed over the nations and cities4#aagd ,and1 perchance1 some are assigned to individuals4#aage ,the ,shepherd1 then1 cares for each of his sheep2 and his closest inspection is given to those who are excellent in their natures1 and are capable of being most useful4 ,such are those fit to lead and teach1 in whom the action of ,providence is conspicuously seen2 whenever either by instruction1 or government1 or administration1 ,god wishes to benefit4 ,but ,he wishes at all times4 ,wherefore ,he moves those who are adapted to useful exertion in the things which pertain to virtue1 and peace1 and beneficence4 ,but all that is characterized by virtue proceeds from virtue1 and leads back to virtue4 ,and it is given either in order that men may become good1 or that those who are so may make use of their natural advantages4 ,for it co-operates both in what is general and what is particular4 ,how absurd1 then1 is it1 in those who attribute disorder and wickedness to the devil1 to make him the bestower of philosophy1 a virtuous thing6 ,for he is thus all but made more benignant to the ,greeks1 in respect of making men good1 than the divine providence and mind4 ,again1 ,i reckon it is the part of law and of right reason to assign to each one what is appropriate to him1 and belongs to him1 and falls to him4 ,for as the lyre is only for the harper1 and the flute for the flute-player2 so good things are the possessions of good men4 ,as the nature of the beneficent is to do good1 as it is of the fire to warm1 and the light to give light1 and a good man will not do evil1 or light produce darkness1 or fire cold2 so1 again1 vice cannot do aught virtuous4 ,for its activity is to do evil1 as that of darkness to dim the eyes4 ,philosophy is not1 then1 the product of vice1 since it makes men virtuous2 it follows1 then1 that it is the work of ,god1 whose work it is solely to do good4 ,and all things given by ,god are given and received well4 ,further1 if the practice of philosophy does not belong to the wicked1 but was accorded to the best of the ,greeks1 it is clear also from what source it was bestowed--manifestly from ,providence1 which assigns to each what is befitting in accordance with his deserts4 ,rightly1 then1 to the ,jews belonged the ,law1 and to the ,greeks ,philosophy1 until the ,advent2 and after that came the universal calling to be a peculiar people of righteousness1 through the teaching which flows from faith1 brought together by one ,lord1 the only ,god of both ,greeks and ,barbarians1 or rather of the whole race of men4 ,we have often called by the name philosophy that portion of truth attained through philosophy1 although but partial4 ,now1 too1 what is good in the arts as arts1#aagf have their beginning from ,god4 ,for as the doing of anything artistically is embraced in the rules of art1 so also acting sagaciously is classed under the head of sagacity 774 ,now sagacity is virtue1 and it is its function to know other things1 but much more especially what belongs to itself4 ,and ,wisdom 77 being power1 is nothing but the knowledge of good things1 divine and human4 ,but 8the earth is ,god's1 and the fulness thereof10#aagg says the ,scripture1 teaching that good things come from ,god to men2 it being through divine power and might that the distribution of them comes to the help of man4 ,now the modes of all help and communication from one to another are three4 ,one is1 by attending to another1 as the master of gymnastics1 in training the boy4 ,the second is1 by assimilation1 as in the case of one who exhorts another to benevolence by practising it before4 ,the one co-operates with the learner1 and the other benefits him who receives4 ,the third mode is that by command1 when the gymnastic master1 no longer training the learner1 nor showing in his own person the exercise for the boy to imitate1 prescribes the exercise by name to him1 as already proficient in it4 ,the ,gnostic1 accordingly1 having received from ,god the power to be of service1 benefits some by disciplining them1 by bestowing attention on them2 others1 by exhorting them1 by assimilation2 and others1 by training and teaching them1 by command4 ,and certainly he himself is equally benefited by the ,lord4 ,thus1 then1 the benefit that comes from ,god to men becomes known--angels at the same time lending encouragement4 ,for by angels1 whether seen or not1 the divine power bestows good things4 ,such was the mode adopted in the advent of the ,lord4 ,and sometimes also the power 8breathes0 in men's thoughts and reasonings1 and 8puts in0 their hearts 8strength0 and a keener perception1 and furnishes 8prowess0 and 8boldness of alacrity0#aagh both for researches and deeds4 ,but exposed for imitation and assimilation are truly admirable and holy examples of virtue in the actions put on record4 ,further1 the department of action is most conspicuous both in the testaments of the ,lord1 and in the laws in force among the ,greeks1 and also in the precepts of philosophy4 ,and to speak comprehensively1 all benefit appertaining to life1 in its highest reason1 proceeding from the ,sovereign ,god1 the ,father who is over all1 is consummated by the ,son1 who also on this account 8is the ,saviour of all men10 says the apostle1 8but especially of those who believe40#aagi ,but in respect of its immediate reason1 it is from those next to each1 in accordance with the command and injunction of ,him who is nearest the ,first ,cause1 that is1 the ,lord4 ,,chapter ,,xviii4 ,,the ,,use ,,of ,,philosophy ,,to ,,the ,,gnostic4 ,greek philosophy the recreation of the ,gnostic4 ,now our ,gnostic always occupies himself with the things of highest importance4 ,but if at any time he has leisure and time for relaxation from what is of prime consequence1 he applies himself to ,hellenic philosophy in preference to other recreation1 feasting on it as a kind of dessert at supper4 ,not that he neglects what is superior2 but that he takes this in addition1 as long as proper1 for the reasons ,i mentioned above4 ,but those who give their mind to the unnecessary and superfluous points of philosophy1 and addict themselves to wrangling sophisms alone1 abandon what is necessary and most essential1 pursuing plainly the shadows of words4 ,it is well indeed to know all4 ,but the man whose soul is destitute of the ability to reach to acquaintance with many subjects of study1 will select the principal and better subjects alone4 ,for real science 71 which we affirm the ,gnostic alone possesses7 is a sure comprehension 771 leading up through true and sure reasons to the knowledge 77 of the cause4 ,and he1 who is acquainted with what is true respecting any one subject1 becomes of course acquainted with what is false respecting it4 ,philosophy necessary4 ,for truly it appears to me to be a proper point for discussion1 ,whether we ought to philosophize3 for its terms are consistent4 ,but if we are not to philosophize1 what then8 7,for no one can condemn a thing without first knowing it73 the consequence1 even in that case1 is that we must philosophize4#aahj ,first of all1 idols are to be rejected4 ,such1 then1 being the case1 the ,greeks ought by the ,law and the ,prophets to learn to worship one ,god only1 the only ,sovereign2 then to be taught by the apostle1 8but to us an idol is nothing in the world10#aaha since nothing among created things can be a likeness of ,god2 and further1 to be taught that none of those images which they worship can be similitudes3 for the race of souls is not in form such as the ,greeks fashion their idols4 ,for souls are invisible2 not only those that are rational1 but those also of the other animals4 ,and their bodies never become parts of the souls themselves1 but organs--partly as seats1 partly as vehicles--and in other cases possessions in various ways4 ,but it is not possible to copy accurately even the likenesses of the organs2 since1 were it so1 one might model the sun1 as it is seen1 and take the likeness of the rainbow in colours4 ,after abandoning idols1 then1 they will hear the ,scripture1 8,unless your righteousness exceed the righteousness of the scribes and ,pharisees0#aahb 7who justified themselves in the way of abstinence from what was evil71--so as1 along with such perfection as they evinced1 and 8the loving of your neighbour10 to be able also to do good1--you shall not 8be kingly40#aahc ,for intensification of the righteousness which is according to the law shows the ,gnostic4 ,so one who is placed in the head1 which is that which rules its own body--and who advances to the summit of faith1 which is the knowledge 7gnosis7 itself1 for which all the organs of perception exist--will likewise obtain the highest inheritance4 ,the primacy of knowledge the apostle shows to those capable of reflection1 in writing to those ,greeks of ,corinth1 in the following terms3 8,but having hope1 when your faith is increased1 that we shall be magnified in you according to our rule abundantly1 to preach the gospel beyond you40#aahd ,he does not mean the extension of his preaching locally3 for he says also that in ,achaia faith abounded2 and it is related also in the ,acts of the ,apostles that he preached the word in ,athens4#aahe ,but he teaches that knowledge 7gnosis71 which is the perfection of faith1 goes beyond catechetical instruction1 in accordance with the magnitude of the ,lord's teaching and the rule of the church4 ,wherefore also he proceeds to add1 8,and if ,i am rude in speech1 yet ,i am not in knowledge40#aahf ,whence is the knowledge of truth8 ,but let those who vaunt on account of having apprehended the truth tell us from whom they boast of having heard it4 ,they will not say from ,god1 but will admit that it was from men4 ,and if so1 it is either from themselves that they have learned it lately1 as some of them arrogantly boast1 or from others like them4 ,but human teachers1 speaking of ,god1 are not reliable1 as men4 ,for he that is man cannot speak worthily the truth concerning ,god3 the feeble and mortal cannot speak worthily of the ,unoriginated and ,incorruptible--the work1 of the ,workman4 ,then he who is incapable of speaking what is true respecting himself1 is he not much less reliable in what concerns ,god8 ,for just as far as man is inferior to ,god in power1 so much feebler is man's speech than ,him2 although he do not declare ,god1 but only speak about ,god and the divine word4 ,for human speech is by nature feeble1 and incapable of uttering ,god4 ,i do not say ,his name4 ,for to name it is common1 not to philosophers only1 but also to poets4 ,nor do ,i say ,his essence2 for this is impossible1 but the power and the works of ,god4 ,those even who claim ,god as their teacher1 with difficulty attain to a conception of ,god1 grace aiding them to the attainment of their modicum of knowledge2 accustomed as they are to contemplate the will of ,god by the will1 and the ,holy ,spirit by the ,holy ,spirit4 8,for the ,spirit searches the deep things of ,god4 ,but the natural man receiveth not the things of the ,spirit40#aahg ,the only wisdom1 therefore1 is the ,god-taught wisdom we possess2 on which depend all the sources of wisdom1 which make conjectures at the truth4 ,intimations of the ,teacher's advent4 ,assuredly of the coming of the ,lord1 who has taught us1 to men1 there were a myriad indicators1 heralds1 preparers1 precursors1 from the beginning1 from the foundation of the world1 intimating beforehand by deeds and words1 prophesying that ,he would come1 and where1 and how1 what should be the signs4 ,from afar certainly ,law and ,prophecy kept ,him in view beforehand4 ,and then the precursor pointed ,him out as present4 ,after whom the heralds point out by their teaching the virtue of ,his manifestation4 ,universal diffusion of the gospel a contrast to philosophy4 ,the philosophers1 however1 chose to teach philosophy to the ,greeks alone1#aahh and not even to all of them2 but ,socrates to ,plato1 and ,plato to ,xenocrates1 ,aristotle to ,theophrastus1 and ,zeno to ,cleanthes1 who persuaded their own followers alone4 ,but the word of our ,teacher remained not in ,judea alone1 as philosophy did in ,greece2 but was diffused over the whole world1 over every nation1 and village1 and town1 bringing already over to the truth whole houses1 and each individual of those who heard it by him himself1 and not a few of the philosophers themselves4 ,and if any one ruler whatever prohibit the ,greek philosophy1 it vanishes forthwith4 ,but our doctrine on its very first proclamation was prohibited by kings and tyrants together1 as well as particular rulers and governors1 with all their mercenaries1 and in addition by innumerable men1 warring against us1 and endeavouring as far as they could to exterminate it4 ,but it flourishes the more4 ,for it dies not1 as human doctrine dies1 nor fades as a fragile gift4 ,for no gift of ,god is fragile4 ,but it remains unchecked1 though prophesied as destined to be persecuted to the end4 ,thus ,plato writes of poetry3 8,a poet is a light and a sacred thing1 and cannot write poetry till he be inspired and lose his senses40 ,and ,democritus similarly3 8,whatever things a poet writes with divine afflatus1 and with a sacred spirit1 are very beautiful40 ,and we know what sort of things poets say4 ,and shall no one be amazed at the prophets of ,god ,almighty becoming the organs of the divine voice8 ,having then moulded1 as it were1 a statue of the ,gnostic1 we have now shown who he is2 indicating in outline1 as it were1 both the greatness and beauty of his character4 ,what he is as to the study of physical phenomena shall be shown afterwards1 when we begin to treat of the creation of the world4 ,,book ,,vii4 ,,chapter ,i4 ,,the ,,gnostic ,a ,,true ,,worshipper ,,of ,,god1 ,,and ,,unjustly ,,calumniated ,,by ,,unbelievers ,,as ,,an ,,atheist4 ,it is now time to show the ,greeks that the ,gnostic alone is truly pious2 so that the philosophers1 learning of what description the true ,christian is1 may condemn their own stupidity in rashly and inconsiderately persecuting the ,christian name1 and without reason calling those impious who know the true ,god4 ,and clearer arguments must be employed1 ,i reckon1 with the philosophers1 so that they may be able1 from the exercise they have already had through their own training1 to understand1 although they have not yet shown themselves worthy to partake of the power of believing4 ,the prophetic sayings we shall not at present advert to1 as we are to avail ourselves of the ,scriptures subsequently at the proper places4 ,but we shall point out summarily the points indicated by them1 in our delineation of ,christianity1 so that by taking the ,scriptures at once 7especially as they do not yet comprehend their utterances71 we may not interrupt the continuity of the discourse4 ,but after pointing out the things indicated1 proofs shall be shown in abundance to those who have believed4 ,but if the assertions made by us appear to certain of the multitude to be different from the ,scriptures of the ,lord1 let it be known that it is from that source that they have breath and life2 and taking their rise from them1 they profess to adduce the sense only1 not the words4 ,for further treatment1 not being seasonable1 will rightly appear superfluous4 ,thus1 not to look at what is urgent would be excessively indolent and defective2 and 8blessed1 in truth1 are they who1 investigating the testimonies of the ,lord1 shall seek ,him with their whole heart40#aahi ,and the law and the prophets witness of the ,lord4 ,it is1 then1 our purpose to prove that the ,gnostic alone is holy and pious1 and worships the true ,god in a manner worthy of ,him2 and that worship meet for ,god is followed by loving and being loved by ,god4 ,he accordingly judges all excellence to be honourable according to its worth2 and judges that among the objects perceived by our senses1 we are to esteem rulers1 and parents1 and every one advanced in years2 and among subjects of instruction1 the most ancient philosophy and primeval prophecy2 and among intellectual ideas1 what is oldest in origin1 the timeless and unoriginated ,first ,principle1 and ,beginning of existences--the ,son--from whom we are to learn the remoter ,cause1 the ,father of the universe1 the most ancient and the most beneficent of all2 not capable of expression by the voice1 but to be reverenced with reverence1 and silence1 and holy wonder1 and supremely venerated2 declared by the ,lord1 as far as those who learned were capable of comprehending1 and understood by those chosen by the ,lord to knowledge2 8whose senses10 says the apostle1 8were exercised40#aaij ,the service of ,god1 then1 in the case of the ,gnostic1 is his soul's continual study#aaia and occupation1 bestowed on the ,deity in ceaseless love4 ,for of the service bestowed on men1 one kind is that whose aim is improvement1 the other ministerial4 ,the improvement of the body is the object of the medical art1 of the soul of philosophy4 ,ministerial service is rendered to parents by children1 to rulers by subjects4 ,similarly1 also1 in the church1 the elders attend to the department which has improvement for its object2 and the deacons to the ministerial4 ,in both these ministries the angels serve ,god1 in the management of earthly affairs2 and the ,gnostic himself ministers to ,god1 and exhibits to men the scheme of improvement1 in the way in which he has been appointed to discipline men for their amendment4 ,for he is alone pious that serves ,god rightly and unblameably in human affairs4 ,for as that treatment of plants is best through which their fruits are produced and gathered in1 through knowledge and skill in husbandry1 affording men the benefit accruing from them2 so the piety of the ,gnostic1 taking to itself the fruits of the men who by his means have believed1 when not a few attain to knowledge and are saved by it1 achieves by his skill the best harvest4 ,and as godliness 77 is the habit which preserves what is becoming to ,god1 the godly man is the only lover of ,god4 ,and such will he be who knows what is becoming1 both in respect of knowledge and of the life which must be lived by him1 who is destined to be divine 771 and is already being assimilated to ,god4 ,so then he is in the first place a lover of ,god4 ,for as he who honours his father is a lover of his father1 so he who honours ,god is a lover of ,god4 ,thus also it appears to me that there are three effects of gnostic power3 the knowledge of things2 second1 the performance of whatever the ,word suggests2 and the third1 the capability of delivering1 in a way suitable to ,god1 the secrets veiled in the truth4 ,he1 then1 who is persuaded that ,god is omnipotent1 and has learned the divine mysteries from ,his only-begotten ,son1 how can he be an atheist 778 ,for he is an atheist who thinks that ,god does not exist4 ,and he is superstitious who dreads the demons2 who deifies all things1 both wood and stone2 and reduces to bondage spirit1 and man who possesses the life of reason4#aaib ,,chapter ,,ii4 ,,the ,,son ,,the ,,ruler ,,and ,,saviour ,,of ,,all4 ,to know#aaic ,god is1 then1 the first step of faith2 then1 through confidence in the teaching of the ,saviour1 to consider the doing of wrong in any way as not suitable to the knowledge of ,god4 ,so the best thing on earth is the most pious man2 and the best thing in heaven1 the nearer in place and purer1 is an angel1 the partaker of the eternal and blessed life4 ,but the nature of the ,son1 which is nearest to ,him who is alone the ,almighty ,one1 is the most perfect1 and most holy1 and most potent1 and most princely1 and most kingly1 and most beneficent4 ,this is the highest excellence1 which orders all things in accordance with the ,father's will1 and holds the helm of the universe in the best way1 with unwearied and tireless power1 working all things in which it operates1 keeping in view its hidden designs4 ,for from ,his own point of view the ,son of ,god is never displaced2 not being divided1 not severed1 not passing from place to place2 being always everywhere1 and being contained nowhere2 complete mind1 the complete paternal light2 all eyes1 seeing all things1 hearing all things1 knowing all things1 by ,his power scrutinizing the powers4 ,to ,him is placed in subjection all the host of angels and gods2 ,he1 the paternal ,word1 exhibiting#aaid the holy administration for ,him who put all in subjection to ,him4 ,wherefore also all men are ,his2 some through knowledge1 and others not yet so2 and some as friends1 some as faithful servants1 some as servants merely4 ,this is the ,teacher1 who trains the ,gnostic by mysteries1 and the believer by good hopes1 and the hard of heart by corrective discipline through sensible operation4 ,thence ,his providence is in private1 in public1 and everywhere4 ,and that ,he whom we call ,saviour and ,lord is the ,son of ,god1 the prophetic ,scriptures explicitly prove4 ,so the ,lord of all1 of ,greeks and of ,barbarians1 persuades those who are willing4 ,for ,he does not compel him#aaie who 7through choosing and fulfilling1 from ,him1 what pertains to laying hold of it the hope7 is able to receive salvation from ,him4 ,it is ,he who also gave philosophy to the ,greeks by means of the inferior angels4 ,for by an ancient and divine order the angels are distributed among the nations4#aaif ,but the glory of those who believe is 8the ,lord's portion40 ,for either the ,lord does not care for all men2 and this is the case either because ,he is unable 7which is not to be thought1 for it would be a proof of weakness71 or because ,he is unwilling1 which is not the attribute of a good being4 ,and ,he who for our sakes assumed flesh capable of suffering1 is far from being luxuriously indolent4 ,or ,he does care for all1 which is befitting for ,him who has become ,lord of all4 ,for ,he is ,saviour2 not the ,saviour of some1 and of others not4 ,but in proportion to the adaptation possessed by each1 ,he has dispensed ,his beneficence both to ,greeks and ,barbarians1 even to those of them that were predestinated1 and in due time called1 the faithful and elect4 ,nor can ,he who called all equally1 and assigned special honours to those who have believed in a specially excellent way1 ever envy any4 ,nor can ,he who is the ,lord of all1 and serves above all the will of the good and almighty ,father1 ever be hindered by another4 ,but neither does envy touch the ,lord1 who without beginning was impassible2 nor are the things of men such as to be envied by the ,lord4 ,but it is another1 he whom passion hath touched1 who envies4 ,and it cannot be said that it is from ignorance that the ,lord is not willing to save humanity1 because ,he knows not how each one is to be cared for4 ,for ignorance applies not to the ,god who1 before the foundation of the world1 was the counsellor of the ,father4 ,for ,he was the ,wisdom 8in which0 the ,sovereign ,god 8delighted40#aaig ,for the ,son is the power of ,god1 as being the ,father's most ancient ,word before the production of all things1 and ,his ,wisdom4 ,he is then properly called the ,teacher of the beings formed by ,him4 ,nor does ,he ever abandon care for men1 by being drawn aside from pleasure1 who1 having assumed flesh1 which by nature is susceptible of suffering1 trained it to the condition of impassibility4 ,and how is ,he ,saviour and ,lord1 if not the ,saviour and ,lord of all8 ,but ,he is the ,saviour of those who have believed1 because of their wishing to know2 and the ,lord of those who have not believed1 till1 being enabled to confess ,him1 they obtain the peculiar and appropriate boon which comes by ,him4 ,now the energy of the ,lord has a reference to the ,almighty2 and the ,son is1 so to speak1 an energy of the ,father4 ,therefore1 a hater of man1 the ,saviour can never be2 who1 for ,his exceeding love to human flesh1 despising not its susceptibility to suffering1 but investing ,himself with it1 came for the common salvation of men2 for the faith of those who have chosen it1 is common4 ,nay more1 ,he will never neglect ,his own work1 because man alone of all the other living creatures was in his creation endowed with a conception of ,god4 ,nor can there be any other better and more suitable government for men than that which is appointed by ,god4 ,it is then always proper for the one who is superior by nature to be over the inferior1 and for him who is capable of managing aught well to have the management of it assigned to him4 ,now that which truly rules and presides is the ,divine ,word and ,his providence1 which inspects all things1 and despises the care of nothing belonging to it4 ,those1 then1 who choose to belong to ,him1 are those who are perfected through faith4 ,he1 the ,son1 is1 by the will of the ,almighty ,father1 the cause of all good things1 being the first efficient cause of motion--a power incapable of being apprehended by sensation4 ,for what ,he was1 was not seen by those who1 through the weakness of the flesh1 were incapable of taking in the reality4 ,but1 having assumed sensitive flesh1 ,he came to show man what was possible through obedience to the commandments4 ,being1 then1 the ,father's power1 ,he easily prevails in what ,he wishes1 leaving not even the minutest point of ,his administration unattended to4 ,for otherwise the whole would not have been well executed by ,him4 ,but1 as ,i think1 characteristic of the highest power is the accurate scrutiny of all the parts1 reaching even to the minutest1 terminating in the first ,administrator of the universe1 who by the will of the ,father directs the salvation of all2 some overlooking1 who are set under others1 who are set over them1 till you come to the great ,high ,priest4 ,for on one original first ,principle1 which acts according to the ,father's will1 the first and the second and the third depend4 ,then at the highest extremity of the visible world is the blessed band of angels2 and down to ourselves there are ranged1 some under others1 those who1 from ,one and by ,one1 both are saved and save4 ,as1 then1 the minutest particle of steel is moved by the spirit of the ,heraclean stone1#aaih when diffused#aaii over many steel rings2 so also1 attracted by the ,holy ,spirit1 the virtuous are added by affinity to the first abode1 and the others in succession down to the last4 ,but those who are bad from infirmity1 having fallen from vicious insatiableness into a depraved state1 neither controlling nor controlled1 rush round and round1 whirled about by the passions1 and fall down to the ground4 ,for this was the law from the first1 that virtue should be the object of voluntary choice4 ,wherefore also the commandments1 according to the ,law1 and before the ,law1 not given to the upright 7for the law is not appointed for a righteous man#abjj71 ordained that he should receive eternal life and the blessed prize1 who chose them4 ,but1 on the other hand1 they allowed him who had been delighted with vice to consort with the objects of his choice2 and1 on the other hand1 that the soul1 which is ever improving in the acquisition#abja of virtue and the increase of righteousness1 should obtain a better place in the universe1 as tending in each step of advancement towards the habit of impassibility1 till 8it come to a perfect man10#abjb to the excellence at once of knowledge and of inheritance4 ,these salutary revolutions1 in accordance with the order of change1 are distinguished both by times1 and places1 and honours1 and cognitions1 and heritages1 and ministries1 according to the particular order of each change1 up to the transcendent and continual contemplation of the ,lord in eternity4 ,now that which is lovable leads1 to the contemplation of itself1 each one who1 from love of knowledge1 applies himself entirely to contemplation4 ,wherefore also the ,lord1 drawing the commandments1 both the first which ,he gave1 and the second1 from one fountain1 neither allowed those who were before the law to be without law1 nor permitted those who were unacquainted with the principles of the ,barbarian philosophy to be without restraint4 ,for1 having furnished the one with the commandments1 and the other with philosophy1 ,he shut up unbelief to the ,advent4 ,whence#abjc every one who believes not is without excuse4 ,for by a different process of advancement1 both ,greek and ,barbarian1 ,he leads to the perfection which is by faith4 ,and if any one of the ,greeks1 passing over the preliminary training of the ,hellenic philosophy1 proceeds directly to the true teaching1 he distances others1 though an unlettered man1 by choosing#abjd the compendious process of salvation by faith to perfection4 ,everything1 then1 which did not hinder a man's choice from being free1 ,he made and rendered auxiliary to virtue1 in order that there might be revealed somehow or other1 even to those capable of seeing but dimly1 the one only almighty1 good ,god---from eternity to eternity saving by ,his ,son4 ,and1 on the other hand1 ,he is in no respect whatever the cause of evil4 ,for all things are arranged with a view to the salvation of the universe by the ,lord of the universe1 both generally and particularly4 ,it is then the function of the righteousness of salvation to improve everything as far as practicable4 ,for even minor matters are arranged with a view to the salvation of that which is better1 and for an abode suitable for people's character4 ,now everything that is virtuous changes for the better2 having as the proper#abje cause of change the free choice of knowledge1 which the soul has in its own power4 ,but necessary corrections1 through the goodness of the great overseeing ,judge1 both by the attendant angels1 and by various acts of anticipative judgment1 and by the perfect judgment1 compel egregious sinners to repent4 ,,chapter ,,iii4 ,,the ,,gnostic ,,aims ,,at ,,the ,,nearest ,,likeness ,,possible ,,to ,,god ,,and ,,his ,,son4 ,now ,i pass over other things in silence1 glorifying the ,lord4 ,but ,i affirm that gnostic souls1 that surpass in the grandeur of contemplation the mode of life of each of the holy ranks1 among whom the blessed abodes of the gods are allotted by distribution1 reckoned holy among the holy1 transferred entire from among the entire1 reaching places better than the better places1 embracing the divine vision not in mirrors or by means of mirrors1 but in the transcendently clear and absolutely pure insatiable vision which is the privilege of intensely loving souls1 holding festival through endless ages1 remain honoured with the identity of all excellence4 ,such is the vision attainable by 8the pure in heart40#abjf ,this is the function of the ,gnostic1 who has been perfected1 to have converse with ,god through the great ,high ,priest1 being made like the ,lord1 up to the measure of his capacity1 in the whole service of ,god1 which tends to the salvation of men1 through care of the beneficence which has us for its object2 and on the other side through worship1 through teaching and through beneficence in deeds4 ,the ,gnostic even forms and creates himself2 and besides also1 he1 like to ,god1 adorns those who hear him2 assimilating as far as possible the moderation which1 arising from practice1 tends to impassibility1 to ,him who by nature possesses impassibility2 and especially having uninterrupted converse and fellowship with the ,lord4 ,mildness1 ,i think1 and philanthropy1 and eminent piety1 are the rules of gnostic assimilation4 ,i affirm that these virtues 8are a sacrifice acceptable in the sight of ,god20#abjg ,scripture alleging that 8the humble heart with right knowledge is the holocaust of ,god20#abjh each man who is admitted to holiness being illuminated in order to indissoluble union4 ,for 8to bring themselves into captivity10 and to slay themselves1 putting to death 8the old man1 who is through lusts corrupt10 and raising the new man from death1 8from the old conversation10 by abandoning the passions1 and becoming free of sin1 both the ,gospel and the apostle enjoin4#abji ,it was this1 consequently1 which the ,law intimated1 by ordering the sinner to be cut off1 and translated from death to life1 to the impassibility that is the result of faith2 which the teachers of the ,law1 not comprehending1 inasmuch as they regarded the law as contentious1 they have given a handle to those who attempt idly to calumniate the ,law4 ,and for this reason we rightly do not sacrifice to ,god1 who1 needing nothing1 supplies all men with all things2 but we glorify ,him who gave ,himself in sacrifice for us1 we also sacrificing ourselves2 from that which needs nothing to that which needs nothing1 and to that which is impassible from that which is impassible4 ,for in our salvation alone ,god delights4 ,we do not therefore1 and with reason too1 offer sacrifice to ,him who is not overcome by pleasures1 inasmuch as the fumes of the smoke stop far beneath1 and do not even reach the thickest clouds2 but those they reach are far from them4 ,the ,deity neither is1 then1 in want of aught1 nor loves pleasure1 or gain1 or money1 being full1 and supplying all things to everything that has received being and has wants4 ,and neither by sacrifices nor offerings1 nor on the other hand by glory and honour1 is the ,deity won over2 nor is ,he influenced by any such things2 but ,he appears only to excellent and good men1 who will never betray justice for threatened fear1 nor by the promise of considerable gifts4 ,but those who have not seen the self-determination of the human soul1 and its incapability of being treated as a slave in what respects the choice of life1 being disgusted at what is done through rude injustice1 do not think that there is a ,god4 ,on a par with these in opinion1 are they who1 falling into licentiousness in pleasures1 and grievous pains1 and unlooked-for accidents1 and bidding defiance to events1 say that there is no ,god1 or that1 though existing1 ,he does not oversee all things4 ,and others there are1 who are persuaded that those they reckon gods are capable of being prevailed upon by sacrifices and gifts1 favouring1 so to speak1 their profligacies2 and will not believe that ,he is the only true ,god1 who exists in the invariableness of righteous goodness4 ,the ,gnostic1 then1 is pious1 who cares first for himself1 then for his neighbours1 that they may become very good4 ,for the son gratifies a good father1 by showing himself good and like his father2 and in like manner the subject1 the governor4 ,for believing and obeying are in our own power4 ,but should any one suppose the cause of evils to be the weakness of matter1 and the involuntary impulses of ignorance1 and 7in his stupidity7 irrational necessities2 he who has become a ,gnostic has through instruction superiority over these1 as if they were wild beasts2 and in imitation of the divine plan1 he does good to such as are willing1 as far as he can4 ,and if ever placed in authority1 like ,moses1 he will rule for the salvation of the governed2 and will tame wildness and faithlessness1 by recording honour for the most excellent1 and punishment for the wicked1 in accordance with reason for the sake of discipline4 ,for pre-eminently a divine image1 resembling ,god1 is the soul of a righteous man2 in which1 through obedience to the commands1 as in a consecrated spot1 is enclosed and enshrined the ,leader of mortals and of immortals1 ,king and ,parent of what is good1 who is truly law1 and right1 and eternal ,word1 being the one ,saviour individually to each1 and in common to all4 ,he is the true ,only-begotten1 the express image of the glory of the universal ,king and ,almighty ,father1 who impresses on the ,gnostic the seal of the perfect contemplation1 according to ,his own image2 so that there is now a third divine image1 made as far as possible like the ,second ,cause1 the ,essential ,life1 through which we live the true life2 the ,gnostic1 as we regard him1 being described as moving amid things sure and wholly immutable4 ,ruling1 then1 over himself and what belongs to him1 and possessing a sure grasp of divine science1 he makes a genuine approach to the truth4 ,for the knowledge and apprehension of intellectual objects must necessarily be called certain scientific knowledge1 whose function in reference to divine things is to consider what is the ,first ,cause1 and what that 8by whom all things were made1 and without whom nothing was made20#abaj and what things1 on the other hand1 are as pervasive1 and what as comprehensive2 what conjoined1 what disjoined2 and what is the position which each one of them holds1 and what power and what service each contributes4 ,and again1 among human things1 what man himself is1 and what he has naturally or preternaturally2 and how1 again1 it becomes him to do or to suffer2 and what are his virtues and what his vices2 and about things good1 bad1 and indifferent2 also about fortitude1 and prudence1 and self-restraint1 and the virtue which is in all respects complete1 namely1 righteousness4 ,further1 he employs prudence and righteousness in the acquisition of wisdom1 and fortitude1 not only in the endurance of circumstances1 but also in restraining#abaa pleasure and desire1 grief and anger2 and1 in general1 to withstand#abab everything which either by any force or fraud entices us4 ,for it is not necessary to endure vices and virtues1 but it is to be persuaded to bear things that inspire fear4 ,accordingly1 pain is found beneficial in the healing art1 and in discipline1 and in punishment2 and by it men's manners are corrected to their advantage4 ,forms of fortitude are endurance1 magnanimity1 high spirit1 liberality1 and grandeur4 ,and for this reason he neither meets with the blame or the bad opinion of the multitude2 nor is he subjected to opinions or flatteries4 ,but in the endurance of toils and at the same time#abac in the discharge of any duty1 and in his manly superiority to all circumstances1 he appears truly a man 77 among the rest of human beings4 ,and1 on the other hand1 maintaining prudence1 he exercises moderation in the calmness of his soul2 receptive of what is commanded1 as of what belongs to him1 entertaining aversion to what is base1 as alien to him2 become decorous and supramundane1#abad he does everything with decorum and in order1 and transgresses in no respect1 and in nothing4 ,rich he is in the highest degree in desiring nothing1 as having few wants2 and being in the midst of abundance of all good through the knowledge of the good4 ,for it is the first effect of his righteousness1 to love to spend his time and associate with those of his own race both in earth and heaven4 ,so also he is liberal of what he possesses4 ,and being a lover of men1 he is a hater of the wicked1 entertaining a perfect aversion to all villainy4 ,he must consequently learn to be faithful both to himself and to his neighbours1 and obedient to the commandments4 ,for he is the true servant of ,god who spontaneously subjects himself to ,his commands4 ,and he who already1 not through the commandments1 but through knowledge itself1 is pure in heart1 is the friend of ,god4 ,for neither are we born by nature possessing virtue1 nor after we are born does it grow naturally1 as certain parts of the body2 since then it would neither be voluntary nor praiseworthy4 ,nor is virtue1 like speech1 perfected by the practice that results from every-day occurrences 7for this is very much the way in which vice originates74 ,for it is not by any art1 either those of acquisition1 or those which relate to the care of the body1 that knowledge is attained4 ,no more is it from the curriculum of instruction4 ,for that is satisfied if it can only prepare and sharpen the soul4 ,for the laws of the state are perchance able to restrain bad actions2 but persuasive words1 which but touch the surface1 cannot produce a scientific permanence of the truth4 ,now the ,greek philosophy1 as it were1 purges the soul1 and prepares it beforehand for the reception of faith1 on which the ,truth builds up the edifice of knowledge4 ,this is the true athlete--he who in the great stadium1 the fair world1 is crowned for the true victory over all the passions4 ,for ,he who prescribes the contest is the ,almighty ,god1 and ,he who awards the prize is the only-begotten ,son of ,god4 ,angels and gods are spectators2 and the contest1 embracing all the varied exercises1 is 8not against flesh and blood10#abae but against the spiritual powers of inordinate passions that work through the flesh4 ,he who obtains the mastery in these struggles1 and overthrows the tempter1 menacing1 as it were1 with certain contests1 wins immortality4 ,for the sentence of ,god in most righteous judgment is infallible4 ,the spectators#abaf are summoned to the contest1 and the athletes contend in the stadium2 the one1 who has obeyed the directions of the trainer1 wins the day4 ,for to all1 all rewards proposed by ,god are equal2 and ,he ,himself is unimpeachable4 ,and he who has power receives mercy1 and he that has exercised will is mighty4 ,so also we have received mind1 that we may know what we do4 ,and the maxim 8,know thyself0 means here to know for what we are born4 ,and we are born to obey the commandments1 if we choose to be willing to be saved4 ,such is the ,nemesis1#abag through which there is no escaping from ,god4 ,man's duty1 then1 is obedience to ,god1 who has proclaimed salvation manifold by the commandments4 ,and confession is thanksgiving4 ,for the beneficent first begins to do good4 ,and he who on fitting considerations readily receives and keeps the commandments1 is faithful 772 and he who by love requites benefits as far as he is able1 is already a friend4 ,one recompense on the part of men is of paramount importance--the doing of what is pleasing to ,god4 ,as being ,his own production1 and a result akin to ,himself1 the ,teacher and ,saviour receives acts of assistance and of improvement on the part of men as a personal favour and honour2 as also ,he regards the injuries inflicted on those who believe on ,him as ingratitude and dishonour to ,himself4 ,for what other dishonour can touch ,god8 ,wherefore it is impossible to render a recompense at all equivalent to the boon received from the ,lord4 ,and as those who maltreat property insult the owners1 and those who maltreat soldiers insult the commander1 so also the ill-usage of ,his consecrated ones is contempt for the ,lord4 ,for1 just as the sun not only illumines heaven and the whole world1 shining over land and sea1 but also through windows and small chinks sends his beams into the innermost recesses of houses1 so the ,word diffused everywhere casts ,his eye-glance on the minutest circumstances of the actions of life4 ,,chapter ,,iv4 ,,the ,,heathens ,,made ,,gods ,,like ,,themselves1 ,,whence ,,springs ,,all ,,superstition4 ,now1 as the ,greeks represent the gods as possessing human forms1 so also do they as possessing human passions4 ,and as each of them depict their forms similar to themselves1 as ,xenophanes says1 8,ethiopians as black and apes1 the ,thracians ruddy and tawny20 so also they assimilate their souls to those who form them3 the ,barbarians1 for instance1 who make them savage and wild2 and the ,greeks1 who make them more civilised1 yet subject to passion4 ,wherefore it stands to reason1 that the ideas entertained of ,god by wicked men must be bad1 and those by good men most excellent4 ,and therefore he who is in soul truly kingly and gnostic1 being likewise pious and free from superstition1 is persuaded that ,he who alone is ,god is honourable1 venerable1 august1 beneficent1 the doer of good1 the author of all good things1 but not the cause of evil4 ,and respecting the ,hellenic superstition we have1 as ,i think1 shown enough in the book entitled by us ,the ,exhortation1 availing ourselves abundantly of the history bearing on the point4 ,there is no need1 then1 again to make a long story of what has already been clearly stated4 ,but in as far as necessity requires to be pointed out on coming to the topic1 suffice it to adduce a few out of many considerations in proof of the impiety of those who make the ,divinity resemble the worst men4 ,for either those gods of theirs are injured by men1 and are shown to be inferior to men on being injured by us2 or1 if not so1 how is it that they are incensed at those by whom they are not injured1 like a testy old wife roused to wrath8 ,as they say that ,artemis was enraged at the tolians on account of neus4#abah ,for how1 being a goddess1 did she not consider that he had neglected to sacrifice1 not through contempt1 but out of inadvertence1 or under the idea that he had sacrificed8 ,and ,latona1#abai arguing her case with ,athene1 on account of the latter being incensed at her for having brought forth in the temple1 says3 8,man-slaying spoils ,torn from the dead you love to see4 ,and these ,to you are not unclean4 ,but you regard ,my parturition here a horrid thing1 ,though other creatures in the temple do ,no harm by bringing forth their young40 ,it is natural1 then1 that having a superstitions dread of those irascible gods1 they imagine that all events are signs and causes of evils4 ,if a mouse bore through an altar built of clay1 and for want of something else gnaw through an oil flask2 if a cock that is being fattened crow in the evening1 they determine this to be a sign of something4 ,of such a one ,menander gives a comic description in ,the ,superstitious ,man3 8,a4 ,good luck be mine1 ye honoured gods6 ,tying my right shoe's string1 ,i broke it40 8,b4 ,most likely1 silly fool1 ,for it was rotten1 and you1 niggard1 you ,would not buy new ones40#abbj ,it was a clever remark of ,antiphon1 who 7when one regarded it as an ill omen that the sow had eaten her pigs71 on seeing her emaciated through the niggardliness of the person that kept her1 said1 ,congratulate yourself on the omen that1 being so hungry1 she did not eat your own children4 8,and what wonder is it10 says ,bion1 8if the mouse1 finding nothing to eat1 gnaws the bag80 ,for it were wonderful if 7as ,arcesilaus argued in fun7 8the bag had eaten the mouse40 ,diogenes accordingly remarked well to one who wondered at finding a serpent coiled round a pestle3 8,don't wonder2 for it would have been more surprising if you had seen the pestle coiled round the serpent1 and the serpent straight40 ,for the irrational creatures must run1 and scamper1 and fight1 and breed1 and die2 and these things being natural to them1 can never be unnatural to us4 8,and many birds beneath the sunbeams walk40#abba ,and the comic poet ,philemon treats such points in comedy3 8,when ,i see one who watches who has sneezed1 ,or who has spoke2 or looking1 who goes on1 ,i straightway in the market sell him off4 ,each one of us walks1 talks1 and sneezes too1 ,for his own self1 not for the citizens3 ,according to their nature things turn out40 ,then by the practice of temperance men seek health2 and by cramming themselves1 and wallowing in potations at feasts1 they attract diseases4 ,there are many1 too1 that dread inscriptions set up4 ,very cleverly ,diogenes1 on finding in the house of a bad man the inscription1 8,hercules1 for victory famed1 dwells here2 let nothing bad enter10 remarked1 8,and how shall the master of the house go in80 ,the same people1 who worship every stick and greasy stone1 as the saying is1 dread tufts of tawny wool1 and lumps of salt1 and torches1 and squills1 and sulphur1 bewitched by sorcerers1 in certain impure rites of expiation4 ,but ,god1 the true ,god1 recognises as holy only the character of the righteous man1--as unholy1 wrong and wickedness4 ,you may see the eggs1#abbb taken from those who have been purified1 hatched if subjected to the necessary warmth4 ,but this could not take place if they had had transferred to them the sins of the man that had undergone purification4 ,accordingly the comic poet ,diphilus facetiously writes1 in comedy1 of sorcerers1 in the following words3 8,purifying ,prtus' daughters1 and their father ,prtus ,abantades1 and fifth1 an old wife to boot1 ,so many people's persons with one torch1 one squill1 ,with sulphur and asphalt of the loud-sounding sea1 ,from the placid-flowing1 deep-flowing ocean4 ,but blest air through the clouds send ,anticyra ,that ,i may make this bug into a drone40 ,for well ,menander remarks3#abbc 8,had you1 ,o ,phidias1 any real ill1 ,you needs must seek for it a real cure2 ,now 'tis not so4 ,and for the unreal ill ,i've found an unreal cure4 ,believe that it ,will do thee good4 ,let women in a ring ,wipe thee1 and from three fountains water bring4 ,add salt and lentils2 sprinkle then thyself4 ,each one is pure1 who's conscious of no sin40 ,for instance1 the tragedy says3 ,menelaus4 8,what disease1 ,orestes1 is destroying thee80 ,orestes4 8,conscience4 ,for horrid deeds ,i know ,i've done40#abbd ,for in reality there is no other purity but abstinence from sins4 ,excellently then ,epicharmus says3 8,if a pure mind thou hast1 ,in thy whole body thou art pure40 ,now also we say that it is requisite to purify the soul from corrupt and bad doctrines by right reason2 and so thereafter to the recollection of the principal heads of doctrine4 ,since also before the communication of the mysteries they think it right to apply certain purifications to those who are to be initiated2 so it is requisite for men to abandon impious opinion1 and thus turn to the true tradition4 ,,chapter ,v4 ,,the ,,holy ,,soul ,a ,,more ,,excellent ,,temple ,,than ,,any ,,edifice ,,built ,,by ,,man4 ,for is it not the case that rightly and truly we do not circumscribe in any place that which cannot be circumscribed2 nor do we shut up in temples made with hands that which contains all things8 ,what work of builders1 and stonecutters1 and mechanical art can be holy8 ,superior to these are not they who think that the air1 and the enclosing space1 or rather the whole world and the universe1 are meet for the excellency of ,god8 ,it were indeed ridiculous1 as the philosophers themselves say1 for man1 the plaything#abbe of ,god1 to make ,god1 and for ,god to be the plaything#abbf of art2 since what is made is similar and the same to that of which it is made1 as that which is made of ivory is ivory1 and that which is made of gold golden4 ,now the images and temples constructed by mechanics are made of inert matter2 so that they too are inert1 and material1 and profane2 and if you perfect the art1 they partake of mechanical coarseness4 ,works of art cannot then be sacred and divine4 ,and what can be localized1 there being nothing that is not localized8 ,since all things are in a place4 ,and that which is localized having been formerly not localized1 is localized by something4 ,if1 then1 ,god is localized by men1 ,he was once not localized1 and did not exist at all4 ,for the nonexistent is what is not localized2 since whatever does not exist is not localized4 ,and what exists cannot be localized by what does not exist2 nor by another entity4 ,for it is also an entity4 ,it follows that it must be by itself4 ,and how shall anything generate itself8 ,or how shall that which exists place itself as to being8 ,whether1 being formerly not localized1 has it localized itself8 ,but it was not in existence2 since what exists not is not localized4 ,and its localization being supposed1 how can it afterwards make itself what it previously was8 ,but how can ,he1 to whom the things that are belong1 need anything8 ,but were ,god possessed of a human form1 ,he would need1 equally with man1 food1 and shelter1 and house1 and the attendant incidents4 ,those who are like in form and affections will require similar sustenance4 ,and if sacred 7 7 has a twofold application1 designating both ,god ,himself and the structure raised to ,his honour1#abbg how shall we not with propriety call the church holy1 through knowledge1 made for the honour of ,god1 sacred 77 to ,god1 of great value1 and not constructed by mechanical art1 nor embellished by the hand of an impostor1 but by the will of ,god fashioned into a temple8 ,for it is not now the place1 but the assemblage of the elect1#abbh that ,i call the church4 ,this temple is better for the reception of the greatness of the dignity of ,god4 ,for the living creature which is of high value1 is made sacred by that which is worth all1 or rather which has no equivalent1 in virtue of the exceeding sanctity of the latter4 ,now this is the ,gnostic1 who is of great value1 who is honoured by ,god1 in whom ,god is enshrined1 that is1 the knowledge respecting ,god is consecrated4 ,here1 too1 we shall find the divine likeness and the holy image in the righteous soul1 when it is blessed in being purified and performing blessed deeds4 ,here also we shall find that which is localized1 and that which is being localized1--the former in the case of those who are already ,gnostics1 and the latter in the case of those capable of becoming so1 although not yet worthy of receiving the knowledge of ,god4 ,for every being destined to believe is already faithful in the sight of ,god1 and set up for ,his honour1 an image1 endowed with virtue1 dedicated to ,god4 ,,chapter ,,vi4 ,,prayers ,,and ,,praise ,,from ,a ,,pure ,,mind1 ,,ceaselessly ,,offered1 ,,far ,,better ,,than ,,sacrifices4 ,as1 then1 ,god is not circumscribed by place1 neither is ever represented by the form of a living creature2 so neither has ,he similar passions1 nor has ,he wants like the creatures1 so as to desire sacrifice1 from hunger1 by way of food4 ,those creatures which are affected by passion are all mortal4 ,and it is useless to bring food to one who is not nourished4 ,and that comic poet ,pherecrates1 in ,the ,fugitives1 facetiously represents the gods themselves as finding fault with men on the score of their sacred rites3 8,when to the gods you sacrifice1 ,selecting what our portion is1 ',tis shame to tell1 do ye not take1 ,and both the thighs1 clean to the groins1 ,the loins quite bare1 the backbone1 too1 ,clean scrape as with a file1 ,them swallow1 and the remnant give ,to us as if to dogs8 ,and then1 ,as if of one another 'shamed1 ,with heaps of salted barley hide40#abbi ,and ,eubulus1 also a comic poet1 thus writes respecting sacrifices3 8,but to the gods the tail alone ,and thigh1 as if to pderasts you sacrifice40 ,and introducing ,dionysus in ,semele1 he represents him disputing3 8,first if they offer aught to me1 there are ,who offer blood1 the bladder1 not the heart ,or caul4 ,for ,i no flesh do ever eat ,that's sweeter than the thigh40#abcj ,and ,menander writes3 8,the end of the loin1 ,the bile1 the bones uneatable1 they set ,before the gods2 the rest themselves consume40 ,for is not the savour of the holocausts avoided by the beasts8 ,and if in reality the savour is the guerdon of the gods of the ,greeks1 should they not first deify the cooks1 who are dignified with equal happiness1 and worship the chimney itself1 which is closer still to the much-prized savour8 ,and ,hesiod says that ,zeus1 cheated in a division of flesh by ,prometheus1 received the white bones of an ox1 concealed with cunning art1 in shining fat3 8,whence to the immortal gods the tribes of men ,the victim's white bones on the altars burn40 ,but they will by no means say that the ,deity1 enfeebled through the desire that springs from want1 is nourished4 ,accordingly1 they will represent ,him as nourished without desire like a plant1 and like beasts that burrow4 ,they say that these grow innoxiously1 nourished either by the density in the air1 or from the exhalations proceeding from their own body4 ,though if the ,deity1 though needing nothing1 is according to them nourished1 what necessity has ,he for food1 wanting nothing8 ,but if1 by nature needing nothing1 ,he delights to be honoured1 it is not without reason that we honour ,god in prayer2 and thus the best and holiest sacrifice with righteousness we bring1 presenting it as an offering to the most righteous ,word1 by whom we receive knowledge1 giving glory by ,him for what#abca we have learned4 ,the altar1 then1 that is with us here1 the terrestrial one1 is the congregation of those who devote themselves to prayers1 having as it were one common voice and one mind4 ,now1 if nourishing substances taken in by the nostrils are diviner than those taken in by the mouth1 yet they infer respiration4 ,what1 then1 do they say of ,god8 ,whether does ,he exhale like the tribe of oaks8#abcb ,or does ,he only inhale1 like the aquatic animals1 by the dilatation of their gills8 ,or does ,he breathe all round1 like the insects1 by the compression of the section by means of their wings8 ,but no one1 if he is in his senses1 will liken ,god to any of these4 ,and the creatures that breathe by the expansion of the lung towards the thorax draw in the air4 ,then if they assign to ,god viscera1 and arteries1 and veins1 and nerves1 and parts1 they will make ,him in nothing different from man4#abcc ,now breathing together 77 is properly said of the church4 ,for the sacrifice of the church is the word breathing as incense from holy souls1 the sacrifice and the whole mind being at the same time unveiled to ,god4 ,now the very ancient altar in ,delos they celebrated as holy2 which alone1 being undefiled by slaughter and death1 they say ,pythagoras approached4 ,and will they not believe us when we say that the righteous soul is the truly sacred altar1 and that incense arising from it is holy prayer8 ,but ,i believe sacrifices were invented by men to be a pretext for eating flesh4 ,but without such idolatry he who wished might have partaken of flesh4 ,for the sacrifices of the ,law express figuratively the piety which we practise1 as the turtle-dove and the pigeon offered for sins point out that the cleansing of the irrational part of the soul is acceptable to ,god4 ,but if any one of the righteous does not burden his soul by the eating of flesh1 he has the advantage of a rational reason1 not as ,pythagoras and his followers dream of the transmigration of the soul4 ,now ,xenocrates1 treating by himself of 8the food derived from animals10 and ,polemon in his work ,on ,life according to ,nature1 seem clearly to say that animal food is unwholesome1 inasmuch as it has already been elaborated and assimilated to the souls of the irrational creatures4 ,so also1 in particular1 the ,jews abstain from swine's flesh on the ground of this animal being unclean2 since more than the other animals it roots up1 and destroys the productions of the ground4 ,but if they say that the animals were assigned to men--and we agree with them--yet it was not entirely for food4 ,nor was it all animals1 but such as do not work4 ,wherefore the comic poet ,plato says not badly in the drama of ,the ,feasts3 8,for of the quadrupeds we should not slay ,in future aught but swine4 ,for these have flesh ,most toothsome2 and about the pig is nought ,for us1 excepting bristles1 mud1 and noise40 ,whence sop said not badly1 that 8swine squeaked out very loudly1 because1 when they were dragged1 they knew that they were good for nothing but for sacrifice40 ,wherefore also ,cleanthes says1 8that they have soul#abcd instead of salt10 that their flesh may not putrefy4 ,some1 then1 eat them as useless1 others as destructive of fruits4 ,and others do not eat them1 because the animal has a strong propensity for coition4 ,so1 then1 the law sacrifices not the goat1 except in the sole case of the banishment of sins2#abce since pleasure is the metropolis of vice4 ,it is to the point also that it is said that the eating of goat's flesh contributes to epilepsy4 ,and they say that the greatest increase is produced by swine's flesh4 ,wherefore it is beneficial to those who exercise the body2 but to those who devote themselves to the development of the soul it is not so1 on account of the hebetude that results from the eating of flesh4 ,perchance also some ,gnostic will abstain from the eating of flesh for the sake of training1 and in order that the flesh may not grow wanton in amorousness4 8,for wine10 says ,androcydes1 8and gluttonous feeds of flesh make the body strong1 but the soul more sluggish40 ,accordingly such food1 in order to clear understanding1 is to be rejected4 ,wherefore also the ,egyptians1 in the purifications practised among them1 do not allow the priests to feed on flesh2 but they use chickens1 as lightest2 and they do not touch fish1 on account of certain fables1 but especially on account of such food making the flesh flabby4 ,but now terrestrial animals and birds breathe the same air as our vital spirits1 being possessed of a vital principle cognate with the air4 ,but it is said that fishes do not breathe this air1 but that which was mixed with the water at the instant of its first creation1 as well as with the rest of the elements1 which is also a sign of the permanence of matter4#abcf ,wherefore we ought to offer to ,god sacrifices not costly1 but such as ,he loves4 ,and that compounded incense which is mentioned in the ,law1 is that which consists of many tongues and voices in prayer1 or rather of different nations and natures1 prepared by the gift vouchsafed in the dispensation for 8the unity of the faith10 and brought together in praises1 with a pure mind1 and just and right conduct1 from holy works and righteous prayer4 ,for 8,who is so great a fool10 in the elegant language of poetry1 8,and among men ,so very easy of belief1 as think ,the gods1 with fraud of fleshless bones and bile ,all burnt1 not fit for hungry dogs to eat1 ,delighted are1 and take this as their prize1 ,and favour show to those who treat them thus10 though they happen to be tyrants and robbers8 ,but we say that the fire sanctifies#abcg not flesh1 but sinful souls2 meaning not the all-devouring vulgar fire1 but that of wisdom1 which pervades the soul which passes through the fire4 ,,chapter ,,vii4 ,,what ,,sort ,,of ,,prayer ,,the ,,gnostic ,,employs1 ,,and ,,how ,,it ,,is ,,heard ,,by ,,god4 ,now we are commanded to reverence and to honour the same one1 being persuaded that ,he is ,word1 ,saviour1 and ,leader1 and by ,him1 the ,father1 not on special days1 as some others1 but doing this continually in our whole life1 and in every way4 ,certainly the elect race justified by the precept says1 8,seven times a day have ,i praised ,thee40#abch ,whence not in a specified place1 or selected temple1 or at certain festivals and on appointed days1 but during his whole life1 the ,gnostic in every place1 even if he be alone by himself1 and wherever he has any of those who have exercised the like faith1 honours ,god1 that is1 acknowledges his gratitude for the knowledge of the way to live4 ,and if the presence of a good man1 through the respect and reverence which he inspires1 always improves him with whom he associates1 with much more reason does not he who always holds uninterrupted converse with ,god by knowledge1 life1 and thanksgiving1 grow at every step superior to himself in all respects--in conduct1 in words1 in disposition8 ,such an one is persuaded that ,god is ever beside him1 and does not suppose that he is confined in certain limited places2 so that under the idea that at times he is without him1 he may indulge in excesses night and day4 ,holding festival1 then1 in our whole life1 persuaded that ,god is altogether on every side present1 we cultivate our fields1 praising2 we sail the sea1 hymning2 in all the rest of our conversation we conduct ourselves according to rule4 ,the ,gnostic1 then1 is very closely allied to ,god1 being at once grave and cheerful in all things1--grave on account of the bent of his soul towards the ,divinity1 and cheerful on account of his consideration of the blessings of humanity which ,god hath given us4 ,now the excellence of knowledge is evidently presented by the prophet when he says1 8,benignity1 and instruction1 and knowledge teach me10#abci magnifying the supremacy of perfection by a climax4 ,he is1 then1 the truly kingly man2 he is the sacred high priest of ,god4 ,and this is even now observed among the most sagacious of the ,barbarians1 in advancing the sacerdotal caste to the royal power4 ,he1 therefore1 never surrenders himself to the rabble that rules supreme over the theatres1 and gives no admittance even in a dream to the things which are spoken1 done1 and seen for the sake of alluring pleasure2 neither1 therefore1 to the pleasures of sight1 nor the various pleasures which are found in other enjoyments1 as costly incense and odours1 which bewitch the nostrils1 or preparations of meats1 and indulgences in different wines1 which ensnare the palate1 or fragrant bouquets of many flowers1 which through the senses effeminate the soul4 ,but always tracing up to ,god the grave enjoyment of all things1 he offers the first-fruits of food1 and drink1 and unguents to the ,giver of all1 acknowledging his thanks in the gift and in the use of them by the ,word given to him4 ,he rarely goes to convivial banquets of all and sundry1 unless the announcement to him of the friendly and harmonious character of the entertainment induce him to go4 ,for he is convinced that ,god knows and perceives all things--not the words only1 but also the thought2 since even our sense of hearing1 which acts through the passages of the body1 has the apprehension belonging to it not through corporeal power1 but through a psychical perception1 and the intelligence which distinguishes significant sounds4 ,god is not1 then1 possessed of human form1 so as to hear2 nor needs ,he senses1 as the ,stoics have decided1 8especially hearing and sight2 for ,he could never otherwise apprehend40 ,but the susceptibility of the air1 and the intensely keen perception of the angels1 and the power which reaches the soul's consciousness1 by ineffable power and without sensible hearing1 know all things at the moment of thought4 ,and should any one say that the voice does not reach ,god1 but is rolled downwards in the air1 yet the thoughts of the saints cleave not the air only1 but the whole world4 ,and the divine power1 with the speed of light1 sees through the whole soul4 ,well6 ,do not also volitions speak to ,god1 uttering their voice8 ,and are they not conveyed by conscience8 ,and what voice shall ,he wait for1 who1 according to ,his purpose1 knows the elect already1 even before his birth1 knows what is to be as already existent8 ,does not the light of power shine down to the very bottom of the whole soul2 8the lamp of knowledge10 as the ,scripture says1 searching 8the recesses80 ,god is all ear and all eye1 if we may be permitted to use these expressions4 ,in general1 then1 an unworthy opinion of ,god preserves no piety1 either in hymns1 or discourses1 or writings1 or dogmas1 but diverts to grovelling and unseemly ideas and notions4 ,whence the commendation of the multitude differs nothing from censure1 in consequence of their ignorance of the truth4 ,the objects1 then1 of desires and aspirations1 and1 in a word1 of the mind's impulses1 are the subjects of prayers4 ,wherefore no man desires a draught1 but to drink what is drinkable2 and no man desires an inheritance1 but to inherit4 ,and in like manner no man desires knowledge1 but to know2 or a right government1 but to take part in the government4 ,the subjects of our prayers1 then1 are the subjects of our requests1 and the subjects of requests are the objects of desires4 ,prayer1 then1 and desire1 follow in order1 with the view of possessing the blessings and advantages offered4 ,the ,gnostic1 then1 who is such by possession1 makes his prayer and request for the truly good things which appertain to the soul1 and prays1 he himself also contributing his efforts to attain to the habit of goodness1 so as no longer to have the things that are good as certain lessons belonging to him1 but to be good4 ,wherefore also it is most incumbent on such to pray1 knowing as they do the ,divinity rightly1 and having the moral excellence suitable to him2 who know what things are really good1 and what are to be asked1 and when and how in each individual case4 ,it is the extremest stupidity to ask of them who are no gods1 as if they were gods2 or to ask those things which are not beneficial1 begging evils for themselves under the appearance of good things4 ,whence1 as is right1 there being only one good ,god1 that some good things be given from ,him alone1 and that some remain1 we and the angels pray4 ,but not similarly4 ,for it is not the same thing to pray that the gift remain1 and to endeavour to obtain it for the first time4 ,the averting of evils is a species of prayer2 but such prayer is never to be used for the injury of men1 except that the ,gnostic1 in devoting attention to righteousness1 may make use of this petition in the case of those who are past feeling4 ,prayer is1 then1 to speak more boldly1 converse with ,god4 ,though whispering1 consequently1 and not opening the lips we speak in silence1 yet we cry inwardly4 ,for ,god hears continually all the inward converse4 ,so also we raise the head and lift the hands to heaven1 and set the feet in motion at the closing utterance of the prayer1 following the eagerness of the spirit directed towards the intellectual essence2 and endeavouring to abstract the body from the earth1 along with the discourse1 raising the soul aloft1 winged with longing for better things1 we compel it to advance to the region of holiness1 magnanimously despising the chain of the flesh4 ,for we know right well1 that the ,gnostic willingly passes over the whole world1 as the ,jews certainly did over ,egypt1 showing clearly1 above all1 that he will be as near as possible to ,god4 ,now1 if some assign definite hours for prayer--as1 for example1 the third1 and sixth1 and ninth--yet the ,gnostic prays throughout his whole life1 endeavouring by prayer to have fellowship with ,god4 ,and1 briefly1 having reached to this1 he leaves behind him all that is of no service1 as having now received the perfection of the man that acts by love4 ,but the distribution of the hours into a threefold division1 honoured with as many prayers1 those are acquainted with1 who know the blessed triad of the holy abodes4 ,having got to this point1 ,i recollect the doctrines about there being no necessity to pray1 introduced by certain of the heterodox1 that is1 the followers of the heresy of ,prodicus4 ,that they may not then be inflated with conceit about this godless wisdom of theirs1 as if it were strange1 let them learn that it was embraced before by the philosophers called ,cyrenaics4 ,nevertheless1 the unholy knowledge 7gnosis7 of those falsely called ,gnostics shall meet with confutation at a fitting time2 so that the assault on them1 by no means brief1 may not1 by being introduced into the commentary1 break the discourse in hand1 in which we are showing that the only really holy and pious man is he who is truly a ,gnostic according to the rule of the church1 to whom alone the petition made in accordance with the will of ,god is granted1#abdj on asking and on thinking4 ,for as ,god can do all that ,he wishes1 so the ,gnostic receives all that he asks4 ,for1 universally1 ,god knows those who are and those who are not worthy of good things2 whence ,he gives to each what is suitable4 ,wherefore to those that are unworthy1 though they ask often1 ,he will not give2 but ,he will give to those who are worthy4 ,nor is petition superfluous1 though good things are given without claim4 ,now thanksgiving and request for the conversion of our neighbours is the function of the ,gnostic2 as also the ,lord prayed1 giving thanks for the accomplishment of ,his ministry1 praying that as many as possible might attain to knowledge2 that in the saved1 by salvation1 through knowledge1 ,god might be glorified1 and ,he who is alone good and alone ,saviour might be acknowledged through the ,son from age to age4 ,but also faith1 that one will receive1 is a species of prayer gnostically laid up in store4 ,but if any occasion of converse with ,god becomes prayer1 no opportunity of access to ,god ought to be omitted4 ,without doubt1 the holiness of the ,gnostic1 in union with ,god's blessed ,providence1 exhibits in voluntary confession the perfect beneficence of ,god4 ,for the holiness of the ,gnostic1 and the reciprocal benevolence of the friend of ,god1 are a kind of corresponding movement of providence4 ,for neither is ,god involuntarily good1 as the fire is warming2 but in ,him the imparting of good things is voluntary1 even if ,he receive the request previously4 ,nor shall he who is saved be saved against his will1 for he is not inanimate2 but he will above all voluntarily and of free choice speed to salvation4 ,wherefore also man received the commandments in order that he might be self-impelled1 to whatever he wished of things to be chosen and to be avoided4 ,wherefore ,god does not do good by necessity1 but from ,his free choice benefits those who spontaneously turn4 ,for the ,providence which extends to us from ,god is not ministerial1 as that service which proceeds from inferiors to superiors4 ,but in pity for our weakness1 the continual dispensations of ,providence work1 as the care of shepherds towards the sheep1 and of a king towards his subjects2 we ourselves also conducting ourselves obediently towards our superiors1 who take the management of us1 as appointed1 in accordance with the commission from ,god with which they are invested4 ,consequently those who render the most free and kingly service1 which is the result of a pious mind and of knowledge1 are servants and attendants of the ,divinity4 ,each place1 then1 and time1 in which we entertain the idea of ,god1 is in reality sacred4 ,when1 then1 the man who chooses what is right1 and is at the same time of thankful heart1 makes his request in prayer1 he contributes to the obtaining of it1 gladly taking hold in prayer of the thing desired4 ,for when the ,giver of good things perceives the susceptibility on our part1 all good things follow at once the conception of them4 ,certainly in prayer the character is sifted1 how it stands with respect to duty4 ,but if voice and expression are given us1 for the sake of understanding1 how can ,god not hear the soul itself1 and the mind1 since assuredly soul hears soul1 and mind1 mind8 ,whence ,god does not wait for loquacious tongues1 as interpreters among men1 but knows absolutely the thoughts of all2 and what the voice intimates to us1 that our thought1 which even before the creation ,he knew would come into our mind1 speaks to ,god4 ,prayer1 then1 may be uttered without the voice1 by concentrating the whole spiritual nature within on expression by the mind1 in undistracted turning towards ,god4 ,and since the dawn is an image of the day of birth1 and from that point the light which has shone forth at first from the darkness increases1 there has also dawned on those involved in darkness a day of the knowledge of truth4 ,in correspondence with the manner of the sun's rising1 prayers are made looking towards the sunrise in the east4 ,whence also the most ancient temples looked towards the west1 that people might be taught to turn to the east when facing the images4 8,let my prayer be directed before ,thee as incense1 the uplifting of my hands as the evening sacrifice10#abda say the ,psalms4 ,in the case of wicked men1 therefore1 prayer is most injurious1 not to others alone1 but to themselves also4 ,if1 then1 they should ask and receive what they call pieces of good fortune1 these injure them after they receive them1 being ignorant how to use them4 ,for they pray to possess what they have not1 and they ask things which seem1 but are not1 good things4 ,but the ,gnostic will ask the permanence of the things he possesses1 adaptation for what is to take place1 and the eternity of those things which he shall receive4 ,and the things which are really good1 the things which concern the soul1 he prays that they may belong to him1 and remain with him4 ,and so he desires not anything that is absent1 being content with what is present4 ,for he is not deficient in the good things which are proper to him2 being already sufficient for himself1 through divine grace and knowledge4 ,but having become sufficient in himself1 he stands in no want of other things4 ,but knowing the sovereign will1 and possessing as soon as he prays1 being brought into close contact with the almighty power1 and earnestly desiring to be spiritual1 through boundless love1 he is united to the ,spirit4 ,thus he1 being magnanimous1 possessing1 through knowledge1 what is the most precious of all1 the best of all1 being quick in applying himself to contemplation1 retains in his soul the permanent energy of the objects of his contemplation1 that is the perspicacious keenness of knowledge4 ,and this power he strives to his utmost to acquire1 by obtaining command of all the influences which war against the mind2 and by applying himself without intermission to speculation1 by exercising himself in the training of abstinence from pleasures1 and of right conduct in what he does2 and besides1 furnished with great experience both in study and in life1 he has freedom of speech1 not the power of a babbling tongue1 but a power which employs plain language1 and which neither for favour nor fear conceals aught of the things which may be worthily said at the fitting time1 in which it is highly necessary to say them4 ,he1 then1 having received the things respecting ,god from the mystic choir of the truth itself1 employs language which urges the magnitude of virtue in accordance with its worth2 and shows its results with an inspired elevation of prayer1 being associated gnostically1 as far as possible1 with intellectual and spiritual objects4 ,whence he is always mild and meek1 accessible1 affable1 long-suffering1 grateful1 endued with a good conscience4 ,such a man is rigid1 not alone so as not to be corrupted1 but so as not to be tempted4 ,for he never exposes his soul to submission1 or capture at the hands of ,pleasure and ,pain4 ,if the ,word1 who is ,judge1 call2 he1 having grown inflexible1 and not indulging a whit the passions1 walks unswervingly where justice advises him to go2 being very well persuaded that all things are managed consummately well1 and that progress to what is better goes on in the case of souls that have chosen virtue1 till they come to the ,good itself1 to the ,father's vestibule1 so to speak1 close to the great ,high ,priest4 ,such is our ,gnostic1 faithful1 persuaded that the affairs of the universe are managed in the best way4 ,particularly1 he is well pleased with all that happens4 ,in accordance with reason1 then1 he asks for none of those things in life required for necessary use2 being persuaded that ,god1 who knows all things1 supplies the good with whatever is for their benefit1 even though they do not ask4 ,for my view is1 that as all things are supplied to the man of art according to the rules of art1 and to the ,gentile in a ,gentile way1 so also to the ,gnostic all things are supplied gnostically4 ,and the man who turns from among the ,gentiles will ask for faith1 while he that ascends to knowledge will ask for the perfection of love4 ,and the ,gnostic1 who has reached the summit1 will pray that contemplation may grow and abide1 as the common man will for continual good health4 ,nay1 he will pray that he may never fall from virtue2 giving his most strenuous co-operation in order that he may become infallible4 ,for he knows that some of the angels1 through carelessness1 were hurled to the earth1 not having yet quite reached that state of oneness1 by extricating themselves from the propensity to that of duality4 ,but him1 who from this has trained himself to the summit of knowledge and the elevated height of the perfect man1 all things relating to time and place help on1 now that he has made it his choice to live infallibly1 and subjects himself to training in order to the attainment of the stability of knowledge on each side4 ,but in the case of those in whom there is still a heavy corner1 leaning downwards1 even that part which has been elevated by faith is dragged down4 ,in him1 then1 who by gnostic training has acquired virtue which cannot be lost1 habit becomes nature4 ,and just as weight in a stone1 so the knowledge of such an one is incapable of being lost4 ,not without1 but through the exercise of will1 and by the force of reason1 and knowledge1 and ,providence1 is it brought to become incapable of being lost4 ,through care it becomes incapable of being lost4 ,he will employ caution so as to avoid sinning1 and consideration to prevent the loss of virtue4 ,now knowledge appears to produce consideration1 by teaching to perceive the things that are capable of contributing to the permanence of virtue4 ,the highest thing is1 then1 the knowledge of ,god2 wherefore also by it virtue is so preserved as to be incapable of being lost4 ,and he who knows ,god is holy and pious4 ,the ,gnostic has consequently been demonstrated by us to be the only pious man4 ,he rejoices in good things present1 and is glad on account of those promised1 as if they were already present4 ,for they do not elude his notice1 as if they were still absent1 because he knows by anticipation what sort they are4 ,being then persuaded by knowledge how each future thing shall be1 he possesses it4 ,for want and defect are measured with reference to what appertains to one4 ,if1 then1 he possesses wisdom1 and wisdom is a divine thing1 he who partakes of what has no want will himself have no want4 ,for the imparting of wisdom does not take place by activity and receptivity moving and stopping each other1 or by aught being abstracted or becoming defective4 ,activity is therefore shown to be undiminished in the act of communication4 ,so1 then1 our ,gnostic possesses all good things1 as far as possible2 but not likewise in number2 since otherwise he would be incapable of changing his place through the due inspired stages of advancement and acts of administration4 ,him ,god helps1 by honouring him with closer oversight4 ,for were not all things made for the sake of good men1 for their possession and advantage1 or rather salvation8 ,he will not then deprive1 of the things which exist for the sake of virtue1 those for whose sake they were created4 ,for1 evidently in honour of their excellent nature and their holy choice1 he inspires those who have made choice of a good life with strength for the rest of their salvation2 exhorting some1 and helping others1 who of themselves have become worthy4 ,for all good is capable of being produced in the ,gnostic2 if indeed it is his aim to know and do everything intelligently4 ,and as the physician ministers health to those who co-operate with him in order to health1 so also ,god ministers eternal salvation to those who co-operate for the attainment of knowledge and good conduct2 and since what the commandments enjoin are in our own power1 along with the performance of them1 the promise is accomplished4 ,and what follows seems to me to be excellently said by the ,greeks4 ,an athlete of no mean reputation among those of old1 having for a long time subjected his body to thorough training in order to the attainment of manly strength1 on going up to the ,olympic games1 cast his eye on the statue of the ,pisan ,zeus1 and said3 8,o ,zeus1 if all the requisite preparations for the contest have been made by me1 come1 give me the victory1 as is right40 ,for so1 in the case of the ,gnostic1 who has unblameably and with a good conscience fulfilled all that depends on him1 in the direction of learning1 and training1 and well-doing1 and pleasing ,god1 the whole contributes to carry salvation on to perfection4 ,from us1 then1 are demanded the things which are in our own power1 and of the things which pertain to us1 both present and absent1 the choice1 and desire1 and possession1 and use1 and permanence4 ,wherefore also he who holds converse with ,god must have his soul immaculate and stainlessly pure1 it being essential to have made himself perfectly good4 ,but also it becomes him to make all his prayers gently along with the good4 ,for it is a dangerous thing to take part in others' sins4 ,accordingly the ,gnostic will pray along with those who have more recently believed1 for those things in respect of which it is their duty to act together4 ,and his whole life is a holy festival4 ,his sacrifices are prayers1 and praises1 and readings in the ,scriptures before meals1 and psalms and hymns during meals and before bed1 and prayers also again during night4 ,by these he unites himself to the divine choir1 from continual recollection1 engaged in contemplation which has everlasting remembrance4 ,and what8 ,does he not also know the other kind of sacrifice1 which consists in the giving both of doctrines and of money to those who need8 ,assuredly4 ,but he does not use wordy prayer by his mouth2 having learned to ask of the ,lord what is requisite4 ,in every place1 therefore1 but not ostensibly and visibly to the multitude1 he will pray4 ,but while engaged in walking1 in conversation1 while in silence1 while engaged in reading and in works according to reason1 he in every mood prays4 ,if he but form the thought in the secret chamber of his soul1 and call on the ,father 8with unspoken groanings10#abdb ,he is near1 and is at his side1 while yet speaking4 ,inasmuch as there are but three ends of all action1 he does everything for its excellence and utility2 but doing aught for the sake of pleasure1#abdc he leaves to those who pursue the common life4 ,,chapter ,,viii4 ,,the ,,gnostic ,,so ,,addicted ,,to ,,truth ,,as ,,not ,,to ,,need ,,to ,,use ,,an ,,oath4 ,the man of proved character in such piety is far from being apt to lie and to swear4 ,for an oath is a decisive affirmation1 with the taking of the divine name4 ,for how can he1 that is once faithful1 show himself unfaithful1 so as to require an oath2 and so that his life may not be a sure and decisive oath8 ,he lives1 and walks1 and shows the trustworthiness of his affirmation in an unwavering and sure life and speech4 ,and if the wrong lies in the judgment of one who does and says something1 and not in the suffering of one who has been wronged1#abdd he will neither lie nor commit perjury so as to wrong the ,deity1 knowing that it by nature is incapable of being harmed4 ,nor yet will he lie or commit any transgression1 for the sake of the neighbour whom he has learned to love1 though he be not on terms of intimacy4 ,much more1 consequently1 will he not lie or perjure himself on his own account1 since he never with his will can be found doing wrong to himself4 ,but he does not even swear1 preferring to make averment1 in affirmation by 8yea10 and in denial by 8nay40 ,for it is an oath to swear1 or to produce#abde anything from the mind in the way of confirmation in the shape of an oath4 ,it suffices then1 with him1 to add to an affirmation or denial the expression 8,i say truly10 for confirmation to those who do not perceive the certainty of his answer4 ,for he ought1 ,i think1 to maintain a life calculated to inspire confidence towards those without1 so that an oath may not even be asked2 and towards himself and those with whom he associates1#abdf good feeling1 which is voluntary righteousness4 ,the ,gnostic swears truly1 but is not apt to swear1 having rarely recourse to an oath1 just as we have said4 ,and his speaking truth on oath arises from his accord with the truth4 ,this speaking truth on oath1 then1 is found to be the result of correctness in duties4 ,where1 then1 is the necessity for an oath to him who lives in accordance with the extreme of truth8 ,he1 then1 that does not even swear will be far from perjuring himself4 ,and he who does not transgress in what is ratified by compacts1 will never swear2 since the ratification of the violation and of the fulfilment is by actions2 as certainly lying and perjury in affirming and swearing are contrary to duty4 ,but he who lives justly1 transgressing in none of his duties1 when the judgment of truth is scrutinized1 swears truth by his acts4 ,accordingly1 testimony by the tongue is in his case superfluous4 ,therefore1 persuaded always that ,god is everywhere1 and fearing not to speak the truth1 and knowing that it is unworthy of him to lie1 he is satisfied with the divine consciousness and his own alone4 ,and so he lies not1 nor does ought contrary to his compacts4 ,and so he swears not even when asked for his oath2 nor does he ever deny1 so as to speak falsehood1 though he should die by tortures4 ,,chapter ,,ix4 ,,those ,,who ,,teach ,,others1 ,,ought ,,to ,,excel ,,in ,,virtues4 ,the gnostic dignity is augmented and increased by him who has undertaken the first place in the teaching of others1 and received the dispensation by word and deed of the greatest good on earth1 by which he mediates contact and fellowship with the ,divinity4 ,and as those who worship terrestrial things pray to them as if they heard1 confirming compacts before them2 so1 in men who are living images1 the true majesty of the ,word is received by the trustworthy teacher2 and the beneficence exerted towards them is carried up to the ,lord1 after whose image he who is a true man by instruction creates and harmonizes1 renewing to salvation the man who receives instruction4 ,for as the ,greeks called steel ,ares1 and wine ,dionysus1 on account of a certain relation2 so the ,gnostic1 considering the benefit of his neighbours as his own salvation1 may be called a living image of the ,lord1 not as respects the peculiarity of form1 but the symbol of power and similarity of preaching4 ,whatever1 therefore1 he has in his mind1 he bears on his tongue1 to those who are worthy to hear1 speaking as well as living from assent and inclination4 ,for he both thinks and speaks the truth2 unless at any time1 medicinally1 as a physician for the safety of the sick1 he may lie or tell an untruth1 according to the ,sophists4 ,for instance1 the noble apostle circumcised ,timothy1 though loudly declaring and writing that circumcision made with hands profits nothing4#abdg ,but that he might not1 by dragging all at once away from the law to the circumcision of the heart through faith those of the ,hebrews who were reluctant listeners1 compel them to break away from the synagogue1 he1 8accommodating himself to the ,jews1 became a ,jew that he might gain all40#abdh ,he1 then1 who submits to accommodate himself merely for the benefit of his neighbours1 for the salvation of those for whose sake he accommodates himself1 not partaking in any dissimulation through the peril impending over the just from those who envy them1 such an one by no means acts with compulsion4#abdi ,but for the benefit of his neighbours alone1 he will do things which would not have been done by him primarily1 if he did not do them on their account4 ,such an one gives himself for the ,church1 for the disciples whom he has begotten in faith2 for an example to those who are capable of receiving the supreme economy of the philanthropic and ,god-loving ,instructor1 for confirmation of the truth of his words1 for the exercise of love to the ,lord4 ,such an one is unenslaved by fear1 true in word1 enduring in labour1 never willing to lie by uttered word1 and in it always securing sinlessness2 since falsehood1 being spoken with a certain deceit1 is not an inert word1 but operates to mischief4 ,on every hand1 then1 the ,gnostic alone testifies to the truth in deed and word4 ,for he always does rightly in all things1 both in word and action1 and in thought itself4 ,such1 then1 to speak cursorily1 is the piety of the ,christian4 ,if1 then1 he does these things according to duty and right reason1 he does them piously and justly4 ,and if such be the case1 the ,gnostic alone is really both pious1 and just1 and ,god-fearing4 ,the ,christian is not impious4 ,for this was the point incumbent on us to demonstrate to the philosophers2 so that he will never in any way do aught bad or base 7which is unjust74 ,consequently1 therefore1 he is not impious2 but he alone fears ,god1 holily and dutifully worshipping the true ,god1 the universal ,ruler1 and ,king1 and ,sovereign1 with the true piety4 ,,chapter ,x4 ,,steps ,,to ,,perfection4 ,for knowledge 7gnosis71 to speak generally1 a perfecting of man as man1 is consummated by acquaintance with divine things1 in character1 life1 and word1 accordant and conformable to itself and to the divine ,word4 ,for by it faith is perfected1 inasmuch as it is solely by it that the believer becomes perfect4 ,faith is an internal good1 and without searching for ,god1 confesses ,his existence1 and glorifies ,him as existent4 ,whence by starting from this faith1 and being developed by it1 through the grace of ,god1 the knowledge respecting ,him is to be acquired as far as possible4 ,now we assert that knowledge 7gnosis7 differs from the wisdom 771 which is the result of teaching4 ,for as far as anything is knowledge1 so far is it certainly wisdom2 but in as far as aught is wisdom1 it is not certainly knowledge4 ,for the term wisdom appears only in the knowledge of the uttered word4 ,but it is not doubting in reference to ,god1 but believing1 that is the foundation of knowledge4 ,but ,christ is both the foundation and the superstructure1 by whom are both the beginning and the ends4 ,and the extreme points1 the beginning and the end--,i mean faith and love--are not taught4 ,but knowledge1 conveyed from communication through the grace of ,god as a deposit1 is entrusted to those who show themselves worthy of it2 and from it the worth of love beams forth from light to light4 ,for it is said1 8,to him that hath shall be given30#abej to faith1 knowledge2 and to knowledge1 love2 and to love1 the inheritance4 ,and this takes place1 whenever one hangs on the ,lord by faith1 by knowledge1 by love1 and ascends along with ,him to where the ,god and guard of our faith and love is4 ,whence at last 7on account of the necessity for very great preparation and previous training in order both to hear what is said1 and for the composure of life1 and for advancing intelligently to a point beyond the righteousness of the law7 it is that knowledge is committed to those fit and selected for it4 ,it leads us to the endless and perfect end1 teaching us beforehand the future life that we shall lead1 according to ,god1 and with gods2 after we are freed from all punishment and penalty which we undergo1 in consequence of our sins1 for salutary discipline4 ,after which redemption the reward and the honours are assigned to those who have become perfect2 when they have got done with purification1 and ceased from all service1 though it be holy service1 and among saints4 ,then become pure in heart1 and near to the ,lord1 there awaits them restoration to everlasting contemplation2 and they are called by the appellation of gods1 being destined to sit on thrones with the other gods that have been first put in their places by the ,saviour4 ,knowledge is therefore quick in purifying1 and fit for that acceptable transformation to the better4 ,whence also with ease it removes the soul to what is akin to the soul1 divine and holy1 and by its own light conveys man through the mystic stages of advancement2 till it restores the pure in heart to the crowning place of rest2 teaching to gaze on ,god1 face to face1 with knowledge and comprehension4 ,for in this consists the perfection of the gnostic soul1 in its being with the ,lord1 where it is in immediate subjection to ,him1 after rising above all purification and service4 ,faith is then1 so to speak1 a comprehensive knowledge of the essentials2 and knowledge is the strong and sure demonstration of what is received by faith1 built upon faith by the ,lord's teaching1 conveying the soul on to infallibility1 science1 and comprehension4 ,and1 in my view1 the first saving change is that from heathenism to faith1 as ,i said before2 and the second1 that from faith to knowledge4 ,and the latter terminating in love1 thereafter gives the loving to the loved1 that which knows to that which is known4 ,and1 perchance1 such an one has already attained the condition of 8being equal to the angels40#abea ,accordingly1 after the highest excellence in the flesh1 changing always duly to the better1 he urges his flight to the ancestral hall1 through the holy septenniad of heavenly abodes to the ,lord's own mansion2 to be a light1 steady1 and continuing eternally1 entirely and in every part immutable4 ,the first mode of the ,lord's operation mentioned by us is an exhibition of the recompense resulting from piety4 ,of the very great number of testimonies that there are1 ,i shall adduce one1 thus summarily expressed by the prophet ,david3 8,who shall ascend to the hill of the ,lord1 or who shall stand in ,his holy place8 ,he who is guiltless in his hands1 and pure in his heart2 who hath not lifted up his soul to vanity1 or sworn deceitfully to his neighbour4 ,he shall receive blessing from the ,lord1 and mercy from ,god his ,saviour4 ,this is the generation of them that seek the ,lord1 that seek the face of the ,god of ,jacob40#abeb ,the prophet has1 in my opinion1 concisely indicated the ,gnostic4 ,david1 as appears1 has cursorily demonstrated the ,saviour to be ,god1 by calling ,him 8the face of the ,god of ,jacob10 who preached and taught concerning the ,spirit4 ,wherefore also the apostle designates as 8the express image 77 of the glory of the ,father0#abec the ,son1 who taught the truth respecting ,god1 and expressed the fact that the ,almighty is the one and only ,god and ,father1 8whom no man knoweth but the ,son1 and he to whom the ,son shall reveal ,him40#abed ,that ,god is one is intimated by those 8who seek the face of the ,god of ,jacob20 whom being the only ,god1 our ,saviour and ,god characterizes as the ,good ,father4 ,and 8the generation of those that seek ,him0 is the elect race1 devoted to inquiry after knowledge4 ,wherefore also the apostle says1 8,i shall profit you nothing1 unless ,i speak to you1 either by revelation1 or by knowledge1 or by prophecy1 or by doctrine40#abee ,although even by those who are not ,gnostics some things are done rightly1 yet not according to reason2 as in the case of fortitude4 ,for some who are naturally high-spirited1 and have afterwards without reason fostered this disposition1 rush to many things1 and act like brave men1 so as sometimes to succeed in achieving the same things2 just as endurance is easy for mechanics4 ,but it is not from the same cause1 or with the same object2 not were they to give their whole body4 8,for they have not love10 according to the apostle4#abef ,all the action1 then1 of a man possessed of knowledge is right action2 and that done by a man not possessed of knowledge is wrong action1 though he observe a plan2 since it is not from reflection that he acts bravely1 nor does he direct his action in those things which proceed from virtue to virtue1 to any useful purpose4 ,the same holds also with the other virtues4 ,so too the analogy is preserved in religion4 ,our ,gnostic1 then1 not only is such in reference to holiness2 but corresponding to the piety of knowledge are the commands respecting the rest of the conduct of life4 ,for it is our purpose at present to describe the life of the ,gnostic1 not to present the system of dogmas1 which we shall afterwards explain at the fitting time1 preserving the order of topics4 ,,chapter ,,xi4 ,,description ,,of ,,the ,,gnostic',s ,,life4 ,respecting the universe1 he conceives truly and grandly in virtue of his reception of divine teaching4 ,beginning1 then1 with admiration of the ,creation1 and affording of himself a proof of his capability for receiving knowledge1 he becomes a ready pupil of the ,lord4 ,directly on hearing of ,god and ,providence1 he believed in consequence of the admiration he entertained4 ,through the power of impulse thence derived he devotes his energies in every way to learning1 doing all those things by means of which he shall be able to acquire the knowledge of what he desires4 ,and desire blended with inquiry arises as faith advances4 ,and this is to become worthy of speculation1 of such a character1 and such importance4 ,so shall the ,gnostic taste of the will of ,god4 ,for it is not his ears1 but his soul1 that he yields up to the things signified by what is spoken4 ,accordingly1 apprehending essences and things through the words1 he brings his soul1 as is fit1 to what is essential2 apprehending e4g4 in the peculiar way in which they are spoken to the ,gnostic1 the commands1 8,do not commit adultery10 8,do not kill20 and not as they are understood by other people4 ,training himself1 then1 in scientific speculation1 he proceeds to exercise himself in larger generalizations and grander propositions2 knowing right well that 8,he that teacheth man knowledge10 according to the prophet1 is the ,lord1 the ,lord acting by man's mouth4 ,so also ,he assumed flesh4 ,as is right1 then1 he never prefers the pleasant to the useful2 not even if a beautiful woman were to entice him1 when overtaken by circumstances1 by wantonly urging him3 since ,joseph's master's wife was not able to seduce him from his stedfastness2 but as she violently held his coat1 divested himself of it1--becoming bare of sin1 but clothed with seemliness of character4 ,for if the eyes of the master--the ,egyptian1 ,i mean--saw not ,joseph1 yet those of the ,almighty looked on4 ,for we hear the voice1 and see the bodily forms2 but ,god scrutinizes the thing itself1 from which the speaking and the looking proceed4 ,consequently1 therefore1 though disease1 and accident1 and what is most terrible of all1 death1 come upon the ,gnostic1 he remains inflexible in soul1--knowing that all such things are a necessity of creation1 and that1 also by the power of ,god1 they become the medicine of salvation1 benefiting by discipline those who are difficult to reform2 allotted according to desert1 by ,providence1 which is truly good4 ,using the creatures1 then1 when the ,word prescribes1 and to the extent it prescribes1 in the exercise of thankfulness to the ,creator1 he becomes master of the enjoyment of them4 ,he never cherishes resentment or harbours a grudge against any one1 though deserving of hatred for his conduct4 ,for he worships the ,maker1 and loves him1 who shares life1 pitying and praying for him on account of his ignorance4 ,he indeed partakes of the affections of the body1 to which1 susceptible as it is of suffering by nature1 he is bound4 ,but in sensation he is not the primary subject of it4 ,accordingly1 then1 in involuntary circumstances1 by withdrawing himself from troubles to the things which really belong to him1 he is not carried away with what is foreign to him4 ,and it is only to things that are necessary for him that he accommodates himself1 in so far as the soul is preserved unharmed4 ,for it is not in supposition or seeming that he wishes to be faithful2 but in knowledge and truth1 that is1 in sure deed and effectual word4 ,wherefore he not only praises what is noble1 but endeavours himself to be noble2 changing by love from a good and faithful servant into a friend1 through the perfection of habit1 which he has acquired in purity from true instruction and great discipline4 ,striving1 then1 to attain to the summit of knowledge 7gnosis72 decorous in character2 composed in mien2 possessing all those advantages which belong to the true ,gnostic2 fixing his eye on fair models1 on the many patriarchs who have lived rightly1 and on very many prophets and angels reckoned without number1 and above all1 on the ,lord1 who taught and showed it to be possible for him to attain that highest life of all1--he therefore loves not all the good things of the world1 which are within his grasp1 that he may not remain on the ground1 but the things hoped for1 or rather already known1 being hoped for so as to be apprehended4 ,so then he undergoes toils1 and trials1 and afflictions1 not as those among the philosophers who are endowed with manliness1 in the hope of present troubles ceasing1 and of sharing again in what is pleasant2 but knowledge has inspired him with the firmest persuasion of receiving the hopes of the future4 ,wherefore he contemns not alone the pains of this world1 but all its pleasures4 ,they say1 accordingly1 that the blessed ,peter1 on seeing his wife led to death1 rejoiced on account of her call and conveyance home1 and called very encouragingly and comfortingly1 addressing her by name1 8,remember thou the ,lord40 ,such was the marriage of the blessed1 and their perfect disposition towards those dearest to them4 ,thus also the apostle says1 8that he who marries should be as though he married not10 and deem his marriage free of inordinate affection1 and inseparable from love to the ,lord2 to which the true husband exhorted his wife to cling on her departure out of this life to the ,lord4 ,was not then faith in the hope after death conspicuous in the case of those who gave thanks to ,god even in the very extremities of their punishments8 ,for firm1 in my opinion1 was the faith they possessed1 which was followed by works of faith4 ,in all circumstances1 then1 is the soul of the ,gnostic strong1 in a condition of extreme health and strength1 like the body of an athlete4 ,for he is prudent in human affairs1 in judging what ought to be done by the just man2 having obtained the principles from ,god from above1 and having acquired1 in order to the divine resemblance1 moderation in bodily pains and pleasures4 ,and he struggles against fears boldly1 trusting in ,god4 ,certainly1 then1 the gnostic soul1 adorned with perfect virtue1 is the earthly image of the divine powers3 its development being the joint result of nature1 of training1 of reason1 all together4 ,this beauty of the soul becomes a temple of the ,holy ,spirit1 when it acquires a disposition in the whole of life corresponding to the gospel4 ,such an one consequently withstands all fear of everything terrible1 not only of death1 but also poverty and disease1 and ignominy1 and things akin to these2 being unconquered by pleasure1 and lord over irrational desires4 ,for he well knows what is and what is not to be done2 being perfectly aware what things are really to be dreaded1 and what not4 ,whence he bears intelligently what the ,word intimates to him to be requisite and necessary2 intelligently discriminating what is really safe 7that is1 good71 from what appears so2 and things to be dreaded from what seem so1 such as death1 disease1 and poverty2 which are rather so in opinion than in truth4 ,this is the really good man1 who is without passions2 having1 through the habit or disposition of a soul endued with virtue1 transcended the whole life of passion4 ,he has everything dependent on himself for the attainment of the end4 ,for those accidents which are called terrible are not formidable to the good man1 because they are not evil4 ,and those which are really to be dreaded are foreign to the gnostic ,christian1 being diametrically opposed to what is good1 because evil2 and it is impossible for contraries to meet in the same person at the same time4 ,he1 then1 who faultlessly acts the drama of life which ,god has given him to play1 knows both what is to be done and what is to be endured4 ,is it not then from ignorance of what is and what is not to be dreaded that cowardice arises8 ,consequently the only man of courage is the ,gnostic1 who knows both present and future good things2 along with these1 knowing1 as ,i have said1 also the things which are in reality not to be dreaded4 ,because1 knowing vice alone to be hateful1 and destructive of what contributes to knowledge1 protected by the armour of the ,lord1 he makes war against it4 ,for if anything is caused through folly1 and the operation or rather co-operation of the devil1 this thing is not straightway the devil or folly4 ,for no action is wisdom4 ,for wisdom is a habit4 ,and no action is a habit4 ,the action1 then1 that arises from ignorance1 is not already ignorance1 but an evil through ignorance1 but not ignorance4 ,for neither perturbations of mind nor sins are vices1 though proceeding from vice4 ,no one1 then1 who is irrationally brave is a ,gnostic2 since one might call children brave1 who1 through ignorance of what is to be dreaded1 undergo things that are frightful4 ,so they touch fire even4 ,and the wild beasts that rush close on the points of spears1 having a brute courage1 might be called valiant4 ,and such people might perhaps call jugglers valiant1 who tumble on swords with a certain dexterity1 practising a mischievous art for sorry gain4 ,but he who is truly brave1 with the peril arising from the bad feeling of the multitude before his eyes1 courageously awaits whatever comes4 ,in this way he is distinguished from others that are called martyrs1 inasmuch as some furnish occasions for themselves1 and rush into the heart of dangers1 ,i know not how 7for it is right to use mild language72 while they1 in accordance with right reason1 protect themselves2 then1 on ,god really calling them1 promptly surrender themselves1 and confirm the call1 from being conscious of no precipitancy1 and present the man to be tested in the exercise of true rational fortitude4 ,neither1 then1 enduring lesser dangers from fear of greater1 like other people1 nor dreading censure at the hands of their equals1 and those of like sentiments1 do they continue in the confession of their calling2 but from love to ,god they willingly obey the call1 with no other aim in view than pleasing ,god1 and not for the sake of the reward of their toils4 ,for some suffer from love of glory1 and others from fear of some other sharper punishment1 and others for the sake of pleasures and delights after death1 being children in faith2 blessed indeed1 but not yet become men in love to ,god1 as the ,gnostic is4 ,for there are1 as in the gymnastic contests1 so also in the ,church1 crowns for men and for children4 ,but love is to be chosen for itself1 and for nothing else4 ,therefore in the ,gnostic1 along with knowledge1 the perfection of fortitude is developed from the discipline of life1 he having always studied to acquire mastery over the passions4 ,accordingly1 love makes its own athlete fearless and dauntless1 and confident in the ,lord1 anointing and training him2 as righteousness secures for him truthfulness in his whole life4 ,for it was a compendium of righteousness to say1 8,let your yea be yea2 and your nay1 nay40 ,and the same holds with self-control4 ,for it is neither for love of honour1 as the athletes for the sake of crowns and fame2 nor1 on the other hand1 for love of money1 as some pretend to exercise self-control1 pursuing what is good with terrible suffering4 ,nor is it from love of the body for the sake of health4 ,nor any more is any man who is temperate from rusticity1 who has not tasted pleasures1 truly a man of self-control4 ,certainly those who have led a laborious life1 on tasting pleasures1 forthwith break down the inflexibility of temperance into pleasures4 ,such are they who are restrained by law and fear4 ,for on finding a favourable opportunity they defraud the law1 by giving what is good the slip4 ,but self-control1 desirable for its own sake1 perfected through knowledge1 abiding ever1 makes the man lord and master of himself2 so that the ,gnostic is temperate and passionless1 incapable of being dissolved by pleasures and pains1 as they say adamant is by fire4 ,the cause of these1 then1 is love1 of all science the most sacred and most sovereign4 ,for by the service of what is best and most exalted1 which is characterized by unity1 it renders the ,gnostic at once friend and son1 having in truth grown 8a perfect man1 up to the measure of full stature40#abeg ,further1 agreement in the same thing is consent4 ,but what is the same is one4 ,and friendship is consummated in likeness2 the community lying in oneness4 ,the ,gnostic1 consequently1 in virtue of being a lover of the one true ,god1 is the really perfect man and friend of ,god1 and is placed in the rank of son4 ,for these are names of nobility and knowledge1 and perfection in the contemplation of ,god2 which crowning step of advancement the gnostic soul receives1 when it has become quite pure1 reckoned worthy to behold everlastingly ,god ,almighty1 8face10 it is said1 8to face40 ,for having become wholly spiritual1 and having in the spiritual ,church gone to what is of kindred nature1 it abides in the rest of ,god4 ,,chapter ,,xii4 ,,the ,,true ,,gnostic ,,is ,,beneficent1 ,,continent1 ,,and ,,despises ,,worldly ,,things4 ,let these things1 then1 be so4 ,and such being the attitude of the ,gnostic towards the body and the soul--towards his neighbours1 whether it be a domestic1 or a lawful enemy1 or whosoever--he is found equal and like4 ,for he does not 8despise his brother10 who1 according to the divine law1 is of the same father and mother4 ,certainly he relieves the afflicted1 helping him with consolations1 encouragements1 and the necessaries of life2 giving to all that need1 though not similarly1 but justly1 according to desert2 furthermore1 to him who persecutes and hates1 even if he need it2 caring little for those who say to him that he has given out of fear1 if it is not out of fear that he does so1 but to give help4 ,for how much more are those1 who towards their enemies are devoid of love of money1 and are haters of evil1 animated with love to those who belong to them8 ,such an one from this proceeds to the accurate knowledge of whom he ought chiefly to give to1 and how much1 and when1 and how4 ,and who could with any reason become the enemy of a man who gives no cause for enmity in any way8 ,and is it not just as in the case of ,god8 ,we say that ,god is the adversary of no one1 and the enemy of no one 7for ,he is the ,creator of all1 and nothing that exists is what ,he wills it not to be2 but we assert that the disobedient1 and those who walk not according to ,his commandments1 are enemies to ,him1 as being those who are hostile to ,his covenant74 ,we shall find the very same to be the case with the ,gnostic1 for he can never in any way become an enemy to any one2 but those may be regarded enemies to him who turn to the contrary path4 ,in particular1 the habit of liberality which prevails among us is called 8righteousness20 but the power of discriminating according to desert1 as to greater and less1 with reference to those who are proper subjects of it1 is a form of the very highest righteousness4 ,there are things practised in a vulgar style by some people1 such as control over pleasures4 ,for as1 among the heathen1 there are those who1 from the impossibility of obtaining what one sees1#abeh and from fear of men1 and also for the sake of greater pleasures1 abstain from the delights that are before them2 so also1 in the case of faith1 some practise self-restraint1 either out of regard to the promise or from fear of ,god4 ,well1 such self-restraint is the basis of knowledge1 and an approach to something better1 and an effort after perfection4 ,for 8the fear of the ,lord10 it is said1 8is the beginning of wisdom40#abei ,but the perfect man1 out of love1 8beareth all things1 endureth all things10#abfj 8as not pleasing man1 but ,god40#abfa ,although praise follows him as a consequence1 it is not for his own advantage1 but for the imitation and benefit of those who praise him4 ,according to another view1 it is not he who merely controls his passions that is called a continent man1 but he who has also achieved the mastery over good things1 and has acquired surely the great accomplishments of science1 from which he produces as fruits the activities of virtue4 ,thus the ,gnostic is never1 on the occurrence of an emergency1 dislodged from the habit peculiar to him4 ,for the scientific possession of what is good is firm and unchangeable1 being the knowledge of things divine and human4 ,knowledge1 then1 never becomes ignorance2 nor does good change into evil4 ,wherefore also he eats1 and drinks1 and marries1 not as principal ends of existence1 but as necessary4 ,i name marriage even1 if the ,word prescribe1 and as is suitable4 ,for having become perfect1 he has the apostles for examples2 and one is not really shown to be a man in the choice of single life2 but he surpasses men1 who1 disciplined by marriage1 procreation of children1 and care for the house1 without pleasure or pain1 in his solicitude for the house has been inseparable from ,god's love1 and withstood all temptation arising through children1 and wife1 and domestics1 and possessions4 ,but he that has no family is in a great degree free of temptation4 ,caring1 then1 for himself alone1 he is surpassed by him who is inferior1 as far as his own personal salvation is concerned1 but who is superior in the conduct of life1 preserving certainly1 in his care for the truth1 a minute image4 ,but we must as much as possible subject the soul to varied preparatory exercise1 that it may become susceptible to the reception of knowledge4 ,do you not see how wax is softened and copper purified1 in order to receive the stamp applied to it8 ,just as death is the separation of the soul from the body1 so is knowledge as it were the rational death urging the spirit away1 and separating it from the passions1 and leading it on to the life of well-doing1 that it may then say with confidence to ,god1 8,i live as ,thou wishest40 ,for he who makes it his purpose to please men cannot please ,god1 since the multitude choose not what is profitable1 but what is pleasant4 ,but in pleasing ,god1 one as a consequence gets the favour of the good among men4 ,how1 then1 can what relates to meat1 and drink1 and amorous pleasure1 be agreeable to such an one8 since he views with suspicion even a word that produces pleasure1 and a pleasant movement and act of the mind4 8,for no one can serve two masters1 ,god and ,mammon10#abfb it is said2 meaning not simply money1 but the resources arising from money bestowed on various pleasures4 ,in reality1 it is not possible for him who magnanimously and truly knows ,god1 to serve antagonistic pleasures4 ,there is one alone1 then1 who from the beginning was free of concupiscence--the philanthropic ,lord1 who for us became man4 ,and whosoever endeavour to be assimilated to the impress given by ,him1 strive1 from exercise1 to become free of concupiscence4 ,for he who has exercised concupiscence and then restrained himself1 is like a widow who becomes again a virgin by continence4 ,such is the reward of knowledge1 rendered to the ,saviour and ,teacher1 which ,he ,himself asked for1--abstinence from what is evil1 activity in doing good1 by which salvation is acquired4 ,as1 then1 those who have learned the arts procure their living by what they have been taught1 so also is the ,gnostic saved1 procuring life by what he knows4 ,for he who has not formed the wish to extirpate the passion of the soul1 kills himself4 ,but1 as seems1 ignorance is the starvation of the soul1 and knowledge its sustenance4 ,such are the gnostic souls1 which the ,gospel likened to the consecrated virgins who wait for the ,lord4 ,for they are virgins1 in respect of their abstaining from what is evil4 ,and in respect of their waiting out of love for the ,lord1 and kindling their light for the contemplation of things1 they are wise souls1 saying1 8,lord1 for long we have desired to receive ,thee2 we have lived according to what ,thou hast enjoined1 transgressing none of ,thy commandments4 ,wherefore also we claim the promises4 ,and we pray for what is beneficial1 since it is not requisite to ask of ,thee what is most excellent4 ,and we shall take everything for good2 even though the exercises that meet us1 which ,thine arrangement brings to us for the discipline of our stedfastness1 appear to be evil40 ,the ,gnostic1 then1 from his exceeding holiness1 is better prepared to fail when he asks1 than to get when he does not ask4 ,his whole life is prayer and converse with ,god4 ,and if he be pure from sins1 he will by all means obtain what he wishes4 ,for ,god says to the righteous man1 8,ask1 and ,i will give thee2 think1 and ,i will do40 ,if beneficial1 he will receive it at once2 and if injurious1 he will never ask it1 and therefore he will not receive it4 ,so it shall be as he wishes4 ,but if one say to us1 that some sinners even obtain according to their requests1 we should say that this rarely takes place1 by reason of the righteous goodness of ,god4 ,and it is granted to those who are capable of doing others good4 ,whence the gift is not made for the sake of him that asked it2 but the divine dispensation1 foreseeing that one would be saved by his means1 renders the boon again righteous4 ,and to those who are worthy1 things which are really good are given1 even without their asking4 ,whenever1 then1 one is righteous1 not from necessity or out of fear or hope1 but from free choice1 this is called the royal road1 which the royal race travel4 ,but the byways are slippery and precipitous4 ,if1 then1 one take away fear and honour1 ,i do not know if the illustrious among the philosophers1 who use such freedom of speech1 will any longer endure afflictions4 ,now lusts and other sins are called 8briars and thorns40 ,accordingly the ,gnostic labours in the ,lord's vineyard1 planting1 pruning1 watering2 being the divine husbandman of what is planted in faith4 ,those1 then1 who have not done evil1 think it right to receive the wages of ease4 ,but he who has done good out of free choice1 demands the recompense as a good workman4 ,he certainly shall receive double wages--both for what he has not done1 and for what good he has done4 ,such a ,gnostic is tempted by no one except with ,god's permission1 and that for the benefit of those who are with him2 and he strengthens them for faith1 encouraging them by manly endurance4 ,and assuredly it was for this end1 for the establishment and confirmation of the churches1 that the blessed apostles were brought into trial and to martyrdom4 ,the ,gnostic1 then1 hearing a voice ringing in his ear1 which says1 8,whom ,i shall strike1 do thou pity10 beseeches that those who hate him may repent4 ,for the punishment of malefactors1 to be consummated in the highways1 is for children to witness2#abfc for there is no possibility of the ,gnostic1 who has from choice trained himself to be excellent and good1 ever being instructed or delighted with such spectacles4#abfd ,and so1 having become incapable of being softened by pleasures1 and never falling into sins1 he is not corrected by the examples of other men's sufferings4 ,and far from being pleased with earthly pleasures and spectacles is he who has shown a noble contempt for the prospects held out in this world1 although they are divine4 8,not every one10 therefore1 8that says ,lord1 ,lord1 shall enter into the kingdom of ,god2 but he that doeth the will of ,god40#abfe ,such is the gnostic labourer1 who has the mastery of worldly desires even while still in the flesh2 and who1 in regard to things future and still invisible1 which he knows1 has a sure persuasion1 so that he regards them as more present than the things within reach4 ,this able workman rejoices in what he knows1 but is cramped on account of his being involved in the necessities of life2 not yet deemed worthy of the active participation in what he knows4 ,so he uses this life as if it belonged to another1--so far1 that is1 as is necessary4 ,he knows also the enigmas of the fasting of those days--,i mean the ,fourth and the ,preparation4 ,for the one has its name from ,hermes1 and the other from ,aphrodite4 ,he fasts in his life1 in respect of covetousness and voluptuousness1 from which all the vices grow4 ,for we have already often above shown the three varieties of fornication1 according to the apostle--love of pleasure1 love of money1 idolatry4 ,he fasts1 then1 according to the ,law1 abstaining from bad deeds1 and1 according to the perfection of the ,gospel1 from evil thoughts4 ,temptations are applied to him1 not for his purification1 but1 as we have said1 for the good of his neighbours1 if1 making trial of toils and pains1 he has despised and passed them by4 ,the same holds of pleasure4 ,for it is the highest achievement for one who has had trial of it1 afterwards to abstain4 ,for what great thing is it1 if a man restrains himself in what he knows not8 ,he1 in fulfilment of the precept1 according to the ,gospel1 keeps the ,lord's day1 when he abandons an evil disposition1 and assumes that of the ,gnostic1 glorifying the ,lord's resurrection in himself4 ,further also1 when he has received the comprehension of scientific speculation1 he deems that he sees the ,lord1 directing his eyes towards things invisible1 although he seems to look on what he does not wish to look on2 chastising the faculty of vision1 when he perceives himself pleasurably affected by the application of his eyes2 since he wishes to see and hear that alone which concerns him4 ,in the act of contemplating the souls of the brethren1 he beholds the beauty of the flesh also1 with the soul itself1 which has become habituated to look solely upon that which is good1 without carnal pleasure4 ,and they are really brethren2 inasmuch as1 by reason of their elect creation1 and their oneness of character1 and the nature of their deeds1 they do1 and think1 and speak the same holy and good works1 in accordance with the sentiments with which the ,lord wished them as elect to be inspired4 ,for faith shows itself in their making choice of the same things2 and knowledge1 in learning and thinking the same things2 and hope1 in desiring#abff the same things4 ,and if1 through the necessity of life1 he spend a small portion of time about his sustenance1 he thinks himself defrauded1 being diverted by business4 ,thus not even in dreams does he look on aught that is unsuitable to an elect man4 ,for thoroughly#abfg a stranger and sojourner in the whole of life is every such one1 who1 inhabiting the city1 despises the things in the city which are admired by others1 and lives in the city as in a desert1 so that the place may not compel him1 but his mode of life show him to be just4 ,this ,gnostic1 to speak compendiously1 makes up for the absence of the apostles1 by the rectitude of his life1 the accuracy of his knowledge1 by benefiting his relations1 by 8removing the mountains0 of his neighbours1 and putting away the irregularities of their soul4 ,although each of us is his#abfh own vineyard and labourer4 ,he1 too1 while doing the most excellent things1 wishes to elude the notice of men1 persuading the ,lord along with himself that he is living in accordance with the commandments1 preferring these things from believing them to exist4 8,for where any one's mind is1 there also is his treasure40#abfi ,he impoverishes himself1 in order that he may never overlook a brother#abgj who has been brought into affliction1 through the perfection that is in love1 especially if he know that he will bear want himself easier than his brother4 ,he considers1 accordingly1 the other's pain his own grief2 and if1 by contributing from his own indigence in order to do good1 he suffer any hardship1 he does not fret at this1 but augments his beneficence still more4 ,for he possesses in its sincerity the faith which is exercised in reference to the affairs of life1 and praises the gospel in practice and contemplation4 ,and1 in truth1 he wins his praise 8not from men1 but from ,god10#abga by the performance of what the ,lord has taught4 ,he1 attracted by his own hope1 tastes not the good things that are in the world1 entertaining a noble contempt for all things here2 pitying those that are chastised after death1 who through punishment unwillingly make confession2 having a clear conscience with reference to his departure1 and being always ready1 as 8a stranger and pilgrim10 with regard to the inheritances here2 mindful only of those that are his own1 and regarding all things here as not his own2 not only admiring the ,lord's commandments1 but1 so to speak1 being by knowledge itself partaker of the divine will2 a truly chosen intimate of the ,lord and ,his commands in virtue of being righteous2 and princely and kingly as being a ,gnostic2 despising all the gold on earth and under the earth1 and dominion from shore to shore of ocean1 so that he may cling to the sole service of the ,lord4 ,wherefore also1 in eating1 and drinking1 and marrying 7if the ,word enjoin71 and even in seeing dreams1 he does and thinks what is holy4 ,so is he always pure for prayer4 ,he also prays in the society of angels1 as being already of angelic rank1 and he is never out of their holy keeping2 and though he pray alone1 he has the choir of the saints#abgb standing with him4 ,he recognises a twofold element in faith1 both the activity of him who believes1 and the excellence of that which is believed according to its worth2 since also righteousness is twofold1 that which is out of love1 and that from fear4 ,accordingly it is said1 8,the fear of the ,lord is pure1 remaining for ever and ever40#abgc ,for those that from fear turn to faith and righteousness1 remain for ever4 ,now fear works abstinence from what is evil2 but love exhorts to the doing of good1 by building up to the point of spontaneousness2 that one may hear from the ,lord1 8,i call you no longer servants1 but friends10 and may now with confidence apply himself to prayer4 ,and the form of his prayer is thanksgiving for the past1 for the present1 and for the future as already through faith present4 ,this is preceded by the reception of knowledge4 ,and he asks to live the allotted life in the flesh as a ,gnostic1 as free from the flesh1 and to attain to the best things1 and flee from the worse4 ,he asks1 too1 relief in those things in which we have sinned1 and conversion to the acknowledgment of them4 ,he follows1 on his departure1 ,him who calls1 as quickly1 so to speak1 as ,he who goes before calls1 hasting by reason of a good conscience to give thanks2 and having got there with ,christ1 shows himself worthy1 through his purity1 to possess1 by a process of blending1 the power of ,god communicated by ,christ4 ,for he does not wish to be warm by participation in heat1 or luminous by participation in flame1 but to be wholly light4 ,he knows accurately the declaration1 8,unless ye hate father and mother1 and besides your own life1 and unless ye bear the sign of the cross40#abgd ,for he hates the inordinate affections of the flesh1 which possess the powerful spell of pleasure2 and entertains a noble contempt for all that belongs to the creation and nutriment of the flesh4 ,he also withstands the corporeal#abge soul1 putting a bridle-bit on the restive irrational spirit3 8,for the flesh lusteth against the ,spirit40#abgf ,and 8to bear the sign of the cross0 is to bear about death1 by taking farewell of all things while still alive2 since there is not equal love in 8having sown the flesh10#abgg and in having formed the soul for knowledge4 ,he having acquired the habit of doing good1 exercises beneficence well1 quicker than speaking2 praying that he may get a share in the sins of his brethren1 in order to confession and conversion on the part of his kindred2 and eager to give a share to those dearest to him of his own good things4 ,and so these are to him1 friends4 ,promoting1 then1 the growth of the seeds deposited in him1 according to the husbandry enjoined by the ,lord1 he continues free of sin1 and becomes continent1 and lives in spirit with those who are like him1 among the choirs of the saints1 though still detained on earth4 ,he1 all day and night1 speaking and doing the ,lord's commands1 rejoices exceedingly1 not only on rising in the morning and at noon1 but also when walking about1 when asleep1 when dressing and undressing2 and he teaches his son1 if he has a son4 ,he is inseparable from the commandment and from hope1 and is ever giving thanks to ,god1 like the living creatures figuratively spoken of by ,esaias1 and submissive in every trial1 he says1 8,the ,lord gave1 and the ,lord hath taken away40#abgh ,for such also was ,job2 who after the spoiling of his effects1 along with the health of his body1 resigned all through love to the ,lord4 ,for 8he was10 it is said1 8just1 holy1 and kept apart from all wickedness40#abgi ,now the word 8holy0 points out all duties toward ,god1 and the entire course of life4 ,knowing which1 he was a ,gnostic4 ,for we must neither cling too much to such things1 even if they are good1 seeing they are human1 nor on the other hand detest them1 if they are bad2 but we must be above both good and bad1 trampling the latter under foot1 and passing on the former to those who need them4 ,but the ,gnostic is cautious in accommodation1 lest he be not perceived1 or lest the accommodation become disposition4 ,,chapter ,,xiii4 ,,description ,,of ,,the ,,gnostic ,,continued4 ,he never remembers those who have sinned against him1 but forgives them4 ,wherefore also he righteously prays1 saying1 8,forgive us2 for we also forgive40#abhj ,for this also is one of the things which ,god wishes1 to covet nothing1 to hate no one4 ,for all men are the work of one will4 ,and is it not the ,saviour1 who wishes the ,gnostic to be perfect as 8the heavenly ,father10#abha that is1 ,himself1 who says1 8,come1 ye children1 hear from me the fear of the ,lord80#abhb ,he wishes him no longer to stand in need of help by angels1 but to receive it from ,himself1 having become worthy1 and to have protection from ,himself by obedience4 ,such an one demands from the ,lord1 and does not merely ask4 ,and in the case of his brethren in want1 the ,gnostic will not ask himself for abundance of wealth to bestow1 but will pray that the supply of what they need may be furnished to them4 ,for so the ,gnostic gives his prayer to those who are in need1 and by his prayer they are supplied1 without his knowledge1 and without vanity4 ,penury and disease1 and such trials1 are often sent for admonition1 for the correction of the past1 and for care for the future4 ,such an one prays for relief from them1 in virtue of possessing the prerogative of knowledge1 not out of vainglory2 but from the very fact of his being a ,gnostic1 he works beneficence1 having become the instrument of the goodness of ,god4 ,they say in the traditions that ,matthew the apostle constantly said1 that 8if the neighbour of an elect man sin1 the elect man has sinned4 ,for had he conducted himself as the ,word prescribes1 his neighbour also would have been filled with such reverence for the life he led as not to sin40 ,what1 then1 shall we say of the ,gnostic himself8 8,know ye not10 says the apostle1 8that ye are the temple of ,god80#abhc ,the ,gnostic is consequently divine1 and already holy1 ,god-bearing1 and ,god-borne4 ,now the ,scripture1 showing that sinning is foreign to him1 sells those who have fallen away to strangers1 saying1 8,look not on a strange woman1 to lust10#abhd plainly pronounces sin foreign and contrary to the nature of the temple of ,god4 ,now the temple is great1 as the ,church1 and it is small1 as the man who preserves the seed of ,abraham4 ,he1 therefore1 who has ,god resting in him will not desire aught else4 ,at once leaving all hindrances1 and despising all matter which distracts him1 he cleaves the heaven by knowledge4 ,and passing through the spiritual ,essences1 and all rule and authority1 he touches the highest thrones1 hasting to that alone for the sake of which alone he knew4 ,mixing1 then1 8the serpent with the dove10#abhe he lives at once perfectly and with a good conscience1 mingling faith with hope1 in order to the expectation of the future4 ,for he is conscious of the boon he has received1 having become worthy of obtaining it2 and is translated from slavery to adoption1 as the consequence of knowledge2 knowing ,god1 or rather known of ,him1 for the end1 he puts forth energies corresponding to the worth of grace4 ,for works follow knowledge1 as the shadow the body4 ,rightly1 then1 he is not disturbed by anything which happens2 nor does he suspect those things1 which1 through divine arrangement1 take place for good4 ,nor is he ashamed to die1 having a good conscience1 and being fit to be seen by the ,powers4 ,cleansed1 so to speak1 from all the stains of the soul1 he knows right well that it will be better with him after his departure4 ,whence he never prefers pleasure and profit to the divine arrangement1 since he trains himself by the commands1 that in all things he may be well pleasing to the ,lord1 and praiseworthy in the sight of the world1 since all things depend on the one ,sovereign ,god4 ,the ,son of ,god1 it is said1 came to ,his own1 and ,his own received ,him not4 ,wherefore also in the use of the things of the world he not only gives thanks and praises the creation1 but also1 while using them as is right1 is praised2 since the end he has in view terminates in contemplation by gnostic activity in accordance with the commandments4 ,thence now1 by knowledge collecting materials to be the food of contemplation1 having embraced nobly the magnitude of knowledge1 he advances to the holy recompense of translation hence4 ,for he has heard the ,psalm which says3 8,encircle ,zion1 and encompass it1 tell upon its towers40#abhf ,for it intimates1 ,i think1 those who have sublimely embraced the ,word1 so as to become lofty towers1 and to stand firmly in faith and knowledge4 ,let these statements concerning the ,gnostic1 containing the germs of the matter in as brief terms as possible1 be made to the ,greeks4 ,but let it be known that if the mere believer do rightly one or a second of these things1 yet he will not do so in all nor with the highest knowledge1 like the ,gnostic4 ,,chapter ,,xiv4 ,,description ,,of ,,the ,,gnostic ,,furnished ,,by ,,an ,,exposition ,,of #a ,,cor4 ,,vi4 #a1 ,,etc4 ,now1 of what ,i may call the passionlessness which we attribute to the ,gnostic 7in which the perfection of the believer1 8advancing by love1 comes to a perfect man1 to the measure of full stature10#abhg by being assimilated to ,god1 and by becoming truly angelic71 many other testimonies from the ,scripture occur to me to adduce4 ,but ,i think it better1 on account of the length of the discourse1 that such an honour should be devolved on those who wish to take pains1 and leave it to them to elaborate the dogmas by the selection of scriptures4 ,one passage1 accordingly1 ,i shall in the briefest terms advert to1 so as not to leave the topic unexplained4 ,for in the first ,epistle to the ,corinthians the divine apostle says3 8,dare any of you1 having a matter against the other1 go to law before the unrighteous1 and not before the saints8 ,know ye not that the saints shall judge the world80#abhh and so on4 ,the section being very lengthy1 we shall exhibit the meaning of the apostle's utterance by employing such of the apostolic expressions as are most pertinent1 and in the briefest language1 and in a sort of cursory way1 interpreting the discourse in which he describes the perfection of the ,gnostic4 ,for he does not merely instance the ,gnostic as characterized by suffering wrong rather than do wrong2 but he teaches that he is not mindful of injuries1 and does not allow him even to pray against the man who has done him wrong4 ,for he knows that the ,lord expressly enjoined 8to pray for enemies40#abhi ,to say1 then1 that the man who has been injured goes to law before the unrighteous1 is nothing else than to say that he shows a wish to retaliate1 and a desire to injure the second in return1 which is also to do wrong likewise himself4 ,and his saying1 that he wishes 8some to go to law before the saints10 points out those who ask by prayer that those who have done wrong should suffer retaliation for their injustice1 and intimates that the second are better than the former2 but they are not yet obedient1#abij if they do not1 having become entirely free of resentment1 pray even for their enemies4 ,it is well1 then1 for them to receive right dispositions from repentance1 which results in faith4 ,for if the truth seems to get enemies who entertain bad feeling1 yet it is not hostile to any one4 8,for ,god makes ,his sun to shine on the just and on the unjust10#abia and sent the ,lord ,himself to the just and the unjust4 ,and he that earnestly strives to be assimilated to ,god1 in the exercise of great absence of resentment1 forgives seventy times seven times1 as it were all his life through1 and in all his course in this world 7that being indicated by the enumeration of sevens7 shows clemency to each and any one2 if any during the whole time of his life in the flesh do the ,gnostic wrong4 ,for he not only deems it right that the good man should resign his property alone to others1 being of the number of those who have done him wrong2 but also wishes that the righteous man should ask of those judges forgiveness for the offences of those who have done him wrong4 ,and with reason1 if indeed it is only in that which is external and concerns the body1 though it go to the extent of death even1 that those who attempt to wrong him take advantage of him2 none of which truly belong to the ,gnostic4 ,and how shall one 8judge0 the apostate 8angels10 who has become himself an apostate from that forgetfulness of injuries1 which is according to the ,gospel8 8,why do ye not rather suffer wrong80 he says2 8why are ye not rather defrauded8 ,yea1 ye do wrong and defraud10#abib manifestly by praying against those who transgress in ignorance1 and deprive of the philanthropy and goodness of ,god1 as far as in you lies1 those against whom you pray1 8and these your brethren10--not meaning those in the faith only1 but also the proselytes4 ,for whether he who now is hostile shall afterwards believe1 we know not as yet4 ,from which the conclusion follows clearly1 if all are not yet brethren to us1 they ought to be regarded in that light4 ,and now it is only the man of knowledge who recognises all men to be the work of one ,god1 and invested with one image in one nature1 although some may be more turbid than others2 and in the creatures he recognises the operation1 by which again he adores the will of ,god4 8,know ye not that the unrighteous shall not inherit the kingdom of ,god80#abic ,he acts unrighteously who retaliates1 whether by deed or word1 or by the conception of a wish1 which1 after the training of the ,law1 the ,gospel rejects4 8,and such were some of you0--such manifestly as those still are whom you do not forgive2 8but ye are washed10#abid not simply as the rest1 but with knowledge2 ye have cast off the passions of the soul1 in order to become assimilated1 as far as possible1 to the goodness of ,god's providence by long-suffering1 and by forgiveness 8towards the just and the unjust10 casting on them the gleam of benignity in word and deeds1 as the sun4 ,the ,gnostic will achieve this either by greatness of mind1 or by imitation of what is better4 ,and that is a third cause4 8,forgive1 and it shall be forgiven you20 the commandment1 as it were1 compelling to salvation through superabundance of goodness4 8,but ye are sanctified40 ,for he who has come to this state is in a condition to be holy1 falling into none of the passions in any way1 but as it were already disembodied and already grown holy without#abie this earth4 8,wherefore10 he says1 8ye are justified in the name of the ,lord40 ,ye are made1 so to speak1 by ,him to be righteous as ,he is1 and are blended as far as possible with the ,holy ,spirit4 ,for 8are not all things lawful to me8 yet ,i will not be brought under the power of any10#abif so as to do1 or think1 or speak aught contrary to the gospel4 8,meats for the belly1 and the belly for meats1 which ,god shall destroy10#abig--that is1 such as think and live as if they were made for eating1 and do not eat that they may live as a consequence1 and apply to knowledge as the primary end4 ,and does he not say that these are1 as it were1 the fleshy parts of the holy body8 ,as a body1 the church of the ,lord1 the spiritual and holy choir1 is symbolized4 ,whence those1 who are merely called1 but do not live in accordance with the word1 are the fleshy parts4 8,now0 this spiritual 8body10 the holy ,church1 8is not for fornication40 ,nor are those things which belong to heathen life to be adopted by apostasy from the gospel4 ,for he who conducts himself heathenishly in the ,church1 whether in deed1 or word1 or even in thought1 commits fornication with reference to the ,church and his own body4 ,he who in this way 8is joined to the harlot10 that is1 to conduct contrary to the ,covenant1 becomes another 8body10 not holy1 8and one flesh10 and has a heathenish life and another hope4 8,but he that is joined to the ,lord in spirit0 becomes a spiritual body by a different kind of conjunction4 ,such an one is wholly a son1 an holy man1 passionless1 gnostic1 perfect1 formed by the teaching of the ,lord2 in order that in deed1 in word1 and in spirit itself1 being brought close to the ,lord1 he may receive the mansion that is due to him who has reached manhood thus4 ,let the specimen suffice to those who have ears4 ,for it is not required to unfold the mystery1 but only to indicate what is sufficient for those who are partakers in knowledge to bring it to mind2 who also will comprehend how it was said by the ,lord1 8,be ye perfect as your ,father1 perfectly10#abih by forgiving sins1 and forgetting injuries1 and living in the habit of passionlessness4 ,for as we call a physician perfect1 and a philosopher perfect1 so also1 in my view1 do we call a ,gnostic perfect4 ,but not one of those points1 although of the greatest importance1 is assumed in order to the likeness of ,god4 ,for we do not say1 as the ,stoics do most impiously1 that virtue in man and ,god is the same4 ,ought we not then to be perfect1 as the ,father wills8 ,for it is utterly impossible for any one to become perfect as ,god is4 ,now the ,father wishes us to be perfect by living blamelessly1 according to the obedience of the gospel4 ,if1 then1 the statement being elliptical1 we understand what is wanting1 in order to complete the section for those who are incapable of understanding what is left out1 we shall both know the will of ,god1 and shall walk at once piously and magnanimously1 as befits the dignity of the commandment4 ,,chapter ,,xv4 ,,the ,,objection ,,to ,,join ,,the ,,church ,,on ,,account ,,of ,,the ,,diversity ,,of ,,heresies ,,answered4 ,since it comes next to reply to the objections alleged against us by ,greeks and ,jews2 and since1 in some of the questions previously discussed1 the sects also who adhere to other teaching give their help1 it will be well first to clear away the obstacles before us1 and then1 prepared thus for the solution of the difficulties1 to advance to the succeeding ,miscellany4 ,first1 then1 they make this objection to us1 saying1 that they ought not to believe on account of the discord of the sects4 ,for the truth is warped when some teach one set of dogmas1 others another4 ,to whom we say1 that among you who are ,jews1 and among the most famous of the philosophers among the ,greeks1 very many sects have sprung up4 ,and yet you do not say that one ought to hesitate to philosophize or ,judaize1 because of the want of agreement of the sects among you between themselves4 ,and then1 that heresies should be sown among the truth1 as 8tares among the wheat10 was foretold by the ,lord2 and what was predicted to take place could not but happen4 ,and the cause of this is1 that everything that is fair is followed by a foul blot4 ,if one1 then1 violate his engagements1 and go aside from the confession which he makes before us1 are we not to stick to the truth because he has belied his profession8 ,but as the good man must not prove false or fail to ratify what he has promised1 although others violate their engagements2 so also are we bound in no way to transgress the canon of the church4 ,and especially do we keep our profession in the most important points1 while they traverse it4 ,those1 then1 are to be believed1 who hold firmly to the truth4 ,and we may broadly make use of this reply1 and say to them1 that physicians holding opposite opinions according to their own schools1 yet equally in point of fact treat patients4 ,does one1 then1 who is ill in body and needing treatment1 not have recourse to a physician1 on account of the different schools in medicine8 ,no more1 then1 may he who in soul is sick and full of idols1 make a pretext of the heresies1 in reference to the recovery of health and conversion to ,god4 ,further1 it is said that it is on account of 8those that are approved that heresies exist40#abii ,the apostle calls 8approved10 either those who in reaching faith apply to the teaching of the ,lord with some discrimination 7as those are called skilful#acjj money-changers1 who distinguish the spurious coin from the genuine by the false stamp71 or those who have already become approved both in life and knowledge4 ,for this reason1 then1 we require greater attention and consideration in order to investigate how precisely we ought to live1 and what is the true piety4 ,for it is plain that1 from the very reason that truth is difficult and arduous of attainment1 questions arise from which spring the heresies1 savouring of self-love and vanity1 of those who have not learned or apprehended truly1 but only caught up a mere conceit of knowledge4 ,with the greater care1 therefore1 are we to examine the real truth1 which alone has for its object the true ,god4 ,and the toil is followed by sweet discovery and reminiscence4 ,on account of the heresies1 therefore1 the toil of discovery must be undertaken2 but we must not at all abandon the truth4 ,for1 on fruit being set before us1 some real and ripe1 and some made of wax1 as like the real as possible1 we are not to abstain from both on account of the resemblance4 ,but by the exercise of the apprehension of contemplation1 and by reasoning of the most decisive character1 we must distinguish the true from the seeming4 ,and as1 while there is one royal highway1 there are many others1 some leading to a precipice1 some to a rushing river or to a deep sea1 no one will shrink from travelling by reason of the diversity1 but will make use of the safe1 and royal1 and frequented way2 so1 though some say this1 some that1 concerning the truth1 we must not abandon it2 but must seek out the most accurate knowledge respecting it4 ,since also among garden-grown vegetables weeds also spring up1 are the husbandmen1 then1 to desist from gardening8 ,having then from nature abundant means for examining the statements made1 we ought to discover the sequence of the truth4 ,wherefore also we are rightly condemned1 if we do not assent to what we ought to obey1 and do not distinguish what is hostile1 and unseemly1 and unnatural1 and false1 from what is true1 consistent1 and seemly1 and according to nature4 ,and these means must be employed in order to attain to the knowledge of the real truth4 ,this pretext is then1 in the case of the ,greeks1 futile2 for those who are willing may find the truth4 ,but in the case of those who adduce unreasonable excuses1 their condemnation is unanswerable4 ,for whether do they deny or admit that there is such a thing as demonstration8 ,i am of opinion that all will make the admission1 except those who take away the senses4 ,there being demonstration1 then1 it is necessary to condescend to questions1 and to ascertain by way of demonstration by the ,scriptures themselves how the heresies erred1 and how in the truth alone and in the ancient church is both the exactest knowledge1 and the truly best set of principles 774 ,now1 of those who diverge from the truth1 some attempt to deceive themselves alone1 and some also their neighbours4 ,those1 then1 who are called 77 wise in their own opinions1 who think that they have found the truth1 but have no true demonstration1 deceive themselves in thinking that they have reached a resting-place4 ,and of whom there is no inconsiderable multitude1 who avoid investigations for fear of refutations1 and shun instruction for fear of condemnation4 ,but those who deceive those who seek access to them are very astute2 who1 aware that they know nothing1 yet darken the truth with plausible arguments4 ,but1 in my opinion1 the nature of plausible arguments is of one character1 and that of true arguments of another4 ,and we know that it is necessary that the appellation of the heresies should be expressed in contradistinction to the truth2 from which the ,sophists1 drawing certain things for the destruction of men1 and burying them in human arts invented by themselves1 glory rather in being at the head of a ,school than presiding over the ,church4 ,,chapter ,,xvi4 ,,scripture ,,the ,,criterion ,,by ,,which ,,truth ,,and ,,heresy ,,are ,,distinguished4 ,but those who are ready to toil in the most excellent pursuits1 will not desist from the search after truth1 till they get the demonstration from the ,scriptures themselves4 ,there are certain criteria common to men1 as the senses2 and others that belong to those who have employed their wills and energies in what is true1--the methods which are pursued by the mind and reason1 to distinguish between true and false propositions4 ,now1 it is a very great thing to abandon opinion1 by taking one's stand between accurate knowledge and the rash wisdom of opinion1 and to know that he who hopes for everlasting rest knows also that the entrance to it is toilsome 8and strait40 ,and let him who has once received the gospel1 even in the very hour in which he has come to the knowledge of salvation1 8not turn back1 like ,lot's wife10 as is said2 and let him not go back either to his former life1 which adheres to the things of sense1 or to heresies4 ,for they form the character1 not knowing the true ,god4 8,for he that loveth father or mother more than me10 the ,father and ,teacher of the truth1 who regenerates and creates anew1 and nourishes the elect soul1 8is not worthy of me0--,he means1 to be a son of ,god and a disciple of ,god1 and at the same time also to be a friend1 and of kindred nature4 8,for no man who looks back1 and puts his hand to the plough1 is fit for the kingdom of ,god40#acja ,but1 as appears1 many even down to our own time regard ,mary1 on account of the birth of her child1 as having been in the puerperal state1 although she was not4 ,for some say that1 after she brought forth1 she was found1 when examined1 to be a virgin4 ,now such to us are the ,scriptures of the ,lord1 which give birth to the truth and continue virgin1 in the concealment of the mysteries of the truth4 8,and she brought forth1 and yet brought not forth10#acjb says the ,scripture2 as having conceived of herself1 and not from conjunction4 ,wherefore the ,scriptures have conceived to ,gnostics2 but the heresies1 not having learned them1 dismiss them as not having conceived4 ,now all men1 having the same judgment1 some1 following the ,word speaking1 frame for themselves proofs2 while others1 giving themselves up to pleasures1 wrest ,scripture1 in accordance with their lusts4 ,and the lover of truth1 as ,i think1 needs force of soul4 ,for those who make the greatest attempts must fail in things of the highest importance2 unless1 receiving from the truth itself the rule of the truth1 they cleave to the truth4 ,but such people1 in consequence of falling away from the right path1 err in most individual points2 as you might expect from not having the faculty for judging of what is true and false1 strictly trained to select what is essential4 ,for if they had1 they would have obeyed the ,scriptures4 ,as1 then1 if a man should1 similarly to those drugged by ,circe1 become a beast2 so he1 who has spurned the ecclesiastical tradition1 and darted off to the opinions of heretical men1 has ceased to be a man of ,god and to remain faithful to the ,lord4 ,but he who has returned from this deception1 on hearing the ,scriptures1 and turned his life to the truth1 is1 as it were1 from being a man made a ,god4 ,for we have1 as the source of teaching1 the ,lord1 both by the prophets1 the ,gospel1 and the blessed apostles1 8in divers manners and at sundry times10#acjc leading from the beginning of knowledge to the end4 ,but if one should suppose that another origin was required1 then no longer truly could an origin be preserved4 ,he1 then1 who of himself believes the ,scripture and voice of the ,lord1 which by the ,lord acts to the benefiting of men1 is rightly regarded reliable4 ,certainly we use it as a criterion in the discovery of things4 ,what is subjected to criticism is not believed till it is so subjected2 so that what needs criticism cannot be a first principle4 ,therefore1 as is reasonable1 grasping by faith the indemonstrable first principle1 and receiving in abundance1 from the first principle itself1 demonstrations in reference to the first principle1 we are by the voice of the ,lord trained up to the knowledge of the truth4 ,for we may not give our adhesion to men on a bare statement by them1 who might equally state the opposite4 ,but if it is not enough merely to state the opinion1 but if what is stated must be confirmed1 we do not wait for the testimony of men1 but we establish the matter that is in question by the voice of the ,lord1 which is the surest of all demonstrations1 or rather is the only demonstration2 in which knowledge those who have merely tasted the ,scriptures are believers2 while those who1 having advanced further1 and become correct expounders of the truth1 are ,gnostics4 ,since also1 in what pertains to life1 craftsmen are superior to ordinary people1 and model what is beyond common notions2 so1 consequently1 we also1 giving a complete exhibition of the ,scriptures from the ,scriptures themselves1 from faith persuade by demonstration4 ,and if those also who follow heresies venture to avail themselves of the prophetic ,scriptures2 in the first place they will not make use of all the ,scriptures1 and then they will not quote them entire1 nor as the body and texture of prophecy prescribe4 ,but1 selecting ambiguous expressions1 they wrest them to their own opinions1 gathering a few expressions here and there2 not looking to the sense1 but making use of the mere words4 ,for in almost all the quotations they make1 you will find that they attend to the names alone1 while they alter the meanings2 neither knowing1 as they affirm1 nor using the quotations they adduce1 according to their true nature4 ,but the truth is not found by changing the meanings 7for so people subvert all true teaching71 but in the consideration of what perfectly belongs to and becomes the ,sovereign ,god1 and in establishing each one of the points demonstrated in the ,scriptures again from similar ,scriptures4 ,neither1 then1 do they want to turn to the truth1 being ashamed to abandon the claims of self-love2 nor are they able to manage their opinions1 by doing violence to the ,scriptures4 ,but having first promulgated false dogmas to men2 plainly fighting against almost the whole ,scriptures1 and constantly confuted by us who contradict them2 for the rest1 even now partly they hold out against admitting the prophetic ,scriptures1 and partly disparage us as of a different nature1 and incapable of understanding what is peculiar to them4 ,and sometimes even they deny their own dogmas1 when these are confuted1 being ashamed openly to own what in private they glory in teaching4 ,for this may be seen in all the heresies1 when you examine the iniquities of their dogmas4 ,for when they are overturned by our clearly showing that they are opposed to the ,scriptures1 one of two things may be seen to have been done by those who defend the dogma4 ,for they either despise the consistency of their own dogmas1 or despise the prophecy itself1 or rather their own hope4 ,and they invariably prefer what seems to them to be more evident to what has been spoken by the ,lord through the prophets and by the ,gospel1 and1 besides1 attested and confirmed by the apostles4 ,seeing1 therefore1 the danger that they are in 7not in respect of one dogma1 but in reference to the maintenance of the heresies7 of not discovering the truth2 for while reading the books we have ready at hand1 they despise them as useless1 but in their eagerness to surpass common faith1 they have diverged from the truth4 ,for1 in consequence of not learning the mysteries of ecclesiastical knowledge1 and not having capacity for the grandeur of the truth1 too indolent to descend to the bottom of things1 reading superficially1 they have dismissed the ,scriptures4 ,elated1 then1 by vain opinion1 they are incessantly wrangling1 and plainly care more to seem than to be philosophers4 ,not laying as foundations the necessary first principles of things2 and influenced by human opinions1 then making the end to suit them1 by compulsion2 on account of being confuted1 they spar with those who are engaged in the prosecution of the true philosophy1 and undergo everything1 and1 as they say1 ply every oar1 even going the length of impiety1 by disbelieving the ,scriptures1 rather than be removed from the honours of the heresy and the boasted first seat in their churches2 on account of which also they eagerly embrace that convivial couch of honour in the ,agape1 falsely so called4 ,the knowledge of the truth among us from what is already believed1 produces faith in what is not yet believed2 which faith is1 so to speak1 the essence of demonstration4 ,but1 as appears1 no heresy has at all ears to hear what is useful1 but opened only to what leads to pleasure4 ,since also1 if one of them would only obey the truth1 he would be healed4 ,now the cure of self-conceit 7as of every ailment7 is threefold3 the ascertaining of the cause1 and the mode of its removal2 and thirdly1 the training of the soul1 and the accustoming it to assume a right attitude to the judgments come to4 ,for1 just like a disordered eye1 so also the soul that has been darkened by unnatural dogmas cannot perceive distinctly the light of truth1 but even overlooks what is before it4 ,they say1 then1 that in muddy water eels are caught by being blinded4 ,and just as knavish boys bar out the teacher1 so do these shut out the prophecies from their church1 regarding them with suspicion by reason of rebuke and admonition4 ,in fact1 they stitch together a multitude of lies and figments1 that they may appear acting in accordance with reason in not admitting the ,scriptures4 ,so1 then1 they are not pious1 inasmuch as they are not pleased with the divine commands1 that is1 with the ,holy ,spirit4 ,and as those almonds are called empty in which the contents are worthless1 not those in which there is nothing2 so also we call those heretics empty1 who are destitute of the counsels of ,god and the traditions of ,christ2 bitter1 in truth1 like the wild almond1 their dogmas originating with themselves1 with the exception of such truths as they could not1 by reason of their evidence1 discard and conceal4 ,as1 then1 in war the soldier must not leave the post which the commander has assigned him1 so neither must we desert the post assigned by the ,word1 whom we have received as the guide of knowledge and of life4 ,but the most have not even inquired1 if there is one that we ought to follow1 and who this is1 and how he is to be followed4 ,for as is the ,word1 such also must the believer's life be1 so as to be able to follow ,god1 who brings all things to end from the beginning by the right course4 ,but when one has transgressed against the ,word1 and thereby against ,god2 if it is through becoming powerless in consequence of some impression being suddenly made1 he ought to see to have the impressions of reasons at hand4 ,and if it is that he has become 8common10 as the ,scripture#acjd says1 in consequence of being overcome by the habits which formerly had sway over him1 the habits must be entirely put a stop to1 and the soul trained to oppose them4 ,and if it appears that conflicting dogmas draw some away1 these must be taken out of the way1 and recourse is to be had to those who reconcile dogmas1 and subdue by the charm of the ,scriptures such of the untutored as are timid1 by explaining the truth by the connection of the ,testaments4 ,but1 as appears1 we incline to ideas founded on opinion1 though they be contrary1 rather than to the truth4 ,for it is austere and grave4 ,now1 since there are three states of the soul--ignorance1 opinion1 knowledge--those who are in ignorance are the ,gentiles1 those in knowledge1 the true ,church1 and those in opinion1 the ,heretics4 ,nothing1 then1 can be more clearly seen than those1 who know1 making affirmations about what they know1 and the others respecting what they hold on the strength of opinion1 as far as respects affirmation without proof4 ,they accordingly despise and laugh at one another4 ,and it happens that the same thought is held in the highest estimation by some1 and by others condemned for insanity4 ,and1 indeed1 we have learned that voluptuousness1 which is to be attributed to the ,gentiles1 is one thing2 and wrangling1 which is preferred among the heretical sects1 is another2 and joy1 which is to be appropriated to the church1 another2 and delight1 which is to be assigned to the true ,gnostic1 another4 ,and as1 if one devote himself to ,ischomachus1 he will make him a farmer2 and to ,lampis1 a mariner2 and to ,charidemus1 a military commander2 and to ,simon1 an equestrian2 and to ,perdices1 a trader2 and to ,crobylus1 a cook2 and to ,archelaus1 a dancer2 and to ,homer1 a poet2 and to ,pyrrho1 a wrangler2 and to ,demosthenes1 an orator2 and to ,chrysippus1 a dialectician2 and to ,aristotle1 a naturalist2 and to ,plato1 a philosopher3 so he who listens to the ,lord1 and follows the prophecy given by ,him1 will be formed perfectly in the likeness of the teacher--made a god going about in flesh4 ,accordingly1 those fall from this eminence who follow not ,god whither ,he leads4 ,and ,he leads us in the inspired ,scriptures4 ,though men's actions are ten thousand in number1 the sources of all sin are but two1 ignorance and inability4 ,and both depend on ourselves2 inasmuch as we will not learn1 nor1 on the other hand1 restrain lust4 ,and of these1 the one is that1 in consequence of which people do not judge well1 and the other that1 in consequence of which they cannot comply with right judgments4 ,for neither will one who is deluded in his mind be able to act rightly1 though perfectly able to do what he knows2 nor1 though capable of judging what is requisite1 will he keep himself free of blame1 if destitute of power in action4 ,consequently1 then1 there are assigned two kinds of correction applicable to both kinds of sin3 for the one1 knowledge and clear demonstration from the testimony of the ,scriptures2 and for the other1 the training according to the ,word1 which is regulated by the discipline of faith and fear4 ,and both develope into perfect love4 ,for the end of the ,gnostic here is1 in my judgment1 twofold1--partly scientific contemplation1 partly action4 ,would1 then1 that these heretics would learn and be set right by these notes1 and turn to the sovereign ,god6 ,but if1 like the deaf serpents1 they listen not to the song called new1 though very old1 may they be chastised by ,god1 and undergo paternal admonitions previous to the ,judgment1 till they become ashamed and repent1 but not rush through headlong unbelief1 and precipitate themselves into judgment4 ,for there are partial corrections1 which are called chastisements1 which many of us who have been in transgression incur1 by falling away from the ,lord's people4 ,but as children are chastised by their teacher1 or their father1 so are we by ,providence4 ,but ,god does not punish2 for punishment is retaliation for evil4 ,he chastises1 however1 for good to those who are chastised1 collectively and individually4 ,i have adduced these things from a wish to avert those1 who are eager to learn1 from the liability to fall into heresies1 and out of a desire to stop them from superficial ignorance1 or stupidity1 or bad disposition1 or whatever it should be called4 ,and in the attempt to persuade and lead to the truth those who are not entirely incurable1 ,i have made use of these words4 ,for there are some who cannot bear at all to listen to those who exhort them to turn to the truth2 and they attempt to trifle1 pouring out blasphemies against the truth1 claiming for themselves the knowledge of the greatest things in the universe1 without having learned1 or inquired1 or laboured1 or discovered the consecutive train of ideas1--whom one should pity rather than hate for such perversity4 ,but if one is curable1 able to bear 7like fire or steel7 the outspokenness of the truth1 which cuts away and burns their false opinions1 let him lend the ears of the soul4 ,and this will be the case1 unless1 through the propensity to sloth1 they push truth away1 or through the desire of fame1 endeavour to invent novelties4 ,for those are slothful who1 having it in their power to provide themselves with proper proofs for the divine ,scriptures from the ,scriptures themselves1 select only what contributes to their own pleasures4 ,and those have a craving for glory who voluntarily evade1 by arguments of a diverse sort1 the things delivered by the blessed apostles and teachers1 which are wedded to inspired words2 opposing the divine tradition by human teachings1 in order to establish the heresy4 ,for1 in truth1 what remained to be said--in ecclesiastical knowledge ,i mean--by such men1 ,marcion1 for example1 or ,prodicus1 and such like1 who did not walk in the right way8 ,for they could not have surpassed their predecessors in wisdom1 so as to discover anything in addition to what had been uttered by them2 for they would have been satisfied had they been able to learn the things laid down before4 ,our ,gnostic then alone1 having grown old in the ,scriptures1 and maintaining apostolic and ecclesiastic orthodoxy in doctrines1 lives most correctly in accordance with the gospel1 and discovers the proofs1 for which he may have made search 7sent forth as he is by the ,lord71 from the law and the prophets4 ,for the life of the ,gnostic1 in my view1 is nothing but deeds and words corresponding to the tradition of the ,lord4 ,but 8all have not knowledge4 ,for ,i would not have you to be ignorant1 brethren10 says the apostle1 8that all were under the cloud1 and partook of spiritual meat and drink20#acje clearly affirming that all who heard the word did not take in the magnitude of knowledge in deed and word4 ,wherefore also he added3 8,but with all of them ,he was not well pleased40 ,who is this8 ,he who said1 8,why do ye call me ,lord1 and do not the will of my ,father80#acjf ,that is the ,saviour's teaching1 which to us is spiritual food1 and drink that knows no thirst1 the water of gnostic life4 ,further it is said1 knowledge is said 8to puff up40 ,to whom we say3 ,perchance seeming knowledge is said to puff up1 if one#acjg suppose the expression means 8to be swollen up40 ,but if1 as is rather the case1 the expression of the apostle means1 8to entertain great and true sentiments10 the difficulty is solved4 ,following1 then1 the ,scriptures1 let us establish what has been said3 8,wisdom10 says ,solomon1 8has inflated her children40 ,for the ,lord did not work conceit by the particulars of ,his teaching2 but ,he produces trust in the truth and expansion of mind1 in the knowledge that is communicated by the ,scriptures1 and contempt for the things which drag into sin1 which is the meaning of the expression 8inflated40 ,it teaches the magnificence of the wisdom implanted in her children by instruction4 ,now the apostle says1 8,i will know not the speech of those that are puffed up1 but the power20#acjh if ye understand the ,scriptures magnanimously 7which means truly2 for nothing is greater than truth74 ,for in that lies the power of the children of wisdom who are puffed up4 ,he says1 as it were1 ,i shall know if ye rightly entertain great thoughts respecting knowledge4 8,for ,god10 according to ,david1 8is known in ,judea10 that is1 those that are ,israelites according to knowledge4 ,for ,judea is interpreted 8,confession40 ,it is1 then1 rightly said by the apostle1 8,this1 ,thou shalt not commit adultery1 ,thou shalt not steal1 ,thou shalt not covet2 and if there be any other commandment1 it is comprehended in this word1 ,thou shalt love thy neighbour as thyself40#acji ,for we must never1 as do those who follow the heresies1 adulterate the truth1 or steal the canon of the church1 by gratifying our own lusts and vanity1 by defrauding our neighbours2 whom above all it is our duty1 in the exercise of love to them1 to teach to adhere to the truth4 ,it is accordingly expressly said1 8,declare among the heathen ,his statutes10 that they may not be judged1 but that those who have previously given ear may be converted4 ,but those who speak treacherously with their tongues have the penalties that are on record4 ,,chapter ,,xvii4 ,,the ,,tradition ,,of ,,the ,,church ,,prior ,,to ,,that ,,of ,,the ,,heresies4 ,those1 then1 that adhere to impious words1 and dictate them to others1 inasmuch as they do not make a right but a perverse use of the divine words1 neither themselves enter into the kingdom of heaven1 nor permit those whom they have deluded to attain the truth4 ,but not having the key of entrance1 but a false 7and as the common phrase expresses it71 a counterfeit key 771 by which they do not enter in as we enter in1 through the tradition of the ,lord1 by drawing aside the curtain2 but bursting through the side-door1 and digging clandestinely through the wall of the church1 and stepping over the truth1 they constitute themselves the ,mystagogues#acaj of the soul of the impious4 ,for that the human assemblies which they held were posterior to the ,catholic ,church1 requires not many words to show4 ,for the teaching of our ,lord at ,his advent1 beginning with ,augustus and ,tiberius1 was completed in the middle of the times of ,tiberius4#acaa ,and that of the apostles1 embracing the ministry of ,paul1 ends with ,nero4 ,it was later1 in the times of ,adrian the king1 that those who invented the heresies arose2 and they extended to the age of ,antoninus the elder1 as1 for instance1 ,basilides1 though he claims 7as they boast7 for his master1 ,glaucias1 the interpreter of ,peter4 ,likewise they allege that ,valentinus was a hearer of ,theudas4#acab ,and he was the pupil of ,paul4 ,for ,marcion1 who arose in the same age with them1 lived as an old man with the younger#acac heretics4 ,and after him ,simon heard for a little the preaching of ,peter4 ,such being the case1 it is evident1 from the high antiquity and perfect truth of the church1 that these later heresies1 and those yet subsequent to them in time1 were new inventions falsified from the truth4 ,from what has been said1 then1 it is my opinion that the true ,church1 that which is really ancient1 is one1 and that in it those who according to ,god's purpose are just1 are enrolled4 ,for from the very reason that ,god is one1 and the ,lord one1 that which is in the highest degree honourable is lauded in consequence of its singleness1 being an imitation of the one first principle4 ,in the nature of the ,one1 then1 is associated in a joint heritage the one ,church1 which they strive to cut asunder into many sects4 ,therefore in substance and idea1 in origin1 in pre-eminence1 we say that the ancient and universal ,church is alone1 collecting as it does into the unity of the one faith--which results from the peculiar ,testaments1 or rather the one ,testament in different times by the will of the one ,god1 through one ,lord--those already ordained1 whom ,god predestinated1 knowing before the foundation of the world that they would be righteous4 ,but the pre-eminence of the ,church1 as the principle of union1 is1 in its oneness1 in this surpassing all things else1 and having nothing like or equal to itself4 ,but of this afterwards4 ,of the heresies1 some receive their appellation from a person's name1 as that which is called after ,valentinus1 and that after ,marcion1 and that after ,basilides1 although they boast of adducing the opinion of ,matthew without truth2 for as the teaching1 so also the tradition of the apostles was one4 ,some take their designation from a place1 as the ,peratici2 some from a nation1 as the heresy of the ,phrygians2 some from an action1 as that of the ,encratites2 and some from peculiar dogmas1 as that of the ,docet1 and that of the ,hmatites2 and some from suppositions1 and from individuals they have honoured1 as those called ,cainists1 and the ,ophians2 and some from nefarious practices and enormities1 as those of the ,simonians called ,entychites4 ,,chapter ,,xviii4 ,,the ,,distinction ,,between ,,clean ,,and ,,unclean ,,animals ,,in ,,the ,,law ,,symbolical ,,of ,,the ,,distinction ,,between ,,the ,,church1 ,,and ,,jews1 ,,and ,,heretics4 ,after showing a little peep-hole to those who love to contemplate the ,church from the law of sacrifices respecting clean and unclean animals 7inasmuch as thus the common ,jews and the heretics are distinguished mystically from the divine church71 let us bring the discourse to a close4 ,for such of the sacrifices as part the hoof1 and ruminate1 the ,scripture represents as clean and acceptable to ,god2 since the just obtain access to the ,father and to the ,son by faith4 ,for this is the stability of those who part the hoof1 those who study the oracles of ,god night and day1 and ruminate them in the soul's receptacle for instructions2 which gnostic exercise the ,law expresses under the figure of the rumination of the clean animal4 ,but such as have neither the one nor the other of those qualities it separates as unclean4 ,now those that ruminate1 but do not part the hoof1 indicate the majority of the ,jews1 who have indeed the oracles of ,god1 but have not faith1 and the step which1 resting on the truth1 conveys to the ,father by the ,son4 ,whence also this kind of cattle are apt to slip1 not having a division in the foot1 and not resting on the twofold support of faith4 ,for 8no man10 it is said1 8knoweth the ,father1 but he to whom the ,son shall reveal ,him40#acad ,and again1 those also are likewise unclean that part the hoof1 but do not ruminate4 ,for these point out the heretics1 who indeed go upon the name of the ,father and the ,son1 but are incapable of triturating and grinding down the clear declaration of the oracles1 and who1 besides1 perform the works of righteousness coarsely1 and not with precision1 if they perform them at all4 ,to such the ,lord says1 8,why call ye me ,lord1 ,lord1 and do not the things which ,i say80#acae ,and those that neither part the hoof nor chew the cud are entirely unclean4 8,but ye ,megareans10 says ,theognis1 8are neither third1 nor fourth1 ,nor twelfth1 neither in reckoning nor in number10 8but as chaff which the wind drives away from the face of the earth10#acaf 8and as a drop from a vessel40#acag ,these points1 then1 having been formerly thoroughly treated1 and the department of ethics having been sketched summarily in a fragmentary way1 as we promised2 and having here and there interspersed the dogmas which are the germs of true knowledge1 so that the discovery of the sacred traditions may not be easy to any one of the uninitiated1 let us proceed to what we promised4 ,now the ,miscellanies are not like parks laid out1 planted in regular order for the delight of the eye1 but rather like an umbrageous and shaggy hill1 planted with laurel1 and ivy1 and apples1 and olives1 and figs2 the planting being purposely a mixture of fruit-bearing and fruitless trees1 since the composition aims at concealment1 on account of those that have the daring to pilfer and steal the ripe fruits2 from which1 however1 the husbandmen1 transplanting shoots and plants1 will adorn a beautiful park and a delightful grove4 ,the ,miscellanies1 then1 study neither arrangement nor diction2 since there are even cases in which the ,greeks on purpose wish that ornate diction should be absent1 and imperceptibly cast in the seed of dogmas1 not according to the truth1 rendering such as may read laborious and quick at discovery4 ,for many and various are the baits for the various kinds of fishes4 ,and now1 after this seventh ,miscellany of ours1 we shall give the account of what follows in order from another commencement4 ,,book ,,viii4 ,,chapter ,i4 ,,the ,,object ,,of ,,philosophical ,,and ,,theological ,,inquiry--,,the ,,discovery ,,of ,,truth4 ,but the most ancient of the philosophers were not carried away to disputing and doubting1 much less are we1 who are attached to the really true philosophy1 on whom the ,scripture enjoins examination and investigation4 ,for it is the more recent of the ,hellenic philosophers who1 by empty and futile love of fame1 are led into useless babbling in refuting and wrangling4 ,but1 on the contrary1 the ,barbarian philosophy1 expelling all contention1 said1 8,seek1 and ye shall find2 knock1 and it shall be opened unto you2 ask1 and it shall be given you40#acah ,accordingly1 by investigation1 the point proposed for inquiry and answer knocks at the door of truth1 according to what appears4 ,and on an opening being made through the obstacle in the process of investigation1 there results scientific contemplation4 ,to those who thus knock1 according to my view1 the subject under investigation is opened4 ,and to those who thus ask questions1 in the ,scriptures1 there is given from ,god 7that at which they aim7 the gift of the ,god-given knowledge1 by way of comprehension1 through the true illumination of logical investigation4 ,for it is impossible to find1 without having sought2 or to have sought1 without having examined2 or to have examined1 without having unfolded and opened up the question by interrogation1 to produce distinctness2 or again1 to have gone through the whole investigation1 without thereafter receiving as the prize the knowledge of the point in question4 ,but it belongs to him who has sought1 to find2 and to him to seek1 who thinks previously that he does not know4 ,hence drawn by desire to the discovery of what is good1 he seeks thoughtfully1 without love of strife or glory1 asking1 answering1 and besides considering the statements made4 ,for it is incumbent1 in applying ourselves not only to the divine ,scriptures1 but also to common notions1 to institute investigations1 the discovery ceasing at some useful end4 ,for another place and crowd await turbulent people1 and forensic sophistries4 ,but it is suitable for him1 who is at once a lover and disciple of the truth1 to be pacific even in investigations1 advancing by scientific demonstration1 without love of self1 but with love of truth1 to comprehensive knowledge4 ,,chapter ,,ii4 ,,the ,,necessity ,,of ,,perspicuous ,,definition4 ,what better or clearer method1 for the commencement of instruction of this nature1 can there be than discussion of the term advanced1 so distinctly1 that all who use the same language may follow it8 ,is the term for demonstration of such a kind as the word ,blityri1 which is a mere sound1 signifying nothing8 ,but how is it that neither does the philosopher1 nor the orator1--no more does the judge1--adduce demonstration as a term that means nothing2 nor is any of the contending parties ignorant of the fact1 that the meaning does not exist8 ,philosophers1 in fact1 present demonstration as having a substantial existence1 one in one way1 another in another4 ,therefore1 if one would treat aright of each question1 he cannot carry back the discourse to another more generally admitted fundamental principle than what is admitted to be signified by the term by all of the same nation and language4 ,then1 starting from this point1 it is necessary to inquire if the proposition has this signification or not4 ,and next1 if it is demonstrated to have1 it is necessary to investigate its nature accurately1 of what kind it is1 and whether it ever passes over the class assigned4 ,and if it suffices not to say1 absolutely1 only that which one thinks 7for one's opponent may equally allege1 on the other side1 what he likes72 then what is stated must be confirmed4 ,if the decision of it be carried back to what is likewise matter of dispute1 and the decision of that likewise to another disputed point1 it will go on ad infinitum1 and will be incapable of demonstration4 ,but if the belief of a point that is not admitted be carried back to one admitted by all1 that is to be made the commencement of instruction4 ,every term1 therefore1 advanced for discussion is to be converted into an expression that is admitted by those that are parties in the discussion1 to form the starting point for instruction1 to lead the way to the discovery of the points under investigation4 ,for example1 let it be the term 8sun0 that is in question4 ,now the ,stoics say that it is 8an intellectual fire kindled from the waters of the sea40 ,is not the definition1 consequently1 obscurer than the term1 requiring another demonstration to prove if it be true8 ,it is therefore better to say1 in the common and distinct form of speech1 8that the brightest of the heavenly bodies is named the sun40 ,for this expression is more credible and clearer1 and is likewise admitted by all4 ,,chapter ,,iii4 ,,demonstration ,,defined4 ,similarly1 also1 all men will admit that demonstration is discourse1#acai agreeable to reason1 producing belief in points disputed1 from points admitted4 ,now1 not only demonstration and belief and knowledge1 but foreknowledge also1 are used in a twofold manner4 ,there is that which is scientific and certain1 and that which is merely based on hope4 ,in strict propriety1 then1 that is called demonstration which produces in the souls of learners scientific belief4 ,the other kind is that which merely leads to opinion4 ,as also1 both he that is really a man1 possessing common judgment1 and he that is savage and brutal1--each is a man4 ,thus also the ,comic poet said that 8man is graceful1 so long as he is man40 ,the same holds with ox1 horse1 and dog1 according to the goodness or badness of the animal4 ,for by looking to the perfection of the genus1 we come to those meanings that are strictly proper4 ,for instance1 we conceive of a physician who is deficient in no element of the power of healing1 and a ,gnostic who is defective in no element of scientific knowledge4 ,now demonstration differs from syllogism2 inasmuch as the point demonstrated is indicative of one thing1 being one and identical2 as we say that to be with child is the proof of being no longer a virgin4 ,but what is apprehended by syllogism1 though one thing1 follows from several2 as1 for example1 not one but several proofs are adduced of ,pytho having betrayed the ,byzantines1 if such was the fact4 ,and to draw a conclusion from what is admitted is to syllogize2 while to draw a conclusion from what is true is to demonstrate4 ,so that there is a compound advantage of demonstration3 from its assuming1 for the proof of points in question1 true premisses1 and from its drawing the conclusion that follows from them4 ,if the first have no existence1 but the second follow from the first1 one has not demonstrated1 but syllogized4 ,for1 to draw the proper conclusion from the premisses1 is merely to syllogize4 ,but to have also each of the premisses true1 is not merely to have syllogized1 but also to have demonstrated4 ,and to conclude1 as is evident from the word1 is to bring to the conclusion4 ,and in every train of reasoning1 the point sought to be determined is the end1 which is also called the conclusion4 ,but no simple and primary statement is termed a syllogism1 although true2 but it is compounded of three such1 at the least1--of two as premises1 and one as conclusion4 ,now1 either all things require demonstration1 or some of them are self-evident4 ,but if the first1 by demanding the demonstration of each demonstration we shall go on ad infinitum2 and so demonstration is subverted4 ,but if the second1 those things which are self-evident will become the starting points and fundamental grounds of demonstration4 ,in point of fact1 the philosophers admit that the first principles of all things are indemonstrable4 ,so that if there is demonstration at all1 there is an absolute necessity that there be something that is self-evident1 which is called primary and indemonstrable4 ,consequently all demonstration is traced up to indemonstrable faith4 ,it will also turn out that there are other starting points for demonstrations1 after the source which takes its rise in faith1--the things which appear clearly to sensation and understanding4 ,for the phenomena of sensation are simple1 and incapable of being decompounded2 but those of understanding are simple1 rational1 and primary4 ,but those produced from them are compound1 but no less clear and reliable1 and having more to do with the reasoning faculty than the first4 ,for therefore the peculiar native power of reason1 which we all have by nature1 deals with agreement and disagreement4 ,if1 then1 any argument be found to be of such a kind1 as from points already believed to be capable of producing belief in what is not yet believed1 we shall aver that this is the very essence of demonstration4 ,now it is affirmed that the nature of demonstration1 as that of belief1 is twofold3 that which produces in the souls of the hearers persuasion merely1 and that which produces knowledge4 ,if1 then1 one begins with the things which are evident to sensation and understanding1 and then draw the proper conclusion1 he truly demonstrates4 ,but if he begin with things which are only probable and not primary1 that is evident neither to sense nor understanding1 and if he draw the right conclusion1 he will syllogize indeed1 but not produce a scientific demonstration2 but if he draw not the right conclusion1 he will not syllogize at all4 ,now demonstration differs from analysis4 ,for each one of the points demonstrated1 is demonstrated by means of points that are demonstrated2 those having been previously demonstrated by others2 till we get back to those which are self-evident1 or to those evident to sense and to understanding2 which is called ,analysis4 ,but demonstration is1 when the point in question reaches us through all the intermediate steps4 ,the man1 then1 who practises demonstration1 ought to give great attention to the truth1 while he disregards the terms of the premisses1 whether you call them axioms1 or premisses1 or assumptions4 ,similarly1 also1 special attention must be paid to what suppositions a conclusion is based on2 while he may be quite careless as to whether one choose to term it a conclusive or syllogistic proposition4 ,for ,i assert that these two things must be attended to by the man who would demonstrate--to assume true premisses1 and to draw from them the legitimate conclusion1 which some also call 8the inference10 as being what is inferred from the premisses4 ,now in each proposition respecting a question1 there must be different premisses1 related1 however1 to the proposition laid down2 and what is advanced must be reduced to definition4 ,and this definition must be admitted by all4 ,but when premisses irrelevant to the proposition to be established are assumed1 it is impossible to arrive at any right result2 the entire proposition--which is also called the question of its nature--being ignored4 ,in all questions1 then1 there is something which is previously known1--that which being self-evident is believed without demonstration2 which must be made the starting point in their investigation1 and the criterion of apparent results4 ,,chapter ,,iv4 ,,to ,,prevent ,,ambiguity1 ,,we ,,must ,,begin ,,with ,,clear ,,definition4 ,for every question is solved from pre-existing knowledge4 ,and the knowledge pre-existing of each object of investigation is sometimes merely of the essence1 while its functions are unknown 7as of stones1 and plants1 and animals1 of whose operations we are ignorant71 or the knowledge of the properties1 or powers1 or 7so to speak7 of the qualities inherent in the objects4 ,and sometimes we may know some one or more of those powers or properties1--as1 for example1 the desires and affections of the soul1--and be ignorant of the essence1 and make it the object of investigation4 ,but in many instances1 our understanding having assumed all these1 the question is1 in which of the essences do they thus inhere2 for it is after forming conceptions of both--that is1 both of essence and operation--in our mind1 that we proceed to the question4 ,and there are also some objects1 whose operations1 along with their essences1 we know1 but are ignorant of their modifications4 ,such1 then1 is the method of the discovery of truth4 ,for we must begin with the knowledge of the questions to be discussed4 ,for often the form of the expression deceives and confuses and disturbs the mind1 so that it is not easy to discover to what class the thing is to be referred2 as1 for example1 whether the ftus be an animal4 ,for1 having a conception of an animal and a ftus1 we inquire if it be the case that the ftus is an animal2 that is1 if the substance which is in the ftal state possesses the power of motion1 and of sensation besides4 ,so that the inquiry is regarding functions and sensations in a substance previously known4 ,consequently the man who proposes the question is to be first asked1 what he calls an animal4 ,especially is this to be done whenever we find the same term applied to various purposes2 and we must examine whether what is signified by the term is disputed1 or admitted by all4 ,for were one to say that he calls whatever grows and is fed an animal1 we shall have again to ask further1 whether he considered plants to be animals2 and then1 after declaring himself to this effect1 he must show what it is which is in the ftal state1 and is nourished4 ,for ,plato calls plants animals1 as partaking the third species of life alone1 that of appetency4#acbj ,but ,aristotle1 while he thinks that plants are possessed of a life of vegetation and nutrition1 does not consider it proper to call them animals2 for that alone1 which possesses the other life--that of sensation--he considers warrantable to be called an animal4 ,the ,stoics do not call the power of vegetation1 life4 ,now1 on the man who proposes the question denying that plants are animals1 we shall show that he affirms what contradicts himself4 ,for1 having defined the animal by the fact of its nourishment and growth1 but having asserted that a plant is not an animal1 it appears that he says nothing else than that what is nourished and grows is both an animal and not an animal4 ,let him1 then1 say what he wants to learn4 ,is it whether what is in the womb grows and is nourished1 or is it whether it possesses any sensation or movement by impulse8 ,for1 according to ,plato1 the plant is animate1 and an animal2 but according to ,aristotle1 not an animal1 for it wants sensation1 but is animate4 ,therefore1 according to him1 an animal is an animate sentient being4 ,but according to the ,stoics1 a plant is neither animate nor an animal2 for an animal is an animate being4 ,if1 then1 an animal is animate1 and life is sentient nature1 it is plain that what is animate is sentient4 ,if1 then1 he who has put the question1 being again interrogated if he still calls the animal in the ftal state an animal on account of its being nourished and growing1 he has got his answer4 ,but were he to say that the question he asks is1 whether the ftus is already sentient1 or capable of moving itself in consequence of any impulse1 the investigation of the matter becomes clear1 the fallacy in the name no longer remaining4 ,but if he do not reply to the interrogation1 and will not say what he means1 or in respect of what consideration it is that he applies the term 8animal0 in propounding the question1 but bids us define it ourselves1 let him be noted as disputatious4 ,but as there are two methods1 one by question and answer1 and the other the method of exposition1 if he decline the former1 let him listen to us1 while we expound all that bears on the problem4 ,then when we are done1 he may treat of each point in turn4 ,but if he attempt to interrupt the investigation by putting questions1 he plainly does not want to hear4 ,but if he choose to reply1 let him first be asked1 ,to what thing he applies the name1 animal4 ,and when he has answered this1 let him be again asked1 what1 in his view1 the ftus means1 whether that which is in the womb1 or things already formed and living2 and again1 if the ftus means the seed deposited1 or if it is only when members and a shape are formed that the name of embryos is to be applied4 ,and on his replying to this1 it is proper that the point in hand be reasoned out to a conclusion1 in due order1 and taught4 ,but if he wishes us to speak without him answering1 let him hear4 ,since you will not say in what sense you allege what you have propounded 7for ,i would not have thus engaged in a discussion about meanings1 but ,i would now have looked at the things themselves71 know that you have done just as if you had propounded the question1 ,whether a dog were an animal8 ,for ,i might have rightly said1 ,of what dog do you speak8 ,for ,i shall speak of the land dog and the sea dog1 and the constellation in heaven1 and of ,diogenes too1 and all the other dogs in order4 ,for ,i could not divine whether you inquire about all or about some one4 ,what you shall do subsequently is to learn now1 and say distinctly what it is that your question is about4 ,now if you are shuffling about names1 it is plain to everybody that the name 8ftus0 is neither an animal nor a plant1 but a name1 and a sound1 and a body1 and a being1 and anything and everything rather than an animal4 ,and if it is this that you have propounded1 you are answered4 ,but neither is that which is denoted by the name ftus an animal4 ,but that is incorporeal1 and may be called a thing and a notion1 and everything rather than an animal4 ,the nature of an animal is different4 ,for it was clearly shown respecting the very point in question1 ,i mean the nature of the embryo1 of what sort it is4 ,the question respecting the meanings expressed by the name animal is different4 ,i say1 then1 if you affirm that an animal is what has the power of sensation and of moving itself from appetency1 that an animal is not simply what moves through appetency and is possessed of sensation4 ,for it is also capable of sleeping1 or1 when the objects of sensation are not present1 of not exercising the power of sensation4 ,but the natural power of appetency or of sensation is the mark of an animal4 ,for something of this nature is indicated by these things4 ,first1 if the ftus is not capable of sensation or motion from appetency2 which is the point proposed for consideration4 ,another point is2 if the ftus is capable of ever exercising the power of sensation or moving through appetency4 ,in which sense no one makes it a question1 since it is evident4 ,but the question was1 whether the embryo is already an animal1 or still a plant4 ,and then the name animal was reduced to definition1 for the sake of perspicuity4 ,but having discovered that it is distinguished from what is not an animal by sensation and motion from appetency2 we again separated this from its adjuncts2 asserting that it was one thing for that to be such potentially1 which is not yet possessed of the power of sensation and motion1 but will some time be so1 and another thing to be already so actually2 and in the case of such1 it is one thing to exert its powers1 another to be able to exert them1 but to be at rest or asleep4 ,and this is the question4 ,for the embryo is not to be called an animal from the fact that it is nourished2 which is the allegation of those who turn aside from the essence of the question1 and apply their minds to what happens otherwise4 ,but in the case of all conclusions alleged to be found out1 demonstration is applied in common1 which is discourse 771 establishing one thing from others4 ,but the grounds from which the point in question is to be established1 must be admitted and known by the learner4 ,and the foundation of all these is what is evident to sense and to intellect4 ,accordingly the primary demonstration is composed of all these4 ,but the demonstration which1 from points already demonstrated thereby1 concludes some other point1 is no less reliable than the former4 ,it cannot be termed primary1 because the conclusion is not drawn from primary principles as premisses4 ,the first species1 then1 of the different kinds of questions1 which are three1 has been exhibited1--,i mean that1 in which the essence being known1 some one of its powers or properties is unknown4 ,the second variety of propositions was that in which we all know the powers and properties1 but do not know the essence2 as1 for example1 in what part of the body is the principal faculty of the soul4 ,,chapter ,v4 ,,application ,,of ,,demonstration ,,to ,,sceptical ,,suspense ,,of ,,judgment4 ,now the same treatment which applies to demonstration applies also to the following question4 ,some1 for instance1 say that there cannot be several originating causes for one animal4 ,it is impossible that there can be several homogeneous originating causes of an animal2 but that there should be several heterogeneous1 is not absurd4 ,suppose the ,pyrrhonian suspense of judgment1 as they say1 the idea that nothing is certain3 it is plain that1 beginning with itself1 it first invalidates itself4 ,it either grants that something is true1 that you are not to suspend your judgment on all things2 or it persists in saying that there is nothing true4 ,and it is evident1 that first it will not be true4 ,for it either affirms what is true or it does not affirm what is true4 ,but if it affirms what is true1 it concedes1 though unwillingly1 that something is true4 ,and if it does not affirm what is true1 it leaves true what it wished to do away with4 ,for1 in so far as the scepticism which demolishes is proved false1 in so far the positions which are being demolished are proved true2 like the dream which says that all dreams are false4 ,for in confuting itself1 it is confirmatory of the others4 ,and1 in fine1 if it is true1 it will make a beginning with itself1 and not be scepticism of anything else but of itself first4 ,then if such a man apprehends that he is a man1 or that he is sceptical1 it is evident that he is not sceptical4 ,and how shall he reply to the interrogation8 ,for he is evidently no sceptic in respect to this4 ,nay1 he affirms even that he does doubt4 ,and if we must be persuaded to suspend our judgment in regard to everything1 we shall first suspend our judgment in regard to our suspense of judgment itself1 whether we are to credit it or not4 ,and if this position is true1 that we do not know what is true1 then absolutely nothing is allowed to be true by it4 ,but if he will say that even this is questionable1 whether we know what is true2 by this very statement he grants that truth is knowable1 in the very act of appearing to establish the doubt respecting it4 ,but if a philosophical sect is a leaning toward dogmas1 or1 according to some1 a leaning to a number of dogmas which have consistency with one another and with phenomena1 tending to a right life2 and dogma is a logical conception2 and conception is a state and assent of the mind3 not merely sceptics1 but every one who dogmatizes is accustomed in certain things to suspend his judgment1 either through want of strength of mind1 or want of clearness in the things1 or equal force in the reasons4 ,,chapter ,,vi4 ,,definitions1 ,,genera1 ,,and ,,species4 ,the introductions and sources of questions are about these points and in them4 ,but before definitions1 and demonstrations1 and divisions1 it must be propounded in what ways the question is stated2 and equivocal terms are to be treated2 and synonyms stated accurately according to their significations4 ,then it is to be inquired whether the proposition belongs to those points1 which are considered in relation to others1 or is taken by itself4 ,further1 ,if it is1 what it is1 what happens to it2 or thus1 also1 if it is1 what it is1 why it is4 ,and to the consideration of these points1 the knowledge of ,particulars and ,universals1 and the ,antecedents and the ,differences1 and their divisions1 contribute4 ,now1 ,induction aims at generalization and definition2 and the divisions are the species1 and what a thing is1 and the individual4 ,the contemplation of the ,how adduces the assumption of what is peculiar2 and doubts bring the particular differences and the demonstrations1 and otherwise augment the speculation and its consequences2 and the result of the whole is scientific knowledge and truth4 ,again1 the summation resulting from ,division becomes ,definition4 ,for ,definition is adopted before division and after3 before1 when it is admitted or stated2 after1 when it is demonstrated4 ,and by ,sensation the ,universal is summed up from the ,particular4 ,for the starting point of ,induction is ,sensation2 and the end is the ,universal4 ,induction1 accordingly1 shows not what a thing is1 but that it is1 or is not4 ,division shows what it is2 and ,definition similarly with ,division teaches the essence and what a thing is1 but not if it is2 while ,demonstration explains the three points1 if it is1 what it is1 and why it is4 ,there are also ,definitions which contain the ,cause4 ,and since it may be known when we see1 when we see the ,cause2 and ,causes are four--the matter1 the moving power1 the species1 the end2 ,definition will be fourfold4 ,accordingly we must first take the genus1 in which are the points that are nearest those above2 and after this the next difference4 ,and the succession of differences1 when cut and divided1 completes the 8,what it is40 ,there is no necessity for expressing all the differences of each thing1 but those which form the species4 ,geometrical analysis and synthesis are similar to logical division and definition2 and by division we get back to what is simple and more elementary4 ,we divide1 therefore1 the genus of what is proposed for consideration into the species contained in it2 as1 in the case of man1 we divide animal1 which is the genus1 into the species that appear in it1 the mortal1 and the immortal4 ,and thus1 by continually dividing those genera that seem to be compound into the simpler species1 we arrive at the point which is the subject of investigation1 and which is incapable of further division4 ,for1 after dividing 8the animal0 into mortal and immortal1 then into terrestrial and aquatic2 and the terrestrial again into those who fly and those who walk2 and so dividing the species which is nearest to what is sought1 which also contains what is sought1 we arrive by division at the simplest species1 which contains nothing else1 but what is sought alone4 ,for again we divide that which walks into rational and irrational2 and then selecting from the species1 apprehended by division1 those next to man1 and combining them into one formula1 we state the definition of a man1 who is an animal1 mortal1 terrestrial1 walking1 rational4 ,whence ,division furnishes the class of matter1 seeking for the definition the simplicity of the name2 and the definition of the artisan and maker1 by composition and construction1 presents the knowledge of the thing as it is2 not of those things of which we have general notions4 ,to these notions we say that explanatory expressions belong4 ,for to these notions1 also1 divisions are applicable4 ,now one ,division divides that which is divided into species1 as a genus2 and another into parts1 as a whole2 and another into accidents4 ,the division1 then1 of a whole into the parts1 is1 for the most part1 conceived with reference to magnitude2 that into the accidents can never be entirely explicated1 if1 necessarily1 essence is inherent in each of the existences4 ,whence both these divisions are to be rejected1 and only the division of the genus into species is approved1 by which both the identity that is in the genus is characterized1 and the diversity which subsists in the specific differences4 ,the species is always contemplated in a part4 ,on the other hand1 however1 if a thing is part of another1 it will not be also a species4 ,for the hand is a part of a man1 but it is not a species4 ,and the genus exists in the species4 ,for the genus is both in man and the ox4 ,but the whole is not in the parts4 ,for the man is not in his feet4 ,wherefore also the species is more important than the part2 and whatever things are predicated of the genus will be all predicated of the species4 ,it is best1 then1 to divide the genus into two1 if not into three species4 ,the species then being divided more generically1 are characterized by sameness and difference4 ,and then being divided1 they are characterized by the points generically indicated4 ,for each of the species is either an essence2 as when we say1 ,some substances are corporeal and some incorporeal2 or how much1 or what relation1 or where1 or when1 or doing1 or suffering4 ,one1 therefore1 will give the definition of whatever he possesses the knowledge of2 as one can by no means be acquainted with that which he cannot embrace and define in speech4 ,and in consequence of ignorance of the definition1 the result is1 that many disputes and deceptions arise4 ,for if he that knows the thing has the knowledge of it in his mind1 and can explain by words what he conceives2 and if the explanation of the thought is definition2 then he that knows the thing must of necessity be able also to give the definition4 ,now in definitions1 difference is assumed1 which1 in the definition1 occupies the place of sign4 ,the faculty of laughing1 accordingly1 being added to the definition of man1 makes the whole--a rational1 mortal1 terrestrial1 walking1 laughing animal4 ,for the things added by way of difference to the definition are the signs of the properties of things2 but do not show the nature of the things themselves4 ,now they say that the difference is the assigning of what is peculiar2 and as that which has the difference differs from all the rest1 that which belongs to it alone1 and is predicated conversely of the thing1 must in definitions be assumed by the first genus as principal and fundamental4 ,accordingly1 in the larger definitions the number of the species that are discovered are in the ten ,categories2 and in the least1 the principal points of the nearest species being taken1 mark the essence and nature of the thing4 ,but the least consists of three1 the genus and two essentially necessary species4 ,and this is done for the sake of brevity4 ,we say1 then1 ,man is the laughing animal4 ,and we must assume that which pre-eminently happens to what is defined1 or its peculiar virtue1 or its peculiar function1 and the like4 ,accordingly1 while the definition is explanatory of the essence of the thing1 it is incapable of accurately comprehending its nature4 ,by means of the principal species1 the definition makes an exposition of the essence1 and almost has the essence in the quality4 ,,chapter ,,vii4 ,,on ,,the ,,causes ,,of ,,doubt ,,or ,,assent4 ,the causes productive of scepticism are two things principally4 ,one is the changefulness and instability of the human mind1 whose nature it is to generate dissent1 either that of one with another1 or that of people with themselves4 ,and the second is the discrepancy which is in things2 which1 as to be expected1 is calculated to be productive of scepticism4 ,for1 being unable either to believe in all views1 on account of their conflicting nature2 or to disbelieve all1 because that which says that all are unreliable is included in the number of those that are so2 or to believe some and disbelieve others on account of the equipoise1 we are led to scepticism4 ,but among the principal causes of scepticism is the instability of the mind1 which is productive of dissent4 ,and dissent is the proximate cause of doubt4 ,whence life is full of tribunals and councils2 and1 in fine1 of selection in what is said to be good and bad2 which are the signs of a mind in doubt1 and halting through feebleness1 on account of conflicting matters4 ,and there are libraries full of books1 and compilations and treatises of those who differ in dogmas1 and are confident that they themselves know the truth that there is in things4 ,,chapter ,,viii4 ,,the ,,method ,,of ,,classifying ,,things ,,and ,,names4 ,in language there are three things3--,names1 which are primarily the symbols of conceptions1 and by consequence also of subjects4 ,second1 there are ,conceptions1 which are the likenesses and impressions of the subjects4 ,whence in all1 the conceptions are the same2 in consequence of the same impression being produced by the subjects in all4 ,but the names are not so1 on account of the difference of languages4 ,and thirdly1 the ,subject-matters by which the ,conceptions are impressed in us4 ,the ,names are reduced by grammar into the twenty-four general elements2 for the elements must be determined4 ,for of ,particulars there is no scientific knowledge1 seeing they are infinite4 ,but it is the property of science to rest on general and defined principles4 ,whence also ,particulars are resolved into ,universals4 ,and philosophic research is occupied with ,conceptions and ,real subjects4 ,but since of these the ,particulars are infinite1 some elements have been found1 under which every subject of investigation is brought2 and if it be shown to enter into any one or more of the elements1 we prove it to exist2 but if it escape them all1 that it does not exist4 ,of things stated1 some are stated without connection2 as1 for example1 8man0 and 8runs10 and whatever does not complete a sentence1 which is either true or false4 ,and of things stated in connection1 some point out 8essence10 some 8quality10 some 8quantity10 some 8relation10 some 8where10 some 8when10 some 8position10 some 8possession10 some 8action10 some 8suffering10 which we call the elements of material things after the first principles4 ,for these are capable of being contemplated by reason4 ,but immaterial things are capable of being apprehended by the mind alone1 by primary application4 ,and of those things that are classed under the ten ,categories1 some are predicated by themselves 7as the nine ,categories71 and others in relation to something4 ,and1 again1 of the things contained under these ten ,categories1 some are ,univocal1 as ox and man1 as far as each is an animal4 ,for those are ,univocal terms1 to both of which belongs the common name1 animal2 and the same principle1 that is definition1 that is animate essence4 ,and ,heteronyms are those which relate to the same subject under different names1 as ascent or descent2 for the way is the same whether upwards or downwards4 ,and the other species of ,heteronyms1 as horse and black1 are those which have a different name and definition from each other1 and do not possess the same subject4 ,but they are to be called different1 not ,heteronyms4 ,and ,polyonyms are those which have the same definition1 but a different name1 as1 hanger1 sword1 scimitar4 ,and ,paronyms are those which are named from something different1 as 8manly0 from 8manliness40 ,equivocal terms have the same name1 but not the same definition1 as man1--both the animal and the picture4 ,of ,equivocal terms1 some receive their ,equivocal name fortuitously1 as ,ajax1 the ,locrian1 and the ,salaminian2 and some from intention2 and of these1 some from resemblance1 as man both the living and the painted2 and some from analogy1 as the feet of ,ida1 and our feet1 because they are beneath2 some from action1 as the foot of a vessel1 by which the vessel sails1 and our foot1 by which we move4 ,equivocal terms are designated from the same and to the same2 as the book and scalpel are called surgical1 both from the surgeon who uses them1 and with reference to the surgical matter itself4 ,,chapter ,,ix4 ,,on ,,the ,,different ,,kinds ,,of ,,causes4 ,of ,causes1 some are ,procatarctic and some ,synectic1 some ,co-operating1 some ,causes sine qu non4 ,those that afford the occasion of the origin of anything first1 are ,procatarctic2 as beauty is the cause of love to the licentious2 for when seen by them1 it alone produces the amorous inclination1 but not necessarily4 ,causes are ,synectic 7which are also univocally perfect of themselves7 whenever a cause is capable of producing the effect of itself1 independently4 ,now all the causes may be shown in order in the case of the learner4 ,the father is the ,procatarctic cause of learning1 the teacher the ,synectic1 and the nature of the learner the ,co-operating cause1 and time holds the relation of the ,cause sine qu non4 ,now that is properly called a cause which is capable of effecting anything actively2 since we say that steel is capable of cutting1 not merely while cutting1 but also while not cutting4 ,thus1 then1 the capability of causing 7 7 signifies both2 both that which is now acting1 and that which is not yet acting1 but which possesses the power of acting4 ,some1 then1 say that causes are properties of bodies2 and others of incorporeal substances2 others say that the body is properly speaking cause1 and that what is incorporeal is so only catachrestically1 and a quasi-cause4 ,others1 again1 reverse matters1 saying that corporeal substances are properly causes1 and bodies are so improperly2 as1 for example1 that cutting1 which is an action1 is incorporeal1 and is the cause of cutting which is an action and incorporeal1 and1 in the case of bodies1 of being cut1--as in the case of the sword and what is cut by it4 ,the cause of things is predicated in a threefold manner4 ,one1 ,what the cause is1 as the statuary2 a second1 ,of what it is the cause of becoming1 a statue2 and a third1 ,to what it is the cause1 as1 for example1 the material3 for he is the cause to the brass of becoming a statue4 ,the being produced1 and the being cut1 which are causes to what they belong1 being actions1 are incorporeal4 ,according to which principle1 causes belong to the class of predicates 771 or1 as others say1 of dicta 77 7for ,cleanthes and ,archedemus call predicates dicta72 or rather1 some causes will be assigned to the class of predicates1 as that which is cut1 whose case is to be cut2 and some to that of axioms1--as1 for example1 that of a ship being made1 whose case again is1 that a ship is being made4 ,now ,aristotle denominates the name of such things as a house1 a ship1 burning1 cutting1 an appellative4 ,but the case is allowed to be incorporeal4 ,therefore that sophism is solved thus3 ,what you say passes through your mouth4 ,which is true4 ,you name a house4 ,therefore a house passes through your mouth4 ,which is false4 ,for we do not speak the house1 which is a body1 but the case1 in which the house is1 which is incorporeal4 ,and we say that the house-builder builds the house1 in reference to that which is to be produced4 ,so we say that the cloak is woven2 for that which makes is the indication of the operation4 ,that which makes is not the attribute of one1 and the cause that of another1 but of the same1 both in the case of the cloak and of the house4 ,for1 in as far as one is the cause of anything being produced1 in so far is he also the maker of it4 ,consequently1 the cause1 and that which makes1 and that through which 7' 71 are the same4 ,now1 if anything is 8a cause0 and 8that which effects10 it is certainly also 8that through which40 ,but if a thing is 8that through which10 it does not by any means follow that it is also 8the cause40 ,many things1 for instance1 concur in one result1 through which the end is reached2 but all are not causes4 ,for ,medea would not have killed her children1 had she not been enraged4 ,nor would she have been enraged1 had she not been jealous4 ,nor would she have been this1 if she had not loved4 ,nor would she have loved1 had not ,jason sailed to ,colchi4 ,nor would this have taken place1 had the ,argo not been built4 ,nor would this have taken place1 had not the timbers been cut from ,pelion4 ,for though in all these things there is the case of 8that through which10 they are not all 8causes0 of the murder of the children1 but only ,medea was the cause4 ,wherefore1 that which does not hinder does not act4 ,wherefore1 that which does not hinder is not a cause1 but that which hinders is4 ,for it is in acting and doing something that the cause is conceived4 ,besides1 what does not hinder is separated from what takes place2 but the cause is related to the event4 ,that1 therefore1 which does not hinder cannot be a cause4 ,wherefore1 then1 it is accomplished1 because that which can hinder is not present4 ,causation is then predicated in four ways3 ,the efficient cause1 as the statuary2 and the material1 as the brass2 and the form1 as the character2 and the end1 as the honour of the ,gymnasiarch4 ,the relation of the cause sine qu non is held by the brass in reference to the production of the statue2 and likewise it is a true cause4 ,for everything without which the effect is incapable of being produced1 is of necessity a cause2 but a cause not absolutely4 ,for the cause sine qu non is not ,synectic1 but ,co-operative4 ,and everything that acts produces the effect1 in conjunction with the aptitude of that which is acted on4 ,for the cause disposes4 ,but each thing is affected according to its natural constitution2 the aptitude being causative1 and occupying the place of causes sine qu non4 ,accordingly1 the cause is inefficacious without the aptitude2 and is not a cause1 but a co-efficient4 ,for all causation is conceived in action4 ,now the earth could not make itself1 so that it could not be the cause of itself4 ,and it were ridiculous to say that the fire was not the cause of the burning1 but the logs1--or the sword of the cutting1 but the flesh1--or the strength of the antagonist the cause of the athlete being vanquished1 but his own weakness4 ,the ,synectic cause does not require time4 ,for the cautery produces pain at the instant of its application to the flesh4 ,of ,procatarctic causes1 some require time till the effect be produced1 and others do not require it1 as the case of fracture4 ,are not these called independent of time1 not by way of privation1 but of diminution1 as that which is sudden1 not that which has taken place without time8 ,every cause1 apprehended by the mind as a cause1 is occupied with something1 and is conceived in relation to something2 that is1 some effect1 as the sword for cutting2 and to some object1 as possessing an aptitude1 as the fire to the wood4 ,for it will not burn steel4 ,the cause belongs to the things which have relation to something4 ,for it is conceived in its relation to another thing4 ,so that we apply our minds to the two1 that we may conceive the cause as a cause4 ,the same relation holds with the creator1 and maker1 and father4 ,a thing is not the cause of itself4 ,nor is one his own father4 ,for so the first would become the second4 ,now the cause acts and affects4 ,that which is produced by the cause is acted on and is affected4 ,but the same thing taken by itself cannot both act and be affected1 nor can one be son and father4 ,and otherwise the cause precedes in being what is done by it1 as the sword1 the cutting4 ,and the same thing cannot precede at the same instant as to matter1 as it is a cause1 and at the same time1 also1 be after and posterior as the effect of a cause4 ,now being differs from becoming1 as the cause from the effect1 the father from the son4 ,for the same thing cannot both be and become at the same instant2 and consequently it is not the cause of itself4 ,things are not causes of one another1 but causes to each other4 ,for the splenetic affection preceding is not the cause of fever1 but of the occurrence of fever2 and the fever which precedes is not the cause of spleen1 but of the affection increasing4 ,thus also the virtues are causes to each other1 because on account of their mutual correspondence they cannot be separated4 ,and the stones in the arch are causes of its continuing in this category1 but are not the causes of one another4 ,and the teacher and the learner are to one another causes of progressing as respects the predicate4 ,and mutual and reciprocal causes are predicated1 some of the same things1 as the merchant and the retailer are causes of gain2 and sometimes one of one thing and others of another1 as the sword and the flesh2 for the one is the cause to the flesh of being cut1 and the flesh to the sword of cutting4 ,it is well said1 8,an eye for an eye1 life for life40 ,for he who has wounded another mortally1 is the cause to him of death1 or of the occurrence of death4 ,but on being mortally wounded by him in turn1 he has had him as a cause in turn1 not in respect of being a cause to him1 but in another respect4 ,for he becomes the cause of death to him1 not that it was death returned the mortal stroke1 but the wounded man himself4 ,so that he was the cause of one thing1 and had another cause4 ,and he who has done wrong becomes the cause to another1 to him who has been wronged4 ,but the law which enjoins punishment to be inflicted is the cause not of injury1 but to the one of retribution1 to the other of discipline4 ,so that the things which are causes1 are not causes to each other as causes4 ,it is still asked1 if many things in conjunction become many causes of one thing4 ,for the men who pull together are the causes of the ship being drawn down2 but along with others1 unless what is a joint cause be a cause4 ,others say1 if there are many causes1 each by itself becomes the cause of one thing4 ,for instance1 the virtues1 which are many1 are causes of happiness1 which is one2 and of warmth and pain1 similarly1 the causes are many4 ,are not1 then1 the many virtues one in power1 and the sources of warmth and of pain so1 also8 and does not the multitude of the virtues1 being one in kind1 become the cause of the one result1 happiness8 ,but1 in truth1 ,procatarctic causes are more than one both generically and specifically2 as1 for example1 cold1 weakness1 fatigue1 dyspepsia1 drunkenness1 generically1 of any disease2 and specifically1 of fever4 ,but ,synectic causes are so1 generically alone1 and not also specifically4 ,for of pleasant odour1 which is one thing generically1 there are many specific causes1 as frankincense1 rose1 crocus1 styrax1 myrrh1 ointment4 ,for the rose has not the same kind of sweet fragrance as myrrh4 ,and the same thing becomes the cause of contrary effects2 sometimes through the magnitude of the cause and its power1 and sometimes in consequence of the susceptibility of that on which it acts4 ,according to the nature of the force1 the same string1 according to its tension or relaxation1 gives a shrill or deep sound4 ,and honey is sweet to those who are well1 and bitter to those who are in fever1 according to the state of susceptibility of those who are affected4 ,and one and the same wine inclines some to rage1 and others to merriment4 ,and the same sun melts wax and hardens clay4 ,further1 of causes1 some are apparent2 others are grasped by a process of reasoning2 others are occult2 others are inferred analogically4 ,and of causes that are occult1 some are occult temporarily1 being hidden at one time1 and at another again seen clearly2 and some are occult by nature1 and capable of becoming at no time visible4 ,and of those who are so by nature1 some are capable of being apprehended2 and these some would not call occult1 being apprehended by analogy1 through the medium of signs1 as1 for example1 the symmetry of the passages of the senses1 which are contemplated by reason4 ,and some are not capable of being apprehended2 which cannot in any mode fall under apprehension2 which are by their very definition occult4 ,now some are ,procatarctic1 some ,synectic1 some ,joint-causes1 some ,co-operating causes4 ,and there are some according to nature1 some beyond nature4 ,and there are some of disease and by accident1 some of sensations1 some of the greatness of these1 some of times and of seasons4 ,procatarctic causes being removed1 the effect remains ,but a ,synectic cause is that1 which being present1 the effect remains1 and being removed1 the effect is removed4 ,the ,synectic is also called by the synonymous expression 8perfect in itself40 ,since it is of itself sufficient to produce the effect4 ,and if the cause manifests an operation sufficient in itself1 the co-operating cause indicates assistance and service along with the other4 ,if1 accordingly1 it effects nothing1 it will not be called even a co-operating cause2 and if it does effect something1 it is wholly the cause of this1 that is1 of what is produced by it4 ,that is1 then1 a co-operating cause1 which being present1 the effect was produced--the visible visibly1 and the occult invisibly4 ,the ,joint-cause belongs also to the genus of causes1 as a fellow-soldier is a soldier1 and as a fellow-youth is a youth4 ,the ,co-operating cause further aids the ,synectic1 in the way of intensifying what is produced by it4 ,but the ,joint-cause does not fall under the same notion4 ,for a thing may be a ,joint-cause1 though it be not a ,synectic cause4 ,for the ,joint-cause is conceived in conjunction with another1 which is not capable of producing the effect by itself1 being a cause along with a cause4 ,and the ,co-operating cause differs from the ,joint-cause in this particular1 that the ,joint-cause produces the effect in that which by itself does not act4 ,but the ,co-operating cause1 while effecting nothing by itself1 yet by its accession to that which acts by itself1 co-operates with it1 in order to the production of the effect in the intensest degree4 ,but especially is that which becomes co-operating from being ,procatarctic1 effective in intensifying the force of the cause4 ,,indexes4 ,i4 ,,index ,,of ,,texts4 ,,genesis4 ,,vol4 ,,page i4 #a1 i4 #gi1 ii4 #ccg i4 #a-c1 ii4 #bgf i4 #bf1 i4 #ij1 #aha1 ii4 #bai1 #bcg i4 #bg1 i4 #cdd i4 #bh1 ii4 #gi1 #ajj1 #acc i4 #bi1 ii4 #ajj i4 #ca1 ii4 #cc ii4 #d1 ii4 #cij ii4 #ah1 ii4 #hj ii4 #bc1 i4 #bej iii4 #e1 ii4 #acd iii4 #bj1 ii4 #add iii4 #ba1 ii4 #abi iv4 #a1 ii4 #acd iv4 #be1 ii4 #abb vi4 #a1 #b1 i4 #bhc vi4 #e1 ii4 #ceb ix4 #a1 ii4 #ajj ix4 #b1 #c1 i4 #aig1 #bbc1 ii4 #ajj xiv4 #ad1 ii4 #ceb xv4 #f1 ii4 #bbb xvi4 #f1 i4 #cfi xvii4 #a1 #b1 i4 #aea xvii4 #d1 i4 #dgj xviii4 #f1 i4 #caj xviii4 #h1 i4 #cab xviii4 #ab1 i4 #cfb xviii4 #bb1 #bc1 ii4 #cb xviii4 #be1 ii4 #bah xviii4 #bg1 ii4 #ahh xx4 #ab1 ii4 #gh xxi4 #aj1 i4 #chf xxii4 #c1 #d1 ii4 #bfd xxiii4 #d1 ii4 #baf xxiii4 #aa1 ii4 #ab xxiv4 #af1 ii4 #bad xxvi4 #h1 i4 #abh xxviii4 #ae1 i4 #aea xxix4 #i1 i4 #caj xxx4 #cg1 i4 #caj xxxii4 #bd1 i4 #aea xxxii4 #cj1 i4 #aeb xxxiii4 #f1 ii4 #eh xxxiii4 #aa1 ii4 #eh xlvi4 #c1 i4 #aeb xlvi4 #bg1 i4 #ddc xlix4 #f1 i4 #aeb xlix4 #aa1 i4 #abd1 #ade ,,exodus4 iii4 #h1 i4 #acg iii4 #ad1 i4 #afa iii4 #af1 i4 #ab iii4 #ah1 #ai1 i4 #afe viii4 #ac1 i4 #bic x4 #bh1 ii4 #dc xv4 #a1 ii4 #beb xvi4 #cf1 ii4 #ca xvii4 #a1 i4 #bjj xix4 #bj1 ii4 #aah xx4 #a1 i4 #aea xx4 #b1 #c1 ii4 #chd xx4 #d1 i4 #fd xx4 #e1 #f1 i4 #afa xx4 #g1 i4 #cbh xx4 #ab1 ii4 #aca xx4 #ac1 ii4 #hh xx4 #ac-af1 i4 #ig xx4 #ad1 i4 #bdg xx4 #ad-ag1 i4 #bbc xx4 #ag1 ii4 #ch1 #hh1 #aag1 #bcg xx4 #bj1 ii4 #aeh xxi4 #bd1 ii4 #ajj xxi4 #cc1 #cf1 ii4 #bec xxii4 #a1 ii4 #ajj xxiii4 #a1 i4 #bbh xxiii4 #d1 ii4 #eb xxiii4 #aj1 #aa1 ii4 #ea xxv4 #aj1 #aa1 ii4 #ea xxv4 #bc1 ii4 #ced xxv4 #bd1 ii4 #ced xxviii4 #c1 i4 #dji1 ii4 #cif xxx4 #ac1 ii4 #d xxx4 #ae1 ii4 #bfd xxxi4 #b1 #e1 i4 #cfd xxxi4 #f1 i4 #cfd xxxii4 #f1 i4 #agi xxxii4 #cb1 ii4 #aid xxxii4 #cc1 #cd1 i4 #aeb xxxiii4 #aa1 ii4 #ac1 #adc xxxiii4 #ah1 ii4 #bfd xxxiii4 #bj1 ii4 #bbd xxxiv4 #b1 ii4 #cc xxxiv4 #ab1 ii4 #dc xxxiv4 #bi1 ii4 #cfd xxxviii4 #c1 i4 #cfe ,,leviticus4 viii4 #ab1 i4 #abd xi4 #a1 ii4 #bea xi4 #ac1 #ad1 i4 #cbf xv4 #bi1 i4 #abd xvi4 #bc1 #bd1 ii4 #bde xviii4 #a-e1 i4 #bi xviii4 #bj1 i4 #bdh xviii4 #bb1 i4 #bdh xix4 #i1 ii4 #ea xix4 #aj1 ii4 #ea xix4 #bi1 ii4 #bci xx4 #a1 i4 #ccd xx4 #aj1 ii4 #hc xxvi4 #cj1 i4 #dca xxix4 #i1 ii4 #hc ,,numbers4 vi4 #b1 i4 #aaf vi4 #i1 i4 #aae xv4 #cj1 ii4 #eg xx4 #a1 i4 #bjj xxv4 #h1 ii4 #ih ,,deuteronomy4 iv4 #i1 ii4 #dc iv4 #ab1 ii4 #cbc iv4 #ai1 ii4 #cfh v4 #a1 i4 #ccd vi4 #b1 i4 #aec vi4 #c1 i4 #ig vi4 #d1 ii4 #bhh vi4 #e1 ii4 #ajj viii4 #b1 #c1 #e1 #aa1 i4 #dfe viii4 #c1 i4 #aij1 #bjc viii4 #ah1 ii4 #ef x4 #ab1 ii4 #bai x4 #af1 #ag1 ii4 #cba x4 #bj1 i4 #gh xi4 #dac1 i4 #gh xiii4 #d1 ii4 #ei1 #bgg xiii4 #ag1 i4 #bhg xiv4 #a1 ii4 #aea xiv4 #g1 i4 #bdd xiv4 #ab1 i4 #cbf xiv4 #ba1 i4 #bee xvi4 #ab1 i4 #afh xviii4 #ac1 ii4 #aii xviii4 #ae1 i4 #aed xviii4 #ai1 i4 #aed xx4 #e-g1 ii4 #di xx4 #aj1 ii4 #ec xx4 #ae1 i4 #hi xxi4 #aj1 ii4 #eb1 #ec xxi4 #aa1 #ab1 #ac1 ii4 #aag xxii4 #aj1 ii4 #ee xxii4 #ab1 #ac1 ii4 #eb xxii4 #cb1 ii4 #hc1 #hh xxiii4 #a1 ii4 #acb xxiii4 #g1 ii4 #eb xxiv4 #aj1 #aa1 ii4 #ea xxiv4 #ai1 ii4 #ea xxiv4 #bj1 #ba1 ii4 #ea xxv4 #d1 ii4 #ee xxvi4 #ag1 #ah1 ii4 #eg xxvii4 #ae1 ii4 #ajj xxx4 #f1 i4 #agg xxx4 #ae1 #ai1 #bj1 ii4 #bgh1 #ccb xxxi4 #e1 ii4 #di xxxi4 #bj1 i4 #agf xxxii4 #e1 #f1 i4 #afh xxxii4 #h1 ii4 #cif xxxii4 #h1 #i1 ii4 #daj xxxii4 #aj-ab1 i4 #aea xxxii4 #ac1 #ad1 i4 #adh xxxii4 #bj1 i4 #afj xxxii4 #ba1 ii4 #bg xxxii4 #bc-be1 i4 #aei xxxii4 #ci1 i4 #gg1 ii4 #bia xxxii4 #da1 #db1 i4 #aei xxxv4 #ac1 #ae1 i4 #gj #a ,,samuel4 i4 #ac1 ii4 #cfc viii4 #ac1 i4 #bib xi4 #ah1 ii4 #cbj xvi4 #g1 i4 #bha #a ,,kings4 xiii4 #a1 #b1 i4 #dbh xix4 #d1 #f1 i4 #cjb #b ,,kings4 xxii4 #h1 i4 #dca xxiii4 #bb1 i4 #dca #b ,,chronicles4 i4 #h1 i4 #bfa ,,job4 i4 #a1 ii4 #ahh1 #dfe i4 #ba1 ii4 #bad1 #dfe v4 #ad1 i4 #cfc v4 #be1 ii4 #adj xi4 #b1 ii4 #cda xiv4 #d1 ii4 #agf xiv4 #d1 #e1 ii4 #acb1 #ahh xxi4 #aj1 ii4 #bad xlii4 #b1 #c1 #f1 ii4 #bah ,,psalms4 i4 #a1 i4 #cbf1 ii4 #da i4 #a1 #b1 i4 #age i4 #a-c1 i4 #agf i4 #b1 ii4 #da i4 #c1 ii4 #aic i4 #d1 i4 #agf1 ii4 #baa1 #dhi i4 #d1 #e1 ii4 #da i4 #e1 #f1 ii4 #db i4 #f1 i4 #ccd ii4 #d1 i4 #afb ii4 #h1 ii4 #bjb ii4 #i1 i4 #aed ii4 #ab1 ii4 #bgb ii4 #ab1 #ac1 i4 #gi iii4 #e1 ii4 #bhd iv4 #c1 i4 #gi iv4 #f1 ii4 #bij v4 #f1 i4 #abf v4 #g1 #h1 ii4 #cg vi4 #h1 ii4 #abg vii4 #i1 ii4 #ch viii4 #c1 i4 #abc viii4 #d1 i4 #fe1 #afb viii4 #f1 ii4 #adb ix4 #i1 ii4 #ccc ix4 #aa1 ii4 #ccc ix4 #ae1 ii4 #ccc ix4 #ag1 ii4 #cda xi4 #e1 i4 #afb xi4 #f1 ii4 #ccd xi4 #g1 ii4 #ccd xii4 #c-e1 ii4 #aed xii4 #f1 ii4 #cch xiii4 #c1 i4 #dff xv4 #a1 ii4 #cff xvii4 #c1 #d1 ii4 #cfj xvii4 #be1 #bf 7,,lxx471 ii4 #beb xviii4 #aa1 #ab1 ii4 #cgb xviii4 #dc1 i4 #afh xix4 #a1 ii4 #chh xix4 #b1 #c1 ii4 #bei xix4 #e1 i4 #bcj xix4 #i1 ii4 #dfd xix4 #aj1 i4 #adg xix4 #aa1 i4 #aja xxii4 #f1 ii4 #bbg xxii4 #bc1 i4 #aja xxiii4 #d1 i4 #aed xxiv4 #a1 ii4 #djj xxix4 #c1 ii4 #cda xxxii4 #a1 #b1 ii4 #dj xxxii4 #aj1 ii4 #ahi xxxiii4 #a-c1 i4 #bag xxxiii4 #f1 i4 #fe xxxiii4 #af1 #ag1 i4 #ccc xxxiv4 #a1 i4 #aid xxxiv4 #c-f1 ii4 #ddh xxxiv4 #aa1 ii4 #dff xxxiv4 #h1 i4 #ahc xxxiv4 #ab1 i4 #hd1 ii4 #ahi xxxiv4 #ac1 #ad1 ii4 #ahi xxxiv4 #ae-ag1 ii4 #ahi xxxvi4 #e1 ii4 #bge xxxvii4 #ce-cg1 ii4 #aec xxxviii4 #ac1 ii4 #baf xlv4 #d1 ii4 #cgb xlv4 #i1 i4 #bcc xlv4 #aj1 ii4 #ceg xlv4 #ad1 #ae1 ii4 #ceg xlviii4 #h1 i4 #age xlviii4 #ab1 ii4 #dfh xlviii4 #ac1 #ad1 ii4 #acd1 #add xlviii4 #ba1 ii4 #aae xlix4 #i1 #aj1 i4 #chb xlix4 #ab1 #bj1 i4 #ahd xlix4 #af1 #ag1 ii4 #cg l4 #g1 ii4 #acb l4 #ae1 ii4 #bfe l4 #ba1 i4 #baa l4 #bg1 ii4 #cga li4 #a-d1 ii4 #ahh li4 #f1 ii4 #ahh1 #bei li4 #i-ad1 i4 #cec li4 #ag1 ii4 #aia li4 #ag1 #ah1 ii4 #dae li4 #ai1 i4 #ccf lviii4 #d1 #e1 i4 #if lxi4 #e1 ii4 #aec lxii4 #h1 i4 #if lxii4 #ab1 ii4 #bjb lxviii4 #h1 ii4 #bif lxix4 #cj1 #ca1 ii4 #aia lxx4 #d1 i4 #if lxxii4 #i1 i4 #if lxxiii4 #a1 i4 #aaa lxxviii4 #a1 #b1 ii4 #bce lxxviii4 #b1 ii4 #bfi lxxviii4 #h-aj1 i4 #aga lxxviii4 #cb-ce1 i4 #aga lxxviii4 #ch1 i4 #agb lxxxii4 #a1 ii4 #gj lxxxii4 #f1 ii4 #gj1 #aaj1 #acb1 #bji lxxxiv4 #a1 ii4 #cba lxxxvi4 #b1 #c1 i4 #aaf lxxxix4 #ad1 i4 #agb lxxxix4 #ba1 ii4 #ahh xc4 #i1 #aj1 ii4 #cij xciv4 #aa1 i4 #cfc xcv4 #g1 i4 #hb xcv4 #h1 #i1 i4 #ha xcv4 #i-aa1 i4 #hb xcvi4 #e1 i4 #fe xcvi4 #i-aa1 ii4 #ccb cii4 #h1 ii4 #dc cii4 #i1 ii4 #ccf ciii4 #ac1 ii4 #cf ciii4 #ad1 i4 #aee ciii4 #ai1 i4 #afb civ4 #b1 i4 #bfb civ4 #d1 ii4 #bge cv4 #c1 #d1 ii4 #cea cx4 #b1 i4 #aed cx4 #c1 i4 #ba1 #ha cx4 #d1 ii4 #dc cxi4 #i1 ii4 #aaj cxi4 #aj1 ii4 #ba cxii4 #e1 #i1 ii4 #cjb cxii4 #f1 ii4 #cej cxii4 #g1 ii4 #cej cxii4 #i1 i4 #bii1 ii4 #fj cxiii4 #ah1 i4 #abc cxviii4 #f1 ii4 #age cxviii4 #i1 ii4 #ih cxviii4 #ah1 i4 #aed1 #dfe cxviii4 #ai1 i4 #cge cxviii4 #ai1 #bj1 ii4 #cdj cxviii4 #bj1 i4 #cge cxviii4 #bd1 ii4 #cij cxix4 #bj1 ii4 #cdj cxix4 #fi1 ii4 #dcb cxix4 #fi1 ii4 #cdj cxix4 #abe1 ii4 #cdj cxix4 #afd1 ii4 #dca cxxviii4 #a1 ii4 #cg cxxix4 #b1 ii4 #djg cxxxii4 #a1 i4 #bcj cxxxii4 #b1 i4 #bhi cxxxiii4 #b1 i4 #cag1 ii4 #cie cxxxvi4 #e1 ii4 #cg cxxxix4 #g-aj1 ii4 #bjb cxli4 #b1 ii4 #dcg cxli4 #e1 i4 #afg cxlix4 #a1 #b1 i4 #bah cxlix4 #c1 i4 #bah cxlix4 #d1 i4 #bah ,,proverbs4 i4 #a-d1 ii4 #cha i4 #b-f1 ii4 #e i4 #e1 #f1 ii4 #cha i4 #g1 i4 #afe1 ii4 #ba1 #bb1 #deg i4 #aj1 #ab1 i4 #agh i4 #ad1 ii4 #ace i4 #ae1 #af1 #ag1 ii4 #acf i4 #ag1 #ah1 ii4 #ba i4 #ah1 #ai1 ii4 #acf i4 #cc1 ii4 #bd1 #gg1 #bji i4 #cd1 #ce1 i4 #aga ii4 #a1 i4 #chf ii4 #a1 #b1 i4 #cdi ii4 #c-e1 i4 #cfe ii4 #d1 #e1 i4 #agf ii4 #ba1 #bb1 ii4 #fj iii4 #a1 i4 #cej iii4 #c1 i4 #dff1 ii4 #aji iii4 #c1 #af1 i4 #dff iii4 #e1 i4 #cja1 ii4 #aji iii4 #e1 #f1 #g1 #ab1 #bc1 ii4 #c iii4 #g1 ii4 #dc iii4 #aa1 i4 #hj iii4 #aa1 #ab1 i4 #cfi iii4 #ab1 i4 #afg iii4 #ac1 i4 #age iii4 #ac-ae1 i4 #bgb iii4 #ae1 i4 #agf iii4 #ah1 ii4 #bfd iii4 #bc1 i4 #cff iii4 #bg1 ii4 #aji iv4 #h1 #i1 i4 #cff iv4 #aj1 #aa1 #ba1 i4 #cff iv4 #ah1 i4 #cfg iv4 #be1 i4 #ccj v4 #b1 #c1 #e1 #h1 #i1 #aa1 #bj1 i4 #cfg v4 #c1 #e1 i4 #cba v4 #f1 i4 #cbb v4 #ae1 i4 #ced v4 #af1 ii4 #e v4 #bj1 i4 #cfg v4 #bb1 ii4 #de vi4 #a1 #b1 ii4 #db vi4 #f-h1 i4 #cga vi4 #f1 #h1 ii4 #adc vi4 #i1 i4 #gh vi4 #aa1 i4 #gh vi4 #bc1 i4 #gh1 #dgj vii4 #b1 ii4 #be viii4 #d-f1 i4 #agd viii4 #i1 #aj1 #aa1 i4 #cij viii4 #aj1 #aa1 i4 #bii viii4 #ag1 ii4 #di viii4 #ai1 i4 #bii viii4 #bb1 i4 #gh viii4 #cj1 ii4 #daa viii4 #cd1 i4 #bda ix4 #c1 i4 #djf ix4 #ab1 i4 #daf ix4 #ac1 #ah1 i4 #cbc ix4 #ag1 i4 #daf ix4 #ah1 i4 #bgi ix4 #cj1 ii4 #ej x4 #d1 ii4 #aji1 #bgb1 #bie x4 #d1 #e1 #h1 ii4 #bb x4 #g1 ii4 #di x4 #aj1 i4 #cbb1 #ccc1 ii4 #b x4 #ad1 i4 #bbg1 ii4 #bca x4 #ab1 #ag1 i4 #cgb x4 #ai1 i4 #bbd1 #cgc x4 #bj1 ii4 #cch x4 #ba1 ii4 #cc x4 #ca1 i4 #chb1 ii4 #dg xi4 #a1 ii4 #dg xi4 #e1 ii4 #cf xi4 #f1 i4 #gh xi4 #g1 ii4 #di xi4 #ac1 ii4 #ch xi4 #ba1 i4 #daf xi4 #bb1 i4 #cae xi4 #bc1 ii4 #aaj xi4 #bd1 i4 #bii1 #daf xi4 #bf1 ii4 #eb xii4 #d1 i4 #cba xiii4 #e1 ii4 #aif xiii4 #f1 ii4 #cf xiii4 #h1 i4 #cjb1 ii4 #aji xiii4 #aa1 i4 #ccf1 ii4 #aaj xiii4 #ab1 ii4 #acd xiii4 #bd1 i4 #ccg xiv4 #c1 i4 #bbe xiv4 #f1 i4 #chb xiv4 #h1 ii4 #ei xiv4 #af1 #bf1 ii4 #be xiv4 #ba1 ii4 #eb xiv4 #bc1 ii4 #ed xv4 #h1 ii4 #dg xv4 #ad1 i4 #chf xv4 #ag1 i4 #aig xvi4 #a1 i4 #ccg xvi4 #ba1 ii4 #dg xvii4 #f1 i4 #bcf xvii4 #ab1 ii4 #ed xviii4 #d1 #e1 ii4 #ei xix4 #g1 i4 #bie xix4 #aa1 ii4 #ed xix4 #ag1 i4 #bgb1 ii4 #aji xix4 #bc1 ii4 #ej xix4 #bi1 i4 #bdi xx4 #a1 i4 #bje xx4 #bg1 ii4 #ahh xx4 #bh1 ii4 #eb xxi4 #aa1 i4 #dbj xxii4 #c1 #d1 i4 #dfe xxii4 #bj1 #ba1 i4 #chj xxiii4 #c1 i4 #ahh xxiii4 #bj1 i4 #bje xxiii4 #ba1 i4 #bje xxiii4 #bi1 #cj1 i4 #bje xxiv4 #bh1 i4 #bbh xxvi4 #e1 ii4 #bcb xxvi4 #ab1 i4 #cbc xxvii4 #aj1 i4 #daf xxvii4 #ad1 i4 #ccj xxvii4 #bc1 i4 #daf xxvii4 #be1 #bf1 i4 #daf xxviii4 #e1 i4 #dfe xxviii4 #ad1 ii4 #de xxix4 #c1 i4 #cee xxx4 #c1 ii4 #df xxxi4 #ai1 #bj1 i4 #caj xxxi4 #bb1 i4 #cba xxxi4 #bf1 #bg1 #bh1 i4 #cba ,,ecclesiastes4 i4 #af1 #ag1 #ah1 i4 #cij vii4 #ac1 i4 #cij ,,isaiah4 i4 #b1 ii4 #bah i4 #b1 #c1 i4 #aff i4 #c1 i4 #hg1 #bch1 ii4 #bec i4 #d1 i4 #aff1 #afg i4 #g1 #aa1 #ac1 i4 #cce i4 #aa1 ii4 #dg i4 #aa-ac1 i4 #cce i4 #aa-af1 ii4 #bij i4 #af1 #ag1 #ah1 i4 #cce i4 #ai1 i4 #daa i4 #ai1 #bj1 ii4 #ccb i4 #bj1 i4 #hi i4 #bc1 i4 #afh ii4 #c1 i4 #ah ii4 #af1 ii4 #bei iii4 #af1 #ag1 i4 #cbd iv4 #d1 i4 #cji v4 #h1 ii4 #agh v4 #bj1 #ba1 i4 #ccf v4 #ba1 ii4 #bb vii4 #i1 i4 #cec1 ii4 #e1 #bja vii4 #ae1 i4 #adh viii4 #a1 ii4 #cha viii4 #ah1 i4 #abc ix4 #f1 i4 #acj x4 #aj1 #aa1 i4 #gh x4 #ad1 i4 #gh1 ii4 #bid xi4 #a1 #c1 #d1 i4 #aed xi4 #g1 ii4 #ccc xi4 #ab1 ii4 #bda xiii4 #aj1 i4 #gi xx4 #b1 i4 #bfa xxii4 #ac1 i4 #aia xxix4 #ac1 i4 #afe1 #bca1 ii4 #ch1 #aec xxix4 #ad1 i4 #cfc xxix4 #ae1 i4 #bec1 ii4 #aei xxx4 #a1 i4 #aff xxx4 #i1 i4 #afg xxxii4 #h1 ii4 #db xxxii4 #bj1 ii4 #cjb xxiii4 #aa1 i4 #hi xxxvi4 #g1 #h1 #aj1 ii4 #bih xl4 #c1 i4 #bd xl4 #f1 #g1 #h1 ii4 #acd xl4 #f-h1 ii4 #baf xl4 #aj1 ii4 #bjb xl4 #aa1 i4 #abe xl4 #ab1 i4 #gg1 ii4 #bic xl4 #ac1 ii4 #bie xl4 #ae1 ii4 #bga1 #cfh1 #dhi xl4 #ah1 #ai1 i4 #gh1 ii4 #bhi xl4 #ah1 #be1 ii4 #bhe xl4 #bf1 ii4 #cba xliii4 #bj1 ii4 #ccc xliii4 #b1 i4 #agj xlv4 #c1 i4 #ccd1 ii4 #bcd1 #bei xlv4 #ai1 #bj1 i4 #gh xlv4 #ba1 ii4 #bah xlv4 #ba-bc1 i4 #gh1 ii4 #bah xlviii4 #bb1 i4 #agh l4 #a1 ii4 #abg l4 #d1 ii4 #cgc l4 #e1 ii4 #cgc l4 #i1 ii4 #abe li4 #a1 i4 #ced liii4 #a1 ii4 #af liii4 #b1 #c1 i4 #bge liii4 #c1 ii4 #ad liii4 #f1 i4 #aeh liv4 #a1 i4 #be1 ii4 #ah liv4 #ag1 i4 #hg1 #hh lv4 #a1 i4 #hh lv4 #f1 #g1 i4 #bgg lvi4 #c1 ii4 #abh lvi4 #c1 #e1 ii4 #aca lvi4 #g1 i4 #agf lvii4 #ba1 i4 #agh lviii4 #f1 ii4 #dg lviii4 #g1 #h1 #i1 i4 #cce lviii4 #i1 i4 #ajd1 #agj lix4 #g1 #h1 i4 #dff lix4 #h1 ii4 #bbc lxi4 #a1 #b1 i4 #dde1 ii4 #bib lxii4 #aa1 ii4 #bjb lxiv4 #a1 #b1 i4 #agg lxiv4 #d1 #ai1 ii4 #i lxv4 #a1 #b1 ii4 #bg lxv4 #ae1 #af1 i4 #abd lxv4 #bc1 ii4 #aca lxv4 #bd1 ii4 #bia lxvi4 #a1 i4 #gg1 ii4 #d1 #bfe1 #bib lxvi4 #b1 i4 #abg lxvi4 #ab1 #ac1 i4 #abh ,,jeremiah4 i4 #e1 i4 #aec i4 #g1 i4 #aeb i4 #af1 i4 #aff ii4 #ab1 #ac1 i4 #aff ii4 #ac1 #ai1 i4 #aff ii4 #bd1 i4 #agf iii4 #c1 #d1 i4 #afh iii4 #h1 i4 #afh iii4 #i1 i4 #afe1 ii4 #cia iii4 #ai1 ii4 #cjj iv4 #f1 i4 #gg iv4 #bj1 ii4 #dj iv4 #cj1 i4 #bhj v4 #h1 i4 #abd1 #bdg1 ii4 #acd1 #ace1 #add v4 #h1 #i1 i4 #afe v4 #aa1 #ab1 i4 #afh vi4 #i1 i4 #agf vi4 #aj1 i4 #afg vi4 #af1 i4 #agg1 ii4 #bbe vii4 #i1 i4 #afe vii4 #bb1 #bc1 i4 #ccf viii4 #b1 i4 #gg viii4 #g1 ii4 #bcf ix4 #bc1 i4 #aci ix4 #bc1 #bd1 i4 #chd ix4 #bf1 i4 #afg x4 #b1 ii4 #bih x4 #ab1 i4 #gh1 ii4 #bid xi4 #ac1 i4 #afe xii4 #a1 ii4 #aja xii4 #i1 i4 #bdg xiii4 #a1 i4 #bfa xiii4 #bd-bg1 ii4 #baf xx4 #ad1 ii4 #acb xx4 #ah1 ii4 #acb xxii4 #bi1 #cj1 ii4 #baf xxiii4 #e1 ii4 #bab xxiii4 #bc1 #bd1 ii4 #d1 #bij xxiii4 #bd1 i4 #gg xxvi4 #bj1 i4 #ccb xxx4 #bj1 i4 #gg xxxi4 #ca1 #cb1 ii4 #cbg xxxi4 #cc1 #cd1 i4 #ajb xxxii4 #bi1 i4 #afe xlix4 #ai1 ii4 #dj ,,lamentations4 i4 #a1 #b1 i4 #afh i4 #h1 i4 #aff ,,ezekiel4 ii4 #f1 #g1 i4 #afe xviii4 #d-i1 i4 #agh1 ii4 #gg xviii4 #bc1 i4 #acc xviii4 #bc1 #cb1 i4 #aeb1 ii4 #bb1 #ccj xxiii4 #ac1 i4 #afi xxiii4 #ad1 i4 #afi xxxii4 #g1 i4 #gi xxxiii4 #aa1 ii4 #bb1 #dj1 #hc1 #ccj xxxiv4 #d1 #f1 i4 #db xxxiv4 #ad1 #af1 i4 #agj xliv4 #i1 #aj1 ii4 #bac xliv4 #bg1 ii4 #bac ,,daniel4 i4 #a1 ii4 #ih ii4 #bg1 #bh1 ii4 #cfd vii4 #i1 i4 #bei1 #bhe viii4 #ac1 #ad1 i4 #ddf ix4 #bd-bg1 i4 #dcd xii4 #aa1 #ab1 i4 #ddf ,,hosea4 ii4 #h1 i4 #bgb ii4 #ac1 i4 #bga iv4 #aa1 i4 #afe v4 #b1 i4 #adi xiv4 #i1 ii4 #cgb ,,joel4 ii4 #aj1 i4 #gi ii4 #bh1 ii4 #bgc iii4 #ae1 i4 #gi ,,amos4 iv4 #aa1 i4 #afj iv4 #ac1 i4 #gg1 ii4 #bid v4 #ac1 ii4 #cgb ,,jonah4 i4 #f1 #i1 #ad1 ii4 #bih ,,micah4 i4 #b1 ii4 #bah vi4 #g1 ii4 #acc ,,nahum4 iii4 #d1 i4 #afh ,,habakkuk4 ii4 #d1 i4 #e ,,haggai4 i4 #f1 i4 #bad1 ii4 #aaj ,,zechariah4 iii4 #b1 i4 #hf viii4 i4 #ccf ix4 #i1 i4 #abd ,,malachi4 i4 #aj1 #aa1 #ad1 ii4 #bii ii4 #ag1 ii4 #aja iii4 #ae1 ii4 #aja ,,apocrypha4 #d ,,esdras4 v4 #ce1 ii4 #acb ,,tobit4 iv4 #af1 ii4 #gf xii4 #h1 ii4 #cfc ,,wisdom4 ii4 #ab1 ii4 #bhe ii4 #bb1 #be1 ii4 #cfj iii4 #a1 ii4 #age iii4 #b1 #c1 #d1 ii4 #ahg iii4 #e1 #f1 #g1 ii4 #ahg iii4 #ai1 ii4 #abe iv4 #i1 ii4 #cgj iv4 #ad1 ii4 #cgj iv4 #ag1 ii4 #cfh v4 #c1 #e1 ii4 #cfh vi4 #g1 ii4 #ccc vi4 #aj1 ii4 #ceg vi4 #ab-ae1 ii4 #cgd vi4 #af1 ii4 #cgd vi4 #ag-bj1 ii4 #cgd vi4 #ai1 i4 #aij vii4 #aj1 i4 #bec vii4 #ag1 #ah1 ii4 #cdd vii4 #ag1 #bj1 #ba1 #bb1 ii4 #d vii4 #ah1 ii4 #ceh vii4 #bd ii4 #bgd xi4 #be1 i4 #aee xiv4 #b1 #c1 ii4 #ceh xvi4 #ag1 i4 #aij xxix4 #bj1 #bc1 i4 #bag ,,ecclesiasticus4 i4 #a1 i4 #cfe i4 #bb1 i4 #afj i4 #bg1 ii4 #dc i4 #bg1 #bh1 i4 #aei iii4 #bi1 ii4 #dc vi4 #cd1 ii4 #ae vii4 #be1 #bf1 i4 #afd ix4 #h1 i4 #cca bis4 ix4 #ab1 i4 #bbf ix4 #ac1 i4 #bbf ix4 #bb1 i4 #bid ix4 #be1 i4 #bbh1 #bbi xi4 #d1 i4 #bei xi4 #ca1 i4 #bic1 #bid xiv4 #a1 i4 #bbe xv4 #aj1 ii4 #ae xvi4 #ab1 i4 #afa xvi4 #ac1 i4 #afa xvii4 #b1 ii4 #bca xviii4 #ac1 #ad1 i4 #afi xviii4 #cj1 i4 #bed xviii4 #cb1 i4 #aia xix4 #b1 #c1 #e1 i4 #bed xix4 #bb1 i4 #chb xix4 #bf1 #bg1 i4 #bhi xx4 #e1 i4 #bbd xx4 #h1 i4 #bbd xxi4 #g1 i4 #aee xxi4 #bc1 i4 #bai xxi4 #bd1 i4 #caf xxii4 #f-h1 i4 #aeh xxiii4 #d1 #e1 #f1 i4 #bej xxiii4 #ah1 #ai1 i4 #bec xxv4 #f1 i4 #bhe xxvi4 #aa1 i4 #bji xxvi4 #ab1 i4 #cbc xxx4 #h1 i4 #agb xxx4 #ch1 i4 #bjd xxxi4 #ai-ba1 i4 #bbf xxxi4 #bb1 i4 #baj xxxi4 #bc1 i4 #baj xxxi4 #cj1 i4 #bjf xxxi4 #ca1 i4 #bjd xxxi4 #cf1 i4 #bjc xxxi4 #da1 i4 #bbe xxxii4 #f1 i4 #ahd xxxii4 #aj1 #aa1 #ac1 i4 #bbh xxxii4 #ae1 i4 #bbg xxxii4 #ba1 i4 #afg xxxiv4 #ad1 #ae1 i4 #aeh xxxviii4 #a1 #b1 #g1 i4 #bce xxxix4 #ag1 #ah1 #ai1 i4 #bci xxxix4 #ca1 #cb1 i4 #bci ,,baruch4 iii4 #i1 i4 #agf iii4 #ac1 i4 #agf iii4 #af-ai1 i4 #bab iv4 #d1 i4 #agf ,,matthew4 i4 #ag1 i4 #ddg iii4 #g1 i4 #ai1 #afg iii4 #i1 i4 #ai iii4 #aa1 ii4 #dca iii4 #ab1 i4 #agj iv4 #d1 i4 #cjc iv4 #ag1 i4 #hc v4 vi4 vii41 ii4 #ed v4 #c1 ii4 #ad v4 #d1 #g1 ii4 #aee v4 #e1 ii4 #aee v4 #h1 ii4 #ca1 #bbd1 #cfg1 #dae v4 #aj1 ii4 #aej1 #aeh v4 #ac1 i4 #ccj1 #cgg v4 #ae1 i4 #cef v4 #af1 ii4 #ajj1 #bai v4 #ag1 ii4 #aje v4 #ah1 i4 #hj v4 #ai1 ii4 #eg v4 #bj1 ii4 #ih1 #cga1 #djc v4 #bb1 i4 #bbb v4 #bd1 ii4 #ahb v4 #be1 ii4 #ii v4 #bg1 #bh1 ii4 #aag v4 #bh1 i4 #ig1 #big1 ii4 #ca1 #ch1 #dj1 #hh1 #abi v4 #bi1 i4 #cbc v4 #cb1 ii4 #hb v4 #cf1 i4 #bhe v4 #dj1 i4 #ccg v4 #db1 ii4 #if1 #aji v4 #dd1 i4 #afj1 ii4 #dfi v4 #dd1 #de1 ii4 #ahb v4 #de1 i4 #afb1 ii4 #cbj1 #dfi v4 #dh1 ii4 #cfd1 #dff1 #dgb v4 #b1 ii4 #bjc vi4 #f1 i4 #cga vi4 #i1 i4 #afb1 #cec vi4 #aj1 ii4 #afh vi4 #ab1 ii4 #dff vi4 #ai1 ii4 #aaj1 #abe1 #aed vi4 #bj1 #ba1 i4 #ie vi4 #ba1 ii4 #dfb vi4 #bb1 i4 #bef vi4 #bd1 ii4 #if1 #abb1 #deh vi4 #be1 i4 #aif vi4 #cj1 ii4 #aeh vi4 #ca1 ii4 #aed vi4 #cb1 #cc1 ii4 #aee vi4 #cc1 i4 #bfg1 #dee vi4 #cd1 i4 #abf1 #ahb vii4 #f1 i4 #chh vii4 #g1 i4 #che1 ii4 #fe1 #ff1 #aaa1 #adj1 #bbg1 #bcj1 #dij vii4 #g1 #h1 i4 #bii vii4 #ad1 ii4 #adj vii4 #ah1 i4 #bai vii4 #ba1 ii4 #dfj viii4 #ac1 ii4 #aed viii4 #bj1 i4 #cfc viii4 #bb1 i4 #cbi1 ii4 #ie viii4 #bf1 ii4 #cfi ix4 #ac1 ii4 #aee ix1 #bb1 ii4 #bba1 #cbi ix1 #bi1 i4 #acd1 ii4 #ca ix4 #cg1 #ch1 i4 #beb x4 #e1 ii4 #acf x4 #af1 i4 #abd1 ii4 #dfg x4 #bc1 ii4 #agc x4 #bd1 #be1 ii4 #df x4 #bg1 i4 #chh1 ii4 #cga x4 #cj1 i4 #bhg x4 #cb1 ii4 #aga xi4 #e1 #f1 i4 #age xi4 #ab1 ii4 #bcj xi4 #ac1 ii4 #bec xi4 #ae1 ii4 #bba1 #cgb xi4 #af1 #ag1 i4 #abc xi4 #ah1 #ai1 i4 #ajh xi4 #ai1 i4 #bji xi4 #bg1 i4 #be1 #abg1 #dfh1 ii4 #bgb1 #ddh xi4 #bh1 i4 #age xi4 #bh1 #bi1 #cj1 i4 #ajh xi4 #bh-cj1 ii4 #ad xi4 #bi1 #cj1 ii4 #bch xii4 #g1 ii4 #aee xii4 #aa1 ii4 #bfi xiii4 #h1 ii4 #cga xiii4 #ac1 i4 #cej xiii4 #ba1 i4 #agi xiii4 #cc1 ii4 #bfi xiii4 #cf1 i4 #bbc xiii4 #dg1 #dh1 ii4 #cei xiv4 #be1 i4 #bjh xv4 #h1 ii4 #ch xv4 #aa1 i4 #aig xv4 #aa1 #ai1 ii4 #ca xv4 #ad1 i4 #aai xv4 #ah1 i4 #bbb xvi4 #ag1 ii4 #chb xvi4 #bf1 ii4 #bed xvii4 #e1 i4 #ahj xvii4 #bj1 i4 #ca1 #bba xviii4 #a1 i4 #abe xviii4 #b1 ii4 #bbh xviii4 #c1 i4 #abb1 ii4 #bad1 #bch xviii4 #f1 ii4 #acf xviii4 #aa1 #ab1 ii4 #abi xviii4 #bj1 ii4 #aaf xviii4 #cb1 i4 #cej xix4 #f1 ii4 #ajf1 #ajg xix4 #aj1 #aa1 ii4 #ajg xix4 #aa1 #ab1 ii4 #hd1 #ajg xix4 #ab1 ii4 #aab1 #acb xix4 #ad1 i4 #abb xix4 #af1 ii4 #aaj xix4 #ag1 i4 #afa1 #afb xix4 #ba1 i4 #bab1 ii4 #aeb xix4 #bc1 ii4 #bcg xix4 #bd1 ii4 #ac xix4 #bi1 ii4 #adf xx4 #af1 ii4 #bca xx4 #ba1 i4 #afa xx4 #bb1 i4 #add xx4 #bh1 i4 #agj1 #aga xxi4 #i1 i4 #abb xxi4 #ab1 #ac1 i4 #cbh xxi4 #af1 i4 #abc xxi4 #ba1 ii4 #dfb xxi4 #bb1 i4 #ccg xxi4 #ca1 ii4 #aa xxii4 #ac1 i4 #age xxii4 #ba1 i4 #aie1 #ccf xxii4 #cj1 i4 #bed1 ii4 #ajf xxii4 #cg1 i4 #aec xxii4 #cg1 #ci1 i4 #ccd xxiii4 #d1 ii4 #cbi xxiii4 #h-aj1 ii4 #ccg xxiii4 #i1 ii4 #i1 #abf bis4 xxiii4 #be1 #bf1 i4 #cji xxiii4 #bg1 i4 #cji xxiii4 #cg1 i4 #abd1 #afd1 #cfg xxiii4 #cg-ci1 i4 #afg xxiv4 #ai1 ii4 #ajg xxiv4 #cg1 ii4 #ajg xxiv4 #db1 ii4 #bhe xxv4 #cj1 i4 #age1 #cej xxv4 #cc1 i4 #abc1 #afa xxv4 #cd-cf1 #dj1 #df1 i4 #ccg xxv4 #ce1 #cf1 ii4 #aji xxv4 #ce1 #dj1 ii4 #dd xxv4 #dj1 i4 #bie1 ii4 #aji1 #cga xxv4 #da1 #df1 i4 #ha xxvi4 #g1 i4 #bcj xxvi4 #bc1 i4 #bca xxvi4 #bd1 ii4 #acf xxvi4 #bi1 i4 #bjh xxvi4 #da1 ii4 #afj xxvii4 #bi1 i4 #bcg ,,mark4 i4 #f1 i4 #bfa i4 #g1 i4 #bfe1 ii4 #bed i4 #dj1 ii4 #df ii4 #aa1 i4 #aaf iv4 #aa1 ii4 #bfi iv4 #ba1 i4 #cef v4 #cd1 ii4 #bad1 #cfg vii4 #f1 ii4 #ch viii4 #cf1 ii4 #cfi x4 #b1 ii4 #ajf x4 #i1 ii4 #aje1 #ajg x4 #ag1 ii4 #aaj x4 #bc1 ii4 #bcg x4 #de1 i4 #agj x4 #dh1 ii4 #chb xi4 #bc1 ii4 #dfb xii4 #ag1 i4 #ccf xii4 #bc1 ii4 #ajf xii4 #ci1 ii4 #cff xiii4 #g1 ii4 #ajg xiv4 #ae1 i4 #bjh ,,luke4 ii4 #bd1 i4 #abd iii4 #d1 #bc1 i4 #dde iii4 #g1 i4 #ag1 #afg iii4 #i1 i4 #ai iii4 #af1 i4 #bfe1 ii4 #bed1 #dca iii4 #ag1 i4 #agj iii4 #bb1 ii4 #bgb vi4 #a1 ii4 #ed vi4 #ac1 ii4 #deh vi4 #bb1 ii4 #aeh vi4 #bg-bi1 i4 #ccg vi4 #bi1 i4 #ig vi4 #cj1 ii4 #if vi4 #ca1 i4 #ccd vi4 #ce1 #cf1 i4 #afa vi4 #cf1 ii4 #ei vi4 #dj1 ii4 #df vi4 #dc1 i4 #bai vi4 #df1 ii4 #aei1 #dhd1 #dhh vii4 #ai1 #bj1 i4 #bgj vii4 #ai1 #bb1 #bc1 i4 #age vii4 #be1 i4 #bei vii4 #bh1 i4 #acj vii4 #dg1 i4 #bcj viii4 #aj1 ii4 #bfi viii4 #af1 i4 #cef viii4 #bh1 i4 #abg ix4 #be1 ii4 #cfi ix4 #eh1 i4 #cfc ix4 #fj1 ii4 #ie ix4 #fb1 ii4 #dgf x4 #b1 i4 #ceb x4 #d1 i4 #cjb x4 #ai1 ii4 #aea x4 #ba1 i4 #acf x4 #bb1 i4 #afb1 #agc1 ii4 #dhh x4 #bg1 ii4 #dc1 #add xi4 #d1 ii4 #dff xi4 #i1 ii4 #dij xi4 #cc1 i4 #cef xi4 #dj1 ii4 #ii xi4 #dc1 i4 #ccg xi4 #dg1 ii4 #cbi xii4 #c1 ii4 #cga xii4 #h1 ii4 #agj xii4 #aa1 #ab1 ii4 #aga xii4 #af-bj1 ii4 #aaj xii4 #bj1 ii4 #aed xii4 #bb1 #bc1 i4 #bee1 ii4 #aed xii4 #bd1 i4 #bee xii4 #bg1 i4 #bee xii4 #bh1 i4 #bee1 ii4 #ii xii4 #cj1 #ca1 ii4 #aee xii4 #cc1 ii4 #aed xii4 #ce-cg1 i4 #bda xii4 #dh1 ii4 #hc xiii4 #ai1 i4 #agi xiii4 #cb1 ii4 #aec xiii4 #cd1 i4 #cfg xiv4 #h1 #i1 i4 #ahh xiv4 #aa1 i4 #ccf1 ii4 #ge xiv4 #ab1 #ac1 i4 #ahh xiv4 #ae1 i4 #ahi xiv4 #af1 i4 #ahi xiv4 #bj1 ii4 #abg xiv4 #bf1 ii4 #acj xiv4 #bf1 #bg1 i4 #dfd xv4 #g1 #aj1 ii4 #db xv4 #aa1 i4 #aia xvi4 #af1 ii4 #bec xvii4 #c1 #d1 i4 #ccf xvii4 #e1 ii4 #bba xvii4 #f1 ii4 #bba xvii4 #bh1 ii4 #ajg xviii4 #h1 ii4 #ajg xviii4 #ac1 ii4 #if xviii4 #ad1 i4 #ccf xviii4 #ah1 ii4 #aaj xviii4 #bd1 ii4 #bcg xix4 #h-aj1 ii4 #aee xix4 #bb1 i4 #cej xix4 #bf1 ii4 #ddf xix4 #de1 #df1 i4 #cbh xx4 #bh1 i4 #ccf xx4 #cd1 i4 #aba1 ii4 #abf xx4 #ce1 ii4 #ajf1 #abf1 #ddh xx4 #cf1 ii4 #ddh xx4 #df1 ii4 #cff xxi4 #bc1 ii4 #ajg xxii4 #ca1 #cb1 ii4 #agb xxiii4 #i1 ii4 #abf xxiv4 #da-dd1 i4 #aif ,,john4 i4 #a1 i4 #ba1 #aee i4 #c1 i4 #aec1 #ahj1 #big1 #chj1 ii4 #ccg1 #cei1 #chh1 #cif1 #dag i4 #d1 i4 #acb1 ii4 #aeh i4 #e1 i4 #bda1 #bec i4 #i1 ii4 #ac i4 #ab1 ii4 #aea i4 #ad1 i4 #abj i4 #af1 i4 #dji i4 #ag1 i4 #aec i4 #ah1 ii4 #bfi i4 #bc1 i4 #bd i4 #bi1 #cf1 i4 #acj i4 #cd1 i4 #bdb i4 #dg1 ii4 #cfg ii4 #ac-ag1 i4 #cbh iii4 #h1 ii4 #dj iii4 #ae1 #af1 #cf1 ii4 #bgb iii4 #ah1 ii4 #bah iii4 #ai1 i4 #ib iii4 #cj1 ii4 #ceh iii4 #cf1 i4 #acd iv4 #f1 i4 #agj iv4 #ac1 #ad1 i4 #agj iv4 #bc1 i4 #cga iv4 #cb1 i4 #add v4 #ag1 #ai1 i4 #cef v4 #bd1 i4 #acb1 ii4 #bgb vi4 #bg1 i4 #cec1 ii4 #abf1 #cjb vi4 #cb1 #cc1 #ea1 i4 #add vi4 #dj1 i4 #acd vi4 #ec1 #ed1 i4 #adb vi4 #ed1 i4 #adj vi4 #ef1 i4 #ach vii4 #af-ah1 i4 #dji vii4 #ag1 i4 #cge vii4 #ah1 i4 #dbj viii4 #ab1 i4 #chi viii4 #bd1 ii4 #bgb viii4 #cb-cf1 i4 #ad viii4 #ce1 #cf1 i4 #aca viii4 #dd1 i4 #dji x4 #a-c1 #g1 ii4 #bgc x4 #h1 i4 #djf x4 #i1 i4 #be x4 #aa1 i4 #adi1 #ahj1 #dfb x4 #af1 i4 #adi1 ii4 #cfg x4 #ba1 ii4 #cf x4 #bh1 i4 #cfg xi4 #bc1 i4 #aag xiii4 #e1 i4 #bca xiii4 #cc1 i4 #abc1 ii4 #aca1 #cfd xiv4 #f1 i4 #cgj1 ii4 #bbi xv4 #a1 #b1 i4 #aei xv4 #aa1 #ab1 ii4 #adc xvi4 #bg1 ii4 #aah xvii4 #ba-bc1 i4 #afa xvii4 #bc1 i4 #aai xvii4 #bd-bf1 i4 #afa xvii4 #be1 i4 #afb xx4 #bi1 ii4 #f xxi4 #d1 #e1 i4 #abb ,,acts4 #a4 #g1 ii4 #ajg ii4 #bf-bh1 ii4 #ccb ii4 #da1 i4 #daa iii4 #ad1 i4 #cbf iii4 #ag1 #ai1 ii4 #ccb v4 #a1 i4 #dea vi4 #b1 i4 #bbg vii4 #bb1 i4 #dea x4 #aj-ae1 i4 #aig x4 #cd1 #ce1 ii4 #cdj xiv4 #bc1 ii4 #cfe xv4 #bc1 #bh1 #bi1 i4 #bbg xv4 #bd1 ii4 #ahc xvii4 ii4 #djc xvii4 #ah1 i4 #chd xvii4 #bb1 #bc1 ii4 #bgj xvii4 #bb1 #bh1 i4 #dab xvii4 #bd1 #be1 ii4 #bff xvii4 #cj1 ii4 #ccb xxvi4 #ag1 #ah1 i4 #dad ,,romans4 i4 #aa1 ii4 #bcf i4 #aa1 #ab1 ii4 #bba i4 #ag1 ii4 #ah1 #bba i4 #bb1 i4 #dff i4 #bf1 #bg1 i4 #bdf ii4 #f1 ii4 #bjb ii4 #ad1 ii4 #bh ii4 #ad-af1 i4 #daf ii4 #ag-bj1 i4 #dff ii4 #bd1 ii4 #acf ii4 #be1 ii4 #dde ii4 #bi1 ii4 #dfc iii4 #e1 #f1 i4 #aei iii4 #h1 ii4 #aja iii4 #af1 #ag1 i4 #dff iii4 #ah1 i4 #dff iii4 #bj1 ii4 #ba1 #adc iii4 #ba1 #bb1 i4 #afb iii4 #bf1 i4 #afb iii4 #bi1 #cj1 ii4 #bcb iv4 i4 #cge iv4 #c1 ii4 #bbb iv4 #c1 #e1 #i1 #bb1 ii4 #bbe iv4 #g1 #h1 ii4 #dj bis4 iv4 #ae1 ii4 #aed v4 #c-e1 ii4 #bjf v4 #d1 #e1 ii4 #gf v4 #ab1 ii4 #aad v4 #ac1 ii4 #adc vi4 #b-f1 ii4 #aai vi4 #f1 ii4 #afc vi4 #f1 #g1 ii4 #dae vi4 #ac1 ii4 #aai vi4 #ad1 ii4 #aab vi4 #ae1 ii4 #aac vi4 #af1 ii4 #ig vi4 #bj-bc1 ii4 #add vi4 #bb1 i4 #gf vii4 #b1 i4 #aba vii4 #d1 ii4 #abb1 #abd bis4 vii4 #f1 ii4 #adc vii4 #g1 i4 #aai vii4 #ab1 i4 #afb1 ii4 #abd vii4 #ab1 #ad1 ii4 #add vii4 #ag1 i4 #aai vii4 #ah1 i4 #aai vii4 #bj1 #bc1 #bd1 ii4 #abj vii4 #bd1 i4 #ic viii4 #b1 #c1 #d1 ii4 #abj viii4 #e-aj1 #ab-ae1 ii4 #abj viii4 #h1 #aj1 #ac1 #ag1 #ah1 #bh1 #bi1 #ca1 ii4 #afj viii4 #i1 i4 #aci1 ii4#ga viii4 #aj1 #aa1 ii4 #abj viii4 #ae1 i4 #afb viii4 #ag1 i4 #ajb viii4 #bd1 #be1 ii4 #afj viii4 #bf1 ii4 #ddb viii4 #bh1 #bi1 i4 #bhh viii4 #cf1 #cg1 ii4 #afa viii4 #ch1 #ci1 ii4 #ahc ix4 #c1 ii4 #cca ix4 #ad1 ii4 #bah x4 #b1 #c1 ii4 #bg x4 #d1 ii4 #bg1 #aii x4 #i1 ii4 #add x4 #aj1 #aa1 ii4 #afa x4 #aj1 #aa1 #h1 #i1 ii4 #ahc x4 #ag1 #ad1 #ae1 ii4 #ae x4 #ah1 i4 #bca x4 #ai1 ii4 #bg x4 #bj1 #ba1 i4 #bg xi4 #aa1 ii4 #bg xi4 #ag1 ii4 #cgb xi4 #bb1 i4 #afj xi4 #cc1 i4 #ccd xii4 #b1 ii4 #bf xii4 #i1 i4 #bbc1 ii4 #afb xii4 #i1 #aj1 #ah1 #ba1 ii4 #bg xiii4 #c1 #d1 i4 #afi xiii4 #h1 i4 #add1 #afb xiii4 #i1 ii4 #dhe xiii4 #aj1 i4 #aia xiii4 #aa1 ii4 #bje xiii4 #aa1 #ab1 ii4 #bje xiii4 #ab1 #ac1 i4 #bae xiii4 #ab1 #ac1 #ad1 ii4 #aaa xiii4 #ac1 i4 #bai xiii4 #ad1 i4 #ace xiv4 #b1 ii4 #cjb xiv4 #c1 i4 #aib1 ii4 #ajh xiv4 #f1 i4 #aib xiv4 #af1 #ag1 i4 #ahi xiv4 #ag1 ii4 #ajf1 #aji xiv4 #ai1 ii4 #abe xiv4 #bj1 i4 #aic xiv4 #ba1 i4 #aic1 ii4 #abe xv4 #d1 ii4 #adh xv4 #be1 #bf1 ii4 #bei xvi4 #af1 i4 #ccj xvi4 #ai1 i4 #abg xvi4 #bf1 #bg1 ii4 #adc #a ,,corinthians4 i4 #i1 ii4 #ag1 #bbh i4 #ai1 i4 #cfc1 ii4 #bbe i4 #ai1 #bj1 i4 #daj i4 #bj1 ii4 #bbe i4 #ba-bd1 i4 #daj i4 #bb1 i4 #cfa i4 #bd1 i4 #dfb i4 #bi1 ii4 #cca i4 #ca1 i4 #aci i4 #cd1 i4 #dbj ii4 #e1 ii4 #bbf ii4 #e1 #ae1 i4 #ahd ii4 #f1 #g1 ii4 #bfj ii4 #f-h1 ii4 #bce ii4 #i1 i4 #hh1 #aci1 #bgb1 #ccc1 ii4 #i ii4 #i1 #aj1 ii4 #bce1 #bfj ii4 #aj1 ii4 #e ii4 #aj-ad1 ii4 #djd ii4 #ac1 i4 #dji1 ii4 #bcb ii4 #ad1 i4 #ch1 ii4 #bce iii4 #a1 i4 #ach iii4 #a-c1 ii4 #cce iii4 #b1 i4 #acg1 #add iii4 #c1 i4 #ach iii4 #h1 #i1 i4 #cec iii4 #aj-ac1 ii4 #bcf iii4 #ab1 ii4 #cie iii4 #af1 ii4 #dff iv4 #i1 #aa1 #ab1 #ac1 ii4 #afc iv4 #ae1 ii4 #acb1 #bbi iv4 #ai1 ii4 #dhd iv4 #ai1 #bj1 i4 #chg iv4 #ba1 i4 #aed v4 #g1 i4 #acf1 #afa v4 #aa1 i4 #aic1 ii4 #acf vi4 #a1 #b1 ii4 #dfi vi4 #i1 #aj1 ii4 #cbi vi4 #i1 #aj1 #aa1 ii4 #acg vi4 #ac1 i4 #add1 #ahh1 ii4 #ajf1 #acf vi4 #ae1 i4 #bed vi4 #af1 ii4 #acg vi4 #ah1 ii4 #abg vii4 #a1 #b1 ii4 #acj vii4 #b-e1 ii4 #ajh vii4 #c1 ii4 #acg vii4 #c-e1 ii4 #acj vii4 #e1 ii4 #acj1 #acg vii4 #f1 #g1 ii4 #bfh vii4 #g1 ii4 #aaf1 #bjb vii4 #h1 ii4 #abe vii4 #i1 ii4 #hd1 #hf1 #acj vii4 #aj1 #aa1 ii4 #aca vii4 #aj1 #aa1 #ab1 ii4 #acg vii4 #ad1 ii4 #ajf1 #abd1 #acg vii4 #bd1 ii4 #aba vii4 #bg1 i4 #ajh vii4 #bh1 #cb1 #ce1 ii4 #adi vii4 #bi1 #cj1 i4 #bab vii4 #cb1 #cc1 #cd1 i4 #abf vii4 #cc1 ii4 #aca vii4 #ch1 #ce1 i4 #bjh vii4 #ci1 #dj1 ii4 #aba viii4 #a1 ii4 #cj viii4 #a1 #b1 #c1 i4 #chg viii4 #a1 #g1 #i1 #aa1 ii4 #ahc viii4 #d1 ii4 #djb viii4 #f1 #aa1 #ab1 i4 #afc viii4 #g1 ii4 #da1 #bca viii4 #g1 #h1 i4 #aia viii4 #h1 i4 #aia1 ii4 #bjg viii #ac1 i4 #aic ix4 #ac1 ii4 #ag ix4 #ac-be1 ii4 #ahd ix4 #ad1 i4 #aic ix4 #ai1 #ba1 ii4 #dde ix4 #bj1 #ba1 i4 #ceh ix4 #bb1 ii4 #bcb ix4 #bg1 #be1 ii4 #acc x4 #a1 #c1 #d1 ii4 #dhd x4 #c1 ii4 #ga x4 #c1 #d1 #e1 ii4 #afd x4 #g1 i4 #agi x4 #ab1 i4 #hf x4 #ac1 ii4 #bbh x4 #bj1 i4 #aia x4 #bc1 i4 #aie1 #bfg1 ii4 #ajb1 #afd x4 #bd1 ii4 #afd x4 #be1 i4 #aib1 ii4 #ahc x4 #bf1 ii4 #ahd1 #cee1 #djj x4 #bf1 #bh1 i4 #id x4 #bf1 #bh-ca1 ii4 #afd x4 #bg1 i4 #aib x4 #bh-ca1 ii4 #ahd x4 #ca1 i4 #aie xi4 #c1 i4 #cah1 ii4 #bdc xi4 #c-g1 ii4 #afh xi4 #c1 #h1 #aa1 ii4 #aff xi4 #e1 i4 #cbh xi4 #ai1 ii4 #dgc xi4 #bj1 i4 #bji xi4 #ba1 #bb1 i4 #aid xi4 #bg1 #bh1 i4 #ceb xi4 #ca1 #cb1 i4 #cee xi4 #cb1 i4 #dfd xi4 #cc1 #cd1 i4 #aid xii4 #b-d1 i4 #aci xii4 #g-aa1 ii4 #bja xii4 #aa1 ii4 #bdd xii4 #ac1 i4 #ace xii4 #ad1 ii4 #ahe xiii4 #b1 ii4 #bba1 #dfb xiii4 #a-c1 ii4 #aij xiii4 #c4 i4 #ahi1 #bgd1 ii4 #ddi xiii4 #g1 ii4 #afc1 #aij1 #deg xiii4 #g1 #h1 i4 #ahi xiii4 #aa1 i4 #acf xiii4 #ab1 i4 #aci1 #dae1 ii4 #bbd xiii4 #ac1 ii4 #afd xiv4 #f1 ii4 #ddh xiv4 #i1 #aj1 #aa1 #ac1 i4 #djc xiv4 #bj1 i4 #acf xv4 #cj1 ii4 #ga xv4 #cb1 #cc1 i4 #aci xv4 #cd1 ii4 #acc xv4 #da1 ii4 #cff xv4 #ej1 ii4 #ace xv4 #ee1 i4 #bch xvi4 #ac1 ii4 #ajb #b ,,corinthians4 ii4 #ab1 ii4 #ahe ii4 #ad-af1 i4 #bcb iii4 #ad1 ii4 #bhe iv4 #h1 #i1 ii4 #aii iv4 #ah1 i4 #bhj v4 #a1 #b1 #c1 #g1 ii4 #bag v4 #a1 #g1 ii4 #cfd v4 #g1 i4 #bha1 ii4 #bda v4 #h1 ii4 #bag v4 #aj1 ii4 #aac v4 #af1 #ag1 ii4 #aac vi4 #c-g1 ii4 #bjj vi4 #d1 #aj1 #aa1 i4 #cea vi4 #ad1 #ae1 ii4 #bee vi4 #ad1 #ae1 #af1 ii4 #aac vi4 #af1 #ag1 #ah1 ii4 #aah1 #bjj vi4 #ag1 #ah1 ii4 #bee vii4 #a1 ii4 #aac1 #aah1 #bjj vii4 #a-aa1 ii4 #bjj viii4 #ab1 #ae1 ii4 #fj viii4 #bj1 #ba1 i4 #cca x4 #e1 ii4 #dae x4 #e1 #af1 ii4 #djc x4 #ag1 i4 #aci xi4 #b1 i4 #abf1 ii4 #aah xi4 #c1 ii4 #aai1 #abb1 #abi xi4 #f1 ii4 #djc xi4 #ac1 #ae1 ii4 #he xi4 #ad1 ii4 #cda xi4 #bc1 ii4 #aih xi4 #ca1 ii4 #bdc xii4 #b-d1 i4 #aci xii4 #ac1 i4 #ace xiii4 #e1 i4 #bhg ,,galatians4 ii4 #ai1 #bj1 ii4 #acf iii4 #c1 ii4 #ace iii4 #ab1 ii4 #bi iii4 #ai1 #bc1 #bd1 i4 #dfa iii4 #bc-be1 i4 #ace iii4 #bd1 i4 #ahj1 #cff1 ii4 #bb iii4 #bf-bh1 i4 #ace iii4 #bh1 i4 #aja iv4 #a1 #b1 #c1 i4 #cgh iv4 #a-e1 ii4 #acg iv4 #g1 i4 #acg iv4 #i1 i4 #fg iv4 #af1 i4 #afi iv4 #ai1 ii4 #aca iv4 #cj1 i4 #chf v4 #e1 #f1 ii4 #gg v4 #ac1 ii4 #ajb v4 #ag1 ii4 #chd1 #che1 #dfd v4 #bj1 ii4 #cia v4 #bd1 ii4 #aei v4 #be1 ii4 #bda v4 #be1 #bf1 i4 #cci v4 #bf1 i4 #cgh vi4 #b1 ii4 #hf vi4 #b1 #g1 #i1 i4 #cci vi4 #h1 ii4 #aei1 #dfe vi4 #h1 #i1 i4 #cea vi4 #aj1 i4 #cec vi4 #ad1 ii4 #ade vi4 #ae1 i4 #aja ,,ephesians4 i4 #a1 #b1 #bb1 #be1 i4 #cch i4 #d1 #e1 ii4 #cdg ii4 #b1 i4 #bc ii4 #c1 ii4 #acf ii4 #c-e1 i4 #ce ii4 #e1 ii4 #cj1 #aad ii4 #aa1 ii4 #dde ii4 #ab1 i4 #cc ii4 #ac1 ii4 #cj ii4 #ad1 #ae1 #af1 ii4 #cff ii4 #bj1 #ba1 ii4 #cei iii4 #c1 #d1 i4 #dfh iii4 #c-e1 ii4 #beg iii4 #e1 ii4 #bgc iii4 #aj1 i4 #cfe iii4 #aj1 #aa1 i4 #djh iii4 #ad1 #ae1 ii4 #ccg iv4 #aa1 #ab1 i4 #ceg iv4 #aa1 #ab1 #ac1 ii4 #bjj iv4 #ac1 ii4 #ced1 #cff bis41 #dac1 #dee1 #dfh iv4 #ac-ae1 i4 #abf iv4 #ad1 i4 #cgg iv4 #ag1 #ah1 i4 #ha iv4 #bj-bd1 ii4 #if iv4 #bd1 i4 #bhe1 ii4 #abi iv4 #bd1 #be1 #bg-bi1 i4 #dab iv4 #be-bi1 i4 #cch iv4 #bf1 i4 #bcg iv4 #bi1 i4 #bbb v4 #a-d1 ii4 #ig v4 #c1 i4 #beb1 #bid v4 #c1 #d1 i4 #bbb v4 #d1 i4 #bbe v4 #e-aa1 ii4 #ig v4 #h1 i4 #acc v4 #ad1 i4 #ha v4 #ai1 i4 #bag v4 #ba-bi1 ii4 #afh v4 #bb-bd1 ii4 #dae v4 #bc1 ii4 #bdc vi4 #a1 #d1 #i1 i4 #cch vi4 #aa1 ii4 #fc vi4 #ab1 ii4 #acc1 #afa1 #bhd1 #dai vi4 #ad-ag1 i4 #ajd ,,philippians4 i4 #g1 ii4 #aha i4 #i1 #aj1 i4 #chf i4 #ac1 #ad1 ii4 #adh i4 #bj-bd1 ii4 #aae i4 #bi1 #cj1 ii4 #aha ii4 #f1 #g1 i4 #bd ii4 #g1 i4 #bgd ii4 #aj1 #aa1 i4 #def ii4 #ae1 i4 #cdj ii4 #bj1 #ba1 ii4 #aha iii4 #ab-ad1 i4 #adh iii4 #ae1 i4 #adh iii4 #bj1 ii4 #acj1 #ade iv4 #e1 i4 #hc iv4 #h1 #i1 ii4 #ach iv4 #aa-ac1 ii4 #ahe iv4 #ah1 ii4 #dae ,,colossians4 i4 #i-aa1 ii4 #beg i4 #be-bg1 ii4 #beg i4 #bh1 i4 #ceh ii4 #b1 #c1 ii4 #beh1 #bfi ii4 #d1 i4 #che ii4 #d1 #h1 i4 #chd ii4 #f1 #g1 i4 #che ii4 #h1 i4 #chd1 #che1 ii4 #cci1 #cdj1 #cgb ii4 #aa1 ii4 #ajd ii4 #ah-bc1 ii4 #ajh iii4 #d1 #aj1 ii4 #ajd iii4 #e1 ii4 #cia iii4 #e1 #f1 i4 #cbc iii4 #h1 #i1 ii4 #dae iii4 #aa1 ii4 #afh iii4 #ab1 #ad1 #ae1 ii4 #afd iii4 #ab-ae1 ii4 #afi iii4 #ah-be1 ii4 #afh iv4 #a1 ii4 #afh iv4 #b1 ii4 #beh iv4 #c1 #d1 ii4 #beh #a ,,thessalonians4 ii4 #e1 #f1 #g1 i4 #ceb ii4 #f1 #g1 i4 #abg ii4 #ag1 i4 #bhj iv4 #c-h1 ii4 #agh iv4 #i1 i4 #acb iv4 #ag1 ii4 #cff v4 #e-g1 i4 #bdb v4 #f-h1 ii4 #bjd v4 #ac-ae1 #ai-bb1 ii4 #cci v4 #ba1 i4 #chf #b ,,thessalonians4 ii4 #d1 ii4 #deg iii4 #a1 #b1 ii4 #bca #a ,,timothy4 i4 #e1 i4 #dff i4 #g1 i4 #dff i4 #g1 #h1 ii4 #afb i4 #h1 i4 #dff i4 #i1 ii4 #dac i4 #ad1 i4 #hb i4 #ah1 #ai1 ii4 #ai1 #adc i4 #be1 i4 #bjj ii4 #c1 #d1 ii4 #acg ii4 #i1 i4 #ccj ii4 #i1 #aj1 i4 #bga ii4 #ae1 ii4 #abg iii4 #ae1 i4 #hc iii4 #af1 #ag1 i4 #hc iv4 #a1 #b1 #c1 #d1 #e1 ii4 #abe iv4 #a1 #c1 i4 #ajh iv4 #f-h1 i4 #cci iv4 #aj1 i4 #hc1 ii4 #djj iv4 #ab1 ii4 #ahe v4 #ad1 #ae1 ii4 #abg v4 #ah1 ii4 #ee v4 #ba1 i4 #cea vi4 #b1 i4 #cci vi4 #c-e1 i4 #cgf vi4 #aj1 i4 #bad vi4 #af1 ii4 #cbb1 #cdg vi4 #bj1 #ba1 ii4 #cb #b ,,timothy4 ii4 #a1 #b1 i4 #cej ii4 #ad1 #af1 #ag1 i4 #chc ii4 #bc1 ii4 #che ii4 #bh1 ii4 #bbc iii4 #b1 i4 #dji iii4 #ae1 i4 #daj ,,titus4 i4 #f1 ii4 #acg i4 #aj1 i4 #acg i4 #ab1 #ac1 i4 #cia i4 #ae1 ii4 #acg i4 #af1 ii4 #agb ii4 #c-e1 ii4 #aih ii4 #aa-ac1 i4 #bb ii4 #ad1 i4 #daa iii4 #c-e1 i4 #bj ,,hebrews4 i4 #a1 i4 #cfe1 ii4 #bda1 #bgg1 #ccg1 #cea i4 #c1 ii4 #ddh ii4 #aa1 i4 #ajb iii4 #e1 ii4 #ga iv4 #h1 #i1 ii4 #gg iv4 #ab1 ii4 #dca v4 #ab1 ii4 #cci v4 #ab1 #ac1 ii4 #beh v4 #ac1 i4 #chf v4 #ad1 i4 #cgb1 #chf1 ii4 #djg vi4 #a1 ii4 #beh vi4 #aa-bj1 ii4 #gg vii4 #b1 ii4 #ac viii4 #h-aj1 ii4 #cbg vii4 #aj-ab1 i4 #ajb ix4 #ad1 ii4 #aab x4 #bf1 #bg1 ii4 #cf x4 #cb-ci1 ii4 #ahf xi4 #a1 #b1 #f1 ii4 #f xi4 #c1 #d1 #be1 ii4 #h xi4 #bf1 #bg1 ii4 #ahg xi4 #cf-dj1 ii4 #ahf xii4 #a1 #b1 ii4 #ahf xii4 #e1 #f1 i4 #cfi xii4 #ac-ag1 ii4 #aih xii4 #ba1 i4 #hj xiii4 #d1 ii4 #aih ,,james4 ii4 #h1 ii4 #djc ii4 #bc1 ii4 #ab iv4 #f1 ii4 #ajg1 #ahh v4 #bj1 ii4 #ij #a ,,peter4 i4 #f-i1 ii4 #aih i4 #ad1 #ae1 #af1 ii4 #ach i4 #ag-ai1 i4 #ccb i4 #ba1 #bb1 ii4 #ach ii4 #a-c1 i4 #adc ii4 #ab1 i4 #cac ii4 #ah1 i4 #cbd ii4 #bd1 ii4 #dj iii4 #a-d1 i4 #cbj iii4 #h1 i4 #cbd iii4 #ac1 i4 #ccc iii4 #ai1 ii4 #cca iii4 #ai1 #bj1 ii4 #cbi iv4 #c1 i4 #ccb1 ii4 #cia iv4 #e1 ii4 #ahh iv4 #h1 i4 #ccd1 #ccf1 #dff1 ii4 #dj1 #aij iv4 #ab1 #ac1 #ad1 ii4 #afa v4 #e1 ii4 #ajg #a ,,john4 i4 #f1 #g1 ii4 #ih ii4 #b-f1 i4 #cdj ii4 #d1 ii4 #ajd ii4 #ah1 #ai1 ii4 #aje iii4 #c1 ii4 #ajc iv4 #g1 i4 #ccj iv4 #h-af1 ii4 #aia iv4 #af1 ii4 #dbh iv4 #af-ah1 ii4 #ahe v4 #c1 ii4 #ahe v4 #af1 #ag1 ii4 #dj ,,jude4 #e1 #f1 i4 #cjg #h1 #ag1 ii4 #hi #bb1 #be1 ii4 #cda ,,revelation4 i4 #h1 i4 #ach iv4 #d1 ii4 #cff v4 #f1 ii4 #bda vi4 #i1 #aa1 i4 #bei ix4 #aj1 ii4 #acf xi4 #af1 ii4 #cff xxi4 #f1 ii4 #chh xxii4 #ab1 ii4 #bjb ,,ii4--,,index ,,of ,,subjects ,,formally ,,or ,,incidentally ,,considered4 ,abandoned1 the1 i4 #aij4 ,abimelech1 what he represents1 i4 #abh1 #abi4 ,abodes granted to believers according to their respective merits1 ii4 #cgj4 ,abraham1 the lesson taught him by ,god1 i4 #bha2 and ,isaac and ,jacob1 ii4 #ab2 and ,sarah1 #cfb4 ,abraham1 the three days' journey of1 to ,moriah1 ii4 #bfd1 #bfe4 ,abstinence enjoined1 i4 #bja4 ,abstraction from material things necessary to obtain a true knowledge of ,god1 ii4 #bfa1 etc4 ,accusation1 employed by the ,instructor1 i4 #afh4 ,acephalus1 the star so called1 i4 #bji4 ,acrothorakes1 i4 #bjb1 and note4 ,act well1 to1 better than to speak well1 i4 #cha4 ,adages1 the1 of philosophers1 ii4 #cib4 ,adam1 the state in which he was created1 ii4 #cei4 ,admonition1 i4 #afd1 #agg4 ,adornment1 in what case permitted to women1 i4 #cae4 ,adornment1 the true1 i4 #bfh4 ,advent1 the1 of ,christ1 the benefits conferred by1 i4 #ajj4 ,advent1 the1 of the ,instructor1 pre-intimations of1 ii4 #djd4 acus1 and the ,delphic oracle1 ii4 #cai4 gis1 the1 of ,jove1 described poetically1 ii4 #fi4 sop quoted1 ii4 #dbi4 schylus quoted1 ii4 #bhh1 #bif4 ,afflictions1 voluntary1 i4 #cjd4 ,agap1 i4 #ahh1 #ahi4 ,agatho1 the tragedian1 quoted1 ii4 #cjj4 1 i4 #cdb1 note4 ,alcmon1 i4 #djc4 ,alexander the ,great1 canonized as a god1 i4 #ij2 and the ,indian ,gymnosophists1 a curious story of1 ii4 #cbd1 #cbe4 ,alexander1 the philosopher1 referred to1 i4 #cig4 ,alexander ,polyhistor quoted1 i4 #dcf4 ,alexarchus1 i4 #ei4 ,alexis1 the comic poet1 quoted1 i4 #bga4 ,altar1 the true1 ii4 #dbh1 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#ff4 ,arion of ,methymna1 i4 #ag4 ,aristippus1 the ,cyrenean1 quoted1 i4 #bcb1 #bcd2 ii4 #fg4 ,aristo quoted1 ii4 #fb4 ,aristocritus1 his ,positions against ,heracliodorus quoted1 ii4 #bci4 ,aristophanes quoted1 i4 #bfi1 #bgh2 ii4 #aei1 #afj1 #cgj4 ,aristotle quoted1 ii4 #aj1 #bgb4 ,ark1 the1 of the ,covenant1 ii4 #bdb4 ,armour of ,god1 the1 i4 #ajd4 1 i4 #aba4 ,art1 i4 #fj1 #fa1 #fe1 #ij4 ,artapanus quoted1 i4 #dea4 ,artist1 the great1 i4 #ij1 #ia4 ,artorius1 i4 #bjb4 ,arts1 the1 proceed from ,god1 i4 #cfd4 ,arts1 the ,barbarians inventors of the1 i4 #dja4 ,arts1 sophistical and useless1 i4 #cgf4 ,asclepius1 i4 #cg4 ,asking1 ii4 #dij4 ,ass1 the fish so called1 i4 #aih4 ,assent1 the causes of1 ii4 #eje4 ,assimilation to ,god1 according to ,plato1 the chief good1 i4 #gd-gh4 ,associates1 i4 #cbe4 ,association1 with whom to be sought1 i4 #bib4 1 i4 #cbe1 note4 ,astronomy1 the influence of the study of1 ii4 #cef4 and 1 i4 #bjf4 1 i4 #aij4 ,athene1 i4 #cj2 six so named1 #cf4 ,athenodorus1 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of the ,arabs1 i4 #bij4 ,cambyses1 i4 #eg4 ,captivity1 the1 of ,israel1 i4 #dcc1 #dcd4 ,carpocrates and ,epiphanes1 their opinion respecting a community of women refuted1 ii4 #hf-hi4 ,castor and ,pollux1 i4 #ch4 ,cause and causation1 i4 #djf-djh1 #dah1 #dai4 ,causes1 different kinds of1 ii4 #ejh-ead4 ,censure1 i4 #aeg4 ,cernos1 the1 i4 #bi1 note4 ,chains of gold1 fetters1 i4 #bfi4 8,chair of pestilence1 the10 ii4 #da4 ,charioteers1 the two1 in which ,heaven delights1 i4 #bhb4 ,charity1 the kiss of1 i4 #cbi4 ,charon1 the centaur1 i4 #djj4 ,chastisement1 i4 #dfe4 ,cherubim1 the golden1 ii4 #bdb4 ,chickens1 believers so called1 i4 #abd4 ,chiding1 i4 #agg4 ,chief good1 the1 various opinions of the philosophers respecting1 ii4 #ga-gd2 ,plato's opinion of1 #gd-gh4 ,child1 the1 and the man1 i4 #acf4 ,child1 the little1 who1 i4 #abe4 ,child born1 ,christ the1 i4 #acj4 ,children of ,god1 who are1 i4 #abb1 etc42 the name does not imply instruction in elementary principles1 #aca1 etc42 mode of 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symbolical significance of the distinction between1 ii4 #dhh4 ,cleansing1 spiritual1 i4 #cji4 ,cleanthes quoted1 i4 #gb2 ii4 #bca1 #bhf1 #dbi1 #dcj4 ,clemens1 ,titus ,flavius1 a sketch of the history of1 i4 #aa2 an account of his works1 #ab-af2 refers to his own writings1 #cee-cei4 ,clement of ,rome1 passages from his ,epistle to the ,corinthians respecting martyrdom1 ii4 #ahg-aij2 other quotations from1 #cdj1 #cda4 ,clothes1 considerations and counsels respecting1 i4 #bee1 etc42 anxiety about1 #bef2 given for a covering1 #beh2 foolish kinds of1 #beh2 dyeing of1 forbidden1 #beh1 #bei2 gorgeous1 #bei2 of the primal man1 #bfa2 of ,john the ,baptist1 #bfa2 long1 #bfa1 #bfb2 extravagance in1 to be avoided1 #bfb2 purple1 prohibited1 #bfb1 #bfc2 shoes1 #bfd1 #bfe2 plain1 #cac2 white1 #cad2 substantial1 #cad2 suited to sex1 age1 etc41 #cae4 ,cnaxzbi1 ii4 #bej4 ,coat1 ,joseph's1 of many colours1 interpreted1 ii4 #bec4 ,colour in clothes1 i4 #beh1 #bei2 white1 #cad4 ,colts1 untamed1 i4 #abd4 ,comic poets1 nameless1 quoted1 i4 #cbb4 ,command1 the universal1 i4 #aja4 ,commandments1 the1 expounded3 the first and second1 ii4 #chc2 the fourth1 #chf-cia2 the fifth1 sixth1 and seventh1 #cia2 the eighth and tenth1 #cib4 ,communion1 the innate and original1 of man with heaven1 i4 #cd4 ,community of women1 ,carpocrates' and ,epiphanes' opinions respecting1 refuted1 i4 #hf-hi4 ,complaint1 i4 #afe4 ,compositions1 written and spoken1 compared1 i4 #cdi-cei4 ,concupiscence1 the ,lord free from1 ii4 #deh4 ,conjecture1 ii4 #aj4 ,contempt for pain and poverty1 ii4 #adh4 ,continence1 in what respect that of ,christians excels that claimed by the philosophers1 ii4 #aaj1 etc4 ,conversation1 the regulation of1 i4 #bbh4 ,coveting1 the mandates of the law and of ,christ prohibiting1 ii4 #aag4 ,corybantes1 the orgies of the1 i4 #cj4 ,costly vessels and furniture1 i4 #baa4 8,counsel of the ungodly1 the10 ii4 #da4 ,counsels1 the1 of the ,instructor1 i4 #agd1 #age4 ,courage and cowardice1 ii4 #dec1 #ded4 ,crapulousness1 i4 #bjd4 ,crates1 the ,theban1 quoted1 ii4 #fh1 #fi4 ,cratinus quoted1 i4 #cfc2 ii4 #bdi4 ,criterion1 the1 for distinguishing between truth and error1 ii4 #dgf4 ,crsus1 i4 #di4 ,cropping the hair1 i4 #cag1 #cah4 ,crowns1 the use of1 as ornaments1 disapproved1 i4 #bce-bcg4 ,cruelty1 the1 involved in sacrifices to the gods1 i4 #dh4 ,cud1 chewing the1 i4 #cbf2 ii4 #bea1 #beb1 #ddh4 ,custom1 the1 of forefathers1 objections to abandoning1 refuted1 i4 #he1 #hi2 to be abandoned1 #ajf1 etc4 ,culture1 the benefits of1 i4 #cga1 #cgi4 ,cups of gold and silver censured1 i4 #baa4 ,dactyli1 i4 #djj4 ,daniel1 i4 #dcb2 the chronology of the book of1 #dde1 etc4 ,dardanus1 i4 #bg4 ,darkness hides not the fornicator from ,god1 i4 #bec4 ,day1 the seventh1 ii4 #chf1 etc4 ,death1 ,valentinian's vagaries about the abolition of1 refuted1 ii4 #agi-ahb4 ,deborah1 i4 #dbf4 ,decalogue1 the ,gnostic exposition of the1 ii4 #chc1 etc4 ,definition1 the need of perspicuous1 ii4 #dia1 #dib2 prevents ambiguity1 #dif1 etc4 ,degrees of glory in heaven1 ii4 #cfe1 etc42 more than salvation1 #cff1 etc4 ,degrees of knowledge1 ii4 #cga4 ,deities1 female1 their vile character1 i4 #dj4 ,deluge1 the1 ii4 #ccd4 ,demeter1 i4 #bh2 the mysteries of1 #bh2 and ,baubo1 #ca4 ,demetrius1 king1 raised to the rank of a god1 i4 #ei4 ,demetrius of ,phalerus1 i4 #ddh4 ,demetrius1 his book on the kings in ,juda quoted1 i4 #ddb4 ,democritus1 i4 #cig4 ,demons1 i4 #fj2 ii4 #bga1 #bid2 plagues1 etc41 attributed to1 #cba4 ,demonstration1 ii4 #dgb1 etc42 and syllogism1 #dic2 and analysis1 #die4 ,denunciation1 i4 #afh4 ,desire1 the duty of repressing1 ii4 #aib1 #aic4 ,devil1 the1 matched by our ,lord1 i4 #chj2 a thief and a robber1 #djh2 a wicked spirit1 referred to by ,plato1 ii4 #bgf2 transformed1 #cda4 ,dialects of men1 gods1 and animals1 i4 #ddc2 ii4 #chj1 #cha4 ,dialectic1 the true1 i4 #dfg4 ,dice prohibited1 i4 #cbe4 ,didymus1 the grammarian1 quoted1 ii4 #bdh4 ,diogenes quoted1 ii4 #fh4 ,dino1 i4 #fg4 ,dion1 the philosopher1 cited1 ii4 #aid4 ,dion ,thytes quoted1 ii4 #bdh4 ,dionysian mysteries1 the1 i4 #bi2 a vile story of1 #da4 ,dionysius1 i4 #da1 #de4 ,dionysius ,iambus quoted1 ii4 #bdi4 ,dionysius1 the tyrant1 i4 #eg4 ,dionysius ,thrax quoted1 ii4 #bdh4 ,diphilus1 the comic poet1 quoted1 ii4 #bia1 #dbc4 ,directions for those who live together1 i4 #bbe4 ,discipline1 various modes of1 adopted by the ,instructor1 i4 #afd1 etc4 ,dives and ,lazarus1 i4 #beg4 ,divination1 i4 #bf1 #bg4 ,divine things wrapped up in figures1 ii4 #bcb1 etc4 ,division1 logical1 ii4 #ejc4 ,dogs1 giving holy things to1 ii4 #e4 1 i4 #beg4 ,doubts1 the causes of1 ii4 #eje4 ,draco1 i4 #djd4 ,dreams1 i4 #bdc2 ii4 #aib1 #aic4 ,dress4 ,see ,clothing4 ,drinking1 water most suitable for1 i4 #aii2 water to be preferred to wine for1 #bja2 intemperance in1 censured1 #bje1 etc42 decency in1 #bjg2 the example of ,jesus as to1 #bjh2 considered in relation to women1 #bji4 ,drunken bouts1 and drunkards1 i4 #bjd4 ,dyeing of the hair1 the impropriety of1 i4 #bce2 and the clothes1 #beg4 ,earrings1 i4 #cae4 ,ears1 the1 not to be bored for rings or drops1 i4 #bgb4 ,east1 turning to the1 ii4 #dcf4 ,eating1 the regulation of ourselves in1 i4 #ahf2 the end of1 is to live1 #ahf1 #ahg2 epicurism in1 to be avoided1 #ahg1 etc42 moderation in1 #aib2 viewed in relation to things sacrificed to idols1 #aic2 temperance in1 #aic1 #aid2 speaking while1 to be avoided1 #aie2 proper food for1 #aif4 ,eating the flesh of ,christ1 i4 #adj1 #adc4 ,eclectic philosophy1 the1 paves the way to virtue1 i4 #cgd4 ,eetion1 i4 #bg4 ,effeminacy in men described and condemned1 i4 #bhd-bia4 ,egyptian styles of writing1 ii4 #bcc4 ,egyptian symbols of sacred things1 ii4 #bde1 #bdf4 ,egyptian temples1 i4 #bgf4 ,egyptians1 their various objects of worship1 i4 #de2 inventors of arts1 #dja2 gods of the1 #dch2 temples of the1 i4 #bgf2 sacred symbols of the1 ii4 #bde1 #bdf2 styles of writing of the1 #bcc2 the ,greeks drew many of their philosophical tenets from1 #cbc1 #cbd2 did not allow their priests to feed on flesh1 #dcj4 ,egyptians1 the1 spoiled by the ,israelites1 i4 #dec2 overthrown in the ,red ,sea1 #deg4 ,elements1 the1 worshipped by the heathen1 i4 #chf4 ,eleusinian mysteries1 the1 i4 #cb4 ,elias1 i4 #cja4 ,embellishing the body1 considerations condemnatory of1 i4 #bgf-bhd4 ,empedocles quoted1 i4 #cf2 ii4 #bji1 #bbe1 #bca1 #bdi1 #bej1 #bfi1 #bhc1 #bib1 #cja4 ,emperors1 the ,roman1 i4 #ddd4 ,empirics1 the1 i4 #cgi4 ,employments1 useful1 the propriety1 decency1 and profitableness of1 i4 #caj-cab4 ,encouragement1 i4 #age4 ,enemies1 loving our1 ii4 #aha1 #ahb4 ,enigmas1 ii4 #bcc4 ,ephesian ,letters quoted1 the1 ii4 #bdg4 ,epicharmes quoted1 ii4 #ae1 #bag1 #cha1 #chi1 #dbd4 ,epicurism1 i4 #ahg4 ,epicurus1 i4 #fh2 his view of faith1 ii4 #aj2 of pleasure1 #ga1 #gb4 ,epigenes on the ,poetry of ,orpheus1 quoted1 ii4 #cea4 1 ii4 #bje1 #bjf4 ,equivocal terms1 ii4 #ejg4 ,eratosthenes1 i4 #djd4 ,eros1 i4 #ej4 ,errors1 an exhortation to forsake old1 i4 #ajf1 etc4 ,esoteric and exoteric1 ii4 #ee4 ,esther1 adorns herself for her husband1 i4 #bha2 her influence1 ii4 #aid4 ,eternity1 i4 #chi4 ,eubulus1 the comic poet1 quoted1 ii4 #dbg4 ,eucharist1 the1 i4 #bja1 #daf4 1 i4 #agi4 1 ii4 #bj4 ,eumolpid1 the1 i4 #ca4 ,eunomos1 the ,locrian and the ,pythic grasshopper1 i4 #ag4 ,eunuch1 a1 forbidden by ,moses to enter the congregation1 i4 #cd4 ,euphorbion1 the poet1 quoted1 ii4 #bci1 #bdi4 ,eupolemus quoted1 i4 #ddb1 #dea4 ,euphrone1 night so called1 why8 ii4 #bjd4 ,euripides quoted1 i4 #cd1 #ch1 #gj1 #ge1 #ajg1 #bha1 #bhb1 #bhc1 #cje1 #cgg1 #djj1 #dfh2 ii4 #ci1 #fb1 #ia1 #afc1 #aif1 #aig1 #bfc1 #bff1 #bhg1 #cjj4 ,eurysus1 the ,pythagorean1 cited1 ii4 #bch4 1 i4 #cjd1 note4 ,eva1 the bacchanal cry of1 i4 #bg4 ,eve1 i4 #bhf4 ,evil1 hatred of1 i4 #afj4 ,excellence1 the true1 of man1 ii4 #adb4 ,excess forbidden1 i4 #aid1 #bjf4 ,execestus1 tyrant of ,phocis1 i4 #dch4 ,exercises1 the1 suited to a good life1 i4 #caj-cab4 ,exhortation1 i4 #age4 ,exhortation1 to turn to ,god from idols1 i4 #hg-ii2 to abandon old errors1 #ajf1 etc4 ,exodus1 the1 of ,israel from ,egypt1 i4 #dci1 #deb1 #dec4 ,expectation1 ii4 #af1 #ag4 ,experience1 ii4 #dc4 ,eyes1 the improper movements of1 i4 #cbb2 the government of1 #bcj4 ,ezekiel1 the ,jewish tragedian1 quoted1 i4 #deb1 #dec4 ,face1 painting the1 censured1 i4 #cai4 ,face of ,god1 the1 i4 #aeb4 ,faith1 connected with salvation1 i4 #acc1 #acd1 #ace2 the knowledge of ,god attained through1 ii4 #c-f2 not a product of nature1 #f-h2 the foundation of all knowledge1 #h-ab2 its excellence1 #af-bj2 the knowledge which comes through1 the surest of all1 #cj-cc2 twofold1 #cc-ce2 further and fuller discussion of1 #bbj1 etc42 the objects of1 perceived by the mind alone1 #bbi1 etc42 must be followed by works1 #cfg2 the foundation of knowledge1 #ddf2 itself a comprehensive knowledge1 #ddg4 ,falsehood and theft1 i4 #dbj4 ,fast1 and fasting1 the true1 i4 #cce2 ii4 #cfc2 as practised by the true ,gnostic1 #dfa4 ,father1 ,god recognised by the heathen as1 ii4 #big1 #bih4 ,father of the universe1 the1 i4 #abh4 ,fear1 the influence of1 i4 #afh2 two sorts of1 #aga1 #agb2 the utility of1 ii4 #bj-bb2 the silly notion of ,valentinian and ,basilides respecting1 #bb-be2 good1 #be4 ,feasts1 reason to rule at1 i4 #bjd2 the conduct to be observed at1 #bae4 ,feet1 bare1 recommended1 i4 #bfd1 #bfe4 ,feet of the ,lord1 the1 i4 #bcj4 ,fetters1 gold chains asserted to be1 i4 #bfi4 ,figures1 divine things enveloped in1 ii4 #bcb1 etc4 ,filthy speaking condemned1 i4 #bbb-bbd4 ,finery1 the evil of love of1 i4 #bgi1 #bhj4 ,fire corrects superstition1 i4 #eh4 ,fire1 the pillar of1 i4 #deh4 ,fire-worship1 i4 #fg4 ,first-born sons1 i4 #ha4 ,first ,cause1 the1 of the universe1 to be apprehended by faith only1 ii4 #i4 ,first principles1 ii4 #h1 #i1 #did4 ,five loaves1 the1 broken by ,christ1 the mystical signification of1 ii4 #bdj1 #bda4 ,flesh1 animal1 its effects as food1 ii4 #dbi1 #dcj4 ,flesh of ,christ1 eating the1 i4 #adj1 #adc1 #ade4 ,flock1 the1 of the ,lord1 i4 #dfb4 ,flowers1 not to be woven into a crown1 i4 #bce1 #bcf2 the peculiar properties of some1 #bcf2 the beauty of1 #bee4 ,food1 discrimination to be used as to1 i4 #ahf1 #ahg2 epicurism in1 to be avoided1 #ahg1 #ahh2 the proper kinds of1 #aif1 etc4 ,forefathers1 the objections against abandoning the customs of1 refuted1 i4 #he-ii4 ,forgiveness1 i4 #ccf4 ,fornication1 the sin of1 i4 #bec4 ,fortitude1 ii4 #ded4 ,fortune1 the goddess of1 i4 #ef4 ,friendship1 three kinds of1 ii4 #ei4 ,frugality1 i4 #ie2 enjoined on the ,jews1 #aig2 a good provision for the ,christian1 #cja-cjd4 ,games1 the ,grecian1 i4 #da4 1 i4 #aid4 ,generalization and induction1 ii4 #ejb4 ,generalship1 the ideas involved in1 i4 #def4 ,geometry1 the mystic meanings in the ratios of1 ii4 #cec4 ,germans1 the1 i4 #cii4 ,gideon1 i4 #dbf4 ,glory1 degrees of1 in heaven1 ii4 #cfe1 #cff1 etc4 ,gluttony1 i4 #aic1 #aid4 ,gnosis1 ii4 #dc4 ,gnostic1 the true1 an imitator of ,god1 ii4 #eg2 exercises patience and self-restraint1 #fj2 described1 #aii-bjb2 does good for the sake of the good1 #bjb1 etc42 erudite1 #cdj1 #cdd2 free from all perturbations of the soul1 #cdd-cdh2 avails himself of the help of all human knowledge1 #ddi-dea2 the extent of his knowledge1 #ceg2 how he benefits men1 #djj2 the use of philosophy to1 #dja1 etc42 a true worshipper of ,god1 unjustly calumniated1 #djf1 etc42 aims at the nearest likeness to ,god1 #dad1 etc42 the sort of prayer employed by1 and how it finds acceptance with ,god1 #dca1 etc42 is kingly and priestly1 #dcb2 magnanimous1 #dch2 mild1 meek1 and contented1 #dci2 self-trained1 #dci1 #ddj2 rejoices in present good1 #ddj2 helped by ,god1 #ddj1 #dda2 demands his reward like a successful athlete1 #dda2 prays always1 #ddb2 is far from being ready to lie and swear1 #ddb1 #ddc2 a description of the life of1 #ddi1 etc42 beneficent1 content1 and despising worldly things1 #dee1 etc41 #dfe1 etc42 further description of1 #dff1 etc42 description of1 furnished by an exposition of #a ,cor4 vi4 #a1 etc41 #dfh-dgb2 abides by ,scripture1 and prospers1 #dhd4 ,gnostic exposition of the ,decalogue1 ii4 #chc-cic4 ,goats1 and goats' flesh1 ii4 #dcj4 ,god1 alone to be worshipped1 i4 #fe2 opinions of the philosophers respecting1 #ff1 etc42 the sin of neglecting the calling of1 #hj2 the folly of forsaking1 #hg2 the great ,artist1 #ij1 #ia2 the image of1 #ia1 #aji1 #aaj2 sin and misery of ignorance of1 #ib1 #ic2 why ,he created man1 #aah1 #aai2 the children of1 described1 #abb2 ,his love1 #aee1 #aef2 is good1 #aei1 #afa2 ,his anger1 #aei1 #afc2 seeks to lead men to repentance1 #afj2 one1 #afa2 no darkness hides from1 #bec2 the arts proceed from1 as well as divine knowledge1 #cfd1 etc42 not the author of evil1 #djg2 seeing ,him1 #dae2 the knowledge of1 to be obtained only through faith1 ii4 #c2 near and far off1 #d2 explanation of the ,scriptures which ascribe human affections to1 #dc-de2 abstraction from things material1 necessary to obtain a true knowledge of1 #bfa1 etc42 a conception of1 how to be reached1 #bfd2 not capable of being expressed1 #bfd2 one temple erected to1 by ,moses1 and no image of1 #bfe2 made the world1 not from need1 being all-sufficient1 #bff2 cannot be embraced in words1 or by the mind1 #bfh-bgj2 difficult to discourse of1 #bfi1 #bgj2 the knowledge of1 a divine gift1 #bgj-bgc2 the ever-existing manifestation of1 to all right-thinking men1 #bgc2 man made in the image of1 #bgg2 heathen testimonies to1 #bhe2 not to be thought of1 according to the opinion of the multitude1 #bhf1 #bib1 #bic-big2 some knowledge of1 possessed by the ,greeks1 #cbf-cbh2 an imperfect knowledge of1 conveyed by philosophy1 #cic1 etc42 the sacrifice required by1 #dae2 self-sufficient1 and not influenced or warped by sacrifices1 #daf2 the soul of the righteous an image of1 #dag2 not to be localized or circumscribed1 #dbe1 #dbf2 hears prayer in every place1 #dcc2 is good1 not involuntarily1 but of choice1 #dcf2 hears prayer1 although unuttered1 #dcg4 ,god1 seeing1 i4 #be4 ,gods1 the1 the origin of1 i4 #cd1 #ce2 human1 #cg2 the loves of the1 #ci1 etc42 vile conduct of1 #da1 etc42 cruelty involved in the sacrifices offered to1 #dh2 tombs of1 #ej1 #ea2 shameful images of1 #eb1 etc42 opinions of the philosophers respecting1 #ff-fh2 the ministers of1 #hf2 ideal and imaginary1 #ic2 of the ,egyptians1 #dch2 dialect attributed to1 by ,plato1 #ddc2 made by the heathen like themselves1 ii4 #dba1 etc4 ,gold and silver1 the symbolical import of1 i4 #bcb4 ,gold and silver cups and vessels1 condemned1 i4 #baa2 against fondness for1 #bff1 etc4 ,good1 the chief1 various opinions of the philosophers respecting1 ii4 #ga-gd2 ,plato's opinion of1 #gd-gh4 ,good life1 a1 the exercises suitable to1 i4 #caj1 etc4 ,good man1 the1 without passions1 ii4 #dec4 ,good manners at feasts1 i4 #bbi4 ,gospel1 the1 preached to ,jews and ,gentiles in ,hades1 ii4 #cbh-cce4 ,gospel1 the1 the universal diffusion of1 in contrast to philosophy1 ii4 #dje4 ,gothoniel1 i4 #dbe4 ,grasshopper1 the ,pythic1 i4 #ag4 ,greece1 a succession of philosophers in1 i4 #cia4 ,greek philosophy1 derived in great part from the ,barbarians1 i4 #cie2 gave utterance to some truth1 #dac1 #dae2 its use in contributing to the comprehension of divine truth1 #dah-dbj4 ,greek translation of the ,old ,testament1 i4 #ddh4 ,greeks1 the1 imitated ,moses' generalship1 i4 #def1 #deg2 but children compared with the ,hebrews1 #dfi2 pilferers of the ,barbarian philosophy1 ii4 #a2 drew from the sacred ,scriptures1 proved1 #ab-ae2 derived their ethics from the ,mosaic law1 #dg-eg2 plagiarisms of1 from the ,hebrews1 #bgb2 plagiarisms from one another1 illustrated at large1 #cjd1 etc42 plagiarism of the miracles related in ,scripture1 #cai1 etc42 derived many of their philosophical tenets from the ,egyptians and ,indian ,gymnosophists1 #cbc-cbe2 possessed some knowledge of the true ,god1 #cbf-cbh4 ,guidance1 divine1 i4 #aej4 1 i4 #bhi4 ,gymnosophists1 the1 i4 #cih1 #cii2 the ,greeks indebted to1 for some of their philosophical tenets1 ii4 #cbd1 #cbe4 ,hades1 the gospel preached to ,jews and ,gentiles in1 ii4 #cbh-cce4 ,hagar1 i4 #cfh1 #cfi4 ,hair1 the1 the impropriety of dyeing1 i4 #bce2 the custom of eradicating1 by pitch plasters1 censured1 #bhd-bhg2 regulations as to1 #cag2 false1 forbidden1 #cah4 ,hatred of evil1 i4 #afj4 ,hay1 the figurative import of1 i4 #beg4 ,head1 a cropped1 commended1 i4 #cah4 ,health and knowledge1 the difference between1 i4 #aad4 ,heart1 eating the1 ii4 #bci4 ,heart1 an uncared1 ii4 #fe4 ,heathen1 the1 exhorted to forsake impious rites1 i4 #ag1 etc42 the abominable rites practised by1 described1 #bf1 etc42 the gods of1 #cd1 etc42 cruel sacrifices among1 #dh1 etc42 absurdity of the images of their gods1 #eb1 etc42 the objections of1 to abandoning the customs of their forefathers1 refuted1 #he1 etc42 treated righteously by ,god1 ii4 #cfh2 made gods like themselves1 #dba1 etc4 ,heaven1 degrees of glory in1 ii4 #cfe4 ,heavenly bodies1 the1 given by ,god to the ,gentiles to be worshipped1 ii4 #cfh4 ,hebraic character1 the1 of the ,greek philosophy1 i4 #cib4 ,hebrew dialects1 ii4 #chj4 ,hebrew philosophy1 the1 of higher antiquity than that of the ,greeks1 i4 #dba1 etc4 ,hebrew prophets1 the1 i4 #dbe1 #dce1 #dci4 ,hebrews1 the ,greeks but children compared with1 i4 #dfi1 etc42 the plagiarisms of the ,greeks from1 ii4 #bgd1 etc4 ,hellenic philosophy1 the multitude frightened at1 ii4 #cej4 ,hellenic truth1 i4 #dai4 ,helots1 the ,lacedmonian1 i4 #cje4 ,hephstus1 i4 #cg4 ,heracleon1 the ,valentinian1 quoted1 ii4 #aga4 ,heraclitus1 the ,ephesian1 quoted1 i4 #cb1 #fg2 ii4 #aa1 #ae1 #afb1 #bjd1 #bje1 #bbf1 #cja4 ,hercules1 i4 #ch1 #dj1 #djj4 ,heresies1 the diversities of1 made an objection to join the church1 ii4 #dgb-dgd4 ,heresies and philosophy1 aids in discovering truth1 ii4 #cgf1 etc4 ,heresy1 i4 #daf2 the criterion of distinguishing between1 and truth1 ii4 #dgf1 etc42 the traditions of the church prior to1 #dhe1 etc4 ,heretics1 the pretexts used by1 for indulging licentiousness and lusts of every kind1 ii4 #ie1 etc42 two sorts of1 #ajb-aje2 passages of ,scripture perverted by1 to the disparagement of marriage1 #aab1 etc41 #aaf1 etc41 #aba1 #abi1 etc41 #acj1 #acb4 ,hermas quoted1 i4 #djh1 #dfg1 #dgj2 ii4 #bg1 #bh1 #cd4 ,herodotus quoted1 ii4 #ia4 ,hesiod quoted1 i4 #df1 #gc1 #bij1 #bif1 #cje1 #cfd1 #cgb1 #dbd1 #dgj2 ii4 #bcj1 #bhj1 #bie1 #dbg4 ,hevia1 i4 #bg4 ,hiccup and sneezing1 i4 #bbi4 ,high priest's robe1 the1 its symbolic import1 ii4 #bdc4 ,hipparchus1 the ,pythagorean1 quoted1 ii4 #bee4 ,hippias1 i4 #deg4 ,hippo1 immortalizes his own death1 i4 #ei2 ,euripides quoted respecting1 #djj4 ,hippocrates of ,cos quoted1 ii4 #ga4 ,hippodamus1 the ,pythagorean1 quoted1 ii4 #ei4 ,hiram1 i4 #dcf4 ,holy place1 the1 of the tabernacle1 ii4 #bdj4 ,holy things not to be given to dogs1 ii4 #e4 ,holy women among the ,germans1 i4 #cii4 ,homer1 time of the birth of1 i4 #dbi2 quoted1 #cg1 #ci1 #dj1 #dg1 #di1 #ea1 #fj1 #fc1 #ge1 #ic1 #ajc1 #ajf1 #adg1 #bbh1 #bfh1 #bhb1 #cfd1 #cib1 #dfh2 ii4 #bha1 #bhd1 #bhh1 #bhi1 #bie1 #cje1 #cjf1 #cic1 #dja1 #dba4 ,honey1 its spiritual import1 i4 #adg1 #agi4 ,hoof1 dividing the1 i4 #cbf2 ii4 #bea1 #dhh4 ,hope1 ii4 #ag1 #bbh1 #bbi2 the objects of1 perceived by the mind1 #bbi4 ,horse1 the1 forbidden to be eaten1 ii4 #beb4 ,hosanna1 i4 #abb4 ,hospitality1 ii4 #bf4 ,human affections1 how ascribed to ,god1 ii4 #dc-de4 ,human sacrifices among the heathen1 i4 #dh4 ,husband and wife1 i4 #cjd1 #ccb1 etc4 ,husband1 the1 of the barren woman1 i4 #be4 ,husbandry1 twofold1 i4 #ceb4 ,husbandry1 the1 of the ,mosaic law1 its typical import1 ii4 #ef4 ,hyena1 the1 i4 #bdf1 #bdg4 ,hylobii1 the1 i4 #cii4 ,hymn to ,christ the ,saviour1 a1 i4 #cdc-cde4 ,hymn1 a noble1 of ,god1 i4 #if1 #ig4 ,hypotyposes1 the1 of ,clement1 i4 #ae4 ,idanthuris1 king of the ,scythians1 his symbolic message to ,darius1 ii4 #bdg4 ,idolatry1 the origin of1 i4 #cd1 #ce4 ,idols to be rejected1 ii4 #djb4 ,idols1 the ministers of1 i4 #hf4 ,idols1 things sacrificed to1 to be rejected1 i4 #ia4 ,illumination1 i4 #acb2 ii4 #bei4 ,image of ,god1 the1 i4 #ia1 #aji1 #aaj2 ii4 #bgg4 ,images of the gods1 the1 the absurdity and shamefulness of some1 i4 #eb1 etc42 the stupidity of the worship of1 #ef1 #eg2 often of beautiful material and form1 but senseless and shameful1 #fa1 #ia4 ,immodesty of women in baths1 i4 #bif1 #big4 ,indignation1 i4 #afh4 ,indians1 the philosophy of the1 ii4 #cbd1 #cbe4 ,induction1 ii4 #ejb4 ,inquiry1 philosophical and theological1 its object1 ii4 #dij4 ,instructor1 the1 the office of1 i4 #aac2 ,his treatment of our sins1 #aae2 the philanthropy of1 #aah2 men and women alike under the charge of1 #aba2 who ,he is1 #adi-aea2 deals with us as we do with children1 #afd2 mode of ,his discipline1 #afe2 instructs by the law and the prophets1 #agi1 #ahj2 ,his severity and benignity1 #aha4 ,instructors among the ,persians1 i4 #aej4 ,insult1 the fruit of drunkenness1 i4 #bbe4 ,intellect1 the1 i4 #bgc4 ,intemperance1 i4 #bjd4 ,intercourse1 the regulation of1 i4 #bbe4 ,intoxication1 i4 #bjd1 #bjh1 #baj4 ,invective1 i4 #aff4 ,inventors1 and inventions among the ,barbarians1 i4 #djb4 ,invitation addressed to the heathen to come to ,christ the ,word1 i4 #ajg1 etc4 ,involuntary1 how a thing may be1 ii4 #cg4 ,ionic ,muses1 the1 quoted1 ii4 #ef4 ,iophon1 the comic poet1 quoted1 i4 #cfc4 ,iota1 i4 #aga4 ,ipse dixit1 the1 of the followers of ,pythagoras1 ii4 #ae4 ,isaac1 the import of the name1 i4 #abh2 a type1 #abi1 #cfi2 ii4 #ab4 ,isidore1 son of ,basilides1 quoted1 ii4 #fe1 #ccd4 ,isis1 i4 #dbd4 ,isocrates quoted1 ii4 #bfb4 ,israel1 ii4 #ab4 ,jacob1 i4 #bd1 #cfi4 ,jerusalem1 i4 #cfg4 ,jerusalem1 the heavenly1 its garniture1 i4 #bff1 #bfg4 ,jesting1 i4 #bbg4 ,jesus ,christ1 the ,instructor and ,shepherd1 i4 #adi1 #aea2 as an example in eating and drinking1 #bjh2 anointed by the woman who was a sinner1 #bcj1 etc42 anointed by the ,father1 #bcc4 ,jesus1 the son of ,nave1 his vision of ,moses ascending to heaven1 ii4 #chb4 ,jewels1 excessive fondness of1 censured1 i4 #bff4 ,jewish laws1 of higher antiquity than ,greek philosophy1 i4 #dba1 etc4 ,jews1 frugality enjoined on1 i4 #aig1 #aih2 antiquity of the philosophy of1 #cii4 ,jibing condemned1 i4 #bbf4 ,john the ,baptist1 the forerunner of the ,word1 i4 #bd2 his clothing1 #bfa2 his confession1 ii4 #bec1 #bed4 ,joking1 i4 #bbg4 ,joseph1 his chastity1 i4 #cba1 #cbb2 envied by his brothers1 his coat of many colours1 ii4 #beb1 #bec4 ,josephus1 i4 #ddf4 ,joshua1 i4 #dbe4 ,judas1 i4 #bca4 ,judges1 the1 of ,israel1 i4 #dbe1 etc4 ,judgment1 the1 ,diphilus the comic poet quoted on1 ii4 #bia4 ,judith1 ii4 #aid4 ,julius ,cassianus1 ,de ,continentia vel ,castitate1 a reply to1 ii4 #abh1 etc4 ,jupiter1 three of the name1 i4 #cf2 character of1 #dc2 the image of1 stripped by ,dionysius1 #eg4 ,just ,one1 the1 is also good1 i4 #aee1 etc4 1 i4 #bid4 ,king1 ,christ the1 typified by ,abimelech1 i4 #abi4 ,kingly office1 the1 i4 #dee4 ,kings1 the1 of ,israel1 i4 #dbf1 etc42 of ,persia1 #dce2 of ,macedon1 #dce4 ,kiss1 the1 between husbands and wives1 i4 #ccb4 ,kiss of charity1 the1 i4 #cbi4 ,knocking1 ii4 #dij4 8,know thyself10 the adage1 ii4 #bcd1 #dbj4 ,knowledge1 i4 #cdc2 objections to1 answered1 #ceg2 the advantage of1 #cfa2 different degrees of1 #cga2 and love1 #cgd2 true1 found in the teaching of ,christ alone1 #cge1 #djc2 human1 necessary to the understanding of the ,scriptures1 i4 #cgi1 #chj2 the primary1 #djc2 of the truth1 whence it is1 #djc2 of ,god1 to be attained only through faith1 ii4 #c2 faith the foundation of all1 #h1 etc42 that which comes through faith1 the surest of all1 #cj-cc2 of things predicted1 #cc2 various kinds of1 #de1 #df2 of ,god1 to be obtained only through abstraction from material things1 #cfa2 an imperfect kind of1 conveyed by philosophy1 #cic4 ,knowledge and health1 the difference between1 i4 #aad4 ,knowledge of ,god1 a divine gift1 ii4 #bgj1 etc4 ,kore1 i4 #bi4 1 i4 #bjd4 ,lacedmonian helots1 the1 i4 #cje4 ,laertius cited in reference to the celebrated 1 ii4 #ae4 1 i4 #bdi4 ,lambs1 the1 of ,christ1 i4 #abc1 #abe4 ,lamp1 the golden1 of the tabernacle1 ii4 #bda4 ,language1 the proper regulation of1 i4 #bbb-bbd4 ,laughter1 i4 #bai2 how to be regulated1 #bbj2 excessive1 forbidden1 #bbg4 ,laughter1 spiritual1 i4 #abh1 #abi4 ,law1 its dignity1 ii4 #ab4 ,law1 the1 given by ,moses1 i4 #aec2 designed to restrain transgression1 #agi2 aims at the good of men1 #dfd2 the beneficent action of1 #dff2 fourfold division of1 #dfg2 how to be interpreted1 #dfh2 the terrors of1 ii4 #ba2 the source of all ethics1 #dg-eg2 the humanity of1 #ea2 the mercy of1 #ec4 ,laws1 divine1 i4 #ig4 ,laws1 the ,jewish1 more ancient than the philosophy of the ,greeks1 i4 #dba1 etc4 ,lazarus and the rich man1 i4 #beg4 ,learned1 the truly1 i4 #cgi4 ,learning1 the necessity of1 i4 #cgb1 #cgc4 ,leaven1 the parable of the1 ii4 #bfi4 ,legislator1 ,moses a divine1 i4 #dfa1 etc4 ,liberorum1 de procreatione1 qunam tractanda sint1 i4 #bdd1 etc4 ,licentiousness1 i4 #bhh4 ,life1 religion in ordinary1 i4 #cbg1 #cbh4 ,light1 i4 #acc4 ,likeness of ,god1 the1 i4 #aji1 #aaj4 ,little ,iliad1 ,the1 quoted1 i4 #dba4 ,lord1 the1 our ,helper1 the methods ,he employs to bring men to salvation1 i4 #bc4 ,lord ,christ1 the1 the ,redeemer1 i4 #ih2 the temptation of1 #chj2 the duration of ,his teaching1 ii4 #dhf4 ,lord's ,day1 the1 ,plato speaks prophetically of1 ii4 #bhd4 ,lot1 i4 #bdc4 ,lot's wife1 i4 #id4 ,love1 celestial food1 i4 #ahi4 ,love a part of the true beauty1 i4 #bgd4 ,love and the kiss of charity1 i4 #cbi4 ,love1 the many forms of1 ii4 #eb4 ,love1 ,christian1 commended1 ii4 #aij4 ,love1 its influence1 ii4 #ded4 ,love1 the divinity of1 ii4 #cdf4 ,love due to ,god from us1 i4 #aai4 ,love and knowledge1 ii4 #cgd4 ,love1 ,god is1 i4 #aef4 ,love1 is punishment inconsistent with8 i4 #aef4 ,love of money1 i4 #bad4 ,loving our enemies1 ii4 #aha1 #ahb4 ,lust1 i4 #bgd4 ,lustrations1 ii4 #bfc4 ,lusts1 unnatural1 forbidden1 i4 #bdh4 ,lusts1 pretexts of the heretics for indulging in1 ii4 #ie4 ,luxury1 i4 #ahg1 etc41 #bab1 #bac4 ,luxury1 the true1 i4 #bfg4 ,lycurgus1 i4 #djd4 ,lyre1 the1 its mystical significance1 ii4 #cee4 ,macedonian kings1 the1 i4 #dce4 ,mnades1 the1 i4 #ajg4 ,magi1 the1 fire-worshippers1 i4 #fg2 they foretold the ,saviour's birth1 #cih4 ,magi1 the1 three curious mountains in the country of1 ii4 #cbb4 ,maiden1 the model1 i4 #cbe4 ,makar and ,megaclo1 i4 #ch4 ,man1 the1 made in the image of ,god1 ii4 #bgg2 his fall and redemption1 i4 #ajj4 ,man1 the responsibility of1 i4 #ib2 why created by ,god1 #aah4 ,man1 the true excellence of1 ii4 #adb1 etc4 ,man1 an immortal1 a noble hymn to ,god1 i4 #if1 #ig4 ,man1 the ,lord called a1 i4 #abf4 ,manliness and modesty1 i4 #bgb2 ii4 #dh1 #di4 ,marcionites1 the1 why they abstain from marriage1 ii4 #hf1 etc4 ,marriage1 its use and importance1 ii4 #gh-hc2 ,basilides' opinion respecting1 refuted1 #hd-hf2 why the ,marcionites and other heretics abstain from1 #hi-id2 passages of ,scripture perverted to the disparagement of1 vindicated1 #aab1 etc41 #aaf1 etc41 #abi1 #acj1 #acb1 etc42 those who vituperate1 vituperate the ,creator and the gospel dispensation1 #acc1 etc42 two extreme opinions respecting1 to be avoided1 #ace1 etc4 ,married women not to be associated with at banquets1 i4 #bbf4 ,mars1 i4 #cg4 ,martyr1 the blessedness of the1 ii4 #aeh4 ,martyrdom eulogized1 ii4 #ade2 why called perfection1 #adf2 the confession of ,god1 ibid42 women and slaves1 as well as men1 candidates for the crown of1 #afe2 ,christ's sayings respecting1 #agj2 those who needlessly offer themselves to1 reproved1 #agc2 ,basilides' idea of1 refuted1 #age-agi2 passages from ,clement's ,epistle to the ,corinthians respecting1 #ahg-aij4 ,martyrs1 passages of ,scripture respecting the patience1 constancy1 and love of1 ii4 #ahd-ahg4 ,matthew1 traditional words of1 ii4 #dff4 ,matthias1 ii4 #cfe4 ,meaning of ,scripture1 reasons for veiling the1 ii4 #cgh1 etc4 ,meats offered in sacrifice to idols1 to be rejected1 i4 #aic4 ,mediator1 the1 i4 #bgd4 ,megasthenes quoted1 i4 #cii4 ,melampus1 i4 #bh4 ,melanippides quoted1 ii4 #bhg4 ,men1 the folly of1 in forsaking ,god for idols1 i4 #hg2 and women1 under the ,instructor's charge1 #aba2 who embellish themselves1 #bhd2 effeminate1 #bhd1 #bhi1 #bic1 #bid2 employments of1 #caj-cab4 ,menander1 his description of the superstitious man1 ii4 #dbb-dbd2 quoted variously1 i4 #gj1 #gd1 #abj1 #bgg2 ii4 #bbg1 #bij bis41 #bie1 #dbg4 ,menelaus and ,helen1 ii4 #fa1 #fb4 ,merciful1 the1 ii4 #aef4 ,methods1 the1 used by ,god in bringing men to salvation1 i4 #bc4 ,metrodorus1 the ,epicurean1 quoted1 ii4 #cjj4 ,midas1 i4 #bg4 ,midianite women1 the1 seduce the ,israelites1 ii4 #di1 #ej4 ,milk1 feeding with1 i4 #ach1 #ade1 #adf1 #adg2 and water and wine1 #adg4 ,milk and meat1 ii4 #bfj1 #bfa4 ,miltiades1 i4 #deg4 ,mind1 the culture of the1 i4 #cga4 ,minerva1 i4 #cj4 ,ministers of idols1 the1 i4 #hf4 ,minos1 ii4 #ab4 ,miracles1 the1 related in ,scripture1 plagiarized by the ,greeks1 ii4 #cai1 etc4 ,miriam1 ii4 #aid4 ,mirrors1 the use of1 reprobated1 i4 #bhj1 #bha4 ,mistake1 ii4 #ci4 ,model maiden1 the1 i4 #cbe4 ,money1 the love of1 i4 #bad4 ,mosaic law1 the1 the fourfold division of1 i4 #dfg2 the source of all ethics1 ii4 #dg-eg4 ,moses1 an instructor1 i4 #aeb2 the law given by1 #aec2 the antiquity of the philosophy of1 #dba2 the birth and education of1 #dea2 meaning of the name1 #dea2 as a military leader1 #dee2 his strategy1 #deg2 ,plato an imitator of1 #dei2 rightly called a divine legislator1 #dfa2 his dignity1 ii4 #ab1 #ac2 erected one temple to and no image of ,god1 #bfe2 ascends the mount1 and enters the darkness by himself1 #bfg2 the shining of the face of1 #cfd4 ,moses1 the prophet like unto1 i4 #aec4 ,muses1 the1 i4 #ch2 and ,syrens1 #chc4 ,music1 the inventors of1 i4 #dbd4 ,music to be banished from feasts1 i4 #bae4 ,music1 the mystical significance of1 ii4 #ced2 its use1 #cee1 #cff4 ,mustard1 i4 #agi4 ,mysteries1 the1 of the ,christian faith1 not to be divulged to all1 i4 #chh2 celebrated in the night1 ii4 #bjd2 reasons for veiling1 #bed1 #bee2 opinion of the apostles about veiling the1 #beg1 etc4 ,mysteries1 the heathen1 i4 #bf1 #bg2 derivation of the word1 #bg2 of ,demeter1 #bh2 the ,sabazian1 #bi2 of ,dionysius1 #bi2 the ,eleusinian1 #cb2 of ,plato1 ,pythagoras1 and the ,epicureans1 ii4 #bee4 ,mystical meanings in the proportions of numbers1 etc41 ii4 #ceb-cei4 ,nabla1 the1 i4 #djb1 and note4 ,nard1 i4 #bcb4 ,nations1 the number of1 i4 #ddc4 ,nature possesses an adaptation for perfection1 ii4 #cei4 ,neanthes of ,cyzicum quoted1 ii4 #bdi4 ,necessaries and luxuries1 i4 #bfg4 ,nechephres1 king of ,egypt1 i4 #deb4 ,neglect of ,god's gracious calling1 the sin of1 i4 #hj4 ,nicagorus1 i4 #ei4 ,nightingale1 the1 i4 #bde4 ,noah1 his drunkenness1 i4 #baj4 ,nobility1 ii4 #eh4 ,noses1 making sounds of lewdness or of provocation through1 censured1 i4 #bid4 1 i4 #agg4 ,numa1 i4 #cih4 ,numbers1 the mystical meaning in the proportions of1 ii4 #ceb1 etc4 ,numenius quoted1 i4 #ddi4 ,nymphodorus quoted1 i4 #dbd4 ,oath1 the1 avoided by the true ,gnostic1 ii4 #ddb-ddd4 ,objurgation1 i4 #afh4 ,offence1 avoiding1 ii4 #ahc4 ,oil1 the use of1 i4 #bcd4 ,ointments1 the use of1 not necessary to ,christians1 i4 #bcj2 varieties of1 #bcb1 #bci2 render effeminate1 #bcc2 not to be wholly laid aside1 #bcd4 ,old age1 i4 #cai4 ,old men may drink wine1 i4 #bjb4 ,old ,testament1 the ,greek translation of1 i4 #ddh4 ,olive1 the wild1 ii4 #cgb1 #cgc4 ,oracles of divination1 i4 #bf1 #bg4 ,orgies1 the ,bacchic1 i4 #bg2 derivation of the word1 ibid42 full of imposture and quackery1 #bh2 of the ,corybantes1 #cj4 ,ornamentation1 the1 of the body1 i4 #bgf1 etc42 when permitted1 #cae4 ,ornaments1 i4 #bef2 excessive fondness for1 censured1 #bff2 excuses for wearing1 #bfg2 the true and the false1 #bfh1 #bfi1 #bga2 ,aristophanes' catalogue1 #bfi1 #bgj2 the love of1 #bgc1 etc4 ,orpheus1 i4 #ai2 quoted1 #cj1 #ca1 #gc2 ii4 #bdh1 #bfg1 #bib1 #bic1 #bid1 #bie4 ,osiraphis1 i4 #ed4 ,osiris1 i4 #ed4 ,ox1 the1 and the bear dwelling together1 ii4 #ccc4 ,ox1 the1 and the ass forbidden to be yoked together1 ii4 #ee1 #ef4 1 i4 #aid4 ,pactolus1 the1 i4 #hb4 ,pdagogus1 the1 a prayer to1 i4 #cdb2 verses to1 #cdf4 ,pdagogy1 i4 #aba1 #abe4 1 i4 #aba4 ,pain and poverty1 contempt for1 ii4 #adh4 ,painting the eyes1 etc41 condemned1 i4 #bgg4 ,painting the face censured1 i4 #cai4 ,palladium1 the1 i4 #ec4 ,pallas1 i4 #cj4 ,pantnus1 the teacher of ,clement1 i4 #aa2 referred to1 #cee4 ,pantarkes1 i4 #eh4 ,panyasis quoted1 i4 #db4 ,parabolic style of ,scripture1 the1 ii4 #cgi4 ,parmenides1 the ,eleatic1 quoted1 ii4 #bef1 #bhg1 #cjj4 ,passions1 the1 ii4 #cg2 how called by ,basilides1 #fd2 to be subdued1 #ff1 #fg2 the true ,gnostic free from1 #cdf4 ,patience or endurance1 ii4 #fj4 ,peacemakers1 ii4 #aeg4 ,pearls1 the wearing of1 i4 #bff1 #ceh4 ,pearls1 casting1 before swine1 i4 #chh4 ,penitents1 ii4 #aef4 ,pentheus1 i4 #chi4 ,people1 the new and the old1 i4 #abh4 ,perfection1 i4 #abf1 #aca1 #ahb2 women as well as men capable of1 ii4 #aic1 etc42 consists in the knowledge and love of ,god1 #bab-bae2 nature adapted to1 #cei1 etc42 the ,gnostic alone attains1 #cfb-cfd2 steps to1 #ddf1 etc4 ,perfect man1 the1 described1 ii4 #aii-bjb2 does good for the sake of the good1 #bjb1 etc42 how he treats the body and the things of the world1 #bae4 ,peripatetics1 the1 i4 #fh4 ,persian kings1 the1 i4 #dee4 ,persians1 the1 fire-worshippers1 i4 #fg2 instructors among1 #aej4 ,perturbations of the soul1 the true ,gnostic free from1 ii4 #cdd-cdh4 ,peter1 the ,preaching of1 quoted1 i4 #dgj2 ii4 #cbf1 #cgi1 #chj4 ,peter1 the story of his wife's martyrdom1 ii4 #dea1 #deb4 ,petulantia1 i4 #bdg4 ,phalloi1 i4 #da4 ,phanothea1 i4 #djd4 ,phemonoe1 i4 #dbd4 ,pherecrates1 the comic poet1 quoted1 ii4 #dbg4 ,pherecydes quoted1 i4 #cib2 ii4 #bdg4 ,pherephatta1 i4 #bi4 ,phidias1 i4 #eh4 ,philanthropy1 ii4 #bf4 ,philanthropy1 the1 of our ,instructor1 i4 #aah4 ,philemon1 the comic poet1 quoted1 i4 #bfi1 #cbd2 ii4 #bid1 #dbc4 ,philip of ,pella1 i4 #ei4 ,philo1 his interpretation of ,sarah and ,hagar1 i4 #cfh4 ,philolaus quoted1 ii4 #ia4 ,philosopher1 the1 to what he applies himself1 ii4 #bi1 #cj4 ,philosophers1 the variety of1 respecting ,god1 i4 #ff-fh2 by divine inspiration1 sometimes hit on the truth1 #fi2 objections to extracts from the writings of1 answered1 #cfj1 #cfa2 a succession of1 in ,greece1 #cia1 etc42 their philosophy ,hebraic1 #cib2 the first so called1 ibid42 thieves and robbers--how8 #djf2 attained to some truth1 #dac1 ii4 #cif2 varieties of opinions among1 respecting the chief good1 #ga-gd4 ,philosophical inquiry1 its object1 ii4 #dij4 ,philosophy1 i4 #cfa2 the handmaid of theology1 #cff2 what it is1 #cfh1 #cfi2 the eclectic1 paves the way to virtue1 #cgd2 that which the apostle bids us shun1 #chd2 all sections of1 contain a germ of truth1 #chi2 schools of1 #cib2 the ,grecian1 derived in great part from the ,barbarian1 #cie2 prepares the way for higher teaching1 #dje2 a true spark of divine fire in1 #dji2 how it contributes to the comprehension of divine truth1 #dah2 the ,jewish laws of higher antiquity than1 #dba1 etc42 given by ,god1 ii4 #cci-cdd2 the study of1 #cff2 an imperfect knowledge of ,god conveyed by1 #cie1 etc42 absurdity of those who say it is not from ,god1 #cig-cii2 given to the ,greeks as the law was to the ,jews1 #cii2 use of1 to the ,gnostic1 #djb1 etc4 ,philosophy1 the ,barbarian1 followed by ,christians1 perfect1 ii4 #c4 ,philosophy1 the true1 ii4 #cce-cci4 ,philydeus1 the comic poet1 quoted1 ii4 #bdh1 #bdi4 ,phocylides quoted1 ii4 #bid4 ,phbus1 i4 #adi4 ,phnix1 i4 #aej4 ,phoronis1 ,the1 quoted1 i4 #deh4 and 1 i4 #acc4 1 i4 #afh4 ,phryne1 the courtesan1 i4 #eh4 ,piety1 i4 #ahe4 ,pigeons to be offered to ,god1 i4 #abd4 ,pilferers1 the ,greeks1 of the ,barbarian philosophy1 ii4 #a2 and of each other1 #cjd1 etc4 ,pillar of fire1 the1 i4 #deh4 ,pindar quoted1 i4 #cg1 #cbc1 #chc1 #dbj1 #dbd1 #dgj2 ii4 #afb1 #bhb1 #bie1 #bii4 ,pit1 opening a1 ii4 #bec4 ,pitch plasters to eradicate hair1 censured1 ii4 #bhd1 #bhe1 #bhg4 ,pittacus1 king of ,miletus1 i4 #caa4 ,plagiarisms1 the1 of the ,greeks1 from the ,hebrews1 ii4 #bgd1 etc42 from one another1 #cjd1 etc4 ,plants and animals1 ii4 #dig4 ,plasters of pitch to eradicate hair1 i4 #bhd1 #bhe1 #bhg4 ,plato an imitator of ,moses1 i4 #dei4 ,plato1 his view of the chief good1 ii4 #gd-gh2 respecting marriage1 #hi-id2 variously quoted or referred to1 i4 #fi1 #gj1 #ga1 #aih1 #bdh1 #bed1 #cad1 #cgh1 #chb1 #che1 #cie1 #cif1 #cig1 #dad1 #ddc1 #dfi2 ii4 #ac1 #ad1 #eh1 #ia1 #ib1 #ic1 #adg1 #aea1 #afc1 #bbf1 #bcj1 #bca1 #beb1 #bfj1 #bff1 #bfg1 #bga1 #bge1 #bgf1 #bgi1 #bhb1 #bhc1 #bhd1 #bhe1 #big1 #bii4 ,plato1 the comic poet1 quoted1 ii4 #dbi4 ,pleasure1 ii4 #fa1 #fb1 #fc2 not a necessity1 #fg1 #fh4 ,plutus1 i4 #bhj4 ,poets1 the1 their testimony to the truth1 i4 #gc-ge2 their employment of the symbolic style1 ii4 #bdg4 ,polemo1 the disciple of ,xenocrates1 cited1 i4 #gf4 ,poseidon1 i4 #ff4 ,pot1 the mark of1 not to be left on the ashes1 according to ,pythagoras1 ii4 #bcg4 ,praise to ,god1 ii4 #baf1 #bag2 and prayer1 #dbf4 ,praise and blame1 i4 #agg4 ,prayer to the ,pdagogus1 i4 #cdb4 ,prayer1 such as employed by the ,gnostic1 and how it is heard by ,god1 ii4 #dca1 etc42 the right sort of1 #dcd2 hours of1 #dce2 the false doctrine of certain heretics respecting1 ibid4 ,prayer and praise the best sacrifices1 ii4 #dbf1 etc4 ,praxiphanes1 i4 #djd4 ,praxiteles1 i4 #ej4 ,preaching1 the1 of ,peter1 referred to or quoted1 i4 #dgj2 ii4 #cbf1 #cgi1 #chj4 ,presbyter1 who is a true8 ii4 #cfe4 ,procreatione liberorum1 de1 i4 #bdd1 etc4 ,prodicus1 the ,ceian sophist1 his delineation of vice and virtue1 i4 #bfj4 ,prophecy1 ii4 #cd2 is full knowledge1 #cdc2 why it employs figurative forms of expression1 #chj4 ,prophet1 the1 like unto ,moses1 i4 #ce4 ,prophets1 the1 the truth to be found in1 i4 #gf-gi2 their knowledge1 #chj2 the antiquity of1 #dbe1 #dce1 #dci4 ,propriety of conduct1 i4 #bic4 ,proserpine1 i4 #bg4 ,prosymnus1 i4 #da4 ,proteus1 i4 #bgc4 ,pruning-hook1 the1 ii4 #cda4 ,ptolemy ,philadelphus1 i4 #ddh4 ,ptolemy1 the priest1 referred to1 i4 #dba4 ,punishment1 the reason and end of divine1 ii4 #baj1 #baa4 ,punishment after death1 ii4 #bge4 ,punishment and love reconciled1 i4 #aef1 #aeg2 aims at the good of men1 #dfd4 ,punishments and threatenings1 i4 #cjf1 #cjg4 1 i4 #ddc4 ,pure in heart1 the1 ii4 #aeg4 ,purification1 i4 #ia1 ii4 #bfc2 a sufficient1 #bje4 ,purple colour in dress forbidden1 i4 #bfb4 ,pyrrhonism1 its self-contradictions1 ii4 #ejj4 ,pythagoras1 his symbols1 ii4 #bcf4 ,pythagoras referred to or quoted1 i4 #cic1 #cid1 #cie1 #cig2 ii4 #ed4 ,pythagoreans1 the1 i4 #gb1 #agg1 #chc4 ,pythic grasshopper1 the1 i4 #ag4 ,reason to rule at feasts1 i4 #bjd4 ,rebecca and ,isaac1 i4 #abh1 #abi4 ,redemption through the ,word1 i4 #ajj-aje4 ,religion in ordinary life1 i4 #cbg4 ,repentance1 an earnest exhortation to1 i4 #hg1 etc42 the nature of1 ii4 #ag2 first and second1 #ce-cg4 ,reproach1 i4 #aeg4 ,reproof1 i4 #aeg1 #aeh1 #aff1 #afi4 ,reprover1 the1 i4 #agb4 ,respect of persons1 none with ,god1 ii4 #cdj4 ,responsibility1 the1 i4 #ib4 ,revelling1 i4 #bae4 ,revenge1 i4 #afj4 ,rhetoric1 i4 #cgf4 ,rich1 the believer alone is1 i4 #bih2 ii4 #ac4 ,rich man1 the1 and ,lazarus1 i4 #ae4 ,riches1 i4 #bab-bad1 #bih4 ,righteous man1 the1 ii4 #bhe1 #cca4 ,righteousness1 true riches1 i4 #bii4 ,righteousness1 the ,sun of1 i4 #ajb4 ,ring1 a1 engraven with the images of the gods1 prohibited by ,pythagoras1 ii4 #bcg4 ,rings1 on the wearing of1 i4 #cae-cag4 ,robe of the high priests1 its symbolic import1 ii4 #bdc1 #bdd1 #bde4 ,roman emperors1 the1 i4 #ddd4 1 i4 #cj1 note4 ,royalty1 different kinds of1 i4 #dee1 #def4 ,sabazian mysteries1 the1 i4 #bi4 ,sacrifices1 the1 of the law1 ii4 #dbi4 ,sacrifices1 the1 of the heathen to their gods1 the absurdity of1 ii4 #dbg1 etc4 ,sacrifices1 the cruelty of some of the heathen1 i4 #dh1 etc4 ,sailing on land forbidden by ,pythagoras1 ii4 #bcg4 ,salvation1 i4 #hb1 #acb1 #chb2 one unchangeable gift of1 ii4 #cff4 ,sambuca1 the1 i4 #djb1 and note4 ,samson1 i4 #cba4 ,samuel sent to anoint ,david1 i4 #bha4 ,sappho1 i4 #bcg4 ,sarah1 i4 #cfh1 #cfi2 her laughter1 ii4 #bfb4 ,sardanapalus1 i4 #cbb1 #cbc2 ii4 #fg4 ,sarman1 i4 #cii4 ,sauromat1 the1 i4 #fg4 ,saved1 something greater than being1 ii4 #cfg4 ,saviour1 the1 i4 #ih2 ,his supreme dignity1 ii4 #ac2 free from human affections1 #cdd2 the ,son of ,god1 #daj4 ,scents1 i4 #bcd4 ,scripture1 the criterion for distinguishing between truth and heresy1 ii4 #dgf1 etc4 ,scriptures1 the1 i4 #hb2 the ,hebrew1 translated into ,greek1 #cge2 human knowledge necessary to the understanding of1 #cgi4 ,scythians1 the1 i4 #bij4 ,seal-rings1 i4 #cae-cag4 ,sects or schools of philosophy1 i4 #cib4 ,seducer1 the1 i4 #bc4 ,seeing double1 an effect of much wine1 i4 #bjc4 ,seeing ,god1 i4 #be1 #dae4 ,self-conceit1 the cure of1 ii4 #dhj4 ,self-restraint or self-control1 ii4 #dh1 #fa1 #ded4 ,self-sufficiency1 ,christian1 i4 #ahb4 ,selling and buying1 i4 #cbh4 ,sepulchres of the gods1 i4 #ej1 #ea4 ,serapis1 i4 #ed1 #dbd4 ,serpent1 the1 that deceived ,eve1 i4 #bc1 #ajj2 why called wise1 ii4 #cif4 ,servants1 the numerous1 pandering to luxury1 i4 #bib4 ,sesostris orders a statue of ,serapis to be made1 i4 #ed4 ,seven1 the number1 ii4 #chh-cij4 ,seventh day1 the1 ii4 #chf1 #cij2 testimonies from heathen authors to1 #bhd1 #bhe4 ,shaving1 ignoble1 i4 #bhe1 #cag4 ,shades and demons1 i4 #ej4 ,shechemites1 the1 i4 #bhc4 ,shepherd1 ,jesus the1 i4 #adi2 the good1 #dfb4 ,shoes1 what sort to be worn1 i4 #bfd1 #bfe4 ,sibyl1 the1 quoted1 i4 #cf1 #ee1 #fd1 #gb1 #gf1 #bhd1 #dbe2 ii4 #ij1 #bhe1 #bhh2 her power of divination1 i4 #cih2 others of the name1 #dbe4 ,silk and the silk-worm1 i4 #beh4 ,similitudes an important part of instruction1 i4 #cjd4 ,simmias of ,rhodes quoted1 ii4 #bdi4 ,simonides1 i4 #bcb4 ,simplicity of dress recommended1 i4 #bga4 ,sin1 irrational1 i4 #ahd2 condemned by the ,gnostic1 ii4 #cfj2 the source of1 #dhb4 ,sins1 how the ,instructor treats our1 i4 #aae2 resulting from voluntary action1 ii4 #ch1 etc4 ,six1 the number1 ii4 #chh4 ,sleep1 the regulation of1 i4 #bdj1 etc42 ,christians not to indulge in1 as others1 #bda-bdc4 ,smiling1 i4 #bbj4 ,sneezing at banquets1 i4 #bbi4 ,socrates quoted or referred to1 i4 #cic1 #dad2 ii4 #fh1 #age4 ,sodomites1 the1 i4 #cjf4 ,solomon1 i4 #dbg1 #dcf4 ,solon quoted1 i4 #di1 #ej1 #cfb2 ii4 #bfi1 #chi1 #cij4 ,son1 the1 the ,ruler and ,saviour of all1 ii4 #dji1 etc4 ,son of ,god1 the ,instructor1 i4 #aad4 ,songs1 amatory1 prohibited1 i4 #bah4 ,songs of praise to ,god1 i4 #baf4 ,sophistical arts useless1 i4 #cgf4 ,sophistry1 i4 #cgf4 ,sophists1 the1 condemned1 i4 #cfb1 #cfc4 ,sophocles quoted1 i4 #gc1 #hf1 #bjc1 #cac2 ii4 #ada1 #bcd1 #bhf1 #bhg1 #bia1 #bid4 ,soul1 the1 the threefold division of1 i4 #bgc4 ,soul1 the pure1 an image of ,god1 ii4 #dag2 of a most excellent temper1 #dbg4 ,sow1 the1 forbidden to be eaten1 ii4 #bea4 ,speaking1 filthy1 i4 #bbb-bbd4 ,spectacles1 public1 to be discountenanced1 i4 #cbf1 #cbg4 ,speech1 the regulation of1 at banquets1 i4 #bbh4 ,speech and writing compared1 i4 #cea1 etc4 ,speech1 good1 inferior to good action1 i4 #cha-chc4 ,speusippus quoted1 ii4 #ab4 ,sphynxes1 the ,egyptian1 their symbolic import1 ii4 #bci1 #bdi4 ,sports1 divine1 i4 #abh1 #abi4 ,stoics1 the1 i4 #che2 ii4 #ei4 ,stones1 the1 in the robe of the high priest1 ii4 #bdc1 #bdd4 ,stones and stocks1 silly people1 i4 #ai4 ,stromata1 the1 of ,clement1 i4 #cfa2 meaning of the word1 ii4 #adj1 etc4 ,sun1 the1 and stars1 given to the ,gentiles to worship1 ii4 #cfh4 ,superstition1 i4 #ej1 #eg1 #eh1 ii4 #be2 the source of1 #dba4 ,superstitious man1 the1 described1 ii4 #dbb1 #dbc4 ,susanna1 i4 #aid4 ,swallow1 the1 of ,pythagoras1 ii4 #bcf4 ,swearing avoided by the ,gnostic1 ii4 #ddb-ddd4 ,swine1 the flesh of1 forbidden to the ,jews1 i4 #cbf1 ii4 #dbi4 ,swine1 casting one's pearls before1 i4 #chh4 ,syllogism and demonstration1 ii4 #dic4 ,symbolic style1 the1 employed by poets and philosophers1 ii4 #bdg4 ,symbols1 the reasons for veiling the truth in1 ii4 #bed4 ,symbols1 the1 of the ,egyptians1 of sacred things1 ii4 #bde1 etc4 ,symbols1 the1 of ,pythagoras1 ii4 #bcf4 ,syrens1 the1 i4 #chc4 ,tabernacle1 the1 and its furniture1 the mystical meaning of1 ii4 #bdj2 and its geometrical proportions1 #ced4 ,table of shew-bread1 the1 ii4 #db2 its geometrical proportions1 meaning of1 #ced4 ,tables1 the two1 of the law1 their mystical significance1 ii4 #chc1 #che4 ,tact1 the importance of1 in king or general1 i4 #def1 #deg4 ,tatian referred to1 i4 #cee4 ,taxes1 ii4 #cdb4 ,teaching1 motives in1 to be examined1 i4 #ceb4 ,teacher1 the1 intimations of the advent of1 ii4 #djd4 ,teachers of others ought to excel in virtue1 ii4 #ddd-ddf4 ,teaching1 the1 of our ,lord1 its duration1 ii4 #dhf4 ,temperance1 i4 #aic1 #bja1 #bjb1 #bdb2 ii4 #bdh4 ,temples1 the ,egyptian1 what they illustrate1 i4 #bgf4 ,temptation1 the1 of our ,lord1 i4 #chj4 ,ten1 the number1 ii4 #chc1 #chd4 ,terrors of the law1 the1 ii4 #ba4 ,thales1 i4 #cid1 #cie2 ii4 #bgh4 ,thamar1 i4 #cfi4 ,thanksgiving1 ii4 #dcf4 ,theano referred to or quoted1 i4 #djd2 ii4 #aei1 #aie4 ,thearidas' book ,on ,nature quoted1 ii4 #bif1 #big4 ,theft and falsehood1 i4 #dbj4 ,theocritus quoted1 i4 #ij4 ,theognis quoted1 ii4 #beb4 ,theological inquiry1 its object1 ii4 #dij4 ,theology1 philosophy the handmaid to1 i4 #cff4 ,theophrastus1 i4 #fh2 quoted1 ii4 #f4 ,thersites1 i4 #bbh1 #bcg1 #bid4 ,thespes quoted1 i4 #djd2 ii4 #bej4 ,thrasubulus1 i4 #deg4 ,threatening1 i4 #agd4 ,thieves and robbers1 all who came before ,christ were--how8 i4 #djf1 etc4 ,timus the ,locrian1 ii4 #bhh4 ,timocles1 the poet1 quoted1 ii4 #ada1 #adb4 ,timon of ,phlius quoted1 ii4 #bbg4 ,timotheus1 i4 #djc4 ,titans1 the1 and ,dionysius1 i4 #cj4 ,tombs of the gods1 the1 i4 #ej1 #ea4 ,tradition of the church1 the1 prior to heresies1 ii4 #dhe4 ,tragedy1 its inventors1 i4 #djd4 ,training1 i4 #ahb1 #cga4 ,translation1 the1 of the ,old ,testament out of ,hebrew into ,greek1 i4 #ddh4 ,trojan war1 the1 how caused1 i4 #bhb4 ,troy1 when taken1 i4 #dba4 ,truth1 i4 #ah2 poets bear witness to1 #gc2 found in the prophets1 #gf1 etc42 and custom contrasted1 #ih2 a germ of1 found in all sects of philosophy1 #chi2 how philosophy contributes to its comprehension1 #dah2 is one1 ibid42 four things in which it resides1 ii4 #h2 the ,scripture the criterion for distinguishing between heresy and1 #dgf1 etc4 ,truth1 reasons for veiling the1 in symbols1 ii4 #bed1 etc41 #beg4 ,truth1 the true searcher after1 i4 #cgi4 ,two tables1 the1 of the law1 the mystical significance of1 ii4 #bhc1 #bhe4 1 i4 #bdg4 ,ulysses1 i4 #bda4 ,unbelief1 i4 #dfb4 ,understanding1 the human1 ii4 #cdj4 ,unicorn1 the1 i4 #be4 ,unnatural lusts forbidden1 i4 #bdh4 ,upbraiding1 i4 #afe4 ,usury1 ii4 #ej4 ,valentinus1 quoted1 ii4 #fe2 his vagaries about the abolition of death refuted1 #agi1 etc42 his work1 ,on the ,intercourse of ,friends1 quoted1 #ccd2 the time of1 #dhf4 ,vaphres1 i4 #dcf4 ,veiling the truth in symbols1 reasons for1 ii4 #bed-bef2 opinion of the apostles respecting1 #beg-bfa4 ,veiling the meaning of ,scripture1 reasons for1 ii4 #cgh-chb4 ,veils1 the1 of the tabernacle1 ii4 #bdj1 #bdd4 ,vessels of gold and silver1 i4 #baa2 to be rejected1 #cjb4 ,vice and virtue1 as delineated by ,prodicus1 i4 #bfj4 ,vine1 the1 i4 #aeh2 its symbolical character1 #bjj4 ,vipers1 i4 #ai4 ,virtue1 rational1 i4 #ahd2 and vice1 as delineated by ,prodicus1 #bfj2 one1 #dah4 ,virtues1 the ,christian1 their connection1 ii4 #bf-bi4 ,visitation1 i4 #afg4 ,voice from heaven1 the1 at the baptism of ,christ1 i4 #aca4 ,voices1 the1 of birds1 i4 #bdd4 ,voluntary actions1 of different kinds1 ii4 #ch1 etc4 ,waggery censured1 i4 #bai4 ,walking1 i4 #cbd4 ,washing1 the1 of the soul1 i4 #cji4 ,watching1 i4 #bda4 ,water1 the natural beverage for the thirsty1 i4 #bjj4 ,water1 the1 of the ,word1 i4 #ia2 and milk1 #adg2 regeneration by1 #aha4 8,way of sinners10 the1 ii4 #da4 ,wealth1 i4 #bab-bad1 #bih2 the love of1 #cja4 ,well trained1 the1 ii4 #bfb4 ,white dress recommended1 i4 #bei1 #bfd4 ,wife1 a1 ii4 #hj4 ,wife and husband1 both to be equipped for heaven1 i4 #cjb2 how to live with each other1 #cjd2 the kiss between1 #chb4 ,wife1 a thrifty1 i4 #cba2 a good1 ii4 #aif4 ,wills1 observances of the ,romans respecting1 ii4 #bed4 ,wine1 to be avoided by boys and girls1 i4 #bja2 when and by whom to be used1 #bjb2 to be taken moderately1 #bjc2 the ill effects of much1 #bjc1 #bjd2 excessive drinking of1 condemned1 #bjd-bjf2 various kinds of1 #bjg2 how ,jesus drank1 #bjh4 ,wine and milk1 i4 #adg4 ,wine-bibber1 the1 i4 #bje4 ,wisdom1 i4 #ig1 #bjc1 #bdb2 the queen of philosophy1 #cfh2 of the wise to be destroyed1 #daj2 its nature1 ii4 #ae1 #dec2 the panacea1 #bfb2 different forms of1 #cig2 and knowledge1 #ddf4 ,wisdom1 the1 of ,god1 magnified1 i4 #cfe4 ,wise1 the1 i4 #cfe4 ,wise man1 the1 ii4 #ab1 #ac1 #ad1 #ae4 ,wolves in sheeps' clothing1 i4 #bj4 ,woman1 the thrifty and virtuous1 i4 #cba2 the foolish1 #cbc2 the wise1 ii4 #aif4 ,woman's clothing1 men forbidden to wear--why8 ii4 #di4 ,women1 married and unmarried1 the duty of1 in relation to banquets1 i4 #bff2 in regard to dress1 #bfj2 ornaments worn by1 described1 #bfi1 #bgj2 externally adorned only1 compared to ,egyptian temples1 #bgf2 some1 fond of dress and extravagance1 #bgg-bgi2 improper behaviour of1 condemned1 #bic1 #bid2 employments of1 #caj2 permitted to adorn themselves to please their husbands1 #cae1 #caf2 the ,instructor's orders to1 #cbj2 should clothe themselves with their homemade work1 #cba2 voluptuous movements of some1 #bba1 #bbb2 lascivious tricks of1 #cbc2 how they should go to church1 #cbh2 refutation of ,carpocrates' and ,epiphanes' doctrine of a community of1 ii4 #hf-hi2 candidates for the martyr's crown1 #afe-agj2 capable of perfection1 illustrious examples of1 #aic-aif4 ,women1 holy1 among the ,germans1 i4 #cii4 ,word1 the1 various references to1 i4 #ba1 #bb1 #bd1 #ih1 #ajj1 #aja1 #ajd1 #ajh1 #aji1 #aac1 #aad1 #aaf1 #ade1 #adg1 #aea1 #aeb1 #aeg1 #afb1 #agi1 #ahj1 #bgd1 #bii1 #chj1 #che4 ,word1 the1 our instructor1 i4 #aac4 ,word1 water of the1 i4 #ia4 ,world1 the1 ,moses teaches1 was created1 ii4 #bge4 ,world1 the1 of thought and of sense1 ii4 #bgf4 ,written compositions1 the value of1 i4 #cdi2 and spoken1 compared1 #cea-cei4 ,xenocrates quoted1 ii4 #ad4 ,xenophanes cited1 i4 #cid2 ii4 #bhe1 #bhf4 ,xenophon quoted1 i4 #ga2 ii4 #fb1 #bhe4 1 i4 #agi4 ,yoking the ox and the ass forbidden1 ii4 #ee1 #ef4 ,young people should absent themselves from banquets1 i4 #bbe1 #bbf4 ,zacharias1 his dumbness1 i4 #be4 ,zaleucus1 i4 #djd4 ,zaps1 ii4 #bdi4 ,zeus1 the ,stoic1 i4 #cic2 quoted1 #fi1 #ge1 ii4 #bff4 ,zeus1 various stories of1 i4 #bh1 #bi1 #cj2 the amours of1 #ci1 etc42 human1 #dc2 vile1 ibid42 worshipped under various names and forms1 #dd1 #de4 ,zopyrus1 i4 #aej4 ,zoroaster1 i4 #cig2 ii4 #bhb4 ,,end ,,of ,,vol4 ,,ii4 ,,murray ,,and ,,gibb1 ,,edinburgh1 ,,printers ,,to ,,her ,,majesty',s ,,stationery ,,office4 ,,footnotes3 #a ,referring in particular to the ,jews4 #b ,the text reads 2 ,sylburg prefers the reading 4 #c ,prov4 x4 #aj1 ,septuagint4 #d 1 suggested by ,sylb4 as more suitable than the of the text4 #e ,hermas--close of third vision4 #f ,prov4 iii4 #e1 #f1 #g1 #ab1 #bc4 #g ,wisd4 vii4 #ag1 #bj1 #ba1 #bb4 #h ,jer4 xxiii4 #bc1 #bd4 #i ,ex4 xxx4 #ac4 #aj ,isa4 lxvi4 #a4 #aa 1 not 1 as in the text4 #ab ,prov4 i4 #b-f4 #ac #a ,cor4 ii4 #aj4 #ad ,prov4 v4 #af4 #ae ,hab4 ii1 #d4 #af ,isa1 vii4 #i4 #ag ,or anticipation1 4 #ah ,heb4 xi4 #a1 #b1 #f4 #ai ,adopting ,lowth's conjecture of supplying before 4 #bj ,john xx4 #bi4 #ba ,the text reads 2 but ,sylb4 suggests 1 which we have adopted4 #bb is supplied as required by the sense4 ,the text has only1 for which ,lowth proposes to read 4 #bc ,either baptism or the imposition of hands after baptism4 #bd ,heb4 xi #c1 #d1 #be4 #be ,heb4 xi4 #cb4 #bf ,instead of 1 ,petavius and ,lowth read 1 1 as above4 #bg ,matt4 xxiii4 #i4 #bh ,isa4 lxiv4 #d1 #ai2 #a ,cor4 ii4 #i4 #bi 4 #cj is here interpolated into the text1 not being found in ,plato4 #ca and are very frequently compared in the patristic authors4 #cb ,matt4 xxi4 #ca4 #cc ,plato's sister's son and successor4 #cd 4 #ce ,the words of ,jacob to ,esau slightly changed from the ,septuagint2 8,for ,god hath showed mercy to me1 and ,i have all things0-- 7,gen4 xxxiii4 #aa74 #cf ,ex4 iii4 #af4 #cg ,jas4 ii4 #bc4 #ch ,so the name ,israel is explained1 ,stromata i4 p4 #ccd1 ,potter2 vol4 i4 p4 #cfi of translation of ,clement in ,ante-,nicene ,library4 #ci ,ex4 xxxiii4 #aa4 #dj ,john i4 #i4 #da ,the ,stoics defined piety as 8the knowledge of the worship of ,god40 #db ,heb4 vii4 #b4 #dc ,socrates in the ,phdrus1 near the end4 #dd ,introduced by ,plato in ,the ,laws1 conversing with ,socrates4 #de ,taken likely from some apocryphal writing4 #df ,matt4 xix4 #bd4 #dg ,matt4 v4 #c4 #dh ,matt4 xi4 #bh-cj4 #di ,john viii4 #cb-cf4 #ej ,isa4 liii4 #c4 #ea 4 #eb ,ecclus4 xv4 #aj4 #ec ,laertius1 in opposition to the general account1 ascribes the celebrated to ,pythagoras ,zacynthus4 ,suidas1 who with the most ascribes it to the ,samian ,pythagoras1 says that it meant 8,god has said10 as he professed to have received his doctrines from ,god4 #ed ,this famous line of ,epicharmus the comic poet is quoted by ,tertullian 7de ,anima71 by ,plutarch1 by ,jamblichus1 and ,porphyry4 #ee ,ecclus4 vi4 #cd4 #ef ,isa4 liii4 #a4 #eg ,rom4 x4 #ag1 #ad1 #ae4 #eh ,loadstone4 #ei #a ,cor4 i4 #i1 ix4 #ac4 #fj ,isa4 liv4 #a4 #fa ,not in ,script4 #fb ,where8 #fc ,rom4 i4 #ag1 etc4 #fd #a ,tim4 i4 #ah1 #ai4 #fe ,the man of perfect knowledge4 #ff ,instead of 1 it has been proposed to read 1 a term applied by the ,stoics to fear2 but we have immediately after4 #fg ,according to the correction and translation of ,lowth1 who reads instead of 1 etc41 of the text4 #fh ,ps4 cxi4 #aj4 #fi ,prov4 i4 #g4 #gj ,prov4 i4 #ag1 #ah1 8,surely in vain the net is spread in the sight of any bird1 and they lay wait for their own blood40 #ga ,rom4 iii4 #bj4 #gb ,gal4 iii4 #bd4 #gc ,ezek4 xxxiii4 #aa1 xviii4 #bc1 #cb4 #gd ,adopting the conjecture which1 by a change from the accusative to the nominative1 refers 8deters10 and enjoins to the commandment instead of to repentance1 according to the teaching of the text4 #ge ,judith viii4 #bg4 #gf ,prov4 x4 #d1 #e1 #h4 #gg ,isa4 v4 #ba4 #gh ,prov4 i4 #g4 #gi ,viz4 of the angels1 who according to them was ,jehovah1 the ,god of the ,jews4 #hj ,instead of of the text1 we read with ,grabe 4 #ha ,prov4 i4 #cc4 #hb ,the text reads 4 ,lowth conjectures the change1 which we have adopted1 4 #hc ,prov4 vii4 #b4 #hd ,prov4 xiv4 #af1 #bf4 #he 1 alter ego1 deriving #hf ,rom4 xii4 #b4 #hg 1 ,iliad1 book v4 #cei4 #hh has been conjectured in place of 4 #hi ,rom4 xii4 #i1 #aj1 #ah1 #ba4 #ij ,rom4 x4 #b1 #c4 #ia ,rom4 x4 #d4 #ib ,rom4 x4 #ai2 ,deut4 xxxii4 #ba4 #ic ,isa4 lxv4 #a1 #b2 ,rom4 x4 #bj1 #ba4 #id ,rom4 xi4 #aa4 #ie ,hermas4 #if ,rom4 ii4 #ad4 #ig ,this clause is hopelessly corrupt3 the text is utterly unintelligible1 and the emendation of ,sylburgius is adopted in the translation4 #ih ,lev4 xviii4 #a-e4 #ii ,gal4 iii4 #ab4 #ajj 8,them that are far off1 and them that are nigh0 7,eph4 ii4 #ac74 #aja ,eph4 ii4 #e4 #ajb #a ,cor4 viii4 #a4 #ajc ,matt4 xvii4 #bj4 #ajd ,matt4 ix4 #bi4 #aje ,ex4 xvi4 #cf1 ,septuagint2 8the tenth part of an ephah10 ,a4,v4 #ajf ,matt4 v4 #bh4 #ajg ,matt4 v4 #h4 #ajh ,matt4 xv4 #aa1 #ai4 #aji ,the text here reads 1 arising in all probability from the transcriber mistaking the numeral for the above4 #aaj ,prov4 xi4 #ad1 ,septuagint2 8,where no counsel is1 the people fall10 ,a4,v4 #aaa ,gen4 xviii4 #bb1 #bc4 #aab ,ex4 xxxiv4 #b4 #aac #a ,tim4 vi4 #bj1 #ba4 #aad ,prov4 x4 #ba1 ,septuagint2 8feed many10 ,a4,v4 #aae ,gen4 i4 #ca4 #aaf i4e4 ,past and ,future1 between which lies the ,present4 #aag ,pastor of ,hermas1 book i4 ,vision iii4 chap4 viii4 #aah ,see ,pastor of ,hermas1 book ii4 ,commandt4 iv4 ch4 ii41 for the sense of this passage4 #aai ,heb4 x4 #bf1 #bg4 #abj ,john i4 #ac4 #aba ,prov4 xi4 #e4 #abb ,prov4 xiii4 #f4 #abc ,ps4 ciii4 #ac4 #abd ,ps4 cxxvi4 #e4 #abe ,ps4 cxxviii4 #a4 #abf ,ps4 xlix4 #af1 #ag4 #abg ,ps4 v4 #g1 #h4 #abh ,adopting the emendation1 4 #abi ,prov4 xi4 #ac4 #acj ,ps4 vii4 #i4 #aca ,matt4 v4 #bh4 #acb ,ex4 xx4 #ag4 #acc ,isa4 xxix4 #ac2 ,matt4 xv4 #h2 ,mark vii4 #f4 #acd ,medea1 v4 #ajgh4 #ace ,these lines1 which are not found in the ,ajax of ,sophocles1 have been amended by various hands4 ,instead of 1 we have ventured to read 1-- being a ,sophoclean phrase1 and being unsuitable4 #acf ,rom4 iv4 #g1 #h4 #acg #a ,pet4 ii4 #bd4 #ach ,ps4 xxxii4 #a1 #b2 ,rom4 iv4 #g1 #h4 #aci #a ,pet4 iv4 #h4 #adj ,ezek4 xxxiii4 #aa4 #ada ,matt4 v4 #bh4 #adb ,jer4 iv4 #bj4 #adc ,jer4 xlix4 #ai4 #add #a ,john v4 #af1 #ag4 #ade ,ps4 i4 #a 7quoted from ,barnabas1 with some additions and omissions74 #adf ,ps4 i4 #b4 #adg #a ,cor4 viii4 #g4 #adh ,ps4 i4 #d1 #e4 #adi ,john iii4 #h4 #aej ,ps4 i4 #e1 #f4 #aea ,ezek4 xxxiv4 #d-f4 #aeb ,these words are not in ,scripture1 but the substance of them is contained in ,luke xv4 #g1 #aj4 #aec ,one of the precepts of the seven wise men4 #aed ,isa4 xxxii4 #h1 ,sept4 #aee ,philo explains ,enoch's translation allegorically1 as denoting reformation or repentance4 #aef ,prov4 vi4 #a1 #b4 #aeg ,quoted as if in ,scripture1 but not found there4 ,the allusion may be1 as is conjectured1 to what ,god said to ,moses respecting him and ,aaron1 to whom he was to be as ,god2 or to ,jacob saying to ,esau1 8,i have seen thy face as it were the face of ,god40 #aeh ,luke x4 #bg1 etc4 #aei ,john xv4 #aa1 #ab4 #afj instead of which is in the text4 #afa ,ps4 cii4 #h1 cx4 #d4 #afb ,ex4 x4 #bh1 xxxiv4 #ab2 ,deut4 iv4 #i4 #afc ,prob4 ,ecclus4 iii4 #bi4 #afd ,prov4 iii4 #g4 #afe ,ecclus4 i4 #bg4 #aff ,matt4 xxv4 #ce1 #dj4 #afg ,prov4 v4 #bb4 #afh ,prov4 xxviii4 #ad4 #afi appears in the text1 which1 with great probability1 is supposed to be a marginal note which got into the text1 the indicative being substituted fer the imper4 #agj ,matt4 x4 #bd1 #be2 ,luke vi4 #dj4 #aga ,adopting ,sylburgius' conjecture of for 4 #agb ,perhaps in allusion to the leper's words to ,christ1 8,if ,thou wilt1 ,thou canst make me clean0 7,mark i4 #dj74 #agc ,prov4 xxx4 #c4 #agd ,prov4 xv4 #h4 #age ,isa4 i4 #aa1 etc4 #agf ,isa4 lviii4 #f4 #agg ,prov4 xi4 #a4 #agh ,prov4 x4 #ca4 #agi ,prov4 xvi4 #ba1 misquoted1 or the text is corrupt2 8,the wise in heart shall be called prudent10 ,a4,v4 #ahj ,for the use of knowledge in this connection1 ,philo1 ,sextus ,empiricus1 and ,zeno are quoted4 #aha ,deut4 xxxi4 #e4 #ahb 8,these words are more like ,philo ,judus1 i4 #gdj1 than those of ,moses1 ,deut4 xx4 #e-g40--,,potter4 #ahc ,prov4 x4 #g4 #ahd ,prov4 xi4 #g1 viii4 #ag4 #ahe ,prov4 ix4 #cj4 #ahf ,prov4 xix4 #bc4 #ahg ,deut4 xxiv4 #aj1 #aa4 #ahh ,lev4 xix4 #i1 xxiii4 #bb2 ,deut4 xxiv4 #ai4 #ahi ,lev4 xix4 #aj2 ,deut4 xxiv4 #bj1 #ba4 #aij ,ex4 xxiii4 #aj1 #aa2 ,lev4 xxv4 #b-g4 #aia ,prov4 xx4 #bh1 xi4 #bf1 xiv4 #ba4 #aib ,quoted from ,philo1 with slight alterations1 giving the sense of ,ex4 xxiii4 #d1 ,deut4 xxii4 #ab1 #c4 #aic ,prov4 xiv4 #bg4 #aid ,deut4 xxi4 #aj4 #aie 7equivalent to in the passage of ,philo from which ,clement is quoting7 has been substituted by ,sylb4 for 4 #aif ,deut4 xxiii4 #g4 #aig ,deut4 xx4 #aj4 #aih ,deut4 xxi4 #aj4 #aii ,matt4 v4 vi4 vii42 ,luke vi4 #bjj ,prov4 xix4 #aa1 xiv4 #bc1 xvii4 #ab4 #bja ,deut4 xiv4 #ba4 #bjb ,deut4 xxv4 #d2 #a ,tim4 v4 #ah4 #bjc ,deut4 xxii4 #aj4 #bjd ,so ,clement seems to designate the human nature of ,christ1--as being a quartum quid in addition to the three persons of the ,godhead4 #bje ,deut4 viii4 #ah4 #bjf ,matt4 v4 #ai4 #bjg ,num4 xv4 #cj4 #bjh ,deut4 xxvi4 #ag1 #ah4 #bji has been adopted from ,philo1 instead of of the text4 #baj ,gen4 xxxiii4 #aa4 #baa ,gen4 xxxiii4 #f4 #bab ,deut4 xiii4 #d4 #bac ,luke vi4 #cf4 #bad ,prov4 xxviii4 #d1 #e4 #bae ,prov4 xiv4 #h4 #baf ,prov4 xxi4 #bf4 #bag ,prov4 ii4 #ba1 #bb4 #bah #b ,cor4 viii4 #ab1 #ae4 #bai ,ps4 cxii4 #i4 #bbj ,substituting for after 4 #bba 1 ,eurip4 ,andromache1 #fbg4 #bbb 1 ,cupid4 #bbc ,or1 8carpets40 ,xenoph4 ,memorabilia1 book ii43 ,the ,words of ,virtue to ,vice4 #bbd ,eph4 vi4 #aa4 #bbe i4e4 ,permanent state and nature4 #bbf ,or1 vie with4 #bbg substituted by ,grabe for 4 #bbh ,matt4 vii4 #g4 #bbi ,matt4 vii4 #g4 #bcj ,barnabas1 ,epist4 chap4 xvi4 #bca 7in ,theodoret71 for which the text reads 4 #bcb ,iliad1 v4 #gci4 #bcc ,after this comes 1 which yields no meaning1 and has been variously amended1 but not satisfactorily4 ,most likely some words have dropped out of the text4 #bcd ,ps4 lxxxii4 #a4 #bce ,ps4 lxxxii4 #f4 #bcf ,rom4 viii4 #i4 #bcg #a ,cor4 x4 #c4 #bch #a ,cor4 xv4 #cj4 #bci ,heb4 xiii4 #e4 #bdj ,the text has 1 virtues1 for which1 in accordance with ,pythagoras' well-known opinion1 has been substituted from ,theodoret4 #bda ,for of the text1 ,heinsius reads 1 which corresponds to the other term ascribed to ,democritus--4 #bdb ,luke xiv4 #aa4 #bdc ,rom4 vi4 #bb4 #bdd ,rom4 v4 #d1 #e4 #bde ,probably ,heb4 iv4 #h1 #i4 #bdf ,ezek4 xviii4 #d-i4 #bdg ,isa4 lv4 #f1 #g1 #i4 #bdh ,gal4 v4 #e1 #f4 #bdi ,heb4 vi4 #aa-bj4 #bej ,prov4 i4 #cc4 #bea #a ,cor4 xi4 #a4 #beb ,gen4 xx4 #ab4 #bec ,tob4 iv4 #af4 #bed ,gen4 i4 #bh4 #bee ,gen4 ii4 #ah4 #bef ,the corrections of ,stanley on these lines have been adopted4 ,they occur in the ,choeph of schylus1 #ejc1 but may have been found in ,sophocles1 as the tragic poets borrowed from one another4 #beg i4e4 not entering into a second marriage after a wife's death4 ,but instead of some read --bad marriage4 #beh ,matt4 v4 #cb1 xix4 #i4 #bei ,lev4 xx4 #aj2 ,deut4 xxii4 #bb2 ,lev4 xxix4 #i4 #bfj ,ezek4 xxxiii4 #aa4 #bfa ,luke xii4 #dh4 #bfb ,after much consideration1 the ,editors have deemed it best to give the whole of this ,book in ,latin4 #bfc ,matt4 xix4 #aa1 #ab4 #bfd #a ,cor4 vii4 #i4 #bfe #b ,cor4 xi4 #ac1 #ae4 #bff ,gal4 vi4 #b4 #bfg #a ,cor4 x4 #ab4 #bfh #a ,cor4 vii4 #i4 #bfi ,vid4 ,irenum1 lib4 i4 c4 #b1 p4 #ea4 #bgj ,ex4 xx4 #ac4 #bga ,matt4 v4 #bh4 #bgb ,ex4 xx4 #ag4 #bgc ,deut4 xxii4 #bb4 #bgd ,jude #h-ag4 #bge ,rom4 vii4 #bd4 #bgf ,matt4 viii4 #bb2 ,luke ix4 #fj4 #bgg ,matt4 vi4 #bd2 ,luke xvii4 #ac4 #bgh ,matt4 v4 #db2 ,luke vi4 #cj4 #bgi ,eph4 iv4 #bj-bd4 #bhj ,eph4 v4 #a-d4 #bha ,eph4 v4 #e-aa4 #bhb ,rom4 vi4 #af4 #bhc ,num4 xxv4 #h2 #a ,john i4 #f1 #g4 #bhd ,matt4 v4 #bj4 #bhe ,dan4 i4 #bhf ,ps4 cxviii4 #i4 #bhg ,jer4 x4 #b4 #bhh ,luke xi4 #dj4 #bhi ,matt4 v4 #be2 ,luke xii4 #eh4 #bij ,matt4 v4 #af4 #bia ,gen4 i4 #bh1 ix4 #a4 #bib ,gen4 i4 #bi1 ix4 #b1 #c4 #bic ,ex4 xxi4 #bd4 #bid ,ex4 xxii4 #a4 #bie ,deut4 vi4 #e4 #bif ,deut4 xxvii4 #ae4 #big ,mal4 iii4 #ae4 #bih ,jer4 xii4 #a4 #bii ,rom4 iii4 #h4 #cjj ,mal4 ii4 #ag4 #cja #a ,cor4 vi4 #ac1 x4 #bc4 #cjb ,gal4 v4 #ac4 #cjc ,john iii4 #c4 #cjd ,col4 ii4 #aa4 #cje ,col4 iii4 #d1 #aj4 #cjf #a ,john ii4 #d4 #cjg #a ,john ii4 #ah1 #ai4 #cjh ,matt4 v4 #ag4 #cji ,matt4 xix4 #f2 ,mark x4 #i4 #caj #a ,cor4 vii4 #ad4 #caa ,matt4 xix4 #c2 ,mark x4 #b4 #cab ,matt4 xxii4 #cj2 ,mark xii4 #bc2 ,luke xx4 #ce4 #cac #a ,cor4 vi4 #ac4 #cad ,rom4 xiv4 #ag4 #cae ,jas4 iv4 #f2 #a ,pet4 v4 #e4 #caf ,matt4 xix4 #f2 ,mark x4 #i4 #cag ,matt4 xxiv4 #cg2 ,luke xvii4 #bh4 #cah ,luke xviii4 #h4 #cai ,matt4 xxiv4 #ai2 ,mark xiii4 #ag2 ,luke xxi4 #bc4 #cbj ,acts i4 #g4 #cba ,matt4 xix4 #aa1 #ab4 #cbb ,matt4 xix4 #aj1 #aa4 #cbc ,tim4 iv4 #a1 #c4 #cbd ,col4 ii4 #ah1 #bc4 #cbe #a ,cor4 vii4 #bg4 #cbf #a ,cor4 vii4 #b1 #e4 #cbg ,rom4 xiv4 #c4 #cbh ,matt4 xi4 #ah1 #ai4 #cbi #a ,cor4 ix4 #e4 #ccj ,rom4 xiv4 #ag4 #cca ,matt4 v4 #db4 #ccb ,matt4 xxv4 #ce1 #cf4 #ccc ,matt4 xxv4 #dj4 #ccd ,prov4 xix4 #ag4 #cce ,prov4 iii4 #bg4 #ccf ,prov4 iii4 #c4 #ccg ,prov4 x4 #d4 #cch ,prov4 xiii4 #h4 #cci ,matt4 xix4 #af2 ,mark x4 #ag2 ,luke xviii4 #ah4 #cdj ,prov4 xiii4 #aa4 #cda ,prov4 xi4 #bc4 #cdb ,ps4 cxi4 #i4 #cdc ,matt4 vi4 #ai4 #cdd ,hagg4 i4 #f4 #cde ,luke xii4 #af-bj4 #cdf ,matt4 vii4 #g4 #cdg ,rom4 xiii4 #ab1 #ac1 #ad4 #cdh ,matt4 xix4 #ab4 #cdi ,heb4 ix4 #ad4 #cej ,rom4 vi4 #ad4 #cea ,rom4 vi4 #ae4 #ceb #b ,cor4 v4 #aj4 #cec #b ,cor4 v4 #af1 #ag4 #ced #b ,cor4 vi4 #ad1 #ae1 #af4 #cee #b ,cor4 vii4 #a4 #cef ,eph4 ii4 #e4 #ceg ,rom4 v4 #ab-ad4 #ceh ,gen4 iii4 #bj4 #cei ,phil4 i4 #bj-bd4 #cfj ,ps4 xlviii4 #ba4 #cfa ,matt4 xviii4 #bj4 #cfb #a ,cor4 vii4 #g4 #cfc ,ex4 xx4 #ag4 #cfd ,matt4 v4 #bg1 #bh4 #cfe ,deut4 xxi4 #aa1 #ab1 #ac4 #cff ,ex4 xix4 #bj4 #cfg #b ,cor4 vi4 #af1 #ag1 #ah4 #cfh #b ,cor4 vii4 #a4 #cfi #b ,cor4 xi4 #b4 #cgj #b ,cor4 xi4 #c4 #cga #a ,pet4 ii4 #aa1 #ab1 #ae1 #af4 #cgb ,rom4 vi4 #b1 #f4 #cgc ,rom4 vi4 #ac4 #cgd ,rom4 vii4 #g4 #cge ,rom4 vii4 #ah4 #cgf ,rom4 vii4 #ag4 #cgg ,rom4 vii4 #bj1 #bc1 #bd4 #cgh ,rom4 viii4 #b1 #c1 #d4 #cgi ,rom4 viii4 #aj1 #aa4 #chj ,rom4 viii4 #e1 #f1 #g1 #h1 #i1 #aj1 #ab1 #ac1 #ad1 #ae4 #cha #a ,cor4 vii4 #e4 #chb #a ,cor4 vii4 #bd4 #chc ,rom4 vii4 #b4 #chd #a ,cor4 vii4 #ci1 #dj4 #che ,rom4 vii4 #d4 #chf #b ,cor4 xi4 #c4 #chg #a ,cor4 vii4 #e4 #chh ,matt4 vi4 #bd4 #chi ,gen4 iv4 #be4 #cij #a ,cor4 vii4 #e4 #cia ,matt4 xix4 #f4 #cib ,rom4 vii4 #d4 #cic ,rom4 vii4 #ab4 #cid ,john iii4 #f4 #cie #a ,cor4 vii4 #ad4 #cif ,rom4 vii4 #d4 #cig #a ,tim4 iv4 #a1 #b1 #c1 #d1 #e4 #cih ,rom4 xiv4 #ba4 #cii #a ,cor4 vii4 #h4 #djj ,rom4 xiv4 #ai4 #dja ,sophon4 iii4 #ai4 #djb ,matt4 vi4 #ai4 #djc ,isa4 l4 #i4 #djd ,john vi4 #bg4 #dje ,luke xx4 #ce4 #djf ,luke xx4 #cd4 #djg ,matt4 xxiii4 #i4 #djh ,matt4 xxiii4 #i4 #dji #a ,cor4 vii4 #cb1 #cc1 #cd4 #daj #a ,cor4 vi4 #ah4 #daa ,isa4 #a4 #a4 #dab #a ,tim4 v4 #ad1 #ae4 #dac #a ,tim4 ii4 #ae4 #dad ,luke xiv4 #bj4 #dae ,ps4 vi4 #h4 #daf ,isa4 lvi4 #c4 #dag #b ,cor4 xi4 #c4 #dah ,matt4 xviii4 #aa1 #ab4 #dai ,matt4 v4 #bh4 #dbj ,eph4 iv4 #bd4 #dba ,gen4 iii4 #ba4 #dbb ,phil4 iii4 #bj4 #dbc #a ,cor4 vii4 #a1 #b4 #dbd #a ,cor4 vii4 #e4 #dbe #a ,cor4 vii4 #i4 #dbf #a ,cor4 vii4 #c1 #e4 #dbg ,luke xiv4 #bf4 #dbh ,ex4 xx4 #ab4 #dbi #a ,cor4 vii4 #cc4 #dcj #a ,cor4 vii4 #aj1 #aa4 #dca ,isa4 lvi4 #c-e4 #dcb ,isa4 lxv4 #bc4 #dcc ,john xiii4 #cc4 #dcd ,gal4 iv4 #ai4 #dce #a ,cor4 iv4 #ae4 #dcf ,deut4 xxiii4 #a4 #dcg ,matt4 xix4 #ab4 #dch ,jer4 xx4 #ad4 #dci ,jer4 xx4 #ah4 #ddj #d ,esdr4 v4 #ce4 #dda ,job xiv4 #d1 #e4 #ddb ,ps4 l4 #g4 #ddc ,mic4 vi4 #g4 #ddd ,gen4 i4 #bh4 #dde #a ,cor4 xv4 #cd4 ,clement reads here 1 8wash10 instead of 1 8awake40 #ddf ,eph4 vi4 #ab4 #ddg #a ,cor4 ix4 #bg1 #be4 #ddh ,ps4 xlviii4 #ac1 #ba4 #ddi ,jer4 v4 #h4 #dej ,isa4 xl4 #f1 #g1 #h4 #dea ,prov4 xiii4 #ab4 #deb ,gen4 iii4 #e4 #dec ,gen4 iv4 #a4 #ded #a ,cor4 xv4 #ej4 #dee ,gal4 iii4 #c4 #def ,jer4 v4 #h4 #deg ,prov4 i4 #ad4 #deh ,prov4 i4 #ae1 #af1 #ag4 #dei ,apoc4 ix4 #aj4 #dfj ,eph4 ii4 #c4 #dfa #a ,cor4 v4 #g4 #dfb ,gal4 ii4 #ai1 #bj4 #dfc ,matt4 x4 #e4 #dfd ,prov4 i4 #ah1 #ai4 #dfe ,matt4 xxvi4 #bd4 #dff ,matt4 xviii4 #f seqq4 #dfg ,rom4 ii4 #bd4 #dfh #a ,cor4 v4 #aa4 #dfi #a ,cor4 vi4 #ac4 #dgj #a ,cor4 vi4 #af4 #dga #a ,cor4 vii4 #e4 #dgb #a ,cor4 vii4 #c4 #dgc #a ,cor4 vii4 #aj1 #aa1 #ab4 #dgd #a ,cor4 vii4 #ad4 #dge #a ,tim4 iii4 #b1 #d2 ,tit4 i4 #f4 #dgf ,tit4 i4 #ae4 #dgg #a ,cor4 vi4 #i1 #aj1 #aa4 #dgh ,phil4 iv4 #h1 #i4 #dgi #a ,pet4 i4 #ba1 #bb4 #dhj #a ,pet4 i4 #ad1 #ae1 #af4 #dha ,matt4 vii4 #ad1 xi4 #ab1 vii4 #g4 #dhb ,job v4 #be4 #dhc ,ps4 viii4 #f4 #dhd ,rom4 xvi4 #bf1 #bg4 #dhe ,ex4 xxxiii4 #aa4 #dhf ,prov4 vi4 #f1 #h4 #dhg ,rom4 iii4 #bj4 #dhh ,rom4 v4 #ac4 #dhi ,rom4 vii4 #f4 #dij #a ,tim4 i4 #i4 #dia ,rom4 xiii4 #h1 x4 #i4 #dib ,luke x4 #bg4 #dic ,rom4 vii4 #ab1 #ad4 #did ,rom4 vi4 #bj-bc4 #die ,ps4 xlviii4 #ac1 #ba2 ,jer4 v4 #h1 etc4 #dif ,gal4 vi4 #ad2 ,phil4 iii4 #bj4 #dig ,matt4 xix4 #bi4 #dih ,demiurgus4 #dii ,phil4 i4 #ac1 #ad4 #ejj ,rom4 xv4 #d4 #eja #a ,cor4 vii4 #bh1 #cb1 #ce4 #ejb ,matt4 v4 #aj4 #ejc ,john i4 #ab4 #ejd ,luke x4 #ai4 #eje ,matt4 xix4 #ba4 #ejf 4 #ejg ,luke xiii4 #cb4 #ejh ,ps4 xxxvii4 #ce-cg4 #eji ,isa4 xxix4 #ac 7 inserted74 #eaj ,ps4 lxi4 #e4 #eaa ,ps4 xii4 #c-e4 #eab ,matt4 vi4 #ai4 #eac ,luke xii4 #cc4 #ead ,rom4 iv4 #ae4 #eae ,matt4 viii4 #ac4 #eaf ,luke xii4 #bj4 #eag ,matt4 xvi4 #bf4 #eah ,matt4 vi4 #ca2 ,luke xii4 #bb1 #bc4 #eai ,matt4 vi4 #cb1 #cc2 ,luke xii4 #cj1 #ca4 #ebj ,luke xix4 #h1 #i1 #aj4 #eba ,matt4 v4 #e4 #ebb ,luke xix4 #h-aj4 #ebc ,translated as completed1 and amended by ,heinsius4 ,in the text it is plainly mutilated and corrupt4 #ebd ,matt4 v4 #d1 #g4 #ebe ,hos4 vi4 #f2 ,matt4 ix4 #ac1 xii4 #g4 #ebf ,matt4 v4 #aj4 #ebg ,luke vi4 #bb4 #ebh ,john i4 #d4 #ebi ,matt4 vi4 #cj4 #ecj ,luke vi4 #df4 #eca ,isa4 xxix4 #ae4 #ecb ,gal4 v4 #bd1 #be4 #ecc ,gal4 vi4 #h4 #ecd ,matt4 xxvi4 #da4 #ece ,rom4 viii4 #g1 #h1 #aj1 #ac1 #ag1 #ah1 #bh1 #bi1 #cj4 #ecf ,rom4 viii4 #bd1 #be4 #ecg ,in allusion to ,eph4 vi4 #ab4 #ech #a ,pet4 iv4 #ab1 #ac1 #ad4 #eci ,rom4 viii4 #cf1 #cg4 #edj ,rom4 x4 #aj1 #aa4 #eda #b ,tim4 i4 #g1 #h2 ,rom4 viii4 #ae4 #edb ,rom4 xii4 #i4 #edc ,rom4 xiii4 #h4 #edd ,instead of 1 read from ,rom4 xv4 #ac1 #ad1 4 #ede ,rom4 vi4 #f4 #edf #a ,cor4 iv4 #i1 #aa1 #ab1 #ac4 #edg #a ,cor4 xiii4 #g4 #edh ,for read 4 #edi #a ,cor4 xiii4 #ac4 #eej #a ,cor4 x4 #bc4 #eea #a ,cor4 x4 #bd4 #eeb #a ,cor4 x4 #bf1 #bh1 #bi1 #cj1 #ca4 #eec #b ,cor4 x4 #c1 #d1 #e4 #eed ,col4 iii4 #ab1 #ad1 #ae4 #eee #a ,cor4 xi4 #c1 #h1 #aa4 #eef #a ,cor4 xi4 #c1 #g4 #eeg ,eph4 v4 #ba-bi4 #eeh ,col4 iii4 #ah-be1 iv4 #a1 iii4 #aa4 #eei ,matt4 vi4 #aj4 #efj ,col4 iii4 #ab-ae4 #efa ,luke xii4 #h4 #efb ,matt4 x4 #cb4 #efc ,luke xii4 #aa1 #ab4 #efd ,tit4 i4 #af4 #efe ,luke xxii4 #ca1 #cb4 #eff ,matt4 x4 #bc4 #efg ,ps4 cxviii4 #f4 #efh ,wisd4 iii4 #a4 #efi ,job xiv4 #d4 #egj ,isa4 v4 #e4 #ega ,the text has 1 for which ,sylburgius suggests 1 as translated above4 #egb #a ,thess4 iv4 #c-h4 #egc ,phil4 i4 #bi1 #cj1 ii4 #a1 #b1 #ag4 #egd ,phil4 i4 #g4 #ege ,phil4 ii4 #bj1 #ba4 #egf ,matt4 v4 #dd1 #de4 #egg ,matt4 v4 #bd4 #egh ,rom4 viii4 #ch1 #ci4 #egi #a ,cor4 viii4 #a1 #g1 #i1 #aa4 #ehj #a ,cor4 x4 #be4 #eha ,acts xv4 #bd1 etc4 #ehb #a ,cor4 ix4 #ai-be4 #ehc #a ,cor4 x4 #bf4 #ehd #a ,cor4 x4 #bh-ca4 #ehe ,rom4 x4 #aj1 #aa1 #h1 #i4 #ehf ,rom4 xii4 #ad4 #ehg #b ,cor4 ii4 #ab4 #ehh #b ,cor4 iii4 #ad4 #ehi #a ,john iii4 #ah1 #ai4 #eij #a ,john iv4 #af1 #ah4 #eia #a ,john v4 #c4 #eib #a ,tim4 iv4 #ab4 #eic ,phil4 iv4 #aa-ac4 #eid ,heb4 x4 #cb-ci4 #eie ,heb4 xi4 #cf-dj1 xii4 #a1 #b4 #eif ,who lived before ,christ4 #eig ,heb4 xi4 #bf1 #bg4 #eih ,wisd4 iii4 #b1 #c1 #d4 #eii ,wisd4 iii4 #e1 #f1 #g1 #h4 #fjj ,gen4 xviii4 #bg4 #fja ,job i4 #a4 #fjb ,job xiv4 #d1 #e4 #fjc ,jas4 iv4 #f2 #a ,pet4 iv4 #e4 #fjd ,ps4 lxxxix4 #ba4 #fje ,ps4 li4 #a-d4 #fjf ,ps4 li4 #f4 #fjg ,prov4 xx4 #bg4 #fjh 4 ,clemens ,romanus has 4 #fji ,ps4 xxxiv4 #ab4 #faj ,ps4 xxxiv4 #ac1 #ad4 #faa ,ps4 xxxiv4 #ae-ag4 #fab ,ps4 xxxii4 #aj4 #fac ,jas4 v4 #bj2 #a ,pet4 iv4 #h4 #fad #a ,cor4 xiii4 #g4 #fae #a ,cor4 xiii4 #a1 #c4 #faf ,ps4 lxix4 #cj1 #ca4 #fag ,ps4 li #ag4 #fah #a ,john iv4 #h1 #af4 #fai ,rom4 xiii4 #aj4 #fbj ,matt4 v4 #bh4 #fba i4e4 of blessed souls4 #fbb ,ps4 i4 #c4 #fbc ,the text has 1 for which has been suggested as probably the true reading4 #fbd the ,stoics define to be a desire agreeable to reason2 1 a desire contrary to reason4 #fbe ,ex4 xxxii4 #cb4 #fbf ,so rendered by the ,latin translator1 as if the reading were 4 #fbg ,sylburgius' conjecture of instead of is here adopted4 #fbh ,tit4 ii4 #c-e4 #fbi ,heb4 xii4 #ac-ag4 #fcj ,heb4 xiii4 #d4 #fca #a ,pet4 i4 #f-i4 #fcb #b ,cor4 xi4 #bc4 #fcc ,deut4 xviii4 #ac2 ,rom4 x4 #d4 #fcd #b ,cor4 iv4 #h1 #i4 #fce #b ,cor4 vi4 #c-g4 #fcf #b ,cor4 vii4 #a1 vi4 #af1 #ag1 #ah4 #fcg #b ,cor4 vii4 #a-aa4 #fch ,eph4 iv4 #aa1 #ab1 #ac4 #fci #a ,cor4 xii4 #g-aa4 #fdj ,iliad1 xiii4 #gcj4 #fda #a ,cor4 vii4 #g4 #fdb ,isa4 vii4 #i4 #fdc ,ps4 cxxxix4 #g-aj4 #fdd ,isa4 xl4 #aj1 lxii4 #aa2 ,ps4 lxii4 #ab2 ,rev4 xxii4 #ab2 ,rom4 ii4 #f4 #fde ,ps4 ii4 #h4 #fdf ,matt4 vi4 #b1 etc4 #fdg ,euphrone is plainly 8kindly1 cheerful40 #fdh #a ,thess4 v4 #f-h4 #fdi ,as it stands in the text the passage is unintelligible1 and has been variously amended successfully4 #fej ,clement seems to have read for in ,rom4 xiii4 #aa4 #fea ,rom4 xiii4 #aa1 #ab4 #feb ,homer1 ,odyss4 iv4 #gea1 #gfj2 xvii4 #dh1 #eh4 #fec ,odyss4 ii4 #bfa4 #fed ,explaining etymologically4 #fee ,rom4 v4 #c-e4 #fef #a ,cor4 viii4 #h4 #feg #a ,cor4 vii4 #ch1 #ce4 #feh ,prov4 i4 #cc4 #fei ,prov4 iii4 #e4 #ffj ,ps4 lxxxii4 #f4 #ffa 444 4 #ffb ,ps4 l4 #ba4 #ffc 4 #ffd ,ps4 i4 #d2 ,isa4 xl4 #ae4 #ffe ,hom4 ,odyss4 #fff ,jer4 xxxiii4 #e4 #ffg ,ezek4 xliv4 #i1 #aj4 #ffh ,ezek4 xliv4 #bg4 #ffi ,the jubilee4 #fgj ,job i4 #ba4 #fga ,matt4 xviii4 #c4 #fgb i4e4 ,baptism4 #fgc ,job xxi4 #aj4 #fgd ,gen4 xxiv4 #af4 #fge ,mark v4 #cd4 #fgf ,eurip4 ,bacch1 #dfe1 etc4 #fgg ,isa4 xl4 #f-h4 #fgh ,jer4 xiii4 #bd-bg4 #fgi ,gen4 xxiii4 #d2 ,ps4 xxxviii4 #ac4 #fhj #b ,cor4 v4 #a1 #b1 #c1 #g4 #fha #b ,cor4 v4 #h4 #fhb ,pindar1 according to ,theodoret4 #fhc ,job xlii4 #b1 #c1 #f4 #fhd ,jer4 xxii4 #bi1 #cj4 #fhe ,isa4 i4 #b4 #fhf ,mic4 i4 #b1 where1 however1 the concluding words are not found4 #fhg ,gen4 xviii4 #be4 #fhh ,john iii4 #ah4 #fhi ,where8 #fij ,isa4 xlv4 #ba4 #fia ,rom4 ix4 #ad4 #fib ,deut4 x4 #ab4 #fic ,rom4 xiii4 #ac4 #fid ,matt4 v4 #af4 #fie ,isa4 lxii4 #aa4 #fif ,gen4 i4 #bf4 #fig ,matt4 xi4 #ae4 #fih ,odyss4 vi4 #ahf4 #fii ,teacher and scholar4 #gjj ,rom4 i4 #aa1 #ab4 #gja ,rom4 i4 #ag4 #gjb ,matt4 ix4 #bb4 #gjc ,matt4 xvii4 #bj2 ,luke xvii4 #f2 #a ,cor4 xiii4 #b4 #gjd ,luke xvii4 #e4 #gje ,gen4 xv4 #f2 ,rom4 iv4 #c4 #gjf ,isa4 lix4 #h4 #gjg #b ,tim4 ii4 #bc4 #gjh #a ,cor4 xiii4 #ab4 #gji ,ex4 xxxiii4 #bj4 #gaj ,matt4 v4 #h4 #gaa #a ,cor4 i4 #bj4 #gab #a ,cor4 i4 #ai4 #gac ,jer4 vi4 #af4 #gad ,rom4 iv4 #c1 #e1 #i1 #bb4 #gae ,philo ,judus1 ,de ,abrahame1 p4 #dac1 vol4 ii4 ,bohn4 #gaf ,empedocles4 #gag #a ,cor4 ii4 #e4 #gah ,heraclitus4 #gai ,matt4 vii4 #g4 #gbj ,ps4 xxii4 #f4 #gba #a ,john iv4 #af4 #gbb #a ,cor4 i4 #i1 x4 #ac4 #gbc ,matt4 xviii4 #a4 #gbd #a ,cor4 iv4 #ae4 #gbe ,john xiv4 #f4 #gbf ,by ,plato4 #gbg ,in ,plato we have instead of 4 #gbh ,john i4 #ad4 #gbi ,matt4 vii4 #g4 #gcj ,matt4 xi4 #ab4 #gca ,hesiod4 first line1 8,works and ,days10 #bhe4 ,the other three are variously ascribed to different authors4 #gcb ,plato1 ,alcibiades1 book i4 #gcc ,plato1 ,republic1 vi4 p4 #fgh4 #gcd ,matt4 xx4 #af4 #gce #a ,cor4 viii4 #g4 #gcf #b ,thess4 iii4 #a1 #b4 #gcg ,quoted by ,socrates in the ,phaedo1 p4 #eb4 #gch ,ecclus4 xxvii4 #ab4 #gci ,prov4 x4 #ad4 #gdj ,prov4 xxvi4 #e4 #gda #a ,cor4 ix4 #bb4 #gdb ,matt4 v4 #de4 #gdc ,rom4 iii4 #bi1 #cj4 #gdd #a ,cor4 ii4 #ac4 #gde ,bas relief4 #gdf ,isa4 xlv4 #c4 #gdg ,ps4 lxxviii4 #a1 #b4 #gdh #a ,cor4 ii4 #f-h4 #gdi #a ,cor4 ii4 #i1 #aj4 #gej #a ,cor4 ii4 #ad4 #gea #a ,cor4 iii4 #a-c4 #geb #a ,cor4 iii4 #aj-ac4 #gec ,rom4 i4 #aa4 #ged ,jer4 viii4 #g4 #gee ,iliad1 ix4 #caa4 #gef ,eph4 iv4 #bf4 #geg ,ex4 xx4 #ag4 #geh ,it is so said of the rich3 ,matt4 xix4 #bc2 ,mark x4 #bc2 ,luke xviii4 #bd4 #gei ,gen4 i4 #bf4 #gfj ,matt4 xi4 #bi1 #cj4 #gfa ,matt4 xviii4 #c4 #gfb ,ps4 i4 #a4 #gfc ,gal4 v4 #be4 #gfd #b ,cor4 v4 #g4 #gfe ,heb4 i4 #a4 #gff ,rev4 v4 #f2 ,isa4 xi4 #ab4 #gfg --1 unsuffering4 #gfh ,the ,chaldaic 4 ,the ,hebrew is 1 ,sept4 1 ,vulg4 arca4 #gfi ,eph4 v4 #bc4 #ggj #a ,cor4 xi4 #c2 #b ,cor4 xi4 #ca4 #gga ,and the whole place is very correctly called the ,logeum 771 since everything in heaven has been created and arranged in accordance with right reason 77 and proportion 7,philo1 vol4 iii4 p4 #aie1 ,bohn's translation74 #ggb #a ,cor4 xii4 #aa4 #ggc i4e41 the oracular breastplate4 #ggd ,lev4 xvi4 #bc1 #bd4 #gge ,this line has given commentators considerable trouble4 ,diodorus says that the ,telchines--fabled sons of ,ocean--were the first inhabitants of ,rhodes4 #ggf 4 ,sylburgius1 with much probability1 conjectures 1 binding together4 #ggg 1 1 1 1 1 1 1 1 4 ,on the interpretation of which1 much learning and ingenuity have been expended4 #ggh ,orpheus4 #ggi ,lev4 xi42 ,deut4 xiv4 #ghj ,ps4 xvii4 #be1 #bf4 #gha ,ex4 xv4 #a4 #ghb ,ex4 xxi4 #cc1 #cf4 #ghc ,isa4 i4 #c4 #ghd ,matt4 xi4 #ac2 ,luke xvi4 #af4 #ghe ,mark i4 #g2 ,luke iii4 #af2 ,john i4 #bg4 #ghf #b ,cor4 vi4 #ad1 #ae4 #ghg #b ,cor4 vi4 #ag1 #ah4 #ghh ,eph4 iii4 #c-e4 #ghi ,col4 i4 #i-aa4 #gij ,col4 i4 #be-bg4 #gia ,col4 i4 #bg4 #gib ,col4 ii4 #b1 #c4 #gic ,col4 iv4 #b4 #gid ,col4 iv4 #c1 #d4 #gie ,heb4 v4 #ab1 #ac1 #ad1 vi4 #a4 #gif ,isa4 ii4 #af4 #gig ,isa4 xlv4 #c4 #gih ,ps4 li4 #f1 ,sept4 #gii ,ps4 xix4 #b1 #c4 #hjj ,rom4 xv4 #be1 #bf4 #hja #a ,cor4 ii4 #f1 #g4 #hjb #a ,cor4 iii4 #a-c4 #hjc ,ps4 xxxiv4 #h2 according to the reading for 4 #hjd #a ,cor4 v4 #g4 #hje ,ex4 xxxiii4 #ah4 #hjf ,prov4 xxx4 #b4 #hjg ,prov4 iii4 #ah4 #hjh ,ex4 xxx4 #ae1 #af1 etc4 #hji ,gen4 xxii4 #c1 #d4 #haj ,or1 8the desire of a very good soul10 according to the text which reads 4 ,the other reading is 4 #haa ,baptism4 #hab ,isa4 lxvi4 #a4 #hac ,ps4 #a4 #ae4 #had ,acts xvii4 #bd1 #be4 #hae ,from some apocryphal writing4 #haf is the reading of the text4 ,this is with great probability supposed to be changed from 1 a usual contraction for 4 #hag ,rom4 xi4 #cc4 #hah ,alluding to ,gen4 xviii4 #f2 the word used is 1 which ,clement1 following ,philo1 from its derivation1 takes to signify occult mysteries4 #hai #a ,cor4 vi4 #f1 #g4 #hbj ,col4 ii4 #b1 #c4 #hba ,matt4 xii4 #aa2 ,mark iv4 #aa2 ,luke viii4 #aj4 #hbb ,ps4 lxxviii4 #b4 #hbc ,matt4 xiii4 #cc4 #hbd ,according to the conjecture of ,sylburgius1 is adopted for 4 #hbe ,empedocles4 #hbf ,john i4 #ah4 #hbg ,acts xvii4 #bb1 #bc4 #hbh ,matt4 xi4 #bg2 ,luke iii4 #bb4 #hbi ,john viii4 #bd4 #hcj ,john iii4 #ae1 #af1 #cf1 v4 #bd4 #hca ,ps4 ii4 #ab4 #hcb ,the text 1 but the sense seems to require 4 #hcc is confidence4 #hcd ,john x4 #a-c1 #g4 #hce ,eph4 iii4 #e4 #hcf ,joel ii4 #bh4 #hcg ,wisd4 vii4 #bd4 #hch ,ps4 xxxvi4 #e4 #hci ,ps4 civ4 #d4 #hdj ,eusebius reads 4 #hda 4 #hdb ,gen4 i4 #a-c4 #hdc ,deut4 xiii4 #d4 #hdd ,the text has 2 ,euseb4 reads 4 #hde ,the text has 2 ,plato and ,eusebius1 ois4 #hdf ,deut4 xxx4 #ae1 #ai1 #bj4 #hdg is supplied1 according to a very probable conjecture4 #hdh 8,spoken or0 supplied from ,plato and ,eusebius4 #hdi is here supplied from ,plato4 #hej ,iliad1 xiv4 #bjf4 #hea ,iliad1 xviii4 #heb is the reading of the text1 but is plainly an error for 1 which is the reading of ,eusebius4 #hec ,eph4 vi4 #ab4 #hed ,ps4 iii4 #e4 #hee ,matt4 xxiv4 #db1 etc4 #hef ,wisd4 ii4 #ab4 #heg ,isa4 xl4 #ah1 #be4 #heh ,h4 ,stephanus1 in his ,fragments of ,bacchylides1 reads 7foul7 instead of of the text4 #hei ,quoted in ,exhortation to the ,heathen1 p4 #gb1 and is here corrected from the text there4 #hfj ,this is quoted in ,exhortation to the ,heathen1 p4 #gc1 ch4 viii4 ,the reading varies1 and it has been variously amended4 is substituted above for 4 ,perhaps the simplest of the emendations proposed on this passage is the change of into 1 with ,thee4 #hfa ,heraclitus4 #hfb ,deut4 vi4 #d4 #hfc ,see ,exhortation1 p4 #gf1 where for 8,so0 read 8,lo40 #hfd 81 ,noman1 ,nobody2 a fallacious name assumed by ,ulysses 7with a primary allusion to 1 1 ,odys4 xx4 #bj71 to deceive ,polyphemus40--,liddel and ,scott4 ,the third line is #bgd of same book4 #hfe ,odys4 ix4 #daj4 #hff ,iliad1 xxii4 #h4 #hfg ,isa4 xl4 #ah1 #ai4 #hfh ,all these lines from ,epicharmus3 they have been rendered as amended by ,grotius4 #hfi or ,word4 #hgj ,isa4 i4 #aa1 #af4 #hga ,this passage1 with four more lines1 is quoted by ,justin ,martyr1 ,de ,monarchia1 p4 #cce1 and ascribed by him to ,philemon4 #hgb ,jer4 xxiii4 #bc1 #bd4 #hgc ,ps4 iv4 #f4 #hgd ,in ,justin ,martyr1 in the place above quoted1 these lines are joined to the preceding4 ,they are also quoted by ,eusebius1 but differently arranged4 ,the translation adopts the arrangement of ,grotius4 #hge ,isa4 lxv4 #bd4 #hgf ,these lines are quoted by ,justin 7,de ,monarchia71 p4 #ccc1 but ascribed by him part to ,philemon1 part to ,euripides4 #hgg ,ascribed by ,justin to ,sophocles4 #hgh ,adopting the reading instead of in the text4 #hgi ,quoted in ,exhortation1 p4 #gd4 #hhj ,isa4 lxvi4 #a4 #hha ,isa4 lx4 #a1 #b4 #hhb ,isa4 xl4 #ab4 #hhc ,amos iv4 #ac4 #hhd ,deut4 xxxii4 #ci4 #hhe ,for we read 7which is the reading of ,eusebius72 and 7,sylburgius' conjecture71 also from ,eusebius1 instead of 4 #hhf ,isa4 x4 #ad4 #hhg ,jer4 x4 #ab4 #hhh ,isa4 xl4 #ac4 #hhi ,iliad1 viii4 #fi4 #hij ,these lines of schylus are also quoted by ,justin ,martyr1 ,de ,monarchia1 p4 #ccj4 7,dread force1 2 ,eusebius reads 1 dative4 ,j4 ,langus has suggested 77 uncreated2 7insatiate7 has also been suggested47 ,the epithet of the text1 which means primarily unapproachable1 then dread or terrible1 is applied by ,pindar to fire4 #hia ,ps4 lxviii4 #h4 #hib ,this ,pythian oracle is given by ,herodotus1 and is quoted also by ,eusebius and ,theodoret4 #hic 1 ,eusebius reads 1 agreeing with 4 #hid ,a game in which a potsherd with a black and white side was cast on a line2 and as the black or white turned up1 one of the players fled and the other pursued4 #hie ,eusebius has 1 which we have adopted1 for of the text4 #hif ,plato1 ,rep4 book vii4 #hig ,according to the reading in ,eusebius1 1 1 1 444 #hih ,instead of 1 ,eusebius has 7privilege74 #hii ,clement seems to mean that they knew ,god only in a roundabout and inaccurate way4 ,the text has 2 but 1 which is in ,eusebius1 is preferable4 #ijj ,isa4 xxxvi4 #g1 #h1 #aj4 #ija ,jonah i4 #f1 #i1 #ad4 #ijb ,mal4 i4 #aj1 #aa1 #ad4 #ijc ,perhaps ,bacchylides4 #ijd 4 #ije ,the reading of ,h4 ,stephanus1 1 is adopted in the translation4 ,the text has 4 ,some supply 1 and at the same time retain 4 #ijf ,jer4 iii4 #ai4 #ijg ,john vi4 #bg4 #ijh ,isa4 xxxii4 #bj4 #iji ,rom4 xiv4 #b4 #iaj ,ps4 cxii4 #e1 #i4 #iaa ,odyssey1 xi4 #dbj4 #iab ,homer1 ,iliad1 xxiii4 #cae3 ' is found in the ,iliad as in ,musus4 ,in the text occurs instead 1 which is taken from line #cah4 8,by art rather than strength is the woodcutter greatly superior2 ,by art the helmsman on the dark sea ,guides the swift ship when driven by winds2 ,by art one charioteer excels 77 another40 --,iliad1 xxiii4 #cae-cah4 #iac 1 for which ,sylburg4 suggests 4 #iad ,iliad1 vi4 #ada-adi4 #iae ,odyss4 xxii4 #dab4 #iaf ,iliad1 ix4 #aaf4 #iag 4 ,so ,livy1 8communis ,mars20 and ,cicero1 8cum omnis belli ,mars communis40 #iah ,iliad1 xviii4 #cji4 #iai ,the text has3 4 ,in ,iliad1 vii4 #aja1 #ajb1 we read3 ' 1 ' 1 4 #ibj ,iliad1 xvi4 #bce4 #iba ,odyss4 xiv4 #bbh4 #ibb ,the text is corrupt and unintelligible4 ,it has been restored as above4 #ibc ,in some lost tragedy4 #ibd ,said by ,ajax of the sword received from ,hector1 with which he killed himself4 #ibe ,the imitator of ,thucydides1 said to be weaker but clearer than his model4 ,he is not specially clear here4 #ibf ,the text has1 2 for which ,lowth reads1 1 as translated above4 #ibg ,iliad1 xxiv4 ,clement's quotation differs somewhat from the passage as it stands in ,homer4 #ibh ,the text has 1 which ,stobus has changed into ' 1 as above4 ,stobus gives this quotation as follows3 8,the bastard has equal strength with the legitimate2 ,each good thing has its nature legitimate40 #ibi ,as no play bearing this name is mentioned by any one else1 various conjectures have been made as to the true reading2 among which are ,clymene ,temenos or ,temenides4 #icj ,odyssey1 xiv4 #ahg4 #ica ,in ,theognis the quotation stands thus3 1 1 o ' 4 8,to drink much wine is bad2 but if one drink ,it with discretion1 'tis not bad1 but good40 #icb ,from ,jupiter's address 7referring to ,pandora7 to ,prometheus1 after stealing fire from heaven4 ,the passage in ,hesiod runs thus3 8,you rejoice at stealing fire and outwitting my mind2 ,but ,i will give you1 and to future men1 a great plague4 ,and for the fire will give to them a bane in which ,all will delight their heart1 embracing their own bane40 #icc ,translated as arranged by ,grotius4 #icd ,odyss4 #ice is doubtless here the true reading1 for which the text has 4 #icf ,the text has ' 4 ,and although ,sylburgius very properly remarks1 that the conjecture instead is uncertain1 it is so suitable to the sense here1 that we have no hesitation in adopting it4 #icg ,the above is translated as amended by ,grotius4 #ich 1 8few10 instead of ' 1 and instead of 1 and 1 8calamities10 instead of 1 are adopted from ,lyric ,fragments4 #ici ----which1 however1 occurs nowhere but here--is adopted as preferable to 7bald71 which yields no sense1 or 4 ,sylburgius ,,ms4 ,paris2 ,ruhnk reads 4 #idj ,a mistake for ,herodotus4 #ida ,instead1 of 1 as in the text1 we read from ,thucydides 4 #idb 7not1 as in the text1 71 a flask covered with plaited osiers4 ,the name of a comedy by ,cratinus 7,liddel and ,scott's ,lexicon74 #idc ,iliad1 xii41 ,sarpedon to ,glaucus4 #idd ,grotius' correction has been adopted1 1 instead of 4 #ide ,in the text before ,in ,hexameters we have 1 which has occasioned much trouble to the critics4 ,although not entirely satisfactory1 yet the most probable is the correction as above4 #idf ,iliad1 xvii4 #ec4 #idg i4e4 ,polyphemus1 ,odyss4 ix4 #cgb4 #idh ,according to the correction of ,casaubon1 who1 instead of of the text1 reads 4 ,others ascribed the comedy to ,aristophanes himself4 #idi i4e4 washed4 #iej ,eusebius reads1 8invoking the common ,father1 ,god10 viz4 1 as ,pausanias relates4 #iea #a ,sam4 xi4 #ah4 #ieb ,matt4 v4 #de4 #iec ,instead of 1 the sense requires that we should1 with ,sylburgius1 read 4 #ied ,ps4 lxxxiv4 #a4 #iee ,deut4 x4 #af1 #ag4 #ief ,isa4 xl4 #bf4 #ieg #a ,tim4 vi4 #af4 #ieh ,deut4 iv4 #ab4 #iei 4 #ifj ,we have the same statement made1 ,stromata i4 #ai1 ,ante-,nicene ,lib4 p4 #dac1 ,potter #cgb2 also v4 #ad1 ,ante-,nicene ,lib4 p4 #bih1 ,potter #gcj1--;in all of which ,lowth adopts as the true reading1 instead of 4 ,in the first of these passages1 ,clement instances as one of the circumlocutions or roundabout expressions by which ,god was known to the ,greek poets and philosophers1 8,the ,unknown ,god40 ,joannes ,clericus proposes to read 7palpitatio71 touching1 feeling after4 #ifa i4e4 8,the word of ,god's power is ,his ,son40 #ifb ,instead of 4441 as in the text1 we read 4 #ifc ,none of the attempts to amend this passage are entirely successful4 ,the translation adopts the best suggestions made4 #ifd i4e4 of atonement4 #ife ,jer4 xxxi4 #ca1 #cb2 ,heb4 viii4 #h-aj4 #iff ,most likely taken from some apocryphal book bearing the name of ,paul4 #ifg ,matt4 xxiii4 #d2 ,luke xi4 #dg4 #ifh ,matt4 ix4 #bb1 etc4 #ifi ,the passage which seems to be alluded to here is ,job xxviii4 #bb1 8,destruction and ,death say1 ,we have heard the fame thereof with our ears40 #igj used actively for 1 as also immediately after for 4 #iga #a ,pet4 iii4 #ai1 #bj4 #igb ,potter1 p4 #deb2 ,ante-,nicene ,library1 vol4 ii4 ,clement1 p4 #bh4 #igc ,ezek4 xviii4 #bc1 #cb1 xxxiii4 #aa1 etc4 #igd ,hermas1 book iii4 chap4 xvi4 ,ante-,nicene ,library1 #dbj4 ,quoted also in ,stromata ii4 ,ante-,nicene ,library1 p4 #bah1 from which the text here is corrected2 ,potter1 #deb4 #ige ,matt4 xxvii4 #eb4 #igf 4 #igg ,rom4 ix4 #c4 #igh ,apparently ,god's voice to them4 ,sylburgius proposes to read instead of here4 #igi #a ,pet4 iii4 #ai4 #ihj #a ,cor4 i4 #bi4 #iha ,alluding apparently to such passages as ,acts iii4 #ag1 #ai1 and xvii4 #cj4 #ihb ,deut4 xxx4 #ae1 #ai4 #ihc ,isa4 i4 #ai1 #bj4 #ihd ,ps4 xvi4 #i-aa2 ,acts ii4 #bf-bh4 #ihe ,isa4 xi4 #g4 #ihf ,isa4 xliii4 #bj4 #ihg ,wisd4 vi4 #g4 #ihh ,ps4 ix4 #ae4 #ihi ,ps4 ix4 #i4 #iij ,ps4 ix4 #aa4 #iia ,ps4 xi4 #g4 #iib ,ps4 xi4 #f1 ,septuagint version4 #iic ,sylburgius' conjecture1 1 seems greatly preferable to the reading of the text1 4 #iid ,grabe reads for 1 8,word of the ,beloved10 etc4 #iie ,grabe suggests1 instead of here1 1 a kind of woodpecker1 mentioned by ,aristophanes4 #iif ,ps4 cii4 #i4 ,the text reads1 4 ,clement seems to have read in ,ps4 cii4 #i and 4 ,the reading of the ,septuagint may have crept into the text from the margin4 #iig ,john i4 #c4 #iih ,gen4 i4 #a4 #iii ,heb4 i4 #a4 #ajjj ,matt4 xxiii4 #h-aj4 #ajja ,eph4 iii4 #ad1 #ae4 #ajjb 8,tried in a furnace of earth20 ,jerome1 8tried in the fire1 separated from earth40 #ajjc ,ps4 xii4 #f4 #ajjd ,prov4 x4 #bj4 #ajje ,the ,latin translator appears to have read what seems the true reading1 1 and not1 as in the text1 4 #ajjf ,col4 ii4 #h4 #ajjg ,heb4 v4 #ab4 #ajjh ,col4 ii4 #h4 #ajji ,ps4 cxix4 #abe4 #ajaj ,ps4 cxix4 #fi4 #ajaa ,ps4 cxix4 #bj4 #ajab ,acts x4 #cd1 #ce4 #ajac ,ps4 cxviii4 #ai1 #bj4 #ajad ,ps4 xxix4 #c4 #ajae ,ps4 ix4 #ag4 #ajaf ,job xi4 #b4 #ajag ,jude #bb1 #be4 #ajah #b ,cor4 xi4 #ad4 #ajai 4 #ajbj 1 for which ,hervetus1 reading 1 has translated1 8qui vere est cognitione prditus40 ,this is suitable and easier1 but doubtful4 #ajba ,wisd4 vii4 #ag1 #ah4 #ajbb ,adopting the various reading ' 1 and the conjecture 1 instead of ' and in the text1 as suggested by ,sylburgius4 #ajbc #a ,tim4 vi4 #af4 #ajbd ,eph4 i4 #d1 #e4 #ajbe ,quoted afterwards1 p4 #cfb1 and ,stromata1 book vii4 p4 #gdc1 ,paris ed4 #ajbf ,the text has 1 which on account of its harshness has been rejected by the authorities for 4 #ajbg ,our choice lies between the reading of the text1 2 that of ,hervetus1 2 the conjecture of ,sylburgius1 1 or 1 used a little after in the phrase 4 #ajbh ,there is some difficulty in the sentence as it stands4 ,hervetus omits in his translation the words rendered here1 8let it be by all means dissolved40 ,we have omitted 1 which follows immediately after1 but which is generally retained and translated 8by these10 i4e4 philosophers4 #ajbi 1 ,sylburgius2 is the reading of the text4 #ajcj ,ps4 cxii4 #f4 #ajca ,ps4 cxii4 #g4 #ajcb ,ps4 cv4 #c1 #d4 #ajcc ,heb4 i4 #a4 #ajcd ,pindar4 #ajce ,gen4 xiv4 #ad4 ,in ,greek numerals4 #ajcf ,the ,lord's sign is the cross1 whose form is represented by 2 7the other two letters of 1 #cah7 are the first two letters of the name 7,jesus74 #ajcg ,gen4 vi4 #e4 #ajch ,the sum of the numbers from #a to #ae inclusive is #abj4 #ajci 8,triangular numbers are those which can be disposed in a triangle1 as #c symbol1 #f symbol1 etc41 being represented by the formula 7x#b x7_/#b;formula0 7,liddel and ,scott's ,lexicon74 ,each side of the triangle of course contains an equal number of units1 the sum of which amounts to the number4 #ajdj ,this number is called equality1 because it is composed of eight numbers1 an even number2 as fifty-six is called inequality1 because it is composed of seven numbers1 an odd number4 #ajda ,the clause within brackets has been suggested by ,hervetus to complete the sense4 #ajdb ,that is1 #a #c #e #g #i #aa #ac #ae #abj2 and #a #c #d #e #i #g #af #i #be #aa #cf #ac #di #ae #fd1 giving us the numbers #d1 #i1 #af1 #be1 #cf1 #di1 #fd1 the squares of #b1 #c1 #d1 #e1 #f1 #g1 #h4 #ajdc 1 the product of two unequal factors1 i4e4 #b #d #f #h #aj #ab #ad #ef2 and #b #d #f #c #b1 #f #d #aj #e #b1 and so on4 #ajdd ,the cross4 #ajde ,eph4 iv4 #ac4 #ajdf ,ex4 xxv4 #bc4 ,the table is said to be two cubits in length1 a cubit in breadth1 and a cubit and a half in height2 therefore it was six cubits round4 #ajdg ,ex4 xxv4 #bd4 #ajdh ,the three styles of ,greek music were the 1 1 and 4 #ajdi i4e4 of ,christ4 #ajej #a ,cor4 x4 #bf1 etc4 #ajea is substituted by ,lowth for of the text2 has also been proposed4 #ajeb ,ps4 xlv4 #aj4 #ajec ,ps4 xlv4 #ad1 #ae4 #ajed 1 proposed by ,sylburgius1 seems greatly preferable to the reading of the text1 1 and has been adopted above4 #ajee ,wisd4 vi4 #aj4 #ajef ,wisd4 vii4 #ah4 #ajeg ,wisd4 xiv4 #b1 #c4 #ajeh ,that is1 resurrection effected by divine power4 #ajei ,such seems the only sense possible of this clause1--obtained1 however1 by substituting for 1 4441 1 444 #ajfj ,john iii4 #cj4 #ajfa ,john i4 #c4 #ajfb ,eph4 ii4 #bj1 #ba4 #ajfc ,matt4 xiii4 #dg1 #dh4 #ajfd ,prudence1 fortitude1 justice1 temperance4 #ajfe i4e4 that mentioned in the last sentence of chap4 xi41 which would more appropriately be transferred to chap4 xii4 #ajff ,wisd4 ii4 #bb1 #be4 #ajfg ,ps4 xvii4 #c1 #d4 #ajfh ,sylburgius proposes 1 worldly1 instead of 1 decorous2 in which case the sentence would read3 8and true poverty1 destitution in worldly desires40 #ajfi ,gen4 xviii4 #ab4 #ajgj ,the reading of the text has1 8not of the same mother1 much less of the same father10 which contradicts ,gen4 xx4 #ab1 and has been therefore amended as above4 #ajga #a ,sam4 i4 #ac4 #ajgb ,or1 8judging from the motion of the soul20 the text reading here 1 for which1 as above1 is proposed1 4 #ajgc ,tob4 xii4 #h4 #ajgd ,metaphorical expression for perfect4 ,the phrase 8a quadrangular man0 is found in ,plato and ,aristotle4 #ajge #b ,cor4 v4 #a1 #g4 #ajgf ,ex4 xxxiv4 #bi4 #ajgg ,matt4 v4 #dh4 #ajgh ,john xiii4 #cc4 #ajgi ,this is cited by ,diogenes ,laertius as the first dictum of ,epicurus4 ,it is also referred to as such by ,cicero1 ,de ,natura ,deorum1 and others4 #ajhj ,in opposition to the heretical opinion1 that those who are saved have an innate original excellence1 on account of which they are saved4 #ajha ,or1 8elected0--4 ,acts xiv4 #bc1 8,and when they had ordained 77 them elders in every church40 ,a different verb 77 is used in ,tit4 i4 #e4 #ajhb ,presbytery or eldership4 #ajhc 1 ,mark xii4 #ci1 ,luke xx4 #df4 #ajhd ,rev4 iv4 #d1 xi4 #af4 #ajhe ,eph4 ii4 #ad1 #ae1 #af1 iv4 #ac4 #ajhf 4 #ajhg #a ,thess4 iv4 #ag4 #ajhh #a ,cor4 xv4 #da4 #ajhi ,eph4 iv4 #ac4 #ajij ,ps4 xv4 #a4 #ajia ,john i4 #dg2 ,matt4 v4 #h4 #ajib 1 the third and highest grade of initiation of the ,eleusinian mysteries 7,liddel and ,scott's ,lexicon74 #ajic ,john x4 #af4 #ajid ,john x4 #bh4 #ajie ,mark v4 #cd1 etc4 #ajif ,the text here has 1 for which has been substituted 7,potter and ,sylb47 1 as above2 after 7fold7 requires to be omitted also in rendering the sentence as we have done4 #ajig ,wisd4 iv4 #ag4 #ajih ,wisd4 v4 #c-e4 #ajii ,deut4 iv4 #ai4 #aajj ,isa4 xl4 #ae4 #aaja ,the author reckons three kinds of actions1 the first of which is 1 right or perfect action1 which is characteristic of the perfect man and ,gnostic alone1 and raises him 7 7 to the height of glory4 ,the second is the class of 1 medium1 or intermediate actions1 which are done by less perfect believers1 and procure a lower grade of glory4 ,in the third place he reckons sinful actions 771 which are done by those who fall away from salvation 7,potter74 #aajb ,to produce this sense1 of the text is by ,potter changed into 4 #aajc ,on the authority of one of the ,,ms4 ,sylburgius reads instead of in the text4 #aajd ,matt4 viii4 #bf2 ,mark viii4 #cf2 ,luke ix4 #be4 #aaje ,from the ,acharneis of ,aristophanes1 quoted also by ,cicero2 with various readings in each4 ,heinsius substitutes for of the text4 #aajf ,wisd4 iv4 #i4 #aajg ,wisd4 iv4 #ad4 #aajh ,matt4 xiii4 #h4 #aaji ,ps4 #a4 #bg4 #aaaj ,matt4 xxv4 #aj4 #aaaa ,matt4 x4 #bg2 ,luke xii4 #c4 #aaab ,matt4 v4 #bj4 #aaac ,ps4 xlv4 #d4 #aaad ,hos4 xiv4 #i4 #aaae ,amos v4 #ac4 #aaaf ,matt4 xi4 #ae4 #aaag ,ps4 xviii4 #aa1 #ab4 #aaah ,isa4 l4 #d4 #aaai ,isa4 l4 #e4 #aabj ,col4 ii4 #h4 #aaba ,rom4 xi4 #ag4 #aabb i4e4 the graft is assimilated2 so the ,latin translator4 ,but in the text we have 1 dative1 agreeing with fatness1 which seems to be a mistake4 #aabc ,or inoculation 774 #aabd ,wisd4 vi4 #ab-ae4 #aabe ,wisd4 vi4 #af4 #aabf ,wisd4 vi4 #ag-bj4 #aabg #a ,cor4 ix4 #ai4 #aabh ,dan4 v4 #g1 #bi4 #aabi ,matt4 xiii4 #cd4 #aacj ,john i4 #c4 #aaca ,prov4 viii4 #i4 #aacb ,heinsius1 in a note1 remarks that ,plato regarded and as identical1 while others ascribe the former to the immortals 7as also 72 1 as the greater1 comprehends 4 ,he also amends the text4 ,instead of he reads 1 supplies before 1 and changes into 4 #aacc ' 4 ,the translation of ,hervetus1 which we have followed1 supposes the reading instead of 4 ,others1 retaining the latter1 translated 7sacrificed life74 ,but the former is most to the author's purpose4 #aacd ,if we retain the reading of the text1 we must translate 8founding10 and understand the reference to be to the descent of the new ,jerusalem4 ,but it seems better to change the reading as above4 #aace ,prov4 i4 #a-d4 #aacf ,prov4 i4 #e1 #f4 #aacg i4e4 ,solomon4 #aach ,isa4 viii4 #a4 #aaci ,mark x4 #dh1 etc4 etc4 #aadj ,matt4 xvi4 #ag4 #aada i4e4 the ,commandments4 #aadb ,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 art 7,instructor1 book ii4 chap4 ii2 ,clem4 ,alex4 vol4 i4 #bjd1 ,ante-,nicene ,library74 #aadc ,gal4 v4 #ag4 #aadd ,the text reads 1 which1 however1 ,hervetus1 ,heinsius1 and ,sylburgius1 all concur in changing to the nominative1 as above4 #aade ,gal4 v4 #ag4 #aadf ,ex4 xx4 #b1 #c4 #aadg i4e4 commandment4 ,the ,decalogue is in ,hebrew called 8the ten words40 #aadh ,the text has 1 but ,sylburgius reads 1 the third being either omitted1 or embraced in what is said of the second4 ,the next mentioned is the fifth4 #aadi i4e4 ,christ4 #aaej and 1 between the even ones1 applied by the ,pythagoreans to #f1 a half-way between #b and #aj1 the first and the last even numbers of the dinary scale4 #aaea ,luke xx4 #ce4 #aaeb i4e4 with the three disciples4 #aaec ,the numeral ' #f4 ,this is said to be the ,digamma in its original place in the alphabet1 and afterwards used in ,,mss4 and old editions as a short form of 7,liddel and ,scott's ,lexicon74 #aaed ,that is1 ,christ1 who answers to the numeral six4 #aaee ,ps4 xix4 #a4 #aaef ,rev4 xxi4 #f4 #aaeg ,john i4 #c4 #aaeh ,ps4 xc4 #i1 #aj4 #aaei ,gen4 ii4 #d4 #aafj ,ps4 cxviii4 #bd4 #aafa ,the first letter of the name of ,jesus1 and used as the sign of ten4 #aafb ,in close conjunction with idolatry1 fornication is mentioned1 ,col4 iii4 #e1 ,gal4 v4 #bj1 #a ,pet4 iv4 #c4 #aafc ,jer4 iii4 #i4 #aafd are supplied here to complete4 #aafe is substituted here for of the text4 #aaff ,iliad1 i4 #edd4 #aafg #a ,cor4 iii4 #ab4 #aafh ,ps4 cxxxiii1 #b4 #aafi ,john i4 #c4 #aagj i4e4 the body is the ,jewish people1 and philosophy is something external to it1 like the garment4 #aaga ,ex4 xxviii4 #c4 #aagb ,christ4 #aagc 1 preferred by ,sylburgius and the ,latin translator to the reading 4 #aagd 8,when the ,most ,high divided the nations1 as ,he separated the sons of ,adam1 ,he set the bounds of the nations according to the angels of ,god0 7,deut4 xxxii4 #h1 ,sept474 ,the ,hebrew and the ,latin and ,a4 ,v4 have1 8according to the number of the children of ,israel40 #aage ,lowth proposes to read instead of 1 etc42 and ,montfaucon1 instead of 1 for 4 ,but the sense is1 in any case1 as given above4 #aagf ,for it is proposed to read 4 #aagg ,ps4 xxiv4 #a2 #a ,cor4 x4 #bf4 #aagh 8,blue-eyed ,athene inspired him with prowess40--,iliad1 x4 #dhb4 8,and put excessive boldness in his breast40--,iliad1 xvii4 #egj4 8,to ,diomede son of ,tydeus ,pallas ,athene gave strength and boldness40--,iliad1 v4 #a1 #b4 #aagi #a ,tim4 iv4 #aj4 #aahj ,the author's meaning is1 that it is only by a process of philosophical reasoning that you can decide whether philosophy is possible1 valid1 or useful4 ,you must philosophize in order to decide whether you ought or ought not to philosophize4 #aaha #a ,cor4 viii4 #d4 #aahb ,matt4 v4 #bj2 ,jas4 ii4 #h4 #aahc 1 ,jas4 ii4 #h 7royal law74 #aahd #b ,cor4 x4 #ae1 #af4 #aahe ,acts xvii4 #aahf #b ,cor4 xi4 #f4 #aahg ,cor4 ii4 #aj1 #ad4 #aahh ,following ,hervetus1 the ,latin translator1 who interpolates into the text here1 as seems necessary1 4 #aahi ,ps4 cxix4 #b4 #aaij ,heb4 v4 #ad4 #aaia ,or1 as rendered by the ,latin translator1 8continual care for his soul and occupation1 bestowed on the ,deity10 etc4 #aaib ,potter's text has --which ,lowth changes into 1 nominative2 and this has been adopted in the translation4 ,the thought is the same as in vol4 i4 p4 #bc4 #aaic ,this sentence has been thus rendered by ,sylburgius and by ,bp4 ,kaye4 ,lowth1 however1 suggests the supplying of 1 or something similar1 to govern 1 confidence4 #aaid 4 ,instead of this1 1 8having received10 has been suggested by ,sylburgius4 #aaie ,by omitting 8him0 771 as ,sylburgius does1 the translation would run thus3 8,for ,he compels no one to receive salvation from ,him1 because he is able to choose and fulfil from himself what pertains to the laying hold of the hope40 #aaif ,deut4 xxxii4 #h1 #i1 ,septuagint1 quoted already more than once4 #aaig ,prov4 viii4 #cj4 #aaih ,the magnet4 #aaii ,lowth here reads 1 agreeing with 1 instead of 1 as in the ,oxford text4 #abjj #a ,tim4 i4 #i4 #abja ,instead of 1 the corrupt reading of the text1 7as above71 1 and ' have been proposed4 #abjb ,eph4 iv4 #ac4 #abjc ,the text has 1 but the sense seems to require1 as ,sylburgius suggests1 or 4 #abjd ,instead of 1 ,sylburgius proposes 1 making a leap by faith to perfection4 #abje ,the reading varies here4 ,for of the text1 ,heinsius and the ,latin translator adopt 1 which1 on the whole1 seems preferable to or 4 #abjf ,matt4 v4 #h4 #abjg ,phil4 iv4 #ah4 #abjh ,ps4 li4 #ag1 #ai4 #abji ,rom4 vi4 #f1 #g2 #b ,cor4 x4 #e2 ,eph4 v4 #bb-bd2 ,col4 iii4 #h1 #i1 etc4 #abaj ,john4 i4 #c4 #abaa is here supplied to complete the sense4 #abab is suggested instead of of the text4 #abac is here1 on the authority of a ,,ms4 and with the approval of ,sylburgius1 to be substituted for 4 #abad ,the author plays on the double meaning of 1 world or order4 #abae ,eph4 vi4 #ab4 #abaf used for the place1 the spectacle1 and the spectators4 #abag 1 a name given to ,nemesis1 said to be from an altar erected to her by ,adrastus2 but as used here1 and when employed as an adjective qualifying ,nemesis1 it has reference to 4 #abah ,iliad1 x4 #ibi4 #abai ,the text has 1 which is plainly unsuitable2 hence the suggestion 4 #abbj ,these lines are quoted by ,theodoret1 and have been amended and arranged by ,sylburgius and ,grotius4 ,the text has 2 ,theodoret and ,grotius omit as above4 #abba ,odyss4 i4 #aha4 #abbb ,which were used in lustrations1 4 ,the text has 4 #abbc ,translated as arranged and amended by ,grotius4 #abbd ,euripides1 ,orestes1 v4 #dgg4 #abbe ,a ,platonic phrase3 4 #abbf ,so ,sylburgius1 who1 instead of of the text1 reads 4 #abbg ,god ,himself is 1 and everything dedicated to ,him4 #abbh ,montacutius suggests 1 from its connection with 1 instead of 4 #abbi ,translated as arranged by ,grotius4 #abcj ,these lines are translated as arranged by ,grotius1 who differs in some parts from the text4 #abca ' 1 substituted by ,lowth for in the text4 #abcb 1 a probable conjecture of ,gataker for the reading of the text1 4 #abcc supplied by ,lowth4 #abcd 1 animal life4 #abce i4e4 in the institution of the scape-goat4 #abcf ,or1 of water4 ,for instead of in the text1 it is proposed to read 4 #abcg ,consult ,matt4 iii4 #aa2 ,luke iii4 #af2 ,heb4 iv4 #ab4 #abch ,ps4 cxix4 #afd4 #abci ,ps4 cxix4 #ff4 #abdj ,according to ,heinsius' reading1 who substitutes for 4 #abda ,ps4 cxli4 #b4 #abdb ,rom4 viii4 #bf4 #abdc is the reading of the text2 which ,potter amends1 so as to bring out what is plainly the idea of the author1 the reference to pleasure as the third end of actions1 and the end pursued by ordinary men1 by changing into 1 which is simple1 and leaves 7intolerable7 to stand4 ,sylburgius notes that the ,latin translator renders as if he read 1 which is adopted above4 #abdd ,or1 8persecuted20 for 7,lowth7 and 7,potter and ,latin translator7 have been both suggested instead of the reading of the text1 4 #abde and are both found here4 #abdf 1 and 7,sylburgius7 4 #abdg ,rom4 ii4 #be2 ,eph4 ii4 #aa4 #abdh #a ,cor4 ix4 #ai1 etc4 #abdi ,this sentence is obscure1 and has been construed and amended variously4 #abej ,luke xix4 #bf4 #abea ,luke xx4 #cf4 #abeb ,ps4 xxiv4 #c-f4 #abec ,heb4 i4 #c4 #abed ,matt4 xi4 #bg4 #abee #a ,cor4 xiv4 #f4 #abef #a ,cor4 xiii4 #c4 #abeg ,eph4 iv4 #ac4 #abeh 2 or1 desires1 1 as ,sylburgius suggests4 #abei ,prov4 i4 #g4 #abfj #a ,cor4 xiii4 #g4 #abfa #b ,thess4 ii4 #d4 #abfb ,matt4 vi4 #bd2 ,luke vi4 #ac4 #abfc ,according to the text1 instead of 8to witness10 as above1 it would be 8not to witness40 ,lowth suggests the omission of 8not0 774 ,retaining it1 and translating 8is not even for children to witness10 the clause yields a suitable sense4 #abfd is here substituted by ,heinsius for 4 #abfe ,matt4 vii4 #ba4 #abff suggested by ,lowth instead of 4 #abfg adopted instead of of the text1 and transferred to the beginning of this sentence from the close of the preceding1 where it appears in the text4 #abfh ,matt4 xxi4 #ba2 ,mark xi4 #bc2 #a ,cor4 xiii4 #b1 etc4 etc4 #abfi ,referring to ,matt4 vi4 #ba4 #abgj ,or ,his1 i4e4 the ,lord's4 #abga ,rom4 ii4 #bi4 #abgb 1 as in the best authorities2 or 1 as in recent editions4 #abgc ,ps4 xix4 #i4 #abgd ,luke xiv4 #bf1 #bg4 #abge i4e4 ,the sentient soul1 which he calls the irrational spirit1 in contrast with the rational soul4 #abgf ,gal4 v4 #ag4 #abgg ,in allusion to ,gal4 vi4 #h1 where1 however1 the apostle speaks of sowing to the flesh4 #abgh ,job i4 #ba4 #abgi ,job i4 #a4 #abhj ,matt4 vi4 #ab2 ,luke xi4 #d4 #abha ,matt4 v4 #dh4 #abhb ,ps4 xxxiv4 #aa4 #abhc #a ,cor4 iii4 #af4 #abhd ,these words are not found in ,scripture4 ,solomon often warns against strange women1 and there are our ,lord's words in ,matt4 v4 #bh4 #abhe ,matt4 x4 #af4 #abhf ,ps4 xlviii4 #ab4 #abhg ,eph4 iv4 #ac4 #abhh #a ,cor4 vi4 #a1 #b4 #abhi ,matt4 v4 #dd4 #abij here substituted by ,sylburgius for 4 ,may not the true reading be 1 as the topic is 8 #abia ,matt4 v4 #de4 #abib #a ,cor4 vi4 #g1 #h4 #abic #a ,cor4 vi4 #i4 #abid #a ,cor4 vi4 #i4 #abie 2 or above1 4 #abif #a ,cor4 vi4 #ab4 #abig #a ,cor4 vi4 #ac4 #abih ,matt4 v42 sic4 4 #abii #a ,cor4 xi4 #ai4 #acjj 1 same word as above translated 8approved40 #acja ,luke ix4 #fb4 #acjb ,tertullian1 who treats of the above-mentioned topic1 attributes these words to ,ezekiel2 but they are sought for in vain in ,ezekiel1 or in any other part of ,scripture4 #acjc ,heb4 i4 #a4 #acjd ,an apocryphal scripture probably4 #acje #a ,cor4 x4 #a1 #c1 #d4 #acjf ,luke vi4 #df1 combined with ,matt4 vii4 #ba4 #acjg instead of 4 #acjh #a ,cor4 iv4 #ai4 #acji ,rom4 xiii4 #i4 #acaj ,those who initiate into the mysteries4 #acaa 1 1 4 ,in the translation1 the change recommended1 on high authority1 of into in the last clause1 is adopted1 as on the whole the best way of solving the unquestionable difficulty here4 ,if we retain 1 the clause must then be made parenthetical1 and the sense would be3 8,for the teaching of the ,lord on ,his advent1 beginning with ,augustus and ,tiberius 7in the middle of the times of ,augustus71 was completed40 ,the objection to this 7not by any means conclusive7 is1 that it does not specify the end of the period4 ,the first #ae years of the life of our ,lord were the last #ae of the reign of ,augustus2 and in the #aeth year of the reign of his successor ,tiberius our ,lord was baptized4 ,clement elsewhere broaches the singular opinion1 that our ,lord's ministry lasted only a year1 and consequently that ,he died in the year in which ,he was baptized4 ,as ,augustus reigned1 according to one of the chronologies of ,clement1 #dc1 and according to the other #df years #d months #a day1 and ,tiberius #bb or #bf years #f months #ai days1 the period of the teaching of the gospel specified above began during the reign of ,augustus1 and ended during the reign of ,tiberius4 #acab is the reading1 which eminent authorities 7,bentley1 ,grabe1 etc47 have changed into 7or 7 4 #acac ,much learning and ingenuity have been expended on this sentence1 which1 read as it stands in the text1 appears to state that ,marcion was an old man while ,basilides and ,valentinus were young men2 and that ,simon 7,magus7 was posterior to them in time4 ,marcion was certainly not an old man when ,valentinus and ,basilides were young men1 as they flourished in the first half of the second century1 and he was born about the beginning of it4 ,the difficulty in regard to ,simon is really best got over by supposing that ,clement1 speaking of these heresiarchs in ascending order1 describes ,marcion as further back in time2 which sense ' of course will bear1 although it does seem somewhat harsh1 as 8after0 thus means 8before40 #acad ,luke x4 #bb4 #acae ,luke vi4 #df4 #acaf ,ps4 i4 #d4 #acag ,isa4 xl4 #ae4 #acah ,matt4 vii4 #g2 ,luke xi4 #i4 #acai ,it is necessary to read here1 though not in the text1 on account of which follows2 and as occurs afterwards1 it seems better to retain than to substitute for it4 #acbj 1 which accords with what ,plato says in the ,timus1 p4 #ajgh4 ,lowth1 however1 reads 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 ,where appropriate1 the original spelling has been retained4 #e4 ,italics are shown as xxx4