(NOTE: The electronic text obtained from The Electronic Bible Society was 
not completely corrected. EWTN has corrected all discovered errors.)

Transliteration of Greek words: All phonetical except: w = omega; h serves 
three puposes: 1. = Eta; 2. = rough breathing, when appearing intially 
before a vowel; 3 = in the aspirated letters theta = th, phi = ph, chi = 
ch. Accents are given immediately after their corresponding vowels: acute = 
' , grave = `, circumflex = ^. The character ' doubles as an apostrophe, 
when necessary.

THE STROMATA, OR MISCELLANIES, BOOKS I-II

BOOK I

CHAP. I.--PREFACE--THE AUTHOR'S OBJECT--THE UTILITY OF WRITTEN 
COMPOSITIONS.(1)

    [Wants the beginning] ..........that you may read them under your hand, 
and may be able to preserve them. Whether written compositions are not to 
be left behind at all; or if they are, by whom? And if the former, what 
need there is for written compositions? and if the latter, is the 
composition of them to be assigned to earnest men, or the opposite? It were 
certainly ridiculous for one to disapprove of the writing of earnest men, 
and approve of those, who are not such, engaging in the work of 
composition. Theopompus and Timaeus, who composed fables and slanders, and 
Epicurus the leader of atheism, and Hipponax and Archilochus, are to be 
allowed to write in their own shameful manner. But he who proclaims the 
truth is to be prevented from leaving behind him what is to benefit 
posterity. It is a good thing, I reckon, to leave to posterity good 
children. This is the case with children of our bodies. But words are the 
progeny of the soul. Hence we call those who have instructed us, fathers. 
Wisdom is a communicative and philanthropic thing. Accordingly, Solomon  
says, "My son, if thou receive the saying of my commandment, and hide it 
with thee, thine ear shall hear wisdom."(2) He points out that the word 
that is sown is hidden in the soul of the learner, as in the earth, and 
this is spiritual planting. Wherefore also he adds, "And thou shall apply 
thine heart to understanding, and apply it for the admonition of thy son." 
For soul, me thinks, joined with soul, and spirit with spirit, in the 
sowing of the word, will make that which is sown grow and germinate. And 
every one who is instructed, is in respect of subjection the son of his 
instructor. "Son," says he, "forget not my laws."(3)

    And if knowledge belong not to all (set an ass to the lyre, as the 
proverb goes), yet written compositions are for the many. "Swine, for 
instance, delight in dirt more than in clean water." "Wherefore," says the 
Lord, "I speak to them in parables: because seeing, they see not; and 
hearing, they hear not, and do not understand; "(4) not as if the Lord 
caused the ignorance: for it were impious to think so. But He prophetically 
exposed this ignorance, that existed in them, and intimated that they would 
not understand the things spoken. And now the Saviour shows Himself, out of 
His abundance, dispensing goods to His servants according to the ability of 
the recipient, that they may augment them by exercising activity, and then 
returning to reckon with them; when, approving of those that had increased 
His money, those faithful in little, and commanding them to have the charge 
over many things, He bade them enter into the joy of the Lord. But to him 
who had hid the money, entrusted to him to be given out at interest, and 
had given it back as he had received it, without increase, He said, "Thou 
wicked and slothful servant, thou oughtest to have given my money to the 
bankers, and at my coming I should have received mine own." Wherefore the 
useless servant "shall be cast into outer darkness."(5) "Thou, therefore, 
be strong," says Paul, "in the grace that is in Christ Jesus. And the 
things which thou hast heard of me among many witnesses, the same commit 
thou to faithful men, who shall be able to teach others also."(6) And 
again: "Study to show thyself approved unto God, a workman that needeth not 
to be ashamed, rightly dividing the word of truth."

    If, then, both proclaim the Word--the one by writing, the other by 
speech--are not both then to be approved, making, as they do, faith active 
by love? It is by one's own fault that he does not choose what is best; God 
is free of blame. As to the point in hand, it is the business of some to 
lay out the word at interest, and of others to test it, and either choose 
it or not. And the judgment is determined within themselves. But there is 
that species of knowledge which is characteristic of the herald, and that 
which is, as it were, characteristic of a messenger, and it is serviceable 
in whatever way it operates, both by the hand and tongue. "For he that 
soweth to the Spirit, shall of the Spirit reap life everlasting. And let us 
not be weary in well-doing."(1) On him who by Divine Providence meets in 
with it, it confers the very highest advantages,--the beginning of faith, 
readiness for adopting a right mode of life, the impulse towards the truth, 
a movement of inquiry, a trace of knowledge; in a word, it gives the means 
of salvation. And those who have been rightly reared in the words of truth, 
and received provision for eternal life, wing their way to heaven. Most 
admirably, therefore, the apostle says, "In everything approving ourselves 
as the servants of God; as poor, and yet making many rich; as having 
nothing, yet possessing all things. Our mouth is opened to you."(2) "I 
charge thee," he says, writing to Timothy, "before God, and Christ Jesus, 
and the elect angels, that thou observe these things, without preferring 
one before another, doing nothing by partiality."(3)

    Both must therefore test themselves: the one, if he is qualified to 
speak and leave behind him written records; the other, if he is in a right 
state to hear and read: as also some in the dispensation of the Eucharist, 
according to(4) custom enjoin that each one of the people individually 
should take his part. One's own conscience is best for choosing accurately 
or shunning. And its firm foundation is a right life, with suitable 
instruction. But the imitation of those who have already been proved, and 
who have led correct lives, is most excellent for the understanding and 
practice of the commandments. "So that whosoever shall eat the bread and 
drink the cup of the Lord unworthily, shall be guilty of the body and blood 
of the Lord. But let a man examine himself, and so let him eat of the bread 
and drink of the cup."(5) It therefore follows, that every one of those who 
undertake to promote the good of their neighbours, ought to consider 
whether he has betaken himself to teaching rashly and out of rivalry to 
any; if his communication of the word is out of vainglory; if the only 
reward he reaps is the salvation of those who hear, and if he speaks not in 
order to win favour: if so, he who speaks by writings escapes the reproach 
of mercenary motives. "For neither at any time used we flattering words, as 
ye know," says the apostle, "nor a cloak of covetousness. God is witness. 
Nor of men sought we glory, neither of you, nor yet of others, when we 
might have been burdensome as the apostles of Christ. But we were gentle 
among you, even as a nurse cherisheth her children."(6)

    In the same way, therefore, those who take part in the divine words, 
ought to guard against betaking themselves to this, as they would to the 
building of cities, to examine them out of curiosity; that they do not come 
to the task for the sake of receiving worldly things, having ascertained 
that they who are consecrated to Christ are given to communicate the 
necessaries of life. But let such be dismissed as hypocrites. But if any 
one wishes not to seem, but to be righteous, to him it belongs to know the 
things which are best. If, then, "the harvest is plenteous, but the 
labourers few," it is incumbent on us "to pray" that there may be as great 
abundance of labourers as possible.(7)

    But the husbandry is twofold,--the one unwritten, and the other 
written. And in whatever way the Lord's labourer sow the good wheat, and 
grow and reap the ears, he shall appear a truly divine husbandman. 
"Labour," says the Lord, "not for the meat which perisheth, but for that 
which endureth to everlasting life."(8) And nutriment is received both by 
bread and by words. And truly "blessed are the peace-makers,"(9) who 
instructing those who are at war in their life and errors here, lead them 
back to the peace which is in the Word, and nourish for the life which is 
according to God, by the distribution of the bread, those "that hunger 
after righteousness." For each soul has its own proper nutriment; some 
growing by knowledge and science, and others feeding on the Hellenic 
philosophy, the whole of which, like nuts, is not eatable. "And he that 
planteth and he that watereth," "being ministers" of Him "that gives the 
increase, are one" in the ministry. "But every one shall receive his own 
reward, according to his own work. For we are God's husbandmen, God's 
husbandry. Ye are God's building,"(10) according to the apostle. Wherefore 
the hearers are not permitted to apply the test of comparison. Nor is the 
word, given for investigation, to be committed to those who have been 
reared in the arts of all kinds of words, and in the power of inflated 
attempts at proof; whose minds are already pre-occupied, and have not been 
previously emptied. But whoever chooses to banquet on faith, is stedfast 
for the reception of the divine words, having acquired already faith as a 
power of judging, according to reason. Hence ensues to him persuasion in 
abundance. And this was the meaning of that saying of prophecy, "If ye 
believe not, neither shall ye understand."(1) "As, then, we have 
opportunity, let us do good to all, especially to the household of 
faith."(2) And let each of these, according to the blessed David, sing, 
giving thanks. "Thou shalt sprinkle me with hyssop, and I shall be 
cleansed. Thou shalt wash me, and I shall be whiter than the snow. Thou 
shalt make me to hear gladness and joy, and the bones which have been 
humbled shall rejoice. Turn Thy face from my sins. Blot out mine 
iniquities. Create in me a clean heart, O God, and renew a right spirit in 
my inward parts. Cast me not away from Thy face, and take not Thy Holy 
Spirit from me. Restore to me the joy of Thy salvation, and establish me 
with Thy princely spirit."(3)

    He who addresses those who are present before him, both tests them by 
time, and judges by his judgment, and from the others distinguishes him who 
can hear; watching the words, the manners, the habits, the life, the 
motions, the attitudes, the look, the voice; the road, the rock, the beaten 
path, the fruitful land, the wooded region, the fertile and fair and 
cultivated spot, that is able to multiply the seed. But he that speaks 
through books, consecrates himself before God, crying in writing thus: Not 
for gain, not for vainglory, not to be vanquished by partiality, nor 
enslaved by fear nor elated by pleasure; but only to reap the salvation of 
those who read, which he does, not at present participate in, but awaiting 
in expectation the recompense which will certainly be rendered by Him, who 
has promised to bestow on the labourers the reward that is meet. But he who 
is enrolled in the number of men(4) ought not to desire recompense. For he 
that vaunts his good services,  receives glory as his reward. And he who 
does any duty for the sake of recompense, is he not held fast in the custom 
of the world, either as one who has done well, hastening to receive a 
reward, or as an evil-doer avoiding retribution? We must, as far as we can, 
imitate the Lord.I And he will do so, who complies with the will of God, 
receiving freely, giving freely, and receiving as a worthy reward the 
citizenship itself. "The hire of an harlot shall not come into the 
sanctuary," it is said: accordingly it was forbidden to bring to the altar 
the price of a dog. And in whomsoever the eye of the soul has been blinded 
by ill-nurture and teaching, let him advance to the true light, to the 
truth, which shows by writing the things that are unwritten. "Ye that 
thirst, go to the waters,"(5) says Esaias, And "drink water from thine own 
vessels,"(6) Solomon exhorts. Accordingly in "The Laws," the philosopher 
who learned from the Hebrews, Plato, commands husbandmen not to irrigate or 
take water from others, until they have first dug down in their own ground 
to what is called the virgin soil, and found it dry. For it is right to 
supply want, but it is not well to support laziness. For Pythagoras said 
that, "although it be agreeable to reason to take a share of a burden, it 
is not a duty to take it away."

    Now the Scripture kindles the living spark of the soul, and directs the 
eye suitably for contemplation; perchance inserting something, as the 
husbandman when he ingrafts, but, according to the opinion of the divine 
apostle, exciting what is in the soul. "For there are certainly among us 
many weak and sickly, and many sleep. But if we judge ourselves, we shall 
not be judged."(7) Now this work of mine in writing is not artfully 
constructed for display; but my memoranda are stored up against old age, as 
a remedy against forgetfulness, truly an image and outline of those 
vigorous and animated discourses which I was privileged to hear, and of 
blessed and truly remarkable men.

    Of these the one, in Greece, an Ionic ;(8) the other in Magna Graecia: 
the first of these from Coele-Syria, the second from Egypt, and others in 
the East. The one was born in the land of Assyria, and the other a Hebrew 
in Palestine.

    When I came upon the last(9) (he was the first in power), having 
tracked him out concealed in Egypt, I found rest. He, the true, the 
Sicilian bee, gathering the spoil of the flowers of the prophetic and 
apostolic meadow, engendered in the souls of his hearers a deathless 
element of knowledge.

    Well, they preserving the tradition of the blessed doctrine derived 
directly from the holy apostles, Peter, James, John, and Paul, the sons 
receiving it from the father (but few were like the fathers), came by God's 
will to us also to deposit those ancestral and apostolic seeds. And well I 
know that they will exult; I do not mean delighted with this tribute, but 
solely on account of the preservation of the truth, according as they 
delivered it. For such a sketch as this, will, I think, be agreeable to a 
soul desirous of preserving from escape the blessed tradition.(10) "In a 
man who loves wisdom the father will be glad."(1) Wells, when pumped out, 
yield purer water; and that of which no one partakes, turns to 
putrefaction. Use keeps steel brighter, but disuse produces rust in it. 
For, in a word, exercise produces a healthy condition both in souls and 
bodies. "No one lighteth a candle, and putteth it under a bushel, but upon 
a candlestick, that it may give light to those who are regarded worthy of 
the feast."(2) For what is the use of wisdom, if it makes not him who can 
hear it wise? For still the Saviour saves, "and always works, as He sees 
the Father."(3) For by teaching, one learns more; and in speaking, one is 
often a hearer along with his audience. For the teacher of him who speaks 
and of him who hears is one--who waters both the mind and the word. Thus 
the Lord did not hinder from doing good while keeping the Sabbath;(4) but 
allowed us to communicate of those divine mysteries, and of that holy 
light, to those who are able to receive them. He did not certainly disclose 
to the many what did not belong to the many; but to the few to whom He knew 
that they belonged, who were capable of receiving and being moulded 
according to them. But secret things are entrusted to speech, not to 
writing, as is the case with God.(5)

    And if one say that it is written, "There is nothing secret which shall 
not be revealed, nor hidden which shall not be disclosed,"(6) let him also 
hear from us, that to him who hears secretly, even what is secret shall be 
manifested. This is what was predicted by this oracle. And to him who is 
able secretly to observe what is delivered to him. that which is veiled 
shall be disclosed as truth; and what is hidden to the many, shall appear 
manifest to the few. For why do not all know the truth? why is not 
righteousness loved, if righteousness belongs to all? But the mysteries are 
delivered mystically, that what is spoken may be in the mouth of the 
speaker; rather not in his voice, but in his understanding. "God gave to 
the Church, some apostles, and some prophets, and some evangelists, and 
some pastors and teachers, for the perfecting of the saints, for the work 
of the ministry, for the edifying of the body of Christ."(7)

    The writing of these memoranda of mine, I well know, is weak when 
compared with that spirit, full of grace, which I was privileged to 
hear.(8) But it will be an image to recall the archetype to him who was 
struck with the thyrsus. For "speak," it is said, "to a wise man, and he 
will grow wiser; and to him that hath, and there shall be added to him." 
And we profess not to explain secret things sufficiently--far from it--but 
only to recall them to memory, whether we have forgot aught, or whether for 
the purpose of not forgetting. Many things, I well know, have escaped us, 
through length of time, that have dropped away unwritten. Whence, to aid 
the weakness of my memory, and provide for myself a salutary help to my 
recollection in a systematic arrangement of chapters, I necessarily make 
use of this form. There are then some things of which we have no 
recollection; for the power that was in the blessed men was great.(8) There 
are also some things which remained unnoted long, which have now escaped; 
and others which are effaced, having faded away in the mind itself, since 
such a task is not easy to those not experienced; these I revive in my 
commentaries. Some things I purposely omit, in the exercise of a wise 
selection, afraid to write what I guarded against speaking: not grudging--
for that were wrong--but fearing for my readers, lest they should stumble 
by taking them in a wrong sense; and, as the proverb says, we should be 
found "reaching a sword to a child." For it is impossible that what has 
been written should not escape, although remaining unpublished by me. But 
being always revolved, using the one only voice, that of writing, they 
answer nothing to him that makes inquiries beyond what is written; for they 
require of necessity the aid of some one, either of him who wrote, or of 
some one else who has walked in his footsteps. Some things my treatise will 
hint; on some it will linger; some it will merely mention. It will try to 
speak imperceptibly, to exhibit secretly, and to demonstrate silently. The 
dogmas taught by remarkable sects will be adduced; and to these will be 
opposed all that ought to be premised in accordance with the profoundest 
contemplation of the knowledge, which, as we proceed to the renowned and 
venerable canon of tradition, from the creation of the world,(9) will 
advance to our view; setting before us what according to natural 
contemplation necessarily has to be treated of beforehand, and clearing off 
what stands in the way of this arrangement. So that we may have our ears 
ready for the reception of the tradition of true knowledge; the soil being 
previously cleared of the thorns and of every weed by the husbandman, in 
order to the planting of the vine. For there is a contest, and the prelude 
to the contest; and them are some mysteries before other mysteries.

    Our book will not shrink from making use of what is best in philosophy 
and other preparatory instruction. "For not only for the Hebrews and those 
that are under the law," according to the apostle, "is it right to become a 
Jew, but also a Greek for the sake of the Greeks, that we may gain all."(1) 
Also in the Epistle to the Colossians he writes, "Admonishing every man, 
and teaching every man in all wisdom, that we may present every man perfect 
in Christ."(2) The nicety of speculation, too, suits the sketch presented 
in my commentaries. In this respect the resources of learning are like a 
relish mixed with the food of an athlete, who is not indulging in luxury, 
but entertains a noble desire for distinction.

    By music we harmoniously relax the excessive tension of gravity. And as 
those who wish to address the people, do so often by the herald, that what 
is said may be better heard; so also in this case. For we have the word, 
that was spoken to many, before the common tradition. Wherefore we must set 
forth the opinions and utterances which cried individually to them, by 
which those who hear shall more readily turn.

    And, in truth, to speak briefly: Among many small pearls there is the 
one; and in a great take of fish there is the beauty-fish; and by time and 
toil truth will gleam forth, if a good helper is at hand. For most benefits 
are supplied, from God, through men. All of us who make use of our eyes see 
what is presented before them. But some look at objects for one reason, 
others for another. For instance, the cook and the shepherd do not survey 
the sheep similarly: for the one examines it if it be fat; the other 
watches to see if it be of good breed. Let a man milk the sheep's milk if 
he need sustenance: let him shear the wool if he need clothing. And in this 
way let me produce the fruit of the Greek erudition.(3)

    For I do not imagine that any composition can be so fortunate as that 
no one will speak against it. But that is to be regarded as in accordance 
with reason, which nobody speaks against, with reason. And that course of 
action and choice is to be approved, not which is faultless, but which no 
one rationally finds fault with. For it does not follow, that if a man 
accomplishes anything not purposely, he does it through force of 
circumstances. But he will do it, managing it by wisdom divinely given, and 
in accommodation to circumstances. For it is not he who has virtue that 
needs the way to virtue, any more than he, that is strong, needs recovery. 
For, like farmers who irrigate the land beforehand, so we also water with 
the liquid stream of Greek learning what in it is earthy; so that it may 
receive the spiritual seed cast into it, and may be capable of easily 
nourishing it. The Stromata will contain the truth mixed up in the dogmas 
of philosophy, or rather covered over and hidden, as the edible part of the 
nut in the shell. For, in my opinion, it is fitting that the seeds of truth 
be kept for the husbandmen of faith, and no others. I am not oblivious of 
what is babbled by some, who in their ignorance are frightened at every 
noise, and say that we ought to occupy ourselves with what is most 
necessary, and which contains the faith; and that we should pass over what 
is beyond and superfluous, which wears out and detains us to no purpose, in 
things which conduce nothing to the great end. Others think that philosophy 
was introduced into life by an evil influence, for the ruin of men, by an 
evil inventor. But I shall show, throughout the whole of these Stromata, 
that evil has an evil nature, and can never turn out the producer of aught 
that is good; indicating that philosophy is in a sense a work of Divine 
Providence.(3)

CHAP. II.--OBJECTION TO THE NUMBER OF EXTRACTS FROM PHILOSOPHICAL WRITINGS 
IN THESE BOOKS ANTICIPATED AND ANSWERED.

    In reference to these commentaries, which contain as the exigencies of 
the case demand, the Hellenic opinions, I say thus much to those who are 
fond of finding fault. First, even if philosophy were useless, if the 
demonstration of its uselessness does good, it is yet useful. Then those 
cannot condemn the Greeks, who have only a mere hearsay knowledge of their 
opinions, and have not entered into a minute investigation in each 
department, in order to acquaintance with them. For the refutation, which 
is based on experience, is entirely trustworthy. For the knowledge of what 
is condemned is found the most complete demonstration. Many things, then, 
though not contributing to the final result, equip the artist. And 
otherwise erudition commends him, who sets forth the most essential 
doctrines so as to produce persuasion in his hearers, engendering 
admiration in those who are taught, and leads them to the truth. And such 
persuasion is convincing, by which those that love learning admit the 
truth; so that philosophy does not ruin life by being the originator of 
false practices and base deeds, although some have calumniated it, though 
it be the clear image of truth, a divine gift to the Greeks;(4) nor does it 
drag us away from the faith, as if we were bewitched by some delusive art, 
but rather, so to speak, by the use of an ampler circuit, obtains a common 
exercise demonstrative of the faith. Further, the juxtaposition of 
doctrines, by comparison, saves the truth, from which follows knowledge.

    Philosophy came into existence, not on its own account, but for the 
advantages reaped by us from knowledge, we receiving a firm persuasion of 
true perception, through the knowledge of things comprehended by the mind. 
For I do not mention that the Stromata, forming a body of varied erudition, 
wish artfully to conceal the seeds of knowledge. As, then, he who is fond 
of hunting captures the game after seeking, tracking, scenting, hunting it 
down with dogs; so truth, when sought and got with toil, appears a 
delicious(1) thing. Why, then, you will ask, did you think it fit that such 
an arrangement should be adopted in your memoranda? Because there is great 
danger in divulging the secret of the true philosophy to those, whose 
delight it is unsparingly to speak against everything, not justly; and who 
shout forth all kinds of names and words indecorously, deceiving themselves 
and beguiling those who adhere to them. "For the Hebrews seek signs," as 
the apostle says, "and the Greeks seek after wisdom."(2)

CHAP. III.--AGAINST THE SOPHISTS.

    There is a great crowd of this description: some of them, enslaved to 
pleasures and willing to disbelieve, laugh at the truth which is worthy of 
all reverence, making sport of its barbarousness. Some others, exalting 
themselves, endeavour to discover calumnious objections to our words, 
furnishing captious questions, hunters out of paltry sayings, practisers of 
miserable artifices, wranglers, dealers in knotty points, as that Abderite 
says:--

    "For mortals' tongues are glib, and on them are many speeches;
    And a wide range for words of all sorts in this place and that."

And--

    "Of whatever sort the word you have spoken, of the same sort you must 
hear."

Inflated with this art of theirs, the wretched Sophists, babbling away in 
their own jargon; toiling their whole life about the division of names and 
the nature of the composition and conjunction of sentences, show themselves 
greater chatterers than turtle-doves; scratching and tickling, not in a 
manly way, in my opinion, the ears of those who wish to be tickled.

    "A river of silly words--not a dropping;"

just as in old shoes, when all the rest is worn and is falling to pieces, 
and the tongue alone remains. The Athenian Solon most excellently enlarges, 
and writes:--

    "Look to the tongue, and to the words of the glozing man,
    But you look on no work that has been done;
    But each one of you walks in the steps of a fox,
    And in all of you is an empty mind."

This, I think, is signified by the utterance of the Saviour, "The foxes 
have holes, but the Son of man hath not where to lay His head."(3) For on 
the believer alone, who is separated entirely from the rest, who by the 
Scripture are called wild beasts, rests the head of the universe, the kind 
and gentle Word, "who taketh the wise in their own craftiness. For the LORD 
knoweth the thoughts of the wise, that they axe vain;"(4) the Scripture 
calling those the wise (sophou's) who are skilled in words and arts, 
sophists (sofista's) Whence the Greeks also applied the denominative 
appellation of wise and sophists (sofoi', sofistai') to those who were 
versed in anything Cratinus accordingly, having in the Archilochii 
enumerated the poets, said:--

    "Such a hive of sophists have ye examined."

And similarly Iophon, the comic poet, in Flute-playing Satyrs, says:--

    "For there entered
    A band of sophists, all equipped."

Of these and the like, who devote their attention to empty words, the 
divine Scripture most excellently says, "I will destroy the wisdom of the 
wise, and bring to nothing the understanding of the prudent."(5)

CHAP. IV.--HUMAN ARTS AS WELL AS DIVINE KNOWLEDGE PROCEED FROM GOD.

    Homer calls an artificer wise; and of Margites, if that is his work, he 
thus writes:--

    "Him, then, the Gods made neither a delver nor a ploughman,
    Nor in any other respect wise; but he missed every art."

Hesiod further said the musician Linus was "skilled in all manner of 
wisdom;" and does not hesitate to call a mariner wise, seeing he writes:--

    "Having no wisdom in navigation."

And Daniel the prophet says, "The mystery which the king asks, it is not in 
the power of the wise, the Magi, the diviners, the Gazarenes, to tell the 
king; but it is God in heaven who revealeth it."(6)

    Here he terms the Babylonians wise. And that Scripture calls every 
secular science or art by the one name wisdom (there are other arts and 
sciences invented over and above by human reason), and that artistic and 
skilful invention is from God, will be clear if we adduce the following 
statement: "And the Lord spake to Moses, See, I have called Bezaleel, the 
son of Uri, the son of Or, of the tribe of Judah; and I have filled him 
with the divine spirit of wisdom, and understanding, and knowledge, to 
devise and to execute in all manner of work, to work gold, and silver, and 
brass, and blue, and purple, and scarlet, and in working stone work, and in 
the art of working wood," and even to "all works."(1) And then He adds the 
general reason, "And to every understanding heart I have given 
understanding;"(2) that is, to every one capable of acquiring it by pains 
and exercise. And again, it is written expressly in the name of the Lord 
"And speak thou to all that are wise in mind, whom I have filled with the 
spirit of perception."(3)

    Those who are wise in mind have a certain attribute of nature peculiar 
to themselves; and they who have shown themselves capable, receive from the 
Supreme Wisdom a spirit of perception in double measure. For those who 
practise the common arts, are in what pertains to the senses highly gifted: 
in hearing, he who is commonly called a musician; in touch, he who moulds 
clay; in voice the singer, in smell the perfumer, in sight the engraver of 
devices on seals. Those also that are occupied in instruction, train the 
sensibility according to which the poets are susceptible to the influence 
of measure; the sophists apprehend expression; the dialecticians, 
syllogisms; and the philosophers are capable of the contemplation of which 
themselves are the objects. For sensibility finds and invents; since it 
persuasively exhorts to application. And practice will increase the 
application which has knowledge for its end. With reason, therefore, the 
apostle has called the wisdom of God" manifold," and which has manifested 
its power "in many departments and in many modes"(4)--by art, by knowledge, 
by faith, by prophecy--for our benefit. "For all wisdom is from the Lord, 
and is with Him for ever," as says the wisdom of Jesus.(5)

    For if thou call on wisdom and knowledge with a loud voice, and seek it 
as treasures of silver, and eagerly track it out, thou shalt understand 
godliness and find divine knowledge."(6) The prophet says this in 
contradiction to the knowledge according to philosophy, which teaches us to 
investigate in a magnanimous and noble manner, for our progress in piety. 
He opposes, therefore, to it the knowledge which is occupied with piety, 
when referring to knowledge, when he speaks as follows: "For God gives 
wisdom out of His own mouth, and knowledge along with understanding, and 
treasures up help for the righteous." For to those who have been 
justified(7) by philosophy, the knowledge which leads to piety is laid up 
as a help.

CHAP. V.--PHILOSOPHY THE HANDMAID OF THEOLOGY.

    Accordingly, before the advent of the Lord, philosophy was necessary to 
the Greeks for righteousness.(8) And now it becomes conducive to piety; 
being a kind of preparatory training to those who attain to faith through 
demonstration. "For thy foot," it is said, "will not stumble, if thou refer 
what is good, whether belonging to the Greeks or to us, to Providence."(9) 
For God is the cause of all good things; but of some primarily, as of the 
Old and the New Testament; and of others by consequence, as philosophy. 
Perchance, too, philosophy was given to the Greeks directly and primarily, 
till the Lord should call the Greeks. For this was a schoolmaster to bring 
"the Hellenic mind," as the law, the Hebrews, "to Christ."(10) Philosophy, 
therefore, was a preparation, paving the way for him who is perfected in 
Christ.(8)

    "Now," says Solomon, "defend wisdom, and it will exalt thee, and it 
will shield thee with a crown of pleasure."(11) For when thou hast 
strengthened wisdom with a cope by philosophy, and with right expenditure, 
thou wilt preserve it unassailable by sophists. The way of truth is 
therefore one. But into it, as into a perennial river, streams flow from 
all sides. It has been therefore said by inspiration: "Hear, my son, and 
receive my words; that thine may be the many ways of life. For I teach thee 
the ways of wisdom; that the fountains fail thee not,"(12) which gush forth 
from the earth itself. Not only did He enumerate several ways of salvation 
for any one righteous man, but He added many other ways of many righteous, 
speaking thus: "The paths of the righteous shine like the light."(13) The 
commandments and the modes of preparatory training are to be regarded as 
the ways and appliances of life.

    "Jerusalem, Jerusalem, how often would I have gathered thy children, as 
a hen her chickens!"(14) And Jerusalem is, when interpreted, "a vision of 
peace." He therefore shows prophetically, that those who peacefully 
contemplate sacred things are in manifold ways trained to their calling. 
What then? He "would," and could not. How often, and where? Twice; by the 
prophets, and by the advent. The expression, then, "How often," shows 
wisdom to be manifold; every mode of quantity and quality, it by all means 
saves some, both in time and in eternity. "For the Spirit of the Lord fills 
the earth."(1) And if any should violently say that the reference is to the 
Hellenic culture, when it is said, "Give not heed to an evil woman; for 
honey drops from the lips of a harlot," let him hear what follows: "who 
lubricates thy throat for the time." But philosophy does not flatter. Who, 
then, does He allude to as having committed fornication? He adds expressly, 
"For the feet of folly lead those who use her, after death, to Hades. But 
her steps are not supported." Therefore remove thy way far from silly 
pleasure. "Stand not at the doors of her house, that thou yield not thy 
life to others." And He testifies, "Then shall thou repent in old age, when 
the flesh of thy body is consumed." For this is the end of foolish 
pleasure. Such, indeed, is the case. And when He says, "Be not much with a 
strange woman,"(2) He admonishes us to use indeed, but not to linger and 
spend time with, secular culture. For what was bestowed on each generation 
advantageously, and at seasonable times, is a preliminary training for the 
word of the Lord. "For already some men, ensnared by the charms of 
handmaidens, have despised their consort philosophy, and have grown old, 
some of them in music, some in geometry, others in grammar, the most in 
rhetoric."(3) "But as the encyclical branches of study contribute to 
philosophy, which is their mistress; so also philosophy itself co-operates 
for the acquisition of wisdom. For philosophy is the study of wisdom, and 
wisdom is the knowledge of things divine and human; and their causes." 
Wisdom is therefore queen of philosophy, as philosophy is of preparatory 
culture. For if philosophy" professes control of the tongue, and the belly, 
and the parts below the belly, it is to be chosen on its own account. But 
it appears more worthy of respect and pre-eminence, if cultivated for the 
honour and knowledge of God."(4) And Scripture will afford a testimony to 
what has been said in what follows. Sarah was at one time barren, being 
Abraham's wife. Sarah having no child, assigned her maid, by name Hagar, 
the Egyptian, to Abraham, in order to get children. Wisdom, therefore, who 
dwells with the man of faith (and Abraham was reckoned faithful and 
righteous), was still barren and without child in that generation, not 
having brought forth to Abraham aught allied to virtue. And she, as was 
proper, thought that he, being now in the time of progress, should have 
intercourse with secular culture first (by Egyptian the world is designated 
figuratively); and afterwards should approach to her according to divine 
providence, and beget Isaac."(5)

    And Philo interprets Hagar to mean "sojourning."(6) For it is said in 
connection with this, "Be not much with a strange woman."(7) Sarah he 
interprets to mean "my princedom." He, then, who has received previous 
training is at liberty to approach to wisdom, which is supreme, from which 
grows up the race of Israel. These things show that that wisdom can be 
acquired through instruction, to which Abraham attained, passing from the 
contemplation of heavenly things to the faith and righteousness which are 
according to God. And Isaac is shown to mean "self-taught;" wherefore also 
he is discovered to be a type of Christ. He was the husband of one wife 
Rebecca, which they translate "Patience." And Jacob is said to have 
consorted with several, his name being interpreted" Exerciser." And 
exercises are engaged in by means of many and various dogmas. Whence, also, 
he who is really "endowed with the power of seeing" is called Israel,(8) 
having much experience, and being fit for exercise.

    Something else may also have been shown by the three patriarchs, 
namely, that the sure seal of knowledge is composed of nature, of 
education, and exercise.

    You may have also another image of what has been said, in Thamar 
sitting by the way, and presenting the appearance of a harlot, on whom the 
studious Judas (whose name is interpreted "powerful"), who left nothing 
unexamined and uninvestigated, looked; and turned aside to her, preserving 
his profession towards God. Wherefore also, when Sarah was jealous at Hagar 
being preferred to her, Abraham, as choosing only what was profitable in 
secular philosophy, said, "Behold, thy maid is in thine hands: deal with 
her as it pleases thee;"(9) manifestly meaning, "I embrace secular culture 
as youthful, and a handmaid; but thy knowledge I honour and reverence as 
true wife." And Sarah afflicted her; which is equivalent to corrected and 
admonished her. It has therefore been well said, "My son, despise not thou 
the correction of God; nor faint when thou art rebuked of Him. For whom the 
LORD loveth He chasteneth, and scourgeth every son whom He receiveth."(1) 
And the foresaid Scriptures, when examined in other places, will be seen to 
exhibit other mysteries. We merely therefore assert here, that philosophy 
is characterized by investigation into truth and the nature of things (this 
is the truth of which the Lord Himself said, "I am the truth"(2)); and 
that, again, the preparatory training for rest in Christ exercises the 
mind, rouses the intelligence, and begets an inquiring shrewdness, by means 
of the true philosophy, which the initiated possess, having found it, or 
rather received it, from the truth itself.

CHAP. VI.--THE BENEFIT OF CULTURE.

    The readiness acquired by previous training conduces much to the 
perception of such things as are requisite; but those things which can be 
perceived only by mind are the special exercise for the mind. And their 
nature is triple according as we consider their quantity, their magnitude, 
and what can be predicated of them. For the discourse which consists of 
demonstrations, implants in the spirit of him who follows it, clear faith; 
so that he cannot conceive of that which is demonstrated being different; 
and so it does not allow us to succumb to those who assail us by fraud. In 
such studies, therefore, the soul is purged from sensible things, and is 
excited, so as to be able to see truth distinctly. For nutriment, and the 
training which is maintained gentle, make noble natures I; and noble 
natures, when they have received such training, become still better than 
before both in other respects, but especially in productiveness, as is the 
case with the other creatures. Wherefore it is mid, "Go to the ant, thou 
sluggard, and  become wiser than it, which provideth much and, varied food 
in the harvest against the inclemency of winter."(3) Or go to the bee, and 
learn how laborious she is; for she, feeding on the whole meadow, produces 
one honey-comb. And if "thou prayest in the closet," as the Lord taught, 
"to worship in spirit,"(4) thy management will no longer be solely occupied 
about the house, but also about the soul, what must be bestowed on it, and 
how, and how much; and what must be laid aside and treasured up in it; and 
when it ought to be produced, and to whom. For it is not by nature, but by 
learning, that people become noble and good, as people also become 
physicians and pilots. We all in common, for example, see the vine and the 
horse. But the husbandman will know if the vine be good or bad at fruit-
bearing; and the horseman will easily distinguish between the spiritless 
and the swift animal. But that some are naturally predisposed to virtue 
above others, certain pursuits of those, who are so naturally predisposed 
above others, show. But that perfection in virtue is not the exclusive 
property of those, whose natures are better, is proved, since also those 
who by nature are ill-disposed towards virtue, in obtaining suitable 
training, for the most part attain to excellence; and, on the other hand, 
those whose natural dispositions are apt, become evil through neglect.

    Again, God has created us naturally social and just; whence justice 
must not be said to take its rise from implantation alone. But the good 
imparted by creation is to be conceived of as excited by the commandment; 
the soul being trained to be willing to select what is noblest.

    But as we say that a man can be a believer without learning,(5) so also 
we assert that it is impossible for a man without learning to comprehend 
the things which are declared in the faith. But to adopt what is well said, 
and not to adopt the reverse, is caused not simply by faith, but by faith 
combined with knowledge. But if ignorance is want of training and of 
instruction, then teaching produces knowledge of divine and human things. 
But just as it is possible to live rightly in penury of this world's good 
things, so also in abundance. And we avow, that at once with more ease and 
more speed will one attain to virtue through previous training. But it is 
not such as to be unattainable without it; but it is attainable only when 
they have learned, and have had their senses exercised.(6) "For hatred," 
says Solomon, "raises strife, but instruction guardeth the ways of 
life;"(7) in such a way that we are not deceived nor deluded by those who 
are practised in base arts for the injury of those who hear. "But 
instruction wanders reproachless,"(8) it is said. We must be conversant 
with the art of reasoning, for the purpose of confuting the deceitful 
opinions of the sophists. Well and felicitously, therefore, does Anaxarchus 
write in his book respecting "kingly rule:" "Erudition benefits greatly and 
hurts greatly him who possesses it; it helps him who is worthy, and injures 
him who utters readily every word, and before the whole people. It is 
necessary to know the measure of time. For this is the end of wisdom. And 
those who sing at the doors, even if they sing skilfully, are not reckoned 
wise, but have the reputation of folly." And Hesiod:--

    "Of the Muses, who make a man loquacious, divine, vocal."

For him who is fluent in words he calls loquacious; and him who is clever, 
vocal; and "divine," him who is skilled, a philosopher, and acquainted with 
the truth.

CHAP. VII.--THE ECLECTIC PHILOSOPHY PAVES THE WAY FOR DIVINE VIRTUE.

    The Greek preparatory culture, therefore, with philosophy itself, is 
shown to have come down from God to men, not with a definite direction but 
in the way in which showers fail down on the good land, and on the 
dunghill, and on the houses. And similarly both the grass and the wheat 
sprout; and the figs and any other reckless trees grow on sepulchres. And 
things that grow, appear as a type of truths. For they enjoy the same 
influence of the rain. But they have not the same grace as those which 
spring up in rich soil, inasmuch as they are withered or plucked up. And 
here we are aided by the parable of the sower, which the Lord interpreted. 
For the husbandman of the soil which is among men is one; He who from the 
beginning, from the foundation of the world, sowed nutritious seeds; He who 
in each age rained down the Lord, the Word. But the times and places which 
received [such gifts], created the differences which exist. Further, the 
husbandman sows not only wheat (of which there are many varieties), but 
also other seeds--barley, and beam, and peas, and vetches, and vegetable 
and flower seeds. And to the same husbandry belongs both planting and the 
operations necessary in the nurseries, and gardens, and orchards, and the 
planning and rearing of all sorts of trees

    In like manner, not only the care of sheep, but the care of herds, and 
breeding of horses, and dogs, and bee-craft, all arts, and to speak 
comprehensively, the care of flocks and the rearing of animals, differ from 
each other more or less, but are all useful for life. And philosophy--I do 
not mean the Stoic, or the Platonic, or the Epicurean, or the Aristotelian, 
but whatever has been well said by each of those sects, which teach 
righteousness along with a science pervaded by piety, --this eclectic whole 
I call philosophy.(1) But such conclusions of human reasonings, as men have 
cut away and falsified, I would never call divine.

    And now we must look also at this, that if ever those who know not how 
to do well, live well;(2) for they have lighted on well-doing. Some, too, 
have aimed well at the word of truth through understanding. "But Abraham 
was not justified by works, but by faith."(3) It is therefore of no 
advantage to them after the end of life, even if they do good works now, if 
they have not faith. Wherefore also the Scriptures(4) were translated into 
the language of the Greeks, in order that they might never be able to 
allege the excuse of ignorance, inasmuch as they are able to hear also what 
we have in our hands, if they only wish. One speaks in one way of the 
truth, in another way the truth interprets itself. The guessing at truth is 
one thing, and truth itself is another. Resemblance is one thing, the thing 
itself is another. And the one results from learning and practice, the 
other from power and faith. For the teaching of piety is a gift, but faith 
is grace. "For by doing the will of God we know the will of God."(5) "Open, 
then," says the Scripture, "the gates of righteousness; and I will enter 
in, and confess to the LORD."(6) But the paths to righteousness (since God 
saves in many ways, for He is good) are many and various, and lead to the 
Lord's way and gate. And if you ask the royal and true entrance, you will 
hear, "This is the gate of the LORD, the righteous shall enter in by 
it."(7) While there are many gates open, that in righteousness is in 
Christ, by which all the blessed enter, and direct their steps in the 
sanctity of knowledge. Now Clemens, in his Epistle to the Corinthians, 
while expounding the differences of those who are approved according to the 
Church, says expressly, "One may be a believer; one may be powerful in 
uttering knowledge; one may be wise in discriminating between words; one 
may be terrible in deeds."(8)

CHAP. VIII.--THE SOPHISTICAL ARTS USELESS.

    But the art of sophistry, which the Greeks cultivated, is a fantastic 
power, which makes false opinions like true by means of words. For it 
produces rhetoric in order to persuasion, and disputation for wrangling. 
These arts, therefore, if not conjoined with philosophy, will be injurious 
to every one. For Plato openly called sophistry "an evil art." And 
Aristotle, following him, demonstrates it to be a dishonest art, which 
abstracts in a specious manner the whole business of wisdom, and professes 
a wisdom which it has not studied. To speak briefly, as the beginning of 
rhetoric is the probable, and an attempted proof(9) the process, and the 
end persuasion, so the beginning of disputation is what is matter of 
opinion, and the process a contest, and the end victory. For in the same 
manner, also, the beginning of sophistry is the apparent, and the process 
twofold; one of rhetoric, continuous and exhaustive; and the other of 
logic, and is interrogatory. And its end is admiration. The dialectic in 
vogue in the schools, on the other hand, is the exercise of a philosopher 
in matters of opinion, for the sake of the faculty of disputation. But 
truth is not in these at all. With reason, therefore, the noble apostle, 
depreciating these superfluous arts occupied about words, says, "If any man 
do not give heed to wholesome words, but is puffed up by a kind of 
teaching, knowing nothing, but doting (nosw^n) about questions and strifes 
of words, whereof cometh contention, envy, railings, evil surmisings, 
perverse disputings of men of corrupt minds, destitute of the truth."(1)

    You see how he is moved against them, calling their art of logic--on 
which, those to whom this garrulous mischievous art is dear, whether Greeks 
or barbarians, plume themselves--a disease (nosos). Very beautifully, 
therefore, the tragic poet Euripides says in the Phoenissoe,--

                                "But a wrongful speech
Is diseased in itself, and needs skilful medicines."(2)

    For the saving Word(3) is called "wholesome," He being the truth; and 
what is wholesome (healthful) remains ever deathless. But separation from 
what is healthful and divine is impiety, and a deadly malady. These are 
rapacious wolves hid in sheep-skins, men-stealers, and glozing soul-
seducers, secretly, but proved to be robbers; striving by fraud and force 
to catch us who are unsophisticated and have less power of speech.

    "Often a man, impeded through want of words, carries less weight
    In expressing what is right, than the man of eloquence.
    But now in fluent mouths the weightiest truths
    They disguise, so that they do not seem what they ought to seem,"

says the tragedy. Such are these wranglers, whether they follow the sects, 
or practise miserable dialectic arts. These are they that "stretch the warp 
and weave nothing," says the Scripture;(4) prosecuting a bootless task, 
which the apostle has called "cunning craftiness of men whereby they lie in 
wait to deceive."(5) "For there are," he says, "many unruly and vain 
talkers and deceivers:"(6) Wherefore it was not said to all, "Ye are the 
salt of the earth."(7) For there are some even of the hearers of the word 
who are like the fishes of the sea, which, reared from their birth in 
brine, yet need salt to dress them for food. Accordingly I wholly approve 
of the tragedy, when it says:--

    "O son, false words can be well spoken,
    And truth may be vanquished by beauty of words.
    But this is not what is most correct, but nature and what is right;
    He who practises eloquence is indeed wise,
    But I consider deeds always better than words."

    We must not, then, aspire to please the multitude. For we do not 
practise what will please them, but what we know is remote from their 
disposition. "Let us not be desirous of vainglory,," says the apostle, 
"provoking one another, envying one another."(8)

    Thus the truth-loving Plato says, as if divinely inspired, "Since I am 
such as to obey nothing but the word, which, after reflection, appears to 
me the best."(9)

    Accordingly he charges those who credit opinions without intelligence 
and knowledge, with  abandoning right and sound reason unwarrantably, and 
believing him who is a partner in falsehood. For to cheat one's self of the 
truth is bad; but to speak the truth, and to hold as our opinions positive 
realities, is good.

    Men are deprived of what is good unwillingly. Nevertheless they are 
deprived either by being deceived or beguiled, or by being compelled and 
not believing. He who believes not, has already made himself a willing 
captive; and he who changes his persuasion is cozened, while he forgets 
that time imperceptibly takes away some things, and reason others. And 
after an opinion has been entertained, pain and anguish, and on the other 
hand contentiousness and anger, compel. Above all, men are beguiled who are 
either bewitched by pleasure or terrified by fear. And all these are 
voluntary changes, but by none of these will knowledge ever be attained.

CHAP. IX.--HUMAN KNOWLEDGE NECESSARY FOR THE UNDERSTANDING OF THE 
SCRIPTURES.

    Some, who think themselves naturally gifted, do not wish to touch 
either philosophy or logic; nay more, they do not wish to learn natural 
science. They demand bare faith alone, as if they wished, without bestowing 
any care on the vine, straightway to gather clusters from the first. Now 
the Lord is figuratively described as the vine, from which, with pains and 
the art of husbandry, according to the word, the fruit is to be gathered.

    We must lop, dig, bind, and perform the other operations. The pruning-
knife, I should think, and the pick-axe, and the other agricultural 
implements, are necessary for the culture of the vine, so that it may 
produce eatable fruit. And as in husbandry, so also in medicine: he has 
learned to purpose, who has practised the various lessons, so as to be able 
to cultivate and to heal. So also here, I call him truly learned who brings 
everything to bear on the truth; so that, from geometry, and music, and 
grammar, and philosophy itself, culling what is useful, he guards the faith 
against assault. Now, as was said, the athlete is despised who is not 
furnished for the contest. For instance, too, we praise the experienced 
helmsman who "has seen the cities of many men," and the physician who has 
had large experience; thus also some describe the empiric.(1) And he who 
brings everything to bear on a fight life, procuring examples from the 
Greeks and barbarians, this man is an experienced searcher after truth, and 
in reality a man of much counsel, like the touch-stone (that is, the 
Lydian), which is believed to possess the power of distinguishing the 
spurious from the genuine gold. And our much-knowing gnostic can 
distinguish sophistry from philosophy, the art of decoration from 
gymnastics, cookery from physic, and rhetoric from dialectics, and the 
other sects which are according to the barbarian philosophy,  from the 
truth itself. And how necessary is it for him who desires to be partaker of 
the power of God, to treat of intellectual subjects by philosophising! And 
how serviceable is it to distinguish expressions which are ambiguous, and 
which in the Testaments are used synonymously! For the Lord, at the time of 
His temptation, skilfully matched the devil by an ambiguous expression. And 
I do not yet, in this connection, see how in the world the inventor of 
philosophy and dialectics, as some suppose, is seduced through being 
deceived by the form of speech which consists in ambiguity. And if the 
prophets and apostles knew not the arts by which the exercises of 
philosophy are exhibited, yet the mind of the prophetic and instructive 
spirit, uttered secretly, because all have not an intelligent ear, demands 
skilful modes of teaching in order to clear exposition. For the prophets 
and disciples of the Spirit knew infallibly their mind. For they knew it by 
faith, in a way which others could not easily, as the Spirit has said. But 
it is not possible for those who have not learned to receive it thus. 
"Write," it is said, "the commandments doubly, in counsel and knowledge, 
that thou mayest answer the words of truth to them who send unto thee."(2) 
What, then, is the knowledge of answering? or what that of asking? It is 
dialectics. What then? Is not speaking our business, and does not action 
proceed from the Word? For if we act not for the Word, we shall act against 
reason. But a rational work is accomplished through God. "And nothing," it 
is said, "was made without Him"--the Word of God.(3)

    And did not the Lord make all things by the Word? Even the beasts work, 
driven by compelling fear. And do not those who are called orthodox apply 
themselves to good works, knowing not what they do?

CHAP. X.--TO ACT WELL OF GREATER CONSEQUENCE THAN TO SPEAK WELL.

    Wherefore the Saviour, taking the bread, first spake and blessed. Then 
breaking the bread,(4) He presented it, that we might eat it, according to 
reason, and that knowing the Scriptures s we might walk obediently. And as 
those whose speech is evil are no better than those whose practice is evil 
(for calumny is the servant of the sword, and evil-speaking inflicts pain; 
and from these proceed disasters in life, such being the effects of evil 
speech); so also those who are given to good speech are near neighbours to 
those who accomplish good deeds. Accordingly discourse refreshes the soul 
and entices it to nobleness; and happy is he who has the use of both his 
hands. Neither, therefore, is he who can act well to be vilified by him who 
is able to speak well; nor is he who is able to speak well to be disparaged 
by him who is capable of acting well. But let each do that for which he is 
naturally fitted. What the one exhibits as actually done, the other speaks, 
preparing, as it were, the way for well-doing, and leading the hearers to 
the practice of good. For there is a saving word, as there is a saving 
work. Righteousness, accordingly,(6) is not constituted without discourse. 
And as the receiving of good is abolished if we abolish the doing of good; 
so obedience and faith are abolished when neither the command, nor one to 
expound the command, is taken along with us.(7) But now we are benefited 
mutually and reciprocally by words and deeds; but we must repudiate 
entirely the art of wrangling and sophistry, since these sentences of the 
sophists not only bewitch and beguile the many, but sometimes by violence 
win a Cadmean victory.(8) For true above all is that Psalm, "The just shall 
live to the end, for he shall not see corruption, when he beholds the wise 
dying."(9) And whom does he call wise? Hear from the Wisdom of Jesus: 
"Wisdom is not the knowledge of evil."(10) Such he calls what the arts of 
speaking and of discussing have invented. "Thou shalt therefore seek wisdom 
among the wicked, and shalt not find it."(11) And if you inquire again of 
what sort this is, you are told, "The mouth of the righteous man will 
distil wisdom."(12) And simi larly with truth, the art of sophistry is 
called wisdom.

    But it is my purpose, as I reckon, and not without reason, to live 
according to the Word, and to understand what is revealed;(1) but never 
affecting eloquence, to be content merely with indicating my meaning. And 
by what term that which I wish to present is shown, I care not. For I well 
know that to be saved, and to aid those who desire to be saved, is the best 
thing, and not to compose paltry sentences like gewgaws. "And if," says the 
Pythagorean in the Politicus of Plato, "you guard against solicitude about 
terms, you will be richer in wisdom against old age."(2) And in the 
Theaetetus you will find again, "And carelessness about names, and 
expressions, and the want of nice scrutiny, is not vulgar and illiberal for 
the most part, but rather the reverse of this, and is sometimes 
necessary."(3) This the Scripture(4) has expressed with the greatest 
possible brevity, when it said, "Be not occupied much about words." For 
expression is like  the dress on the body. The matter is the flesh and 
sinews. We must not therefore care more for the dress than the safety of 
the body. For not only a simple mode of life, but also a style of speech 
devoid of superfluity and nicety, must be cultivated by him who has adopted 
the true life, if we are to abandon luxury as treacherous and profligate, 
as the ancient Lacedaemonians adjured ointment and purple, deeming and 
calling them rightly treacherous garments and treacherous unguents; since 
neither is that mode of preparing food right where there is more of 
seasoning than of nutriment; nor is that style of speech elegant which can 
please rather than benefit the hearers. Pythagoras exhorts us to consider 
the Muses more pleasant than the Sirens, teaching us to cultivate wisdom 
apart from pleasure, and exposing the other mode of attracting the soul as 
deceptive. For sailing past the Sirens one man has sufficient strength, and 
for answering the Sphinx another one, or, if you please, not even one.(5) 
We ought never, then, out of desire for vainglory, to make broad the 
phylacteries. It suffices the gnostic(6) if only one hearer is found for 
him.(7) You may hear therefore Pindar the Boeotian,(8) who writes, "Divulge 
not before all the ancient speech. The way of silence is sometimes the 
surest. And the mightiest word is a spur to the fight." Accordingly, the 
blessed apostle very appropriately and urgently exhorts us "not to strive 
about words to no profit, but to the subverting of the hearers, but to shun 
profane and vain babblings, for they increase unto more ungodliness, and 
their word will eat as doth a canker."(9)

CHAP. XI.--WHAT IS THE PHILOSOPHY WHICH THE APOSTLE BIDS US SHUN?

    This, then, "the wisdom of the world is foolishness with God," and of 
those who are "the wise the Lord knoweth their thoughts that they are 
vain."(10) Let no man therefore glory on account of pre-eminence in human 
thought. For it is written well in Jeremiah, "Let not the wise man glory in 
his wisdom, and let not the mighty man glory in his might, and let not the 
rich man glory in his riches: but let him that glorieth glory in this, that 
he understandeth and knoweth that I am the LORD, that executeth mercy and 
judgment and righteousness upon the earth: for in these things is my 
delight, saith the LORD."(11) "That we should trust not in ourselves, but 
in God who raiseth the dead," says the apostle, "who delivered us from so 
great a death, that our faith should not stand in the wisdom of men, but in 
the power of God." "For the spiritual man judgeth all things, but he 
himself is judged of no man."(12) I hear also those words of his, "And 
these things I say, lest any man should beguile you with enticing words, or 
one should enter in to spoil you."(13) And again, "Beware lest any man 
spoil you through philosophy and vain deceit, after the tradition of men, 
after the rudiments of the world, and not after Christ;"(14) branding not 
all philosophy, but the Epicurean, which Paul mentions in the Acts of the 
Apostles,(15) which abolishes providence and deifies pleasure, and whatever 
other philosophy honours the elements, but places not over them the 
efficient cause, nor apprehends the Creator.(16)

    The Stoics also, whom he mentions too, say not well that the Deity, 
being a body, pervades the vilest matter. He calls the jugglery of logic 
"the tradition of men." Wherefore also he adds, "Avoid juvenile(17) 
questions. For such contentions are puerile." "But virtue is no lover of 
boys," says the philosopher Plato. And our struggle, accOrding to Gorgias 
Leontinus, requires two virtues--boldness and wisdom,--boldness to undergo 
danger, and wisdom to understand the enigma. For the Word, like the 
Olympian proclamation, calls him who is wiring, and crowns him who is able 
to continue unmoved as far as the truth is concerned. And, in truth, the 
Word does not wish him who has believed to be idle. For He says, "Seek, and 
ye shall find."(1) But seeking ends in finding, driving out the empty 
trifling, and approving of the contemplation which confirms our faith. "And 
this I say, lest any man beguile you with enticing words,''(2) says the 
apostle, evidently as having learned to distinguish what was said by him, 
and as being taught to meet objections. "As ye have therefore received 
Christ Jesus the Lord, so walk in Him, rooted and built up in Him, and 
stablished in the faith."(3) Now persuasion is [the means of] being 
established in the faith. "Beware lest any man spoil you of faith in Christ 
by philosophy and vain deceit," which does away with providence, "after the 
tradition of men;" for the philosophy which is in accordance with divine 
tradition establishes and confirms providence, which, being done away with, 
the economy of the Saviour appears a myth, while we are influenced "after 
the elements of the world, and not after Christ."(4) For the teaching which 
is agreeable to Christ deifies the Creator, and traces providence in 
particular events,(5) and knows the nature of the elements to be capable of 
change and production, and teaches that we ought to aim at rising up to the 
power which assimilates to God, and to prefer the dispensation(6) as 
holding the first rank and superior to all training.

    The elements are worshipped,--the air by Diogenes, the water by Thales, 
the fire by Hippasus; and by those who suppose atoms to be the first 
principles of things, arrogating the name of philosophers, being wretched 
creatures devoted to pleasure.(7) "Wherefore I pray," says the apostle, 
"that your love may abound yet more and more, in knowledge and in all 
judgment, that ye may approve things that are excellent."(8) "Since, when 
we were children," says the same apostle, "we were kept in bondage under 
the rudiments of the world. And the child, though heir, differeth nothing 
from a servant, till the time appointed of the father."(9) Philosophers, 
then, are children, unless they have been made men by Christ. "For if the 
son of the bond woman shall not be heir with the son of the free,"(10) at 
least he is the seed of Abraham, though not of promise, receiving what 
belongs to him by free gift. "But strong meat belongeth to those that are 
of full age, even those who by reason of use have their senses exercised to 
discern both good and evil."(11) "For every one that useth milk is 
unskilful in the word of righteousness; for he is a babe,"(12) and not yet 
acquainted with the word, according to which he has believed and works, and 
not able to give a reason in himself. "Prove all things," the apostle says, 
"and hold fast that which is good,"(13) speaking to spiritual men, who 
judge what is said according to truth, whether it seems or truly holds by 
the truth. "He who is not corrected by discipline errs, and stripes and 
reproofs give the discipline of wisdom," the reproofs manifestly that are 
with love. "For the right heart seeketh knowledge."(14) "For he that 
seeketh the Lord shall find knowledge with righteousness; and they who have 
sought it rightly have found peace."(15) "And I will know," it is said, 
"not the speech of those which are puffed up, but the power." In rebuke of 
those who are wise in appearance, and think themselves wise, but are not in 
reality wise, he writes: "For the kingdom of God is not in word."(16) It is 
not in that which is not true, but which is only probable according to 
opinion; but he said "in power," for the truth alone is powerful. And 
again: "If any man thinketh that he knoweth anything, he knoweth nothing 
yet as he ought to know." For truth is never mere opinion. But the 
"supposition of knowledge inflates," and fills with pride; "but charity 
edifieth," which deals not in supposition, but in truth. Whence it is said, 
"If any man loves, he is known."(17)

CHAP. XII.--THE MYSTERIES OF THE FAITH NOT TO BE DIVULGED TO ALL.

    But since this tradition is not published alone for him who perceives 
the magnificence of the word; it is requisite, therefore, to hide in a 
mystery the wisdom spoken, which the Son of God taught. Now, therefore, 
Isaiah the prophet has his tongue purified by fire, so that he may be able 
to tell the vision. And we must purify not the tongue alone, but also the 
ears, if we attempt to be partaken of the truth.

    Such were the impediments in the way of my writing. And even now I 
fear, as it is said, "to cast the pearls before swine, lest they tread them 
under foot, and turn and rend us."(18) For it is difficult to exhibit the 
really pure and transparent words respecting the true light, to swinish and 
untrained hearers. For scarcely could anything which they could hear be 
more ludicrous than these to the multitude; nor any subjects on the other 
hand more admirable or more inspiring to those of noble nature. "But the 
natural man receiveth not the things of the Spirit of God; for they are 
foolishness to him."(1) But the wise do not utter with their mouth what 
they reason in council. "But what ye hear in the ear," says the Lord, 
"proclaim upon the houses;"(2) bidding them receive the secret 
traditions(3) of the true knowledge, and expound them aloft and 
conspicuously; and as we have heard in the ear, so to deliver them to whom 
it is requisite; but not enjoining us to communicate to all without 
distinction, what is said to them in parables. But there is only a 
delineation in the memoranda, which have the truth sowed sparse(4) and 
broadcast, that it may escape the notice of those who pick up seeds like 
jackdaws; but when they find a good husbandman, each one of them will 
germinate and produce corn.

CHAP. XIII.--ALL SECTS OF PHILOSOPHY CONTAIN A GERM OF TRUTH.

    Since, therefore, truth is one (for falsehood has ten thousand by-
paths); just as the Bacchantes tore asunder the limbs of Pentheus, so the 
sects both of barbarian and Hellenic philosophy have done with truth, and 
each vaunts as the whole truth the portion which has fallen to its lot. But 
all, in my opinion,(5) are illuminated by the dawn of Light.(6) Let all, 
therefore, both Greeks and barbarians, who have aspired after the truth,--
both those who possess not a little, and those who have any portion,--
produce whatever they have of the word of truth.

    Eternity, for instance, presents in an instant the future and the 
present, also the past of time. But truth, much more powerful than 
limitless duration, can collect its proper germs, though they have fallen 
on foreign soil. For we shall find that very many of the dogmas that are 
held by such sects as have not become utterly senseless, and are not cut 
out from the order of nature (by cutting off Christ, as the women of the 
fable dismembered the man),(7) though appearing unlike one another, 
correspond in their origin and with the truth as a whole. For they coincide 
in one, either as a part, or a species, or a genus. For instance, though 
the highest note is different from the lowest note, yet both compose one 
harmony. And in numbers an even number differs from an odd number; but both 
suit in arithmetic; as also is the case with figure, the circle, and the 
triangle, and the square, and whatever figures differ from one another. 
Also, in the whole universe, all the parts, though differing one from 
another, preserve their relation to the whole. So, then, the barbarian and 
Hellenic philosophy has torn off a fragment of eternal truth not from the 
mythology of Dionysus, but from the theology of the ever-living Word. And 
He who brings again together the separate fragments, and makes them one, 
will without peril, be assured, contemplate the perfect Word, the truth. 
Therefore it is written in Ecclesiastes: "And I added wisdom above all who 
were before me in Jerusalem; and my heart saw many things; and besides, I 
knew wisdom and knowledge, parables and understanding. And this also is the 
choice of the spirit, because in abundance of wisdom is abundance of 
knowledge."(8) He who is conversant with all kinds of wisdom, will be pre-
eminently a gnostic.(9) Now it is written, "Abundance of the knowledge of 
wisdom will give life to him who is of it."(10) And again, what is said is 
confirmed more clearly by this saying, "All things are in the sight of 
those who understand"--all things, both Hellenic and barbarian; but the one 
or the other is not all. "They are right to those who wish to receive 
understanding. Choose instruction, and not silver, and knowledge above 
tested gold," and prefer also sense to pure gold; "for wisdom is better 
than precious stones, and no precious thing is worth it."(11)

CHAP. XIV.--SUCCESSION OF PHILOSOPHERS IN GREECE.

    The Greeks say, that after Orpheus and Linus, and the most ancient of 
the poets that appeared among them, the seven, called wise, were the first 
that were admired for their wisdom. Of whom four were of Asia--Thales of 
Miletus, and Bias of Priene, Pittacus of Mitylene, and Cleobulus of Lindos; 
and two of Europe, Solon the Athenian, and Chilon the Lacedaemonian; and 
the seventh, some say, was Periander of Corinth; others, Anacharsis the 
Scythian; others, Epimenides the Cretan, whom Paul knew as a Greek prophet, 
whom he mentions in the Epistle to Titus, where he speaks thus: "One of 
themselves, a prophet of their own, said, The Cretans are always liars, 
evil beasts, slow bellies. And this witness is true."(12) You see how even 
to the prophets of the Greeks he attributes something of the truth, and is 
not ashamed,(13) when discours ing for the edification of some and the 
shaming of others, to make use of Greek poems. Accordingly to the 
Corinthians (for this is not the only instance), while discoursing on the 
resurrection of the dead, he makes use of a tragic Iambic line, when he 
said, "What advantageth it me if the dead are not raised? Let us eat and 
drink, for to-morrow we die. Be not deceived; evil communications corrupt 
good manners."(1) Others have enumerated Acusilaus the Argive among the 
seven wise men; and others, Pherecydes of Syros. And Plato substitutes Myso 
the Chenian for Periander, whom he deemed unworthy of wisdom, on account of 
his having reigned as a tyrant. That the wise men among the Greeks 
flourished after the age of Moses, will, a little after, be shown. But the 
style of philosophy among them, as Hebraic and enigmatical, is now to be 
considered. They adopted brevity, as suited for exhortation, and most 
useful. Even Plato says, that of old this mode was purposely in vogue among 
all the Greeks, especially the Lacedaemonians and Cretans, who enjoyed the 
best laws.

    The expression, "Know thyself," some supposed to be Chilon's. But 
Chamaeleon, in his book About the Gods, ascribes it to Thales; Aristotle to 
the Pythian. It may be an injunction to the pursuit of knowledge. For it is 
not possible to know the parts without the essence of the whole; and one 
must study the genesis of the universe, that thereby we may be able to 
learn the nature of man. Again, to Chilon the Lacedaemonian they attribute, 
"Let nothing be too much."(2) Strato, in his book Of Inventions, ascribes 
the apophthegm to Stratodemus of Tegea. Didymus assigns it to Solon; as 
also to Cleobulus the saying, "A middle course is best." And the 
expression, "Come under a pledge, and mischief is at hand," Cleomenes says, 
in his book Concerning Hesiod, was uttered before by Homer in the lines:--

    "Wretched pledges, for the wretched, to be pledged."(3)

The Aristotelians judge it to be Chilon's; but Didymus says the advice was 
that of Thales. Then, next in order, the saying, "All men are bad," or, 
"The most of men are bad" (for the same apophthegm is expressed in two 
ways), Sotades the Byzantian says that it was Bias's. And the aphorism, 
"Practice conquers everything,"(4) they will have it to be Periander's; and 
likewise the advice, "Know the opportunity," to have been a saying of 
Pittacus. Solon made laws for the Athenians, Pittacus for the Mitylenians. 
And at a late date, Pythagoras, the pupil of Pherecydes, first called 
himself a philosopher. Accordingly, after the fore-mentioned three men, 
there were three schools of philosophy, named after the places where they 
lived: the Italic from Pythagoras, the Ionic from Thales, the Eleatic from 
Xenophanes. Pythagoras was a Samian, the son of Mnesarchus, as Hippobotus 
says: cording to Aristoxenus, in his life of Pythagoras and Aristarchus and 
Theopompus, he was a Tuscan; and according to Neanthes, a Syrian or a 
Tyrian. So that Pythagoras was, according to the most, of barbarian 
extraction. Thaies, too, as Leander and Herodotus relate, was a Phoenician; 
as some suppose, a Milesian. He alone seems to have met the prophets of the 
Egyptians. But no one is described as his teacher, nor is any one mentioned 
as the teacher of Pherecydes of Syros, who had Pythagoras as his pupil. But 
the Italic philosophy, that of Pythagoras, grew old in Metapontum in Italy. 
Anaximander of Miletus, the son of Praxiades, succeeded Thales; and was 
himself succeeded by Anaximenes of Miletus, the son of Eurustratus; after 
whom came Anaxagoras of Clazomenae, the son of Hegesibulus.(5) He 
transferred his school from Ionia to Athens. He was succeeded by Archelaus, 
whose pupil Socrates was.

    "From these turned aside, the stone-mason;
    Talker about laws; the enchanter of the Greeks,"

says Timon in his Satirical Poems, on account of his quitting physics for 
ethics. Antisthenes, after being a pupil of Socrates, introduced the Cynic 
philosophy; and Plato withdrew to the Academy. Aristotle, after studying 
philosophy under Plato, withdrew to the Lyceum, and founded the Peripatetic 
sect. He was succeeded by Theophrastus, who was succeeded by Strato, and he 
by Lycon, then Critolaus, and then Diodorus. Speusippus was the successor 
of Plato; his successor was Xenocrates; and the successor of the latter, 
Polemo. And the disciples of Polemo were Crates and Crantor, in whom the 
old Academy founded by Plato ceased. Arcesilaus was the associate of 
Crantor; from whom, down to Hegesilaus, the Middle Academy flourished. Then 
Carneades succeeded Hegesilaus, and others came in succession. The disciple 
of Crates was Zeno of Citium, the founder of the Stoic sect. He was 
succeeded by Cleanthes; and the latter by Chrysippus, and others after him. 
Xenophanes of Colophon was the founder of the Eleatic school, who, Timaeus 
says, lived in the time of Hiero, lord of Sicily, and Epicharmus the poet; 
and Apollodorus says that he was born in the fortieth Olympiad, and reached 
to the times of Darius and Cyrus. Parmenides, accordingly, was the disciple 
of Xenophanes, and Zeno of him; then came Leucippus, and then Democritus. 
Disciples of Democritus were Protagoras of Abdera, and Metrodorus of Chios, 
whose pupil was Diogenes of Smyrna; and his again Anaxarchus, and his 
Pyrrho, and his Nausiphanes. Some say that Epicurus was a scholar of his.

    Such, in an epitome, is the succession of the philosophers among the 
Greeks. The periods of the originators of their philosophy are now to be 
specified successively, in order that, by comparison, we may show that the 
Hebrew: philosophy was older by many generations.(1)

    It has been said of Xenophanes that he was the founder of the Eleatic 
philosophy. And Eudemus, in the Astrological Histories, says that Thales 
foretold the eclipse of the sun, which took place at the time that the 
Medians and the Lydians fought, in the reign of Cyaxares the father of 
Astyages over the Medes, and of Alyattus the son of Croesus over the 
Lydians. Herodotus in his first book agrees with him. The date is about the 
fiftieth Olympiad. Pythagoras is ascertained to have lived in the days of 
Polycrates the tyrant, about the sixty-second Olympiad. Mnesiphilus is 
described as a follower of Solon, and was a contemporary of Themistocles. 
Solon therefore flourished about the forty-sixth Olympiad. For Heraclitus, 
the son of Bauso, persuaded Melancomas the tyrant to abdicate his 
sovereignty. He despised the invitation of king Darius to visit the 
Persians.

CHAP. XV.--THE GREEK PHILOSOPHY IN GREAT PART DERIVED FROM THE BARBARIANS.

    These are the times of the oldest wise men and philosophers among the 
Greeks. And that the most of them were barbarians by extraction, and were 
trained among barbarians, what need is there to say? Pythagoras is shown to 
have been either a Tuscan or a Tyrian. And Antisthenes was a Phrygian. And 
Orpheus was an Odrysian or a Thracian. The most, too, show Homer to have 
been an Egyptian. Thales was a Phoenician by birth, and was said to have 
consorted with the prophets of the Egyptians; as also Pythagoras did with 
the same persons, by whom he was circumcised, that he might enter the 
adytum and learn from the Egyptians the mystic philosophy. He held converse 
with the chief of the Chaldeans and the Magi; and he gave a hint of the 
church, now so called, in the common hall(2) which he maintained.

    And Plato does not deny that he procured all that is most excellent in 
philosophy from the barbarians; and he admits that he came into Egypt. 
Whence, writing in the Phoedo that the philosopher can receive aid from all 
sides, he said: "Great indeed is Greece, O Cebes, in which everywhere there 
are good men, and many are the races of the barbarians."(3) Thus Plato 
thinks that some of the barbarians, too, are philosophers. But Epicurus, on 
the other hand, supposes that only Greeks can philosophise. And in the 
Symposium, Plato, landing the barbarians as practising philosophy with 
conspicuous excellence,(4) truly says: "And in many other instances both 
among Greeks and barbarians, whose temples reared for such sons are already 
numerous." And it is clear that the barbarians signally honoured their 
lawgivers and teachers, designating them gods. For, according to Plato, 
"they think that good souls, on quitting the supercelestial region, submit 
to come to this Tartarus; and assuming a body, share in all the ills which 
are involved in birth, from their solicitude for the race of men;" and 
these make laws and publish philosophy, "than which no greater boon ever 
came from the gods to the race of men, or will come."(5)

    And as appears to me, it was in consequence of perceiving the great 
benefit which is conferred through wise men, that the men themselves Were 
honoured and philosophy cultivated publicly by all the Brahmins, and the 
Odrysi, and the Getae. And such were strictly deified by the race of the 
Egyptians, by the Chaldeans and the Arabians, called the Happy, and those 
that inhabited Palestine, by not the least portion of the Persian race, and 
by innumerable other races besides these. And it is well known that Plato 
is found perpetually celebrating the barbarians, remembering that both 
himself and Pythagoras learned the most and the noblest of their dogmas 
among the barbarians. Wherefore he also called the races of the barbarians, 
"races of barbarian philosophers," recognising, in the Phaedrus, the 
Egyptian king, and shows him to us wiser than Theut, whom he knew to be 
Hermes. But in the Charmides, it is manifest that he knew certain Thracians 
who were said to make the soul immortal. And Pythagoras is reported to have 
been a disciple of Sonches the Egyptian arch-prophet; and Plato, of 
Sechnuphis of Heliopolis; and Eudoxus, of Cnidius of Konuphis, who was also 
an Egyptian. And in his book, On the Saul,(6) Plato again manifestly 
recognises prophecy, when he introduces a prophet announcing the word of 
Lachesis, uttering predictions to the souls whose destiny is becoming 
fixed. And in the Timoeus he introduces Solon, the very wise, learning from 
the barbarian. The substance of the declaration is to the following effect: 
"O Solon, Solon, you Greeks are always children.  And no Greek is an old 
man. For you have no learning that is hoary with age."(1)

    Democritus appropriated the Babylonian ethic discourses, for he is said 
to have combined with his own compositions a translation of the column of 
Acicarus.(2) And you may find the distinction notified by him when he 
writes, "Thus says Democritus." About himself, too, where, pluming himself 
on his erudition, he says, "I have roamed over the most ground of any man 
of my time, investigating the most remote parts. I have seen the most skies 
and lands, and I have heard of learned men in very great numbers. And in 
composition no one has surpassed me; in demonstration, not even those among 
the Egyptians who are called Arpenodaptae, with all of whom I lived in 
exile up to eighty years." For he went to Babylon, and Persis, and Egypt, 
to learn from the Magi and the priests.

    Zoroaster the Magus, Pythagoras showed to be a Persian. Of the secret 
books of this man, those who follow the heresy of Prodicus boast to be in 
possession. Alexander, in his book On the Pythagorean Symbols, relates that 
Pythagoras was a pupil of Nazaratus the Assyrian a (some think that he is 
Ezekiel; but he is not, as will afterwards be shown), and will have it 
that, in addition to these, Pythagoras was a hearer of the Galatae and the 
Brahmins. Clearchus the Peripatetic says that he knew a Jew who associated 
with Aristotle.(4) Heraclitus says that, not humanly, but rather by God's 
aid, the Sibyl spoke.(5) They say, accordingly, that at Delphi a stone was 
shown beside the oracle, on which, it is said, sat the first Sibyl, who 
came from Helicon, and had been reared by the Muses. But some say that she 
came from Milea, being the daughter of Lamia of Sidon.(6) And Serapion, in 
his epic verses, says that the Sibyl, even when dead ceased not from 
divination. And he writes that, what proceeded from her into the air after 
her death, was what gave oracular utterances in voices and omens; and on 
her body being changed into earth, and the grass as natural growing out of 
it, whatever beasts happening to be in that place fed on it exhibited to 
men an accurate knowledge of futurity by their entrails. He thinks also, 
that the face seen in the moon is her soul. So much for the Sibyl.

    Numa the king of the Romans was a Pythagorean, and aided by the 
precepts of Moses, prohibited from making an image of God in human form, 
and of the shape of a living creature. Accordingly, during the first 
hundred and seventy years, though building temples, they made no cast or 
graven image. For Numa secretly showed them that the Best of Beings could 
not be apprehended except by the mind alone. Thus philosophy, a thing of 
the highest utility, flourished in antiquity among the barbarians, shedding 
its light over the nations. And afterwards it came to Greece. First in its 
ranks were the prophets of the Egyptians; and the Chaldeans among the 
Assyrians; and the Druids among the Gauls; and the Samanaeans among the 
Bactrians; and the philosophers of the Celts; and the Magi of the Persians, 
who foretold the Saviour's birth, and came into the land of Judaea guided 
by a star. The Indian gymnosophists are also in the number, and the other 
barbarian philosophers. And of these there are two classes, some of them 
called Sarmanae,(7) and others Brahmins. And those of the Sarmanae who are 
called Hylobii(8) neither inhabit cities, nor have roofs over them, but are 
clothed in the bark of trees, feed on nuts, and drink water in their hands. 
Like those called Encratites in the present day, they know not marriage nor 
begetting of children.

    Some, too, of the Indians obey the precepts of Buddha;(9) whom, on 
account of his extraordinary sanctity, they have raised to divine honours.

    Anacharsis was a Scythian, and is recorded to have excelled many 
philosophers among the Greeks. And the Hyperboreans, Hellanicus relates, 
dwelt beyond the Riphaean mountains, and inculcated justice, not eating 
flesh, but using nuts. Those who are sixty years old they take without the 
gates, and do away with. There are also among the Germans those called 
sacred women, who, by inspecting the whirlpools of rivers and the eddies, 
and observing the noises of streams, presage and predict future events.(10) 
These did not allow the men to fight against Caesar till the new moon 
shone.

    Of all these, by far the oldest is the Jewish race; and that their 
philosophy committed to writing has the precedence of philosophy among the 
Greeks, the Pythagorean Philo(11) shows at large; and, besides him, 
Aristobulus the Peripatetic, and several others, not to waste time, in 
going over them by name. Very clearly the author Megasthenes, the 
contemporary of Seleucus Nicanor, writes as follows in the third of his 
books, On Indian Affairs: "All that was said about nature by the ancients 
is said also by those who philosophise beyond Greece: some things by the 
Brahmins among the Indians, and others by those called Jews in Syria." Some 
more. fabulously say that certain of those called the Idaean Dactyli were 
the first wise men; to whom are attributed the invention of what are called 
the "Ephesian letters," and of numbers in music. For which reason dactyls 
in music received their name. And the Idaean Dactyli were Phrygians and 
barbarians. Herodotus relates that Hercules, having grown a sage and a 
student of physics, received from the barbarian Atlas, the Phrygian, the 
columns of the universe; the fable meaning that he received by instruction 
the knowledge of the heavenly bodies. And Hermippus of Berytus calls Charon 
the Centaur wise; about whom, he that wrote The Battle of the Titans says, 
"that he first led the race of mortals to righteousness, by teaching them 
the solemnity of the oath, and propitiatory sacrifices and the figures of 
Olympus." By him Achilles, who fought at Troy, was taught. And Hippo, the 
daughter of the Centaur, who dwelt with AEolus, taught him her father's 
science, the knowledge of physics. Euripides also testifies of Hippo as 
follows:--

    "Who first, by oracles, presaged,
    And by the rising stars, events divine."

By this AEolus, Ulysses was received as a guest after the taking of Troy. 
Mark the epochs by comparison with the age of Moses, and with the high 
antiquity of the philosophy promulgated by him.

CHAP. XVI.--THAT THE INVENTORS OF OTHER ARTS WERE MOSTLY BARBARIANS.

    And barbarians were inventors not only of philosophy, but almost of 
every art. The Egyptians were the first to introduce astrology among men. 
Similarly also the Chaldeans. The Egyptians first showed how to burn lamps, 
and divided the year into twelve months, prohibited intercourse with women 
in the temples, and enacted that no one should enter the temples(1) from a 
woman without bathing. Again, they were the inventors of geometry. There 
are some who say that the Carians invented prognostication by the stars. 
The Phrygians were the first who attended to the flight of birds. And the 
Tuscans, neighbours of Italy, were adepts at the art of the Haruspex. The 
Isaurians and the Arabians invented augury, as the Telmesians divination by 
dreams. The Etruscans invented the trumpet, and the Phrygians the flute. 
For Olympus and Marsyas were Phrygians. And Cadmus, the inventor of letters 
among the Greeks, as Euphorus says, was a Phoenician; whence also Herodotus 
writes that they were called Phoenician letters. And they say that the 
Phoenicians and the Syrians first invented letters; and that Apis, an 
aboriginal inhabitant of Egypt, invented the healing art before Io came 
into Egypt. But afterwards they say that Asclepius improved the art. Atlas 
the Libyan was the first who built a ship and navigated the sea. Kelmis and 
Damnaneus, Idaean Dactyli, first discovered iron in Cyprus. Another Idaean 
discovered the tempering of brass; according to Hesiod, a Scythian. The 
Thracians first invented what is called a scimitar (a'rph),--it is a curved 
sword,--and were the first to use shields on horseback. Similarly also the 
Illyrians invented the shield (pe'lth). Besides, they say that the Tuscans 
invented the art of moulding clay; and that Itanus (he was a Samnite) first 
fashioned the oblong shield (thure'os). Cadmus the Phoenician invented 
stonecutting, and discovered the gold mines on the Pangaean mountain. 
Further, another nation, the Cappadocians, first invented the instrument 
called the nabla,(2) and the Assyrians in the same way the dichord. The 
Carthaginians were the first that constructed a triterme; and it was built 
by Bosporus, an aboriginal.(3) Medea, the daughter of AEetas, a Colchian, 
first invented the dyeing of hair. Besides, the Noropes (they are a 
Paeonian race, and are now called the Norici) worked copper, and were the 
first that purified iron. Amycus the king of the Bebryci was the first 
inventor of boxing-gloves.(4) In music, Olympus the Mysian practised the 
Lydian harmony; and the people called Troglodytes invented the sambuca,(5) 
a musical instrument. It is said that the crooked pipe was invented by 
Satyrus the Phrygian; likewise also diatonic harmony by Hyagnis, a Phrygian 
too; and notes by Olympus, a Phrygian; as also the Phrygian harmony, and 
the half-Phrygian and the half-Lydian, by Marsyas, who belonged to the same 
region as those mentioned above. And the Doric was invented by Thamyris the 
Thracian. We have heard that the Persians were the first who fashioned the 
chariot, and bed, and footstool; and the Sidonians the first to construct a 
trireme. The Sicilians, close to Italy, were the first inventors of the 
phorminx, which is not much inferior to the lyre. And they invented 
castanets. In the time of Semiramis queen of the Assyrians,(1) they relate 
that linen garments were invented. And Hellanicus says that Atossa queen of 
the Persians was the first who composed a letter. These things are reported 
by Seame of Mitylene, Theophrastus of Ephesus, Cydippus of Mantinea also 
Antiphanes, Aristodemus, and Aristotle and besides these, Philostephanus, 
and also Strato the Peripatetic, in his books Concerning Inventions. I have 
added a few details from them, in order to confirm the inventive and 
practically useful genius of the barbarians, by whom the Greeks profited in 
their studies. And if any one objects to the barbarous language, Anacharsis 
says, "All the Greeks speak Scythian to me." It was he who was held in 
admiration by the Greeks, who said, "My covering is a cloak; my supper, 
milk and cheese." You see that the barbarian philosophy professes deeds, 
not words. The apostle thus speaks: "So likewise ye, except ye utter by the 
tongue a word easy to be understood, how shall ye know what is spoken? for 
ye shall speak into the air. There are, it may be, so many kind of voices 
in the world, and none of them is without signification. Therefore if I 
know not the meaning of the voice, I shall be unto him that speaketh a 
barbarian, and he that speaketh shall be a barbarian unto me." And, "Let 
him that speaketh in an unknown tongue pray that he may interpret."(2)

    Nay more, it was late before the teaching and writing of discourses 
reached Greece. Alcmaeon, the son of Perithus, of Crotona, first composed a 
treatise on nature. And it is related that Anaxagoras of Clazomenae, the 
son of Hegesibulus, first published a book in writing. The first to adapt 
music to poetical compositions was Terpander of Antissa; and he set the 
laws of the Lacedaemonians to music. Lasus of Hermione invented the 
dithyramb; Stesichorus of Himera, the hymn; Alcman the Spartan, the choral 
song; Anacreon of Tees, love songs; Pindar the Theban, the dance 
accompanied with song. Timotheus of Miletus was the first to execute those 
musical compositions called no'moi on the lyre, with dancing. Moreover, the 
iambus was invented by Archilochus of Pares, and the choliambus by Hipponax 
of Ephesus. Tragedy owed its origin to Thespis the Athenian, and comedy to 
Susarion of Icaria. Their dates are handed down by the grammarians. But it 
were tedious to specify them accurately: presently, however, Dionysus, on 
whose account the Dionysian spectacles are celebrated, will be shown to be 
later than Moses. They say that Antiphon of Rhamnusium, the son of 
Sophilus, first invented scholastic discourses and rhetorical figures, and 
was the first who pied causes for a fee, and wrote a forensic speech for 
delivery,(3) as Diodorus says. And Apollodorus of Cuma first assumed the 
name of critic, and was called a grammarian. Some say it was Eratosthenes 
of Cyrene who was first so called, since he published two books which he 
entitled Grammatica. The first who was called a grammarian, as we now use 
the term, was Praxiphanes, the son of Disnysophenes of Mitylene. Zeleucus 
the Locrian was reported to have been the first to have framed laws (in 
writing) Others say that it was Menos the son of Zeus, in the time of 
Lynceus. He comes after Danaus, in the eleventh generation from Inachus and 
Moses; as we shall show a little further on. And Lycurgus, who lived many 
years after the taking of Troy, legislated for the Lacedaemonians a hundred 
and fifty years before the Olympiads. We have spoken before of the age of 
Solon. Draco (he was a legislator too) is discovered to have lived about 
the three hundred and ninth Olympiad. Antilochus, again, who wrote of the 
learned men from the age of Pythagoras to the death of Epicurus, which took 
place in the tenth day of the month Gamelion, makes up altogether three 
hundred and twelve years. Moreover, some say that Phanothea, the wife of 
Icarius, invented the heroic hexameter; others Themis, one of the 
Titanides. Didymus, however, in his work On the Pythagorean Philosophy, 
relates that Theano of Crotona was the first woman who cultivated 
philosophy and composed poems The Hellenic philosophy then, according to 
some, apprehended the truth accidentally, dimly, partially; as others will 
have it, was set a-going by the devil. Several suppose that certain powers, 
descending from heaven, inspired the whole of philosophy. But if the 
Hellenic philosophy comprehends not the whole extent of the truth, and 
besides is destitute of strength to perform the commandments of the Lord, 
yet it prepares the way for the truly royal teaching; training in some way 
or other, and moulding the character, and fitting him who believes in 
Providence for the reception of the truth.(4)

CHAP. XVII.--ON THE SAYING OF THE SAVIOUR, "ALL THAT CAME BEFORE ME WERE 
THIEVES AND ROBBERS."(5)

    But, say they, it is written, "All who were before the Lord's advent 
are thieves and robbers." All, then, who are in the Word (for it is these 
that were previous to the incarnation of the Word) are understood 
generally. But the prophets, being sent and inspired by the Lord, were not 
thieves, but servants. The Scripture accordingly says, "Wisdom sent her 
servants, inviting with loud proclamation to a goblet of wine."(1)

    But philosophy, it is said, was not sent by the Lord, but came stolen, 
or given by a thief. It was then some power or angel that had learned 
something of the truth, but abode not in it, that inspired and taught these 
things, not without the Lord's knowledge, who knew before the constitution 
of each essence the issues of futurity, but without His prohibition.

    For the theft which reached men then, had some advantage; not that he 
who perpetrated the theft had utility in his eye, but Providence directed 
the issue of the audacious deed to utility. I know that many are 
perpetually assailing us with the allegation, that not to prevent a thing 
happening, is to be the cause of it happening. For they say, that the man 
who does not take precaution against a theft, or does not prevent it, is 
the cause of it: as he is the cause of the conflagration who has not 
quenched it at the beginning; and the master of the vessel who does not 
reef the sail, is the cause of the shipwreck. Certainly those who are the 
causes of such events are punished by the law. For to him who had power to 
prevent, attaches the blame of what happens. We say to them, that causation 
is seen in doing, working, acting; but the not preventing is in this 
respect inoperative. Further, causation attaches to activity; as in the 
case of the shipbuilder in relation to the origin of the vessel, and the 
builder in relation to the construction of the house. But that which does 
not prevent is separated from what takes place. Wherefore the effect will 
be accomplished; because that which could have prevented neither acts nor 
prevents. For what activity does that which prevents not exert? Now their 
assertion is reduced to absurdity, if they shall say that the cause of the 
wound is not the dart, but the shield, which did not prevent the dart from 
passing through; and if they blame not the thief, but the man who did not 
prevent the theft. Let them then say, that it was not Hector that burned 
the ships of the Greeks, but Achilles; because, having the power to prevent 
Hector, he did not prevent him; but out of anger (and it depended on 
himself to be angry or not) did not keep back the fire, and was a 
concurring cause. Now the devil, being possessed of free-will, was able 
both to repent and to steal; and it was he who was the author of the theft, 
not the Lord, who did not prevent him. But neither was the gift hurtful, so 
as to require that prevention should intervene.

    But if strict accuracy must be employed in dealing with them, let them 
know, that that which does not prevent what we assert to have taken place 
in the theft, is not a cause at all; but that what prevents is involved in 
the accusation of being a cause. For he that protects with a shield is the 
cause of him whom he protects not being wounded; preventing him, as he 
does, from being wounded. For the demon of Socrates was a cause, not by not 
preventing, but by exhorting, even if (strictly speaking) he did not 
exhort. And neither praises nor censures, neither rewards nor punishments, 
are right, when the soul has not the power of inclination and 
disinclination, but evil is involuntary. Whence he who prevents is a cause; 
while he who prevents not judges justly the soul's choice. So in no respect 
is God the author of evil. But since free choice and inclination originate 
sins, and a mistaken judgment sometimes prevails, from which, since it is 
ignorance and stupidity, we do not take pains to recede, punishments are 
rightly inflicted. For to take fever is involuntary; but when one takes 
fever through his own fault, from excess, we blame him. Inasmuch, then, as 
evil is involuntary,--for no one prefers evil as evil; but induced by the 
pleasure that is in it, and imagining it good, considers it desirable;--
such being the case, to free ourselves from ignorance, and from evil and 
voluptuous choice, and above all, to withhold our assent from those 
delusive phantasies, depends on ourselves. The devil is called "thief and 
robber;" having mixed false prophets with the prophets, as tares with the 
wheat. "All, then, that came before the Lord, were thieves and robbers;" 
not absolutely all men, but all the false prophets, and all who were not 
properly sent by Him. For the false prophets possessed the prophetic name 
dishonestly, being prophets, but prophets of the liar. For the Lord says, 
"Ye are of your father the devil; and the lusts of your father ye will do. 
He was a murderer from the beginning, and abode not in the truth, because 
there is no truth in him. When he speaketh a lie, he speaketh of his own; 
for he is a liar, and the father of it."(2)

    But among the lies, the false prophets also told some true things. And 
in reality they prophesied "in an ecstasy," as(3) the servants of the 
apostate. And the Shepherd, the angel of repentance, says to Hermas, of the 
false prophet: "For he speaks some truths. For the devil fills him with his 
own spirit, if perchance he may be able to cast down any one from what is 
right." All things, therefore, are dispensed from heaven for good, "that by 
the Church may be made known the manifold wisdom of God, according to the 
eternal foreknowledge,(1) which He purposed in Christ."(2) Nothing 
withstands God: nothing opposes Him: seeing He is Lord and omnipotent. 
Further, the counsels and activities of those who have rebelled, being 
partial, proceed from a bad disposition, as bodily diseases from a bad 
constitution, but are guided by universal Providence to a salutary issue, 
even though the cause be productive of disease. It is accordingly the 
greatest achievement of divine Providence, not to allow the evil, which has 
sprung from voluntary apostasy, to remain useless, and for no good, and not 
to become in all respects injurious. For it is the work of the divine 
wisdom, and excellence, and power, not alone to do good (for this is, so to 
speak, the nature of God, as it is of fire to warm and of light to 
illumine), but especially to ensure that what happens through the evils 
hatched by any, may come to a good and useful issue, and to use to 
advantage those things which appear to be evils, as also the testimony 
which accrues from temptation.

    There is then in philosophy, though stolen as the fire by Prometheus, a 
slender spark, capable of being fanned into flame, a trace of wisdom and an 
impulse from God. Well, be it so that "the thieves and robbers" are the 
philosophers among the Greeks, who from the Hebrew prophets before the 
coming of the Lord received fragments of the truth, not with full 
knowledge, and claimed these as their own teachings, disguising some 
points, treating others sophistically by their ingenuity, and discovering 
other things, for perchance they had "the spirit of perception."(3) 
Aristotle, too, assented to Scripture, and declared sophistry to have 
stolen wisdom, as we intimated before. And the apostle says, "Which things 
we speak, not in the words which man's wisdom teacheth, but which the Holy 
Ghost teacheth."(4) For of the prophets it is said, "We have all received 
of His fulness,"(5) that is, of Christ's. So that the prophets are not 
thieves. "And my doctrine is not Mine," saith the Lord, "but the Father's 
which sent me." And of those who steal He says: "But he that speaketh of 
himself, seeketh his own glory."(6) Such are the Greeks, "lovers of their 
own selves, and boasters."(7) Scripture, when it speaks of these as wise, 
does not brand those who are really wise, but those who are wise in 
appearance.

CHAP. XVIII.--HE ILLUSTRATES THE APOSTLE'S SAYING, "I WILL DESTROY THE 
WISDOM OF THE WISE."

    And of such it is said, "I will destroy the wisdom of the wise: I will 
bring to nothing the understanding of the prudent." The apostle accordingly 
adds, "Where is the wise? Where is the scribe? Where is the disputer of 
this world?" setting in contradistinction to the scribes, the disputers(8) 
of this world, the philosophers of the Gentiles. "Hath not God made foolish 
the wisdom of the world?"(9) which is equivalent to, showed it to be 
foolish, and not true, as they thought. And if you ask the cause of their 
seeming wisdom, he will say, "because of the blindness of their heart;" 
since "in the wisdom of God," that is, as proclaimed by the prophets, "the 
world knew not," in the wisdom "which spake by the prophets," "Him,"(10) 
that is, God,--"it pleased God by the foolishness of preaching"--what 
seemed to the Greeks foolishness--"to save them that believe. For the Jews 
require signs," in order to faith; "and the Greeks seek after wisdom," 
plainly those reasonings styled "irresistible," and those others, namely, 
syllogisms. "But we preach Jesus Christ crucified; to the Jews a stumbling-
block," because, though knowing prophecy, they did not believe the event: 
"to the Greeks, foolishness;" for those who in their own estimation are 
wise, consider it fabulous that the Son of God should speak by man and that 
God should have a Son, and especially that that Son should have suffered. 
Whence their preconceived idea inclines them to disbelieve. For the advent 
of the Saviour did not make people foolish, and hard of heart, and 
unbelieving, but made them understanding, amenable to persuasion, and 
believing. But those that would not believe, by separating themselves from 
the voluntary adherence of those who obeyed, were proved to be without 
understanding, unbelievers and fools. "But to them who are called, both 
Jews and Greeks, Christ is the power of God, and the wisdom of God." Should 
we not understand (as is better) the words rendered, "Hath not God made 
foolish the wisdom of the world?" negatively: "God hath not made foolish 
the wisdom of the world?"--so that the cause of their hardness of heart may 
not appear to have proceeded from God, "making foolish the wisdom of the 
world." For on all accounts, being wise, they incur greater blame in not 
believing the proclamation. For the preference and choice of truth is 
voluntary. But that declaration, "I will destroy the wisdom of the wise," 
declares Him to have sent forth light, by bringing forth in opposition the 
despised and contemned barbarian philosophy; as the lamp, when shone upon 
by the sun, is said to be extinguished, on account of its not then exerting 
the same power. All having been therefore called, those who are willing to 
obey have been named(1) "called." For there is no unright-eousness with 
God. Those of either race who have believed, are "a peculiar people."(2) 
And in the Acts of the Apostles you will find this, word for word, "Those 
then who received his word were baptized;"(3) but those who would not obey 
kept themselves aloof. To these prophecy says, "If ye be willing and hear 
me, ye shall eat the good things of the land;"(4) proving that choice or 
refusal depends on ourselves. The apostle designates the doctrine which is 
according to the Lord, "the wisdom of God," in order to show that the true 
philosophy has been communicated by the Son. Further, he, who has a show of 
wisdom, has certain exhortations enjoined on him by the apostle: "That ye 
put on the new man, which after God  is renewed in righteousness and true 
holiness. Wherefore, putting away lying, speak every man truth. Neither 
give place to the devil. Let him that stole, steal no more; but rather let 
him labour, working that which is good" (and to work is to labour in 
seeking the truth; for it is accompanied with rational well-doing), "that 
ye may have to give to him that has need,"(5) both of worldly wealth and of 
divine wisdom. For he wishes both that the word be taught, and that the 
money be put into the bank, accurately tested, to accumulate interest. 
Whence he adds, "Let no corrupt communication proceed out of your mouth,"--
that is "corrupt communication" which proceeds out of conceit,--"but that 
which is good for the use of edifying, that it may minister grace to the 
hearers." And the word of the good God must needs be good. And how is it 
possible that he who saves shall not be good?

CHAP. XIX.--THAT THE PHILOSOPHERS HAVE ATTAINED TO SOME PORTION OF TRUTH.

    Since, then, the Greeks are testified to have laid down some true 
opinions, we may from this point take a glance at the testimonies. Paul, in 
the Acts of the Apostles, is recorded to have said to the Areopagites, "I 
perceive that ye are more than ordinarily religious. For as I passed by, 
and beheld your devotions, I found an altar with the inscription, To The 
Unknown God. Whom therefore ye ignorantly worship, Him declare I unto you. 
God, that made the world and all things therein, seeing that He is Lord of 
heaven and earth, dwelleth not in temples made with  hands; neither is 
worshipped with men's hands, as though He needed anything, seeing He giveth 
to all life, and breath, and all things; and hath made of one blood all 
nations of men to dwell on all the face of the earth, and hath determined 
the times before appointed, and the bounds of their habitation; that they 
should seek God, if haply they might feel after Him, and find Him; though 
He be not far from every one of us: for in Him we live, and move, and have 
our being; as certain also of your own poets have said, For we also are His 
offspring."(6) Whence it is evident that the apostle, by availing himself 
of poetical examples from the Phenomena of Aratus, approves of what had 
been well spoken by the Greeks; and intimates that, by the unknown God, God 
the Creator was in a roundabout way worshipped by the Greeks; but that it 
was necessary by positive knowledge to apprehend and learn Him by the Son. 
"Wherefore, then, I send thee to the Gentiles," it is said, "to open their 
eyes, and to turn them from darkness to light, and from the power of Satan 
unto God; that they may receive forgiveness of sins, and inheritance among 
them that are sanctified by faith which is in Me."(7) Such, then, are the 
eyes of the blind which are opened. The knowledge of the Father by the Son 
is the comprehension of the "Greek circumlocution;"(8) and to turn from the 
power of Satan is to change from sin, through which bondage was produced. 
We do not, indeed, receive absolutely all philosophy, but that of which 
Socrates(9) speaks in Plato. "For there are (as they say) in the mysteries 
many bearers of the thyrsus, but few bacchanals;" meaning, "that many are 
called, but few chosen." He accordingly plainly adds: "These, in my 
opinion, are none else than those who have philosophized right; to belong 
to whose number, I myself have left nothing undone in life, as far as I 
could, but have endeavoured in every way. Whether we have endeavoured 
rightly and achieved aught, we shall know when we have gone there, if God 
will, a little afterwards." Does he not then seem to declare from the 
Hebrew Scriptures the righteous man's hope, through faith, after death? And 
in Demodocus(10) (if that is really the work of Plato): "And do not imagine 
that I call it philosophizing to spend life pottering about the arts, or 
learning many things, but something different; since I, at least, would 
consider this a disgrace." For he knew, I reckon, "that the knowledge of 
many things does not educate the mind,"(1) according to Heraclitus. And in 
the fifth book of the Republic.(2) he says, "' Shall we then call all 
these, and the others which study such things, and those who apply 
themselves to the meaner arts, philosophers?'  'By no means,' I said, 'but 
like philosophers.' 'And whom,' said he, 'do you call true?' 'Those,' said 
I,' who delight in the contemplation of truth. For philosophy is not in 
geometry, with its postulates and hypotheses; nor in music, which is 
conjectural; nor in astronomy, crammed full of physical, fluid, and 
probable causes. But the knowledge of the good and truth itself are 
requisite,--what is good being one thing, and the ways to the good 
another.'"(3) So that he does not allow that the curriculum of training 
suffices for the good, but co-operates in rousing and training the soul to 
intellectual objects. Whether, then, they say that the Greeks gave forth 
some utterances of the true philosophy by accident, it is the accident of a 
divine administration (for no one will, for the sake of the present 
argument with us, deify chance); or by good fortune, good fortune is not 
unforeseen. Or were one, on the other hand, to say that the Greeks 
possessed a natural conception of these things, we know the one Creator of 
nature; just as we also call righteousness natural; or that they had a 
common intellect, let us reflect who is its father, and what righteousness 
is in the mental economy. For were one to name "prediction,"(4) and assign 
as its cause "combined utterance,"(5) he specifies forms of prophecy. 
Further, others will have it that some truths were uttered by the 
philosophers, in appearance.

    The divine apostle writes accordingly respecting us: "For now we see as 
through a glass;"(6) knowing ourselves in it by reflection, and simul-
taneously contemplating, as we can, the efficient cause, from that, which, 
in us, is divine. For it is said, "Having seen thy brother, thou hast seen 
thy God:" methinks that now the Saviour God is declared to us. But after 
the laying aside of the flesh, "face to face,"--then definitely and 
comprehensively, when the heart becomes pure. And by reflection and direct 
vision, those among the Greeks who have philosophized accurately, see God. 
For such, through our weakness, are our true views, as images are seen in 
the water, and as we see things through pellucid and transparent bodies. 
Excellently therefore Solomon says: "He who soweth righteousness, worketh 
faith."(7) "And there are those who, sewing their own, make increase."(8) 
And again: "Take care of the verdure on the plain, and thou shalt cut grass 
and gather ripe hay, that thou mayest have sheep for clothing."(9) You see 
how care must be taken for external clothing and for keeping. "And thou 
shalt intelligently know the souls of thy flock."(10) "For when the 
Gentiles, which have not the law, do by nature the things contained in the 
law, these, having not the law, are a law unto themselves; uncircumcision 
observing the precepts of the law,"(11) according to the apostle, both 
before the law and before the advent. As if making comparison of those 
addicted to philosophy with those called heretics,(12) the Word most 
clearly says: "Better is a friend that is near, than a brother that 
dwelleth afar off."(13) "And he who relies on falsehoods, feeds on the 
winds, and pursues winged birds."(14) I do not think that philosophy 
directly declares the Word, although in many instances philosophy attempts 
and persuasively teaches us probable arguments; but it assails the sects. 
Accordingly it is added: "For he hath forsaken the ways of his own 
vineyard, and wandered in the tracks of his own husbandry." Such are the 
sects which deserted the primitive Church.(12) Now he who has fallen into 
heresy passes through an arid wilderness, abandoning the only true God, 
destitute of God, seeking waterless water, reaching an uninhabited and 
thirsty land, collecting sterility with his hands. And those destitute of 
prudence, that is, those involved in heresies, "I enjoin," remarks Wisdom, 
saying, "Touch sweetly stolen bread and the sweet water of theft;"(15) the 
Scripture manifestly applying the terms bread and water to nothing else but 
to those heresies, which employ bread and water in the oblation, not 
according to the canon of the Church. For there are those who celebrate the 
Eucharist with mere water. "But begone, stay not in her place:" dace is the 
synagogue, not the Church. He calls it by the equivocal name, place. Then 
He subjoins: "For so shalt thou pass through the water of another;" 
reckoning heretical baptism not proper and true water. "And thou shalt pass 
over another's river," that rushes along and sweeps down to the sea; into 
which he is cast who, having diverged from the stability which is according 
to truth, rushes back into the heathenish and tumultous waves of life.

CHAP. XX.--IN WHAT RESPECT PHILOSOPHY CONTRIBUTES TO THE COMPREHENSION OF 
DIVINE TRUTH.

    As many men drawing down the ship, cannot be called many causes, but 
one cause consisting of many;--for each individual by himself is not the 
cause of the ship being drawn, but along with the rest;--so also 
philosophy, being the search for truth, contributes to the comprehension of 
truth; not as being the cause of comprehension, but a cause along with 
other things, and co-operator; perhaps also a joint cause. And as the 
several virtues are causes of the happiness of one individual; and as both 
the sun, and the fire, and the bath, and clothing are of one getting warm: 
so while truth is one, many things contribute to its investigation. But its 
discovery is by the Son. If then we consider, virtue is, in power, one. But 
it is the case, that when exhibited in some things, it is called prudence, 
in others temperance, and in others manliness or righteousness. By the same 
analogy, while truth is one, in geometry there is the truth of geometry; in 
music, that of music; and in the right philosophy, there will be Hellenic 
truth. But that is the only authentic truth, unassailable, in which we are 
instructed by the Son of God. In the same way we say, that the drachma 
being one and the same, when given to the shipmaster, is called the fare; 
to the tax-gatherer, tax; to the landlord, rent; to the teacher, fees; to 
the seller, an earnest. And each, whether it be virtue or truth, called by 
the same name, is the cause of its own peculiar effect alone; and from the 
blending of them arises a happy life. For we are not made happy by names 
alone, when we say that a good life is happiness, and that the man who is 
adorned in his soul with virtue is happy. But if philosophy contributes 
remotely to the discovery of truth, by reaching, by diverse essays, after 
the knowledge which touches close on the truth, the knowledge possessed by 
us, it aids him who aims at grasping it, in accordance with the Word, to 
apprehend knowledge. But the Hellenic truth is distinct from that held by 
us (although it has got the same name), both in respect of extent of 
knowledge, certainly of demonstration, divine power, and the like. For we 
are taught of God, being instructed in the truly "sacred letters"(1) by the 
Son of God. Whence those, to whom we refer, influence souls not in the way 
we do, but by different teaching. And if, for the sake of those who are 
fond of fault-finding, we must draw a distinction, by saying that 
philosophy is a concurrent and cooperating cause of true apprehension, 
being the search for truth, then we shall avow it to be a preparatory 
training for the enlightened man (<greek>tou</greek> 
<greek>gnwstikou</greek>); not assigning as the cause that which is but the 
joint-cause; nor as the upholding cause, what is merely co-operative; nor 
giving to philosophy the place of a sine qua non. Since almost all of us, 
without training in arts and sciences, and the Hellenic philosophy, and 
some even without learning at all, through the influence of a philosophy 
divine and barbarous, and by power, have through faith received the word 
concerning God, trained by self-operating wisdom. But that which acts in 
conjunction with something else, being of itself incapable of operating by 
itself, we describe as co-operating and concausing, and say that it becomes 
a cause only in virtue of its being a joint-cause, and receives the name of 
cause only in respect of its concurring with something else, but that it 
cannot by itself produce the right effect.

    Although at one time philosophy justified the Greeks,(2) not conducting 
them to that entire righteousness to which it is ascertained to cooperate, 
as the first and second flight of steps help you in your ascent to the 
upper room, and the grammarian helps the philosopher. Not as if by its 
abstraction, the perfect Word would be rendered incomplete, or truth 
perish; since also sight, and hearing, and the voice contribute to truth, 
but it is the mind which is the appropriate faculty for knowing it. But of 
those things which co-operate, some contribute a greater amount of power; 
some, a less. Perspicuity accordingly aids in the communication of truth, 
and logic in preventing us from falling under the heresies by which we are 
assailed. But the teaching, which is according to the Saviour, is complete 
in itself and without defect, being "the power and wisdom of God;"(3) and 
the Hellenic philosophy does not, by its approach, make the truth more 
powerful; but rendering powerless the assault of sophistry against it, and 
frustrating the treacherous plots laid against the truth, is said to be the 
proper "fence and wall of the vineyard." And the truth which is according 
to faith is as necessary for life as bread; while the preparatory 
discipline is like sauce and sweetmeats. "At the end of the dinner, the 
dessert is pleasant," according to the Theban Pindar. And the Scripture has 
expressly said, "The innocent will become wiser by understanding, and the 
wise will receive knowledge."(4) "And he that speaketh of himself," saith 
the Lord, "seeketh his own glory; but He that seeketh His glory that sent 
Him is true, and there is no unrighteousness in Him."(5) On the other hand, 
therefore, he who appropriates what belongs to the barbarians, and vaunts 
it is his own, does wrong, increasing his own glory, and falsifying the 
truth. It is such an one that is by Scripture called a "thief." It is 
therefore said, "Son, be not a liar; for falsehood leads to theft." 
Nevertheless the thief possesses really, what he has possessed himself of 
dishonestly,(1) whether it be gold, or silver, or speech, or dogma. The 
ideas, then, which they have stolen, and which are partially true, they 
know by conjecture and necessary logical deduction: on becoming disciples, 
therefore, they will know them with intelligent apprehension.

CHAP. XXI.--THE JEWISH INSTITUTIONS AND LAWS OF FAR HIGHER ANTIQUITY THAN 
THE PHILOSOPHY OF THE GREEKS.

    On the plagiarizing of the dogmas of the philosophers from the Hebrews, 
we shall treat a little afterwards. But first, as due order demands, we 
must now speak of the epoch of Moses, by which the philosophy of the 
Hebrews will be demonstrated beyond all contradiction to be the most 
ancient of all wisdom. This has been discussed with accuracy by Tatian in 
his book To the Greeks, and by Cassian in the first book of his Exegetics. 
Nevertheless our commentary demands that we too should run over what has 
been said on the point. Apion, then, the grammarian, surnamed Pleistonices, 
in the fourth book of The Egyptian Histories, although of so hostile a 
disposition towards the Hebrews, being by race an Egyptian, as to compose a 
work against the Jews, when referring to Amosis king of the Egyptians, and 
his exploits, adduces, as a witness, Ptolemy of Mendes. And his remarks are 
to the following effect: Amosis, who lived in the time of the Argive 
Inachus, overthrew Athyria, as Ptolemy of Mendes relates in his Chronology. 
Now this Ptolemy was a priest; and setting forth the deeds of the Egyptian 
kings in three entire books, he says, that the exodus of the Jews from 
Egypt, under the conduct of Moses, took place while Amosis was king of 
Egypt. Whence it is seen that Moses flourished in the time of Inachus. And 
of the Hellenic states, the most ancient is the Argolic, I mean that which 
took its rise from Inachus, as Dionysius of Halicarnassus teaches in his 
Times. And younger by forty generations than it was Attica, founded by 
Cecrops, who was an aboriginal of  double race, as Tatian expressly says; 
and Arcadia, founded by Pelasgus, younger too by nine generations; and he, 
too, is said to have been an aboriginal. And more recent than this last by 
fifty-two generations, was Pthiotis, rounded by Deucalion. And from the 
time of Inachus to the Trojan war twenty generations or more are reckoned; 
let us say, four hundred years and more. And if Ctesias says that the 
Assyrian power is many years older than the Greek, the exodus of Moses from 
Egypt will appear to have taken place in the forty-second year of the 
Assyrian empire,(2) in the thirty-second year of the reign of Belochus, in 
the time of Amosis the Egyptian, and of Inachus the Argive. And in Greece, 
in the time of Phoroneus, who succeeded Inachus, the flood of Ogyges 
occurred; and monarchy subsisted in Sicyon first in the person of 
AEgialeus, then of Europs, then of Telches; in Crete, in the person of 
Cres. For Acusilaus says that Phoroneus was the first man. Whence, too, the 
author of Phoronis said that he was "the father of mortal men." Thence 
Plato in the Timaeus, following Acusilaus, writes: "And wishing to draw 
them out into a discussion respecting antiquities, he(3) said that he 
ventured to speak of the most remote antiquities of this city(4) respecting 
Phoroneus, called the first man, and Niobe, and what happened after the 
deluge." And in the time of Phorbus lived Actaeus, from whom is derived 
Actaia, Attica; and in the time of Triopas lived Prometheus, and Atlas, and 
Epimetheus, and Cecrops of double race, and Ino. And in the time of 
Crotopus occurred the burning of Phaethon, and the deluge s of Deucalion; 
and in the time of Sthenelus, the reign of Amphictyon, and the arrival of 
Danaus in the Peloponnesus; and trader Dardanus happened the building of 
Dardania, whom, says Homer,

    "First cloud-compelling Zeus begat,"--

and the transmigration from Crete into Phoenicia. And in the time of 
Lynceus took place the abduction of Proserpine, and the dedication of the 
sacred enclosure in Eleusis, and the husbandry of Triptolemus, and the 
arrival of Cadmus in Thebes, and the reign of Minos. And in the time of 
Proetus the war of Eumolpus with the Athenians took place; and in the time 
of Acrisius, the removal of Pelops from Phrygia, the arrival of Ion at 
Athens; and the second Cecrops appeared, and the exploits of Perseus and 
Dionysus took place, and Orpheus and Musaeus lived. And in the eighteenth 
year of the reign of Agamemnon, Troy was taken, in the first year of the 
reign of Demophon the son of Theseus at Athens, on the twelfth day of the 
month Thargelion, as Dionysius the Argive says; but AEgias and Dercylus, in 
the third book, say that it was on the eighth day of the last division of 
the month Panemus; Hellanicus says that it was on the twelfth of the month 
Thargelion; and some of the authors of the Attica say that it was on the 
eighth of the last division of the month in the last year of Menestheus, at 
full moon.

    "It was midnight,"

says the author of the Little Iliad,

    "And the moon shone clear."

Others say, it took place on the same day of Scirophorion. But Theseus, the 
rival of Hercules, is older by a generation than the Trojan war. 
Accordingly Tlepolemus, a son of Hercules, is mentioned by Homer, as having 
served at Troy.

    Moses, then, is shown to have preceded the deification of Dionysus six 
hundred and four years, if he was deified in the thirty-second year of the 
reign of Perseus, as Apollodorus says in his Chronology. From Bacchus to 
Hercules and the chiefs that sailed with Jason in the ship Argo, are 
comprised sixty-three years. AEsculapius and the Dioscuri sailed with them, 
as Apollonius Rhodius testifies in his Argonautics. And from the reign of 
Hercules, in Argos, to the deification of Hercules and of AEsculapius, are 
comprised thirty-eight years, according to Apollodorus the chronologist; 
from this to the deification of Castor and Pollux, fifty-three years. And 
at this time Troy was taken. And if we may believe the poet Hesiod, let us 
hear him:--

    "Then to Jove, Maia, Atlas' daughter, bore renowned Hermes,
    Herald of the immortals, having ascended the sacred couch.
    And Semele, the daughter of Cadmus, too, bore an illustrious son,
    Dionysus, the joy-inspiring, when she mingled with him in love."(1)

Cadmus, the father of Semele, came to Thebes in the time of Lynceus, and 
was the inventor of the Greek letters. Triopas was a contemporary of Isis, 
in the seventh generation from Inachus. And Isis, who is the same as Io, is 
so called, it is said, from her going (ie'nai</greek>) roaming over the 
whole earth. Her, Istrus, in his work on the migration of the Egyptians, 
calls the daughter of Prometheus. Prometheus lived in the time of Triopas, 
in the seventh generation after Moses. So that Moses appears to have 
flourished even before the birth of men, according to the chronology of the 
Greeks. Leon, who treated of the Egyptian divinities, says that Isis by the 
Greeks was called Ceres, who lived in the time of Lynceus, in the eleventh 
generation after Moses. And Apis the king of Argos built Memphis, as 
Aristippus says in the first book of the Arcadica. And Aristeas the Argive 
says that he was named Serapis, and that it is he that the Egyptians 
worship. And Nymphodorus of Amphipolis, in the third book of the 
Institutions of Asia, says that the bull Apis, dead and laid in a coffin 
(soro's), was deposited in the temple of the god (dai'monos) there 
worshipped, and thence was called Soroapis, and afterwards Serapis by the 
custom of the natives. And Apis is third after Inachus. Further, Latona 
lived in the time of Tityus. "For he dragged Latona, the radiant consort of 
Zeus." Now Tityus was contemporary with Tantalus. Rightly, therefor, the 
Boeotian Pindar writes, "And in time was Apollo born;" and no wonder when 
he is found along with Hercules, serving Admetus "for a long year." Zethus 
and Amphion, the inventors of music, lived about the age of Cadmus. And 
should one assert that Phemonoe was the first who sang oracles in verse to 
Acrisius, let him know that twenty-seven years after Phemonoe, lived 
Orpheus, and Musaeus, and Linus the teacher of Hercules. And Homer and 
Hesiod are much more recent than the Trojan war; and after them the 
legislators among the Greeks are far more recent, Lycurgus and Solon, and 
the seven wise men, and Pherecydes of Syros, and Pythagoras the great, who 
lived later, about the Olympiads, as we have shown. We have also 
demonstrated Moses to be more ancient, not only than those called poets and 
wise men among the Greeks, but than the most of their deities. Nor he 
alone, but the Sibyl also is more ancient than Orpheus. For it is said, 
that respecting her appellation and her oracular utterances there are 
several accounts; that being a Phrygian, she was called Artemis; and that 
on her arrival at Delphi, she sang--

    "O Delphians, ministers of far-darting Apollo,
    I come to declare the mind of AEgis-bearing Zeus,
    Enraged as I am at my own brother Apollo."

There is another also, an Erythraean, called Herophile. These are mentioned 
by Heraclides of Pontus in his work On Oracles. I pass over the Egyptian 
Sibyl, and the Italian, who inhabited the Carmentale in Rome, whose son was 
Evander, who built the temple of Pan in Rome, called the Lupercal.

    It is worth our while, having reached this point, to examine the dates 
of the other prophets among the Hebrews who succeeded Moses. After the 
close of Moses's life, Joshua succeeded to the leadership of the people, 
and he, after warring for sixty-five years, rested in the good land other 
five-and-twenty. As the book of Joshua relates, the above mentioned man was 
the successor of Moses twenty-seven years. Then the Hebrews having sinned, 
were delivered to Chusachar(2) king of Mesopotamia for eight years, as the 
book of Judges mentions. But having afterwards besought the Lord, they 
receive for leader Gothoniel,(1) the younger brother of Caleb, of the tribe 
of Judah, who, having slain the king of Mesopotamia, ruled over the people 
forty years in succession. And having again sinned, they were delivered 
into the hands of AEglom(2) king of the Moabites for eighteen years. But on 
their repentance, Aod,(3) a man who had equal use of both hands, of the 
tribe of Ephraim, was their leader.for eighty years. It was he that 
despatched AEglom. On the death of Aod, and on their sinning again, they 
were delivered into the hand of Jabim(4) king of Canaan twenty years. After 
him Deborah the wife of Lapidoth, of the tribe of Ephraim, prophesied; and 
Ozias the son of Rhiesu was high priest. At her instance Barak the son of 
Bener,(5) of the tribe of Naphtali, commanding the army, having joined 
battle with Sisera, Jabim's commander-in-chief, conquered him. And after 
that Deborah ruled, judging the people forty years. On her death, the 
people having again sinned, were delivered into the hands of the Midianites 
seven years. After these events, Gideon, of the tribe of Manasseh, the son 
of Joas, having fought with his three hundred men, and killed a hundred and 
twenty thousand, ruled forty years; after whom the son of Ahimelech,  three 
years. He was succeeded by Boleas, the son of Bedan, the son of Charran,(6) 
of the tribe of Ephraim, who ruled twenty-three years. After  whom, the 
people having sinned again, were delivered to the Ammonites eighteen years; 
and on their repentance were commanded by Jephtha the Gileadite, of the 
tribe of Manasseh; and he ruled six years. After whom, Abatthan(7) of 
Bethlehem, of the tribe of Juda, ruled seven years. Then Ebron(8) the 
Zebulonite, eight years. Then Eglom of Ephraim, eight years. Some add to 
the seven years of Abatthan the eight of Ebrom.(9) And after him, the 
people having again transgressed, came under the power of the foreigners, 
the Philistines, for forty years. But on their returning [to God], they 
were led by Samson, of the tribe of Dan, who conquered the foreigners in 
battle. He ruled twenty years. And after him, there being no governor, Eli 
the priest judged the people for forty years. He was succeeded by Samuel 
the prophet; contemporaneously with whom Saul reigned, who held sway for 
twenty-seven years. He anointed David. Samuel died two years before Saul, 
while Abimelech was high priest. He anointed Saul as king, who was the 
first that bore regal sway over Israel after the judges; the whole duration 
of whom, down to Saul, was four hundred and sixty-three years and seven 
months.

    Then in the first book of Kings there are twenty years of Saul, during 
which he reigned after he was renovated. And after the death of Saul, David 
the son of Jesse, of the tribe of Judah, reigned next in Hebron, forty 
years, as is contained in the second book of Kings. And Abiathar the son of 
Abimelech, of the kindred of Eli, was high priest. In his time Gad and 
Nathan prophesied. From Joshua the son of Nun, then, till David received 
the kingdom, there intervene, according to some, four hundred and fifty 
years. But, as the chronology set forth shows, five hundred and twenty-
three years and seven months are comprehended till the death of David.

    And after this Solomon the son of David reigned forty years. Under him 
Nathan continued to prophesy, who also exhorted him respecting the building 
of the temple. Achias of Shilo also prophesied. And both the kings, David 
and Solomon, were prophets. And Sadoc the high priest was the first who 
ministered in the temple which Solomon built, being the eighth from Aaron, 
the first high priest. From Moses, then, to the age of Solomon, as some 
say, are five hundred and ninety-five years, and as others, five hundred 
and seventy-six.

    And if you count, along with the four hundred and fifty years from 
Joshua to David, the forty years of the rule of Moses, and the other eighty 
years of Moses's life previous to the exodus of the Hebrews from Egypt, you 
will make up the sum in all of six hundred and ten years. But our 
chronology will run more correctly, if to the five hundred and twenty-three 
years and seven months till the death of David, you add the hundred and 
twenty years of Moses and the forty years of Solomon. For you will make up 
in all, down to the death of Solomon, six hundred and eighty-three years 
and seven months.

    Hiram gave his daughter to Solomon about the time of the arrival of 
Menelaus in Phoenicia, after the capture of Troy, as is said by Menan-der 
of Pergamus, and Laetus in The Phoenicia. And after Solomon, Roboam his son 
reigned for seventeen years; and Abimelech the son of Sadoc was high 
priest. In his reign, the kingdom being divided, Jeroboam, of the tribe of 
Ephraim, the servant of Solomon, reigned in Samaria; and Achias the 
Shilonite continued to prophesy; also Samaeas the son of Amame, and he who 
came from Judah to Jeroboam,(10) and prophesied against the altar. After 
him his son Abijam, twenty-three years; and likewise his son Asaman.(1) The 
last, in his old age, was diseased in his feet; and in his reign prophesied 
Jehu the son of Ananias.

    After him Jehosaphat his son reigned twenty-five years.(2) In his reign 
prophesied Elias the Thesbite, and Michaeas the son of Jebla, and Abdias 
the son of Ananias. And in the time of Michaeas there was also the false 
prophet Zedekias, the son of Chonaan. These were followed by the reign of 
Joram the son of Jehosaphat, for eight years; during whose time prophesied 
Elias; and after Elias, Elisaeus the son of Saphat. In his reign the people 
in Samaria ate doves' dung and their own children. The period of Jehosaphat 
extends from the close of the third book of Kings to the fourth. And in the 
reign of Joram, Elias was translated, and Elisaeus the son of Saphat 
commenced prophesying, and prophesied for six years, being forty years old.

    Then Ochozias reigned a year. In his time Elisaeus continued to 
prophesy, and along with him Adadonaeus.(3) After him the mother of 
Ozias,(4) Gotholia,(5) reigned eight(6) years, having slain the children of 
her brother.(7) For she was of the family of Ahab. But the sister of Ozias, 
Josabaea, stole Joas the son of Ozias, and invested him afterwards with the 
kingdom. And in the time of this Gotholia, Elisaeus was still prophesying. 
And after her reigned, as I said before, Joash, rescued by Josabaea the 
wife of Jodae the high priest, and lived in all forty years.

    There are comprised, then, from Solomon to the death of Elisaeus the 
prophet, as some say, one hundred and five years; according to others, one 
hundred and two; and, as the chronology before us shows, from the reign of 
Solomon an hundred and eighty-one.

    Now from the Trojan war to the birth of Homer, according to 
Philochorus, a hundred and eighty years elapsed; and he was posterior to 
the Ionic migration. But Aristarchus, in the Archilochian Memoirs, says 
that he lived during the Ionic migration, which took place a hundred and 
twenty years after the siege of Troy. But Apollodorus alleges it was an 
hundred and twenty years after the Ionic migration, while Agesilaus son of 
Doryssaeus was king of the Lacedaemonians: so that he brings Lycurgus the 
legislator, while still a young man, near him. Euthymenes, in the 
Chronicles, says that he flourished contemporaneously with Hesiod, in the 
time of Acastus, and was born in Chios about the four hundredth year after 
the capture of Troy. And Archimachus, in the third book of his Euboean 
History), is of this opinion. So that both he and Hesiod were later than 
Elisaeus, the prophet. And if you choose to follow the grammarian Crates, 
and say that Homer was born about the time of the expedition of the 
Heraclidae, eighty years after the taking of Troy, he will be found to be 
later again than Solomon, in whose days occurred the arrival of Menelaus in 
Phenicia, as was said above. Eratosthenes says that Homer's age was two 
hundred years after the capture of Troy. Further, Theopompus, in the forty-
third book of the .Philippics, relates that Homer was born five hundred 
years after the war at Troy. And Euphorion, in his book about the Aleuades, 
maintains that he was born in the time of Gyges, who began to reign in the 
eighteenth Olympiad, who, also he says, was the first that was called 
tyrant tu'rannos. Sosibius Lacon, again, in his Record of Dates, brings 
Homer down to the eighth year of the reign of Charillus the son of 
Polydectus. Charillus reigned for sixty-four years, after whom the son of 
Nicander reigned thirty-nine years. In his thirty-fourth year it is said 
that the first Olympiad was instituted; so that Homer was ninety years 
before the introduction of the Olympic games.

    After Joas, Amasias his son reigned as his successor thirty-nine years. 
He in like manner was succeeded by his son Ozias, who reigned for fifty-two 
years, and died a leper. And in his time prophesied Amos, and Isaiah his 
son,(8) and Hosea the son of Beeri, and Jonas the son of Amathi, who was of 
Gethchober, who preached to the Ninevites, and passed through the whale's 
belly.

    Then Jonathan the son of Ozias reigned for sixteen years. In his time 
Esaias still prophesied, and Hosea, and Michaeas the Morasthite, and Joel 
the son of Bethuel.

    Next in succession was his son Ahaz, who reigned for sixteen years. In 
his time, in the fifteenth year, Israel was carried away to Babylon. And 
Salmanasar the king of the Assyrians carried away the people of Samaria 
into the country of the Medes and to Babylon.

    Again Ahaz was succeeded by Osee,(9) who reigned for eight years. Then 
followed Hezekiah, for twenty-nine years. For his sanctity, when he had 
approached his end, God, by Isaiah, allowed him to live for other fifteen 
years, giving as a sign the going back of the sun. Up to his times Esaias, 
Hosea, and Micah continued prophesying.

    And these are said to have lived after the age of Lycurgus, the 
legislator of the Lacedaemonians. For Dieuchidas, in the fourth book of the 
Megarics, places the era of Lycurgus about the two hundred and ninetieth 
year after the capture of Troy.

    After Hezekiah, his son Manasses reigned for fifty-five years. Then his 
son Amos for two years. After him reigned his son Josias, distinguished for 
his observance of the law, for thirty-one years. He "laid the carcases of 
men upon the carcases of the idols," as is written in the book of 
Leviticus.(1) In his reign, in the eighteenth year, the passover was 
celebrated, not having been kept from the days of Samuel in the intervening 
period.(2) Then Chelkias the priest, the father of the prophet Jeremiah, 
having fallen in with the book of the law, that had been laid up in the 
temple, read it and died.(3) And in his days Olda(4) prohesied, and 
Sophonias,(5) and Jeremiah. And in the days of Jeremiah was Ananias the son 
of Azor,(6) the false prophet. He(7) having disobeyed Jeremiah the prophet, 
was slain by Pharaoh Necho king of Egypt at the river Euphrates, having 
encountered the latter, who was marching on the Assyrians.

    Josiah was succeeded by Jechoniah, called also Joachas,(8) his son, who 
reigned three months and ten days. Necho king of Egypt bound him and led 
him to Egypt, after making his brother Joachim king in his stead, who 
continued his tributary for eleven years. After him his namesake(9) Joakim 
reigned for three months. Then Zedekiah reigned for eleven years; and up to 
his time Jeremiah continued to prophesy. Along with him Ezekiel(10) the son 
of Buzi, and Urias(11) the son of Samaeus, and Ambacum(12) prophesied. Here 
end the Hebrew kings.

    There are then from the birth of Moses till this captivity nine hundred 
and seventy-two years; but according to strict chronological accuracy, one 
thousand and eighty-five, six months, ten days. From the reign of David to 
the captivity by the Chaldeans, four hundred and fifty-two years and six 
months; but as the accuracy we have observed in reference to dates makes 
out, four hundred and eighty-two and six months ten days.

    And in the twelfth year of the reign of Zedekiah, forty years before 
the supremacy of the Persians, Nebuchodonosor made war against the 
Phoenicians and the Jews, as Berosus asserts in his Chaldaean Histories. 
And Joabas,(13) writing about the Assyrians, acknowledges that he had 
received the history from Berosus, and testifies to his accuracy. 
Nebuchodonosor, therefore, having put out the eyes of Zedekiah, took him 
away to Babylon, and transported the whole people (the captivity lasted 
seventy years), with the exception of a few who fled to Egypt.

    Jeremiah and Ambacum were still prophesying in the time of Zedekiah. In 
the fifth year of his reign Ezekiel prophesied at Babylon; after him Nahum, 
then Daniel. After him, again, Haggai and Zechariah prophesied in the time 
of Darius the First for two years; and then the angel among the twelve.(14) 
After Haggai and Zechariah, Nehemiah, the chief cup-bearer of Artaxerxes, 
the son of Acheli the Israelite, built the city of Jerusalem and restored 
the temple. During the captivity lived Esther and Mordecai, whose book is 
still extant, as also that of the Maccabees. During this captivity Mishael, 
Ananias, and Azarias, refusing to worship the image, and being thrown into 
a furnace of fire, were saved by the appearance of an angel. At that time, 
on account of the serpent,(15) Daniel was thrown into the den of lions; but 
being preserved through the providence of God by Ambacub, he is restored on 
the seventh day. At this period, too, occurred the sign of Jona; and 
Tobias, through the assistance of the angel Raphael, married Sarah, the 
demon having killed her seven first suitors; and after the marriage of 
Tobias, his father Tobit recovered his sight. At that time Zorobabel, 
having by his wisdom overcome his opponents, and obtained leave from Darius 
for the rebuilding of Jerusalem, returned with Esdras to his native land; 
and by him the redemption of the people and the revisal and restoration of 
the inspired oracles were effected; and the passover of deliverance 
celebrated, and marriage with aliens dissolved.

    Cyrus had, by proclamation, previously enjoined the restoration of the 
Hebrews. And his promise being accomplished in the time of Darius, the 
feast of the dedication was held, as also the feast of tabernacles.

    There were in all, taking in the duration of the captivity down to the 
restoration of the people, from the birth of Moses, one thousand one 
hundred and fifty-five years, six months, and ten days; and from the reign 
of David, according to some, four hundred and fifty-two; more correctly, 
five hundred and seventy-two years, six months, and ten days.

    From the captivity at Babylon, which took place in the time of Jeremiah 
the prophet, was fulfilled what was spoken by Daniel the prophet as 
follows: "Seventy weeks are determined upon thy people, and upon thy holy 
city, to finish the transgression, and to seal sins, and to wipe out and 
make reconciliation for iniquity, and to bring in everlasting 
righteousness, and to seal the vision and the prophet, and to anoint the 
Holy of Holies. Know therefore, and understand, that from the going forth 
of the word commanding an answer to be given, and Jerusalem to be built, to 
Christ the Prince, are seven weeks and sixty-two weeks; and the street 
shall be again built, and the wall; and the times shall be expended. And 
after the sixty-two weeks the anointing shall be overthrown, and judgment 
shall not be in him; and he shall destroy the city and the sanctuary along 
with the coming Prince. And they shall be destroyed in a flood, and to the 
end of the war shall be cut off by: desolations. And he shall confirm the 
covenant with many for one week; and in the middle of the week the 
sacrifice and oblation shall be taken away; and in the holy place shall be 
the abomination of desolations, and until the consummation of time shall 
the consummation be assigned for desolation. And in the midst of the week 
shall he make the incense of sacrifice cease, and of the wing of 
destruction, even till the consummation, like the destruction of the 
oblation."(1) That the temple accordingly was l built in seven weeks, is 
evident; for it is written  in Esdras. And thus Christ became King of the 
Jews, reigning in Jerusalem in the fulfilment of the seven weeks. And in 
the sixty and two weeks the whole of Judaea was quiet, and without wars. 
And Christ our Lord, "the Holy of Holies," having come and fulfilled the 
vision and the prophecy, was anointed in His flesh by the Holy Spirit of 
His Father. In those "sixty and two weeks," as the prophet said, and "in 
the one week," was He Lord. The half of the week Nero held sway, and in the 
holy city Jerusalem placed the abomination; and in the half  of the week he 
was taken away, and Otho, and Galba, and Vitellius. And Vespasian rose to 
the supreme power, and destroyed Jerusalem, and desolated the holy place. 
And that such are the facts of the case, is clear to him that is able to 
understand, as the prophet said.

    On the completion, then, of the eleventh year, in the beginning of the 
following, in the reign of Joachim, occurred the carrying away  captive to 
Babylon by Nabuchodonosor the king, in the seventh year of his reign over 
the Assyrians, in the second year of the reign of Vaphres over the 
Egyptians, in the archonship of Philip at Athens, in the first year of the 
forty-eighth Olympiad. The captivity lasted for seventy years, and ended in 
the second year of Darius Hystaspes, who had become king of the Persians, 
Assyrians, and Egyptians; in whose reign, as I said above, Haggai and 
Zechariah and the angel of the twelve prophesied. And the high priest was 
Joshua the son of Josedec. And in the second year of the reign of Darius, 
who, Herodotus says, destroyed the power of the Magi, Zorobabel the son of 
Salathiel was despatched to raise and adorn the temple at Jerusalem.

    The times of the Persians are accordingly summed up thus: Cyrus reigned 
thirty years; Cambyses, nineteen; Darius, forty-six; Xerxes, twenty-six; 
Artaxerxes, forty-one; Darius, eight; Artaxerxes, forty-two; Ochus or 
Arses, three. The sum total of the years of the Persian monarchy is two 
hundred and thirty-five years.

    Alexander of Macedon, having despatched this Darius, during this 
period, began to reign. Similarly, therefore, the times of the Macedonian 
kings are thus computed: Alexander, eighteen years; Ptolemy the son of 
Lagus, forty years; Ptolemy Philadelphus, twenty-seven years; then 
Euergetes, five-and-twenty years; then Philopator, seventeen years; then 
Epiphanes, four-and-twenty years; he was succeeded by Philometer, who 
reigned five-and-thirty years; after him  Physcon, twenty-nine years; then 
Lathurus, thirty-six years; then he that was surnamed I Dionysus, twenty-
nine years; and last Cleopatra reigned twenty-two years. And after her was 
the reign of the Cappadocians for eighteen days.

    Accordingly the period embraced by the Macedonian kings is, in all, 
three hundred and twelve years and eighteen days.

    Therefore those who prophesied in the time of Darius Hystaspes, about 
the second year of his reign,--Haggai, and Zechariah, and the angel of the 
twelve, who prophesied about the first year of the forty-eighth Olympiad,--
are demonstrated to be older than Pythagoras, who is said to have lived in 
the sixty-second Olympiad, and than Thales, the oldest of the wise men of 
the Greeks, who lived about the fiftieth Olympiad. Those wise men that are 
classed with Thales were then contemporaneous, as Andron says in the 
Tripos. For Heraclitus being posterior to Pythagoras, mentions him in his 
book. Whence indisputably the first Olympiad, which was demonstrated to be 
four hundred and seven years later than the Trojan war, is found to be 
prior to the age of the above-mentioned prophets, together with those 
called the seven wise men. Accordingly it is easy to perceive that Solomon, 
who lived in the time of Menelaus (who was during the Trojan war), was 
earlier by many years than the wise men among the Greeks. And how many 
years Moses preceded him we showed, in what we said above. And Alexander, 
surnamed Polyhistor, in his work on the Jews, has transcribed some letters 
of Solomon to Vaphres king of Egypt, and to the king of the Phoenicians at 
Tyre, and theirs to Solomon; in which it is shown that Vaphres sent eighty 
thousand Egyptian men to him for the building of the temple, and the other 
as many, along with a Tyrian artificer, the son of a Jewish mother, of the 
tribe of Dan,(1) as is there written, of the name of Hyperon.(2) Further, 
Onomacritus the Athenian, who is said to have been the author of the poems 
ascribed to Orpheus, is ascertained to have lived in the reign of the 
Pisistratidae, about the fiftieth Olympiad. And Orpheus, who sailed with 
Hercules, was the pupil of Musaeus. Amphion precedes the Trojan war by two 
generations. And Demodocus and Phemius were posterior to the capture of 
Troy; for they were famed for playing on the lyre, the former among the 
Phaeacians, and the latter among the suitors. And the Orades ascribed to 
Musaeus are said to be the production of Onomacritus, and the Crateres of 
Orpheus the production of Zopyrus of Heraclea, and The Descent to Hades 
that of Prodicus of Samos. Ion of Chios relates in the Triagmi,(3) that 
Pythagoras ascribed certain works [of his own] to Orpheus. Epigenes, in his 
book respecting The Poetry attributed to Orpheus, says that The Descent to 
Hades and the Sacred Discourse were the production of Cecrops the 
Pythagorean; and the Peplus and the Physics of Brontinus. Some also make 
Terpander out ancient. Hellanicus, accordingly, relates that he lived in 
the time of Midas: but Phanias, who places Lesches the Lesbian before 
Terpander, makes Terpander younger than Archilochus, and relates that 
Lesches contended with Arctinus, and gained the victory. Xanthus the Lydian 
says that he lived about the eighteenth Olympiad; as also Dionysius says 
that Thasus was built about the fifteenth Olympiad: so that it is clear 
that Archilochus  was already known after the twentieth Olympiad. He 
accordingly relates the destruction of Magnetes as having recently taken 
place. Simonides is assigned to the time of Archilochus. Callinns is not 
much older; for Archilochus refers to Magnetes as destroyed, while the 
latter refers to it as flourishing. Eumelus of Corinth being older, is said 
to have met Archias, who founded Syracuse.

    We were induced to mention these things, because the poets of the epic 
cycle are placed amongst those of most remote antiquity. Already, too, 
among the Greeks, many diviners are said to have made their appearance, as 
the Bacides, one a Boeotian, the other an Arcadian, who uttered many 
predictions to many. By the counsel of Amphiletus the Athenian,(5) who 
showed the time for the onset, Pisistratus, too, strengthened his 
government. For we may pass over in silence Cometes of Crete, Cinyras of 
Cyprus, Admetus the Thessalian, Aristaeas the Cyrenian, Amphiaraus the 
Athenian, Timoxeus(6) the Corcyraean, Demaenetus the Phocian, Epigenes the 
Thespian, Nicias the Carystian, Aristo the Thessalian, Dionysius the 
Carthaginian, Cleophon the Corinthian, Hippo the daughter of Chiro, and 
Boeo, and Manto, and the host of Sibyls, the Samian, the Colophonian, the 
Cumaean, the Erythraean, the Pythian,(7) the Taraxandrian, the Macetian, 
the Thessalian, and the Thesprotian. And Calchas again, and Mopsus, who 
lived during the Trojan war. Mopsus, however, was older, having sailed 
along with the Argonants. And it is said that Battus the Cyrenian composed 
what is called the Divination of Mop-sus. Dorotheus in the first Pandect 
relates that Mopsus was the disciple of Alcyon and Corone. And Pythagoras 
the Great always applied his mind to prognostication, and Abaris the 
Hyperborean, and Aristaeas the Proconnesian, and Epimenides the Cretan, who 
came to Sparta, and Zoroaster the Mede, and Empedocles of Agrigentum, and 
Phormion the Lacedaemonian; Polyaratus, too, of Thasus, and Empedotimus of 
Syracuse; and in addition to these, Socrates the Athenian in particular. 
"For," he says in the Theages, "I am attended by a supernatural intimation, 
which has been assigned me from a child by divine appointment. This is a 
voice which, when it comes, prevents What I am about to do, but exhorts 
never."(8) And Execestus, the tyrant of the Phocians, wore two enchanted 
rings, and by the sound which they uttered one against the other determined 
the proper times for actions. But he died, nevertheless, treacherously 
murdered, although warned beforehand by the sound, as Aristotle says in the 
Polity of the Phocians.

    Of those, too, who at one time lived as men among the Egyptians, but 
were constituted gods by human opinion, were Hermes the Theban, and 
Asclepius of Memphis; Tireseus and Manto, again, at Thebes, as Euripides 
says. Helenus, too, and Laocoon, and OEnone, and Crenus in Ilium. For 
Crenus, one of the Heraclidae, is said to have been a noted prophet. 
Another was Jamus in Elis, from whom came the Jamidae; and Polyidus at 
Argos and Megara, who is mentioned by the tragedy. Why enumerate Telemus, 
who, being a prophet of the Cyclops, predicted to Polyphemus the events of 
Ulysses' wandering; or Onomacritus at Athens; or Amphiaraus, who campaigned 
with the seven at Thebes, and is reported to be a generation older than the 
capture of Troy; or Theoclymenus in Cephalonia, or Telmisus in Caria, or 
Galeus in Sicily ?

    There are others, too, besides these: Idmon,  who was with the 
Argonauts, Phemonoe of Delphi, Mopsus the son of Apollo and Manto in 
Pamphylia, and Amphilochus the son of Amphiaraus in Cilicia, Alcmaeon among 
the Acarnanians, Anias in Delos, Aristander of Telmessus, who was along 
with Alexander. Philochorus also relates in the first book of the work, On 
Divination, that Orpheus was a seer. And Theopompus, and Ephorus, and 
Timaeus, write of a seer called Orthagoras; as the Samian Pythocles in the 
fourth book of The Italics writes of Caius Julius Nepos.

    But some of these "thieves and robbers," as the Scripture says, 
predicted for the most part from observation and probabilities, as 
physicians and soothsayers judge from natural signs; and others were 
excited by demons, or were disturbed by waters, and fumigations, and air of 
a peculiar kind. But among the Hebrews the prophets were moved by the power 
and inspiration of God. Before the law, Adam spoke prophetically in respect 
to the woman, and the naming of the creatures; Noah preached repentance;(1) 
Abraham, Isaac, and Jacob gave many clear utterances respecting future and 
present things. Contemporaneous with the law, Moses and Aaron; and after 
these prophesied Jesus the son of Nave, Samuel, Gad, Nathan, Achias, 
Samaeas, Jehu, Elias, Michaeas, Abdiu, Elisaeus, Abbadonai, Amos, Esaias, 
Osee, Jonas, Joel, Jeremias, Sophonias the son of Buzi, Ezekiel, Urias, 
Ambacum, Naum, Daniel, Misael, who wrote the syllogisms, Aggai, Zacharias, 
and the angel among the twelve. These are, in all, five-and-thirty 
prophets. And of women (for these too prophesied), Sara, and Rebecca, and 
Mariam, and Debbora, and Olda, i.e., Huldah.

    Then within the same period John prophesied till the baptism of 
salvation;(2) and after the birth of Christ, Anna and Simeon.(3) For 
Zacaharias, John's father, is said in the Gospels to have prophesied before 
his son. Let us then draw up the chronology of the Greeks from Moses.

    From the birth of Moses to the exodus of the Jews from Egypt, eighty 
years j and the period down to his death, other forty years. The exodus 
took place in the time of Inachus, before the wandering of Sothis,(4) Moses 
having gone forth from Egypt three hundred and forty-five years before. 
From the rule of Moses, and from Inachus to the flood of Deucalion, I mean 
the second inundation, and to the conflagration of Phaethon, which events 
happened in the time of Crotopus, forty generations are enumerated (three 
generations being reckoned for a century). From the flood to the 
conflagration of Ida, and the discovery of iron, and the Idaean Dactyls, 
are seventy-three years, according to Thrasyllus; and from the 
conflagration of Ida to the rape of Ganymede, sixty-five years. From this 
to the expedition of Perseus, when Glaucus established the Isthmian games 
in honour of Melicerta, fifteen years; and from the expedition of Perseus 
to the building of Troy, thirty-four years. From this to the voyage of the 
Argo, sixty-four years. From this to Theseus and the Minotaur, thirty-two 
years; then to the seven at Thebes, ten years. And to the Olympic contest, 
which Hercules instituted in honour of Pelops, three years; and to the 
expedition of  the Amazons against Athens, and the rape of Helen by 
Theseus, nine years. From this to the deification of Hercules, eleven 
years; then to the rape of Helen by Alexander, four years. From the taking 
of Troy to the descent of AEneas and the founding of Lavinium, ten years; 
and to the government of Ascanius, eight years; and to the descent of the 
Heraclidae, sixty-one years; and to the Olympiad of Iphitus, three hundred 
and thirty-eight years. Eratosthenes thus sets down the dates: "From the 
capture of Troy to the descent of the Heraclidae, eighty years. From this 
to the founding of Ionia, sixty years; and the period following to the 
protectorate of Lycurgus, a hundred and fifty-nine years; and to the first 
year of the first Olympiad, a hundred and eight years. From which Olympiad 
to the invasion of Xerxes, two hundred and ninety-seven years; from which 
to the beginning of the Peloponnesian war, forty-eight years; and to its 
close, and the defeat of the Athenians, twenty-seven years; and to the 
battle at Leuctra, thirty-four years; after which to the death of Philip, 
thirty-five years. And after this to the decease of Alexander, twelve 
years."

Again, from the first Olympiad, some say, to the building of Rome, are 
comprehended twenty-four years; and after this to the expulsion of the 
kings,' when consuls were created, about two hundred and forty-three years. 
And from the taking of Babylon to the death of Alexander, a hundred and 
eighty-six years. From this to the victory of Augustus, when Antony killed 
himself at Alexandria, two hundred and ninety-four years, when Augustus was 
made consul for the fourth time. And from this time to the games which 
Domitian instituted at Rome, are a hundred and fourteen years; and from the 
first games to the death of Commodus, a hundred and eleven years.

    There are some that from Cecrops to Alexander of Macedon reckon a 
thousand eight hundred and twenty-eight years; and from Demophon, a 
thousand two hundred and fifty; and from the taking of Troy to the 
expedition of the Heraclidae, a hundred and twenty or a hundred and eighty 
years. From this to the archonship of Evaenetus at Athens, in whose time 
Alexander is said to have marched into Asia, according to Phanias, are 
seven hundred and fifty years; according to Ephorus, seven hundred and 
thirty-five; according to Timaeus and Clitarchus, eight hundred and twenty; 
according to Eratosthenes, seven hundred and seventy-four. As also Duris, 
from the taking of Troy to the march of Alexander into Asia, a thousand 
years; and from that to the archonship of  Hegesias, in whose time 
Alexander died eleven years. From this date to the reign of Germanicus 
Claudius Caesar, three hundred and sixty-five years. From which time the 
years summed up to the death of Commodus are manifest.

    After the Grecian period, and in accordance with the dates, as computed 
by the barbarians, very large intervals are to be assigned.

    From Adam to the deluge are comprised two thousand one hundred and 
forty-eight years, four days. From Shem to Abraham, a thousand two hundred 
and fifty years. From Isaac to the division of the land, six hundred and 
sixteen years. Then from the judges to Samuel, four hundred and sixty-three 
years, seven months. And after the judges there were five hundred and 
seventy-two years, six months, ten days of kings.

    After which periods, there were two hundred and thirty-five years of 
the Persian monarchy. Then of the Macedonian, till the death of Antony, 
three hundred and twelve years and eighteen days. After which time, the 
empire of the Romans, till the death of Commodus, lasted for two hundred 
and twenty-two years.

    Then, from the seventy years' captivity, and the restoration of the 
people into their own land to the captivity in the time of Vespasian, are 
comprised four hundred and ten years:  Finally, from Vespasian to the death 
of Commodus, there are ascertained to be one hundred and twenty-one years, 
six months, and twenty-four days.

    Demetrius, in his book, On the Kings in Judaea, says that the tribes of 
Juda, Benjamin, and Levi were not taken captive by Sennacherim; but that 
there were from this captivity to the last, which Nabuchodonosor made out 
of Jerusalem, a hundred and twenty-eight years and six months; and from the 
time that the ten tribes were carried captive from Samaria till Ptolemy the 
Fourth, were five hundred and seventy-three years, nine months; and from 
the time that the captivity from Jerusalem took place, three hundred and 
thirty-eight years and three months.

    Philo himself set down the kings differently from Demetrius.

    Besides, Eupolemus, in a similar work, says that all the years from 
Adam to the fifth year of Ptolemy Demetrius, who reigned twelve years in 
Egypt, when added, amount to five thousand a hundred and forty-nine; and 
from the time that Moses brought out the Jews from Egypt to the above-
mentioned date, there are, in all, two thousand five hundred and eighty 
years. And from this time till the consulship in Rome of Caius Domitian and 
Casian, a hundred and twenty years are computed.

    Euphorus and many other historians say that there are seventy-five 
nations and tongues, in consequence of hearing the statement made by Moses: 
"All the souls that sprang from Jacob, which went down into Egypt, were 
seventy-five."(2) According to the true reckoning, there appear to be 
seventy-two generic dialects, as our Scriptures hand down. The rest of the 
vulgar tongues are formed by the blending of two, or three, or more 
dialects. A dialect is a mode of speech which exhibits a character peculiar 
to a locality, or a mode of speech which exhibits a character peculiar or 
common to a race. The Greeks say, that among them are five dialects--the 
Attic, Ionic, Doric, Aeolic, and the fifth the Common; and that the 
languages of the barbarians, which are innumerable, are not called 
dialects, but tongues.

    Plato attributes a dialect also to the gods, forming this conjecture 
mainly from dreams and oracles, and especially from demoniacs, who do not 
speak their own language or dialect, but that of the demons who have taken 
possession of them. He thinks also that the irrational creatures have 
dialects, which those that belong to the same genus understand.(1) 
Accordingly, when an elephant falls into the mud and bellows out any other 
one that is at hand, on seeing what has happened, shortly turns, and brings 
with him a herd of elephants, and saves the one that has fallen in. It is 
said also in Libya, that a scorpion, if it does not succeed in stinging a 
man, goes away and returns with several more; and that, hanging on one to 
the other like a chain they make in this way the attempt to succeed in 
their cunning design.

    The irrational creatures do not make use of an obscure intimation, or 
hint their meaning by assuming a particular attitude, but, as I think, by a 
dialect of their own.(1) And some others say, that if a fish which has been 
taken escape by breaking the line, no fish of the same kind will be caught 
in the same place that day. But the first and generic barbarous dialects 
have terms by nature, since also men confess that prayers uttered in a 
barbarian tongue are more powerful. And Plato, in the Cratylus, when 
wishing to interpret pu^r (fire), says that it is a barbaric term. He 
testifies, accordingly, that the Phrygians use this term with a slight 
deviation.

    And nothing, in my opinion, after these details, need stand in the way 
of stating the periods of the Roman emperors, in order to the demonstration 
of the Saviour's birth. Augustus, forty-three years; Tiberius, twenty-two 
years; Caius, four years; Claudius, fourteen years; Nero, fourteen years; 
Galba, one year; Vespasian, ten years; Titus, three years; Domitian, 
fifteen years; Nerva, one year; Trajan, nineteen years; Adrian, twenty-one 
years; Antoninus, twenty-one years; likewise again, Antoninus and Commodus, 
thirty-two. In all, from Augustus to Commodus, are two hundred and twenty-
two years; and from Adam to the death of Commodus, five thousand seven 
hundred and eighty-four years, two months, twelve days.

    Some set down the dates of the Roman emperors thus:--

    Caius Julius Caesar, three years, four months, five days; after him 
Augustus reigned forty-six years, four months, one day. Then Tiberius, 
twenty-six years, six months, nineteen days. He was succeeded by Caius 
Caesar, who reigned three years, ten months, eight days; and be by Claudius 
for thirteen years, eight months, twenty-eight days. Nero reigned thirteen 
years, eight months, twenty-eight days; Galba, seven months and six days; 
Otho, five months, one day; Vitellius, seven months, one day; Vespasian, 
eleven years, eleven months, twenty-two days; Titus, two years, two months; 
Domitian, fifteen years, eight months, five days; Nerva, one year, four 
months, ten days; Trajan, nineteen years, seven months, ten days; Adrian, 
twenty years, ten months, twenty-eight days. Antoninus, twenty-two years, 
three months, and seven days; Marcus Aurelius Antoninus, nineteen years, 
eleven days; Commodus, twelve years, nine months, fourteen days.

    From Julius Caesar, therefore, to the death of Commodus, are two 
hundred and thirty-six years, six months. And the whole from Romulus, who 
founded Rome, till the death of Commodus, amounts to nine hundred and 
fifty-three years, six months. And our Lord was born in the twenty-eighth 
year, when first the census was ordered to be taken in the reign of 
Augustus. And to prove that this is true, it is written in the Gospel by 
Luke as follows: "And in the fifteenth year, in the reign of Tiberius 
Caesar, the word of the Lord came to John, the son of Zacharias." And again 
in the same book: "And Jesus was coming to His baptism, being about thirty 
years old,"(2) and so on. And that it was necessary for Him to preach only 
a year, this also is written:(3) "He hath sent Me to proclaim the 
acceptable year of the Lord." This both the prophet spake, and the Gospel. 
Accordingly, in fifteen years of Tiberius and fifteen  years of Augustus; 
so were completed the thirty years till the time He suffered. And from the 
time that He suffered till the destruction of Jerusalem are forty-two years 
and three months; and from the destruction of Jerusalem to the death of 
Commodus, a hundred and twenty-eight years, ten months, and three days. 
From the birth of Christ, therefore, to the death of Commodus are, in all, 
a hundred and ninety-four years, one month, thirteen days. And there are 
those who have determined not only the year of our Lord's birth, but also 
the day; and they say that it took place in the twenty-eighth year of 
Augustus, and in the twenty-fifth day of Pachon. And the followers of 
Basilides hold the day of his baptism as a festival, spending the night 
before in readings.

    And they say that it was the fifteenth year of Tiberius Caesar, the 
fifteenth day of the month Tubi; and some that it was the eleventh of the 
same month, And treating of His passion, with very great accuracy, some say 
that it took place in the sixteenth year of Tiberius, on the twenty-fifth 
of Phamenoth; and others the twenty-fifth of Pharmuthi and others say that 
on the nineteenth of Pharmuthi the Saviour suffered. Further, others say 
that He was born on the twenty-fourth or twenty-fifth of Pharmuthi.(4)

    We have still to add to our chronology the following,--I mean the days 
which Daniel indicates from the desolation of Jerusalem, the seven years 
and seven months of the reign of Vespasian. For the two years are added to 
the seventeen months and eighteen days of Otho, and Galba, and Vitellius; 
and the result is three years and six months, which is "the half of the 
week," as Daniel the prophet said. For he said that there were two thousand 
three hundred days from the time that the abomination of Nero stood in the 
holy city, till its destruction. For thus the declaration, which is 
subjoined, shows: "How long shall be the vision, the sacrifice taken away, 
the abomination of desolation, which is given, and the power and the holy 
place shall be trodden under foot? And he said to him, Till the evening and 
morning, two thousand three hundred days, and the holy place shall be taken 
away."(1)

    These two thousand three hundred days, then, make six years four 
months, during the half of which Nero held sway, and it was half a week; 
and for a half, Vespasian with Otho, Galba, and Vitellius reigned. And on 
this account Daniel says, "Blessed is he that cometh to the thousand three 
hundred and thirty-five days."(2) For up to these days was war, and after 
them it ceased. And this number is demonstrated from a subsequent chapter, 
which is as follows: "And from the time of the change of continuation, and 
of the giving of the abomination of desolation, there shall be a thousand 
two hundred and ninety days. Blessed is he that waiteth, and cometh to the 
thousand three hundred and thirty-five days."(3)

    Flavius Josephus the Jew, who composed the history of the Jews, 
computing the periods, says that from Moses to David were five hundred and 
eighty-five years; from David to the second year of Vespasian, a thousand 
one hundred and seventy-nine; then from that to the tenth year of 
Antoninus, seventy-seven. So that from Moses to the tenth year of Antoninus 
there are, in all, two thousand one hundred and thirty-three years.

    Of others, counting from Inachus and Moses to the death of Commodus, 
some say there were three thousand one hundred and forty-two years; and 
others, two thousand eight hundred and thirty-one years.

    And in the Gospel according to Matthew, the genealogy which begins with 
Abraham is continued down to Mary the mother of the Lord. "For," it is 
said,(4) "from Abraham to David are fourteen generations; and from David to 
the carrying away into Babylon are fourteen generations; and from the 
carrying away into Babylon till Christ are likewise other fourteen 
generations,"--three mystic intervals completed in six weeks.(5)

CHAP. XXII.--ON THE GREEK TRANSLATION OF THE OLD TESTAMENT.

    So much for the details respecting dates, as stated variously by many, 
and as set down by us.

    It is said that the Scriptures both of the law and of the prophets were 
translated from the dialect of the Hebrews into the Greek language in the 
reign of Ptolemy the son of Lagos, or, according to others, of Ptolemy 
surnamed Philadelphus; Demetrius Phalereus bringing to this task the  
greatest earnestness, and employing painstaking accuracy on the materials 
for the translation. For the Macedonians being still in possession of Asia, 
and the king being ambitious of adorning the library he had at Alexandria 
with all writings, desired the people of Jerusalem to translate the 
prophecies they possessed into the Greek dialect. And they being the 
subjects of the Macedonians, selected from those of highest character among 
them seventy elders, versed in the Scriptures, and skilled in the Greek 
dialect, and sent them to him with the divine books. And each having 
severally translated each prophetic book, and all the translations being 
compared together, they agreed both in meaning and expression. For it was 
the counsel of God carried out for the benefit of Grecian ears. It was not 
alien to the inspiration of God, who gave the prophecy, also to produce the 
translation, and make it as it were Greek prophecy. Since the Scriptures 
having perished in the captivity of Nabuchodonosor, Esdras(6) the Levite, 
the priest, in the time of Artaxerxes king of the Persians, having become 
inspired in the exercise of prophecy restored again the whole of the 
ancient Scriptures. And Aristobulus, in his first book addressed to 
Philometor, writes in these words: "And Plato followed the laws given to 
us, and had manifestly studied all that is said in them." And before 
Demetrius there had been translated by another, previous to the dominion of 
Alexander and of the Persians, the account of the departure of our 
countrymen the Hebrews from Egypt, and the fame of all that happened to 
them, and their taking possession of the land, and the account of the whole 
code of laws; so that it is perfectly clear that the above-mentioned 
philosopher derived a great deal from this source, for he was very learned, 
as also Pythagoras, who transferred many things from our books to his own 
system of doctrines. And Numenius, the Pythagorean philosopher, expressly 
writes: "For what is Plato, but Moses speaking in Attic Greek?" This Moses 
was a theologian and prophet, and as some say, an interpreter of sacred 
laws. His family, his deeds, and life, are related by the Scriptures 
themselves, which are worthy of all credit; but have nevertheless to be 
stated by us also as well as we can.(1)

CHAP.XXIII.--THE AGE, BIRTH,AND LIFE OF MOSES.

    Moses, originally of a Chaldean(2) family, was born in Egypt, his 
ancestors having migrated from Babylon into Egypt on account of a 
protracted famine. Born in the seventh generation(3) and having received a 
royal education, the following are the circumstances of his history. The 
Hebrews having increased in Egypt to a great multitude, and the king of the 
country being afraid of insurrection in consequence of their numbers, he 
ordered all the female children born to the Hebrews to be reared (woman 
being unfit for war), but the male to be destroyed, being suspicious of 
stalwart youth. But the child being goodly, his parents nursed him secretly 
three months, natural affection being too strong for the monarch's cruelty. 
But at last, dreading lest they should be destroyed along with the child, 
they made a basket of the papyrus that grew there, put the child in it, and 
laid it on the banks of the marshy river. The child's sister stood at a 
distance, and watched what would happen. In this emergency, the king's 
daughter, who for a long time had not been pregnant, and who longed for a 
child, came that day to the river to bathe and wash herself; and hearing 
the child cry, she ordered it to be brought to her; and touched with pity, 
sought a nurse. At that moment the child's sister ran up, and said that, if 
she wished, she could procure for her as nurse one of the Hebrew women who 
had recently had a child. And on her consenting and desiring her to do so, 
she brought the child's mother to be nurse for a stipulated fee, as if she 
had been some other person. Thereupon the queen gave the babe the name of 
Moses, with etymological propriety, from his being drawn out of "the 
water,"(4)--for the Egyptians call water "mou,"--in which he had been 
exposed to die. For they call Moses one who "who breathed [on being taken] 
from the water." It is clear that previously the parents gave a name to the 
child on his circumcision; and he was called Joachim. And he had a third 
name in heaven, after his ascension,(5) as the mystics say--Melchi. Having 
reached the proper age, he was taught arithmetic, geometry, poetry, 
harmony, and besides, medicine and music, by those that excelled in these 
arts among the Egyptians; and besides, the philosophy which is conveyed by 
symbols, which they point out in the hieroglyphical inscriptions. The rest 
of the usual course of instruction, Greeks taught him in Egypt as a royal 
child, as Philo says in his life of Moses. He learned, besides, the 
literature of the Egyptians, and the knowledge of the heavenly bodies from 
the Chaldeans and the Egyptians; whence in the Acts(6) he is said "to have 
been instructed in all the wisdom of the Egyptians." And Eupolemus, in his 
book On the Kings in Judea, says that "Moses was the first wise man, and 
the first that imparted grammar to the Jews, that the Phoenicians received 
it from the Jews, and the Greeks from the Phoenicians." And betaking 
himself to their philosophy,(7) he increased his wisdom, being ardently 
attached to the training received from his kindred and ancestors, till he 
struck and slew the Egyptian who wrongfully attacked the Hebrew. And the 
mystics say that he slew the Egyptian by a word only; as, certainly, Peter 
in the Acts is related to have slain by speech those who appropriated part 
of the price of the field, and lied.(8) And so Artapanus, in his work On 
the Jews, relates "that Moses, being shut up in custody by Chenephres, king 
of the Egyptians, on account of the people demanding to be let go from 
Egypt, the prison being opened by night, by the interposition of God, went 
forth, and reaching the palace, stood before the king as he slept, and 
aroused him; and that the latter, struck with what had taken place, bade 
Moses tell him the name of the God who had sent him; and that he, bending 
forward, told him in his ear; and that the king on hearing it fell 
speechless, but being supported by Moses, revived again." And respecting 
the education of Moses, we shall find a harmonious account in Ezekiel,(9) 
the composer of Jewish tragedies in the drama entitled The Exodus. He thus 
writes in the person of Moses:--

    "For, seeing our race abundantly increase,
    His treacherous snares King Pharaoh 'gainst us laid,
    And cruelly in brick-kilns some of us,
    And some, in toilsome works of building, plagued.
    And towns and towers by toil of ill-starred men
    He raised. Then to the Hebrew race proclaimed,
    That each male child should in deep-flowing Nile
    Be drowned. My mother bore and hid me then
    Three months (so afterwards she told). Then took,
    And me adorned with fair array, and placed
    On the deep sedgy marsh by Nilus bank,
    While Miriam, my sister, watched afar.
    Then, with her maids, the daughter of the king,
    To bathe her beauty in the cleansing stream,
    Came near, straight saw, and took and raised me up;
    And knew me for a Hebrew. Miriam
    My sister to the princess ran, and said,
    'Is it thy pleasure, that I haste and find
    A nurse for thee to rear this child
    Among the Hebrew women?' The princess
    Gave assent. The maiden to her mother sped,
    And told, who quick appeared. My own
    Dear mother took me in her arms. Then said
    The daughter of the king: 'Nurse me this child,
    And I will give thee wages.' And my name
    Moses she called, because she drew and saved
    Me from the waters on the river's bank.
    And when the days of childhood had flown by,
    My mother brought me to the palace where
    The princess dwelt, after disclosing all
    About my ancestry, and God's great gifts.
    In boyhood's years I royal nurture had,
    And in all princely exercise was trained,
    As if the princess's very son. But when
    The circling days had run their course,
    I left the royal palace."

Then, after relating the combat between the Hebrew and the Egyptian, and 
the burying of the Egyptian in the sand, he says of the other contest:--

    "Why strike one feebler than thyself?
    And he rejoined: Who made thee judge o'er us,
    Or ruler? Wilt thou slay me, as thou didst
    Him yesterday? And I m terror said,
    How is this known?"

Then he fled from Egypt and fed sheep, being thus trained beforehand for 
pastoral rule. For the shepherd's life is a preparation for sovereignty in 
the case of him who is destined to rule over the peaceful flock of men, as 
the chase for those who are by nature warlike. Thence God brought  him to 
lead the Hebrews. Then the Egyptians,  oft admonished, continued unwise; 
and the Hebrews were spectators of the calamities that  others suffered, 
learning in safety the power of  God. And when the Egyptians gave no heed 
to the effects of that power, through their foolish infatuation 
disbelieving, then, as is said, "the children knew" what was done; and the 
Hebrews afterwards going forth, departed carrying much spoil from the 
Egyptians, not for avarice, as the cavillers say, for God did not persuade 
them to covet what belonged to others. But, in the first place, they took 
wages for the services they had rendered the Egyptians all the time; and 
then in a way recompensed the Egyptians, by afflicting them in requital as 
avaricious, by the abstraction of the booty, as they had done the Hebrews 
by enslaving them. Whether, then, as may be alleged is done in war, they 
thought it proper, in the exercise of the rights of conquerors, to take 
away the property of their enemies, as those who have gained the day do 
from those who are worsted (and there was just cause of hostilities. The 
Hebrews came as suppliants to the Egyptians on account of famine; and they, 
reducing their guests to slavery, compelled them to serve them after the 
manner of captives, giving them no recompense); or as in peace, took the 
spoil as wages against the will of those who for a long period had given 
them no recompense, but rather had robbed them, [it is all one.]

CHAP. XXIV.--HOW MOSES DISCHARGED THE PART OF A MILITARY LEADER.

    Our Moses then is a prophet, a legislator, skilled in military tactics 
and strategy, a politician, a philosopher. And in what sense he was a 
prophet, shall be by and by told, when we come to treat of prophecy. 
Tactics belong to military command, and the ability to command an army is 
among the attributes of kingly rule. Legislation, again, is also one of the 
functions of the kingly office, as also judicial authority.

    Of the kingly office one kind is divine,--that which is according to 
God and His holy Son, by whom both the good things which are of the earth, 
and external and perfect felicity too, are supplied. "For," it is said, 
"seek what is great, and the little things shall be added."(1) And there is 
a second kind of royalty, inferior to that administration which is purely 
rational and divine, which brings to the task of government merely the high 
mettle of the soul; after which fashion Hercules ruled the Argives, and 
Alexander the Macedonians. The third kind is what aims after one thing--
merely to conquer and overturn; but to turn conquest either to a good or a 
bad purpose, belongs not to such rule. Such was the aim of the Persians in 
their campaign against Greece. For, on the one hand, fondness for strife is 
solely the result of passion, and acquires power solely for the sake of 
domination; while, on the other, the love of good is characteristic of a 
soul which uses its high spirit for noble ends. The fourth, the worst of 
all, is the sovereignty which acts according to the promptings of the 
passions, as that of Sardanapalus, and those who propose to themselves as 
their end the gratification of the passions to the utmost. But the 
instrument of regal sway--the instrument at once of that which overcomes by 
virtue, and that which does so by force--is the power of managing (or 
tact). And it, varies according to the nature and the material. In the case 
of arms and of fighting animals the ordering power is the soul and mind, by 
means animate and inanimate; and in the case of the passions of the soul, 
which we master by virtue, reason is the ordering power, by affixing the 
seal of continence and self-restraint, along with holiness, and sound 
knowledge with truth, making the result of the whole to terminate in piety 
towards God. For it is wisdom which regulates in the case of those who so 
practise virtue; and divine things are ordered by wisdom, and human affairs 
by politics--all things by the kingly faculty. He is a king, then, who 
governs according to the laws, and possesses the skill to sway willing 
subjects. Such is the Lord, who receives all who believe on Him and by Him. 
For the Father has delivered and subjected all to Christ our King," that at 
the name of Jesus every knee may bow, of things in heaven, and things in 
earth, and things under the earth, and every tongue confess that Jesus 
Christ is Lord, to the glory of God the Father.'(1)

    Now, generalship involves three ideas: caution, enterprise, and the 
union of the two. And each of these consists of three things, acting as 
they do either by word, or by deeds, or by both together. And all this can 
be accomplished either by persuasion, or by compulsion, or by inflicting 
harm in the way of taking vengeance on those who ought to be punished; and 
this either by doing what is right, or by telling what is untrue, or by 
telling what is true, or by adopting any of these means conjointly at the 
same time.

    Now, the Greeks had the advantage of receiving from Moses all these, 
and the knowledge of how to make use of each of them. And, for the sake of 
example, I shall cite one or two instances of leadership. Moses, on leading 
the people forth, suspecting that the Egyptians would pursue, left the 
short and direct route, and turned to the desert, and marched mostly by 
night. For it was another kind of arrangement by which the Hebrews were 
trained in the great wilderness, and for a protracted time, to belief in 
the existence of one God alone, being inured by the wise discipline of 
endurance to which they were subjected. The strategy of Moses, therefore, 
shows the necessity of discerning what will be of service before the 
approach of dangers, and so to encounter them. It turned out precisely as 
he suspected, for the Egyptians pursued with horses and chariots, but were 
quickly destroyed by the sea breaking on them and overwhelming them with 
their horses and chariots, so that not a remnant of them was left. 
Afterwards the pillar of fire, which accompanied them (for it went before 
them as a guide), conducted the Hebrews by night through an untrodden 
region, training and bracing them, by toils and hardships, to manliness and 
endurance, that after their experience of what appeared formidable 
difficulties, the benefits of the land, to which from the trackless desert 
he was conducting them, might become apparent. Furthermore, he put to 
flight and slew the hostile occupants of the land, falling upon them from a 
desert and rugged line of march (such was the excellence of his 
generalship). For the taking of the land of those hostile tribes was a work 
of skill and strategy.

    Perceiving this, Miltiades, the Athenian general, who conquered the 
Persians in battle at Marathon, imitated it in the following fashion. 
Marching over a trackless desert, he led on the Athenians by night, and 
eluded the barbarians that were set to watch him. For Hippias, who had 
deserted from the Athenians, conducted the barbarians into Attica, and 
seized and held the points of vantage, in consequence of having a knowledge 
of the ground. The task was then to elude Hippias. Whence rightly 
Miltiades, traversing the desert and attacking by night the Persians 
commanded by Dates, led his soldiers to victory.

    But further, when Thrasybulus was bringing back the exiles from Phyla, 
and wished to elude observation, a pillar became his guide as he marched 
over a trackless region. To Thrasybulus by night, the sky being moonless 
and stormy, a fire appeared leading the way, which, having conducted them 
safely, left them near Munychia, where is now the altar of the light-
bringer (Phosphorus).

    From such an instance, therefore, let our accounts become credible to 
the Greeks, namely, that it was possible for the omnipotent God to make the 
pillar of fire, which was their guide on their march, go before the Hebrews 
by night. It is said also in a certain oracle,--

    "A pillar to the Thebans is joy-inspiring Bacchus,"

from the history of the Hebrews. Also Euripides says, in Antiope,--

    "In the chambers within, the herdsman,
    With chaplet of ivy, pillar of the Evoean god."

The pillar indicates that God cannot be portrayed. The pillar of light, 
too, in addition to its pointing out that God cannot be represented, shows 
also the stability and the permanent duration of the Deity, and His 
unchangeable and inexpressible light. Before, then, the invention of the 
forms of images, the ancients erected pillars, and reverenced them as 
statues of the Deity. Accordingly, he who composed the Pharonis writes,--

    "Callithoe, key-bearer of the Olympian queen:
    Argive Hera, who first with fillets and with fringes
    The queen's tall column all around adorned."

Further, the author of Europia relates that the statue of Apollo at Delphi 
was a pillar in these words:--

    "That to the god first-fruits and tithes we may
    On sacred pillars and on lofty column hang."

Apollo, interpreted mystically by "privation of many,"(1) means the one 
God. Well, then, that fire like a pillar, and the fire in the desert, is 
the symbol of the holy light which passed through from earth and returned 
again to heaven, by the wood [of the cross], by which also the gift of 
intellectual vision was bestowed on us.

CHAP. XXV.--PLATO AN IMITATOR OF MOSES IN FRAMING LAWS.

    Plato the philosopher, aided in legislation by the books of Moses, 
censured the polity of Minos, and that of Lycurgus, as having bravery alone 
as their aim; while he praised as more seemly the polity which expresses 
some one thing, and directs according to one precept. For he says that it 
becomes us to philosophize with strength, and dignity, and wisdom,--holding 
unalterably the same opinions about the same things, with reference to the 
dignity of heaven. Accordingly, therefore, he interprets what is in the 
law, enjoining us to look to one God and to do justly. Of politics, he says 
there are two kinds,--the department of law, and that of politics, strictly 
so called.

    And he refers to the Creator, as the Statesman (<greek>o</greek> 
<greek>politikos</greek>) by way of eminence, in his book of this name 
(<greek>o</greek> <greek>politikos</greek>); and those who lead an active 
and just life, combined with contemplation, he calls statesmen 
(<greek>politiko</greek>). That department of politics which is called 
"Law," he divides into administrative magnanimity and private good order, 
which he calls orderliness; and harmony, and sobriety, which are seen when 
rulers suit their subjects, and subjects are obedient to their rulers; a 
result which the system of Moses sedulously aims at effecting. Further, 
that the department of law is founded on generation, that of politics on 
friendship and consent, Plato, with the aid he received, affirms; and so, 
coupled with the laws the philosopher in the Epinomis, who knew the course 
of all generation, which takes place by the instrumentality of the planets; 
and the other philosopher, Timaeus, who was an astronomer and student of 
the motions of the stars, and of their sympathy and association with one 
another, he consequently joined to the "polity" (or "republic"). Then, in 
my opinion, the end both of the statesman, and of him who lives according 
to the law, is contemplation. It is necessary, therefore, that public 
affairs should be rightly managed. But to philosophize is best. For he who 
is wise will live concentrating all his energies on knowledge, directing 
his life by good deeds, despising the opposite, and following the pursuits 
which contribute to truth. And the law is not what is decided by law (for 
what is seen is not vision), nor every opinion (not certainly what is 
evil). But law is the opinion which is good, and what is good is that which 
is true, and what is true is that which finds "true being," and attains to 
it. "He who is,"(2)  says Moses, "sent  me." In accordance with which, 
namely, good opinion, some have called law, right reason, which enjoins 
what is to be done and forbids what is not to be done.

CHAP. XXVI.--MOSES RIGHTLY CALLED A DIVINE LEGISLATOR, AND, THOUGH INFERIOR 
TO CHRIST, FAR SUPERIOR TO THE GREAT LEGISLATORS OF THE GREEKS, MINOS AND 
LYCURGUS.

    Whence the law was rightly said to have been given by Moses, being a 
rule of fight and wrong; and we may call it with accuracy the divine 
ordinance (<greek>qesmos</greek>(3)), inasmuch as it was given by God 
through Moses. It accordingly conducts to the divine. Paul says: "The law 
was instituted because of transgressions, till the seed should come, to 
whom the promise was made." Then, as if in explanation of his meaning, he 
adds: "But before faith came, we were kept under the law, shut up," 
manifestly through fear, in consequence of sins, "unto the faith which 
should afterwards be revealed; so that the law was a schoolmaster to bring 
us to Christ, that we should be justified by faith."(4) The true legislator 
is he who assigns to each department of the soul what is suitable to it and 
to its operations. Now Moses, to speak comprehensively, was a living law, 
governed by the benign Word. Accordingly, he furnished a good polity, which 
is the right discipline of men in social life. He also handled the 
administration of justice, which is that branch of knowledge which deals 
with the correction of transgressors in the interests of justice. Co-
ordinate with it is the faculty of dealing with punishments, which is a 
knowledge of the due measure to be observed in punishments. And punishment, 
in virtue of its being so, is the correction of the soul. In a word, the 
whole system of Moses is suited for the training of such as are capable of 
becoming good and noble men, and for hunting out men like them; and this is 
the art of command. And that wisdom, which is capable of treating rightly 
those who have been caught by the Word, is legislative wisdom. For it is 
the property of this wisdom, being most kingly, to possess and use,

    It is the wise man, therefore, alone whom the philosophers proclaim 
king, legislator, general, just, holy, God-beloved. And if we discover 
these qualities in Moses, as shown from the Scriptures themselves, we may, 
with the most assured persuasion, pronounce Moses to be truly wise. As then 
we say that it belongs to the shepherd's art to care for the sheep; for so 
"the good shepherd giveth his life for the sheep;"[1] so also we shall say 
that legislation, inasmuch as it presides over and cares for the flock of 
men, establishes the virtue of men, by fanning into flame, as far as it 
can, what good there is in humanity.

    And if the flock figuratively spoken of as belonging to the Lord is 
nothing but a flock of men, then He Himself is the good Shepherd and 
Lawgiver of the one flock, "of the sheep who hear Him," the one who cares 
for them, "seeking," and finding by the law and the word, "that which was 
lost;" since, in truth, the law is spiritual and leads to felicity. For 
that which has arisen through the Holy Spirit is spiritual. And he is truly 
a legislator, who not only announces what is good and noble, but 
understands it. The law of this man who possesses knowledge is the saving 
precept; or rather, the law is the precept of knowledge. For the Word is 
"the power and the wisdom of God."[2] Again, the expounder of the laws is 
the same one by whom the law was given; the first expounder of the divine 
commands, who unveiled the bosom of the Father, the only-begotten Son.

    Then those who obey the law, since they have some knowledge of Him. 
cannot disbelieve or be ignorant of the truth. But those who disbelieve, 
and have shown a repugnance to engage in the works of the law, whoever else 
may, certainly confess their ignorance of the truth.

    What, then, is the unbelief of the Greeks? Is it not their 
unwillingness to believe the truth which declares that the law was divinely 
given by Moses, whilst they honour Moses in their own writers? They relate 
that Minos received the laws from Zeus in, nine years, by frequenting the 
cave of Zeus; and Plato, and Aristotle, and Ephorus write that Lycurgus was 
trained in legislation by going constantly to Apollo at Delphi. Chamaeleo 
of Heraclea, in his book On Drunkenness, and Aristotle in The Polity of 
Locrians, mention that Zaleucus the Locrian received the laws from Athene.

    But those who exalt the credit of Greek legislation as far as in them 
lies, by referring it to a divine source, after the model of Mosaic 
prophecy, are senseless in not owning the truth, and the archetype of what 
is related among them.

CHAP. XXVII.--THE LAW, EVEN IN CORRECTING AND PUNISHING, AIMS AT THE GOOD 
OF MEN.

    Let no one then, run down law, as if, on account of the penalty, it 
were not beautiful and good. For shall he who drives away bodily disease 
appear a benefactor; and shall not he who attempts to deliver the soul from 
iniquity, as much more appear a friend, as the soul is a more precious 
thing than the body? Besides, for the sake of bodily health we submit to 
incisions, and cauterizations, and medicinal draughts; and he who 
administers them is called saviour and healer[3] even though amputating 
parts, not from grudge or ill-will towards the patient, but as the 
principles of the art prescribe, so that the sound parts may not perish 
along with them, and no one accuses the physician's art of wickedness; and 
shall we not similarly submit, for the soul's Sake, to either banishment, 
or punishment, or bonds, provided only from unrighteousness we shall attain 
to righteousness?

    For the law, in its solicitude for those who obey, trains up to piety, 
and prescribes what is to be done, and restrains each one from sins, 
imposing penalties even on lesser sins.

    But when it sees any one in such a condition as to appear incurable, 
posting to the last stage of wickedness, then in its solicitude for the 
rest, that they may not be destroyed by it (just as if amputating a part 
from the whole body), it condemns such an one to death, as the course most 
conducive to health. "Being judged by the Lord," says the apostle, "we are 
chastened, that we may not be condemned with the world."[4] For the prophet 
had said before, "Chastening, the LORD hath chastised me, but hath not 
given me over unto death."[5] "For in order to teach thee His 
righteousness," it is said, "He chastised thee and tried thee, and made 
thee to hunger and thirst in the desert land; that all His statutes and His 
judgments may be known in thy heart, as I command thee this day; and that 
thou mayest know in thine heart, that just as if a man were chastising his 
son, so the LORD our God shall chastise thee."[6]

    And to prove that example corrects, he says directly to the purpose: "A 
clever man, when he seeth the wicked punished, will himself be severely 
chastised, for the fear of the Lord is the source of wisdom."[7]

    But it is the highest and most perfect good, when one is able to lead 
back any one from the practice of evil to virtue and well-doing, which is 
the very function of the law. So that, when one fails into any incurable 
evil,--when taken possession of, for example, by wrong or covetousness,--it 
will be for his good if he is put to death. For the law is beneficent, 
being able to make some righteous from unrighteous, if they will only give 
ear to it, and by releasing others from present evils; for those who have 
chosen to live temperately and justly, it conducts to immortality. To know 
the law is characteristic of a good disposition. And again: "Wicked men do 
not understand the law; but they who seek the LORD shall have understanding 
in all that is good." [1]

    It is essential, certainly, that the providence which manages all, be 
both supreme and good. For it is the power of both that dispenses 
salvation--the one correcting by punishment, as supreme, the other showing 
kindness in the exercise of beneficence, as a benefactor. It is in your 
power not to be a son of disobedience, but to pass from darkness to life, 
and lending your ear to wisdom, to be the legal slave of God, in the first 
instance, and then to become a faithful servant, fearing the Lord God. And 
if one ascend higher, he is enrolled among the sons.

    But when "charity covers the multitude of sins,"[2] by the consummation 
of the blessed hope, then may we welcome him as one who has been enriched 
in love, and received into the elect adoption, which is called the beloved 
of God, while he chants the prayer, saying, "Let the Lord be my God."

    The beneficent action of the law, the apostle showed in the passage 
relating to the Jews, writing thus: "Behold, thou art called a Jew and 
restest in the law, and makest thy boast in God, and knowest the will of 
God, and approvest the things that are more excellent, being instructed out 
of the law, and art confident that thou thyself art a guide of the blind, a 
light of them who are in darkness, an instructor of the foolish, a teacher 
of babes, who hast the form of knowledge and of truth in the law."[3] For 
it is admitted that such is the power of the law, although those whose 
conduct is not according to the law, make a false pretence, as if they 
lived in the law. "Blessed is the man that hath found wisdom, and the 
mortal who has seen understanding; for out of its mouth," manifestly 
Wisdom's, "proceeds righteousness, and it bears law and mercy on its 
tongue."[4] For both the law and the Gospel are the energy of one Lord, who 
is "the power and wisdom of God;" and the terror which the law begets is 
merciful and in order to salvation. "Let not alms, and faith, and truth 
fail thee, but hang them around thy neck."[5] In the same way as Paul, 
prophecy upbraids the people with not understanding the law. "Destruction 
and misery are in their ways, and the way of peace have they not known."[6] 
"There is no fear of God before their eyes."[7] "Professing themselves 
wise, they became fools."[8] "And we know that the law is good, if a man 
use it lawfully."[9] "Desiring to be teachers of the law, they understand," 
says the apostle, "neither what they say, nor whereof they affirm."[10] 
"Now the end of the commandment is charity out of a pure heart, and a good 
conscience, and faith unfeigned." [11]

CHAP. XXVIII.--THE FOURFOLD DIVISION OF THE MOSAIC LAW.

    The Mosaic philosophy is accordingly divided into four parts,--into the 
historic, and that which is specially called the legislative, which two 
properly belong to an ethical treatise; and the third, that which, relates 
to sacrifice, which belongs to physical science; and the fourth, above all, 
the department of theology, "vision,"[12] which Plato predicates of the 
truly great mysteries. And this species Aristotle calls metaphysics. 
Dialectics, according to Plato, is, as he says in The Statesman, a science 
devoted to the discovery of the explanation of things. And it is to be 
acquired by the wise man, not for the sake of saying or doing aught of what 
we find among men (as the dialecticians, who occupy themselves in 
sophistry, do), but to be able to  say and do, as far as possible, what is 
pleasing to God. But the true dialectic, being philosophy mixed with truth, 
by examining things, and testing forces and powers, gradually ascends in 
relation to the most excellent essence of all, and essays to go beyond to 
the God of the universe, professing not the knowledge of mortal affairs, 
but the science of things divine and heavenly; in accordance with which 
follows a suitable course of practice with respect to words and deeds, even 
in human affairs. Rightly, therefore, the Scripture, in its desire to make 
us such dialecticians, exhorts us: "Be ye skilful money-changers"[3]  
rejecting some things, but retaining what is good. For this true dialectic 
is the science which analyses the objects of thought, and shows abstractly 
and by itself the individual substratum of existences, or the power of 
dividing things into genera, which descends to their most special 
properties, and presents each individual object to be contemplated simply 
such as it is.

    Wherefore it alone conducts to the true wisdom, which is the divine 
power which deals with the knowledge of entities as entities, which grasps 
what is perfect, and is freed from all passion; not without the Saviour, 
who withdraws, by the divine word, the gloom of ignorance arising from evil 
training, which had overspread the eye of the soul, and bestows the best of 
gifts,--

    "That we might well know or God or man."[1]

It is He who truly shows how we are to know ourselves. It is He who reveals 
the Father of the universe to whom He wills, and as far as human nature can 
comprehend. "For no man knoweth the Son but the Father, nor the Father but 
the Son, and he to whom the Son shall reveal Him.''[2] Rightly, then, the 
apostle says that it was by revelation that he knew the mystery: "As I 
wrote afore in few words, according as ye are able to understand my 
knowledge in the mystery of Christ."[3] "According as ye are able," he 
said, since he knew that some had received milk only, and had not yet 
received meat, nor even milk simply. The sense of the law is to be taken in 
three ways,[4]--either as exhibiting a symbol, or laying down a precept for 
right conduct, or as uttering a prophecy. But I well know that it belongs 
to men [of full age] to distinguish and declare these things. For the whole 
Scripture is not in its meaning a single Myconos, as the proverbial 
expression has it; but those who hunt after the connection of the divine 
teaching, must approach it with the utmost perfection of the logical 
faculty.

CHAP. XXIX.--THE GREEKS BUT CHILDREN COMPARED WITH THE HEBREWS.

    Whence most beautifully the Egyptian priest in Plato said, "O Solon, 
Solon, you Greeks are always children, not having in your souls a single 
ancient opinion received through tradition from antiquity. And not one of 
the Greeks is an old man;"[5] meaning by old, I suppose, those who know 
what belongs to the more remote antiquity, that is, our literature; and by 
young, those who treat of what is more recent and made the subject of study 
by the Greeks,--things of yesterday and of recent date as if they were old 
and ancient. Wherefore he added, "and no study hoary with time;" for we, in 
a kind of barbarous way, deal in homely and rugged metaphor. Those, 
therefore, whose minds are rightly constituted approach the interpretation 
utterly destitute of artifice. And of the Greeks, he says that their 
opinions" differ but little from myths." For neither puerile fables nor 
stories current among children are fit for listening to. And he called the 
myths themselves "children," as if the progeny of those, wise in their own 
conceits among the Greeks, who had but little insight meaning by the "hoary 
studies" the truth which was possessed by the barbarians, dating from the 
highest antiquity. To which expression he opposed the phrase "child fable," 
censuring the  mythical character of the attempts of the moderns, as, like 
children, having nothing of age in them, and affirming both in common--
their fables and their speeches--to be puerile.

    Divinely, therefore, the power which spoke to Hermas by revelation 
said, "The visions and revelations are for those who are of double mind, 
who doubt in their hearts if these things are or are not."[6]

    Similarly, also, demonstrations from the resources of erudition, 
strengthen, confirm, and establish demonstrative reasonings, in so far as 
men's minds are in a wavering state like young people's. "The good 
commandment," then, according to the Scripture, "is a lamp, and the law is 
a light to the path; for instruction corrects the ways of life."[7] "Law is 
monarch of all, both of mortals and of immortals," says Pindar. I 
understand, however, by these words, Him who enacted law. And I regard, as 
spoken of the God of all, the following utterance of Hesiod, though spoken 
by the poet at random and not with comprehension:--

    "For the Saturnian framed for men this law:
    Fishes, and beasts, and winged birds may eat
    Each other, since no rule of right is theirs;
    But Right (by far the best) to men he gave."

Whether, then, it be the law which is connate and natural, or that given 
afterwards, which is meant, it is certainly of God; and both the law of 
nature and that of instruction are one. Thus also Plato, in The Statesman, 
says that the lawgiver is one; and in The Laws, that he who shall 
understand music is one; teaching by these words that the Word is one, and 
God is one. And Moses manifestly calls the Lord a covenant: "Behold I am my 
Covenant with thee,"[8] having previously told him not to seek the covenant 
in writing.[9] For it is a covenant which God, the Author of all, makes. 
For God is called from the'sis (placing), and order or arrangement. And in 
the Preaching[10] of Peter you will find the Lord called Law and Word. But 
at this point, let our first Miscellany[11] of gnostic notes, according to 
the true philosophy, come to a close.

THE STROMATA, OR MISCELLANIES.

BOOK II.

CHAP. I.--INTRODUCTORY.[1]

    As Scripture has called the Greeks pilferers of the Barbarian[2] 
philosophy, it will next have to be considered how this may be briefly 
demonstrated. For we shall not only show that they have imitated and copied 
the marvels recorded in our books; but we shall prove, besides, that they 
have plagiarized and falsified (our writings being, as we have shown, 
older) the chief dogmas they hold, both on faith and knowledge and science, 
and hope and love, and also on repentance and temperance and the fear of 
God,--a whole swarm, verily, of the virtues of truth.

    Whatever the explication necessary on the point in hand shall demand, 
shall be embraced, and especially what is occult in the barbarian 
philosophy, the department of symbol and enigma; which those who have 
subjected the teaching of the ancients to systematic philosophic study have 
affected, as being in the highest degree serviceable, nay, absolutely 
necessary to the knowledge of truth. In addition, it will in my opinion 
form an appropriate sequel to defend those tenets, on account of which the 
Greeks assail us, making use of a few Scriptures, if perchance the Jew also 
may listen[3] and be able quietly to turn from what he has believed to Him 
on whom he has not believed. 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 dogmas, not in the way of our avenging ourselves on 
our detractors (for that is far from being the case with those who have 
learned to bless those who curse, even though they needlessly discharge on 
us words of blasphemy), but with a view to their conversion; if by any 
means these adepts in wisdom may feel ashamed, being brought to their 
senses by barbarian demonstration; so as to be able, although late, to see 
clearly of what sort are the intellectual acquisitions for which they make 
pilgrimages over the seas. Those they have stolen are to be pointed out, 
that we may thereby pull down their conceit; and of those on the discovery 
of which through investigation they plume themselves, the refutation will 
be furnished. By consequence, also we must treat of what is called the 
curriculum of study --how far it is serviceable;[4] and of astrology, and 
mathematics, and magic, and sorcery. For all the Greeks boast of these as 
the highest sciences. "He who reproves boldly is a peacemaker."[5] We lave 
often said already that we have neither practised nor do we study the 
expressing ourselves in pure Greek; for this suits those who seduce the 
multitude from the truth. But true philosophic demonstration will 
contribute to the profit not of the listeners' tongues, but of their minds. 
And, in my opinion, he who is solicitous about truth ought not to frame his 
language with artfulness and care, but only to try to express his meaning 
as he best can. For those who are particular about words, and devote their 
time to them, miss the things.[6] It is a feat fit for the gardener to 
pluck without injury the rose that is growing among the thorns; and for the 
craftsman to find out the pearl buried in the oyster's flesh. And they say 
that fowls have flesh of the most agreeable quality, when, through not 
being supplied with abundance of food, they pick their sustenance with 
difficulty, scraping with their feet. If any one, then, speculating on what 
is similar, wants to arrive[1] at the truth [that is] in the numerous Greek 
plausibilities, like the real face beneath masks, he will hunt it out with 
much pains. For the power that appeared in the vision to Hermas said, 
"Whatever may be revealed to you, shall be revealed."[2]

CHAP. II.--THE KNOWLEDGE OF GOD CAN BE ATTAINED ONLY THROUGH FAITH.

    "Be not elated on account of thy wisdom," say the Proverbs. "In all thy 
ways acknowledge her, that she may direct thy ways, and that thy foot may 
not stumble." By these remarks he means to show that our deeds ought to be 
conformable to reason, and to manifest further that we ought to select and 
possess what is useful out of all culture. Now the ways of wisdom are 
various that lead right to the way of truth. Faith is the way. "Thy foot 
shall not stumble" is said with reference to some who seem to oppose the 
one divine administration of Providence. Whence it is added, "Be not wise 
in thine own eyes," according to the impious ideas which revolt against the 
administration of God. "But fear God," who alone is powerful. Whence it 
follows as a consequence that we are not to oppose God. The sequel 
especially teaches clearly, that "the fear of God is departure from evil;" 
for it is said, "and depart from all evil." Such is the discipline of 
wisdom ("for whom the Lord loveth He chastens"[3]), causing pain in order 
to produce understanding, and restoring to peace and immortality. 
Accordingly, the Barbarian philosophy, which we follow, is in reality 
perfect and true. And so it is said in the book of Wisdom: "For He hath 
given me the unerring knowledge of things that exist, to know the 
constitution of the word," and so forth, down to "and the virtues of 
roots." Among all these he comprehends natural science, which treats of all 
the phenomena in the world of sense. And in continuation, he alludes also 
to intellectual objects in what he subjoins: "And what is hidden or 
manifest I know; for Wisdom, the artificer of all things, taught me."[4] 
You have, in brief, the professed aim of our philosophy; and the learning 
of these branches, when pursued with right course of conduct, leads through 
Wisdom, the artificer of all things, to the Ruler of all,--a Being 
difficult to grasp and apprehend, ever receding and withdrawing from him 
who pursues. But He who is far off has--oh ineffable marvel!--come very 
near. "I am a God: that draws near," says the Lord. He is in essence 
remote; "for how is it that what is begotten can have approached the 
Unbegotten?"  But He is very near in virtue of that power which holds all 
things in its embrace. "Shall one do aught in secret, and I see him 
not?"[5] For the power of God is always present, in contact with us, in the 
exercise of inspection, of beneficence, of instruction. Whence Moses, 
persuaded that God is not to be known by human wisdom, said, "Show me Thy 
glory;"[6] and into the thick darkness where God's voice was, pressed to 
enter--that is, into the inaccessible and invisible ideas respecting 
Existence. For God is not in darkness or in place, but above both space and 
time, and qualities of objects. Wherefore neither is He at any time in a 
part, either as containing or as contained, either by limitation or by 
section. "For what house will ye build to Me?" saith the Lord? Nay, He has 
not even built one for Himself, since He cannot be contained. And though 
heaven be called His throne, not even thus is He contained, but He rests 
delighted in the creation.

    It is clear, then, that the truth has been hidden from us; and if that 
has been already shown by one example, we shall establish it a little after 
by several more. How entirely worthy of approbation are they who are both 
willing to learn, and able, according to Solomon, "to know wisdom and 
instruction, and to perceive the words of wisdom, to receive knotty words, 
and to perceive true righteousness," there being another [righteousness as 
well], not according to the truth, taught by the Greek laws, and by the 
rest of the philosophers. "And to direct judgments," it is said--not those 
of the bench, but he means that we must preserve sound and free of error 
the judicial faculty which is within us--"That I may give subtlety to the 
simple, to the young man sense and understanding."[8] "For the wise man," 
who has been persuaded to obey the commandments, "having heard these 
things, will become wiser" by knowledge; and "the intelligent man will 
acquire rule, and will understand a parable and a dark word, the sayings 
and enigmas of the wise."[9] For it is not spurious words which those 
inspired by God and those who are gained over by them adduce, nor is it 
snares in which the most of the sophists entangle the young, spending their 
time on nought true. But those who possess the Holy Spirit "search the deep 
things of God,"[10]--that is, grasp the secret that is in the prophecies. 
"To impart of holy things to the dogs" is forbidden, so long as they remain 
beasts. For never ought those who are envious and perturbed, and still 
infidel in conduct, shameless in barking at investigation, to dip in the 
divine and clear stream of the living water. "Let not the waters of thy 
fountain overflow, and let thy waters spread over thine own streets."[1] 
For it is not many who understand such things as they fall in with; or know 
them even after learning them, though they think they do, according to the 
worthy Heraclitus. Does not even he seem to thee to censure those who 
believe not? "Now my just one shall live by faith,"[2] the prophet said. 
And another prophet also says, "Except ye believe, neither shall ye 
understand."[3] For how ever could the soul admit the transcendental 
contemplation of such themes, while unbelief respecting what was to be 
learned struggled within? But faith, which the Greeks disparage, deeming it 
futile and barbarous, is a voluntary preconception[4] the assent of piety--
" the subject of things hoped for, the evidence of things not seen," 
according to the divine apostle. "For hereby," pre-eminently, "the elders 
obtained a good report. But without faith it is impossible to please 
God."[5] Others have defined faith to be a uniting assent to an unseen 
object, as certainly the proof of an unknown thing is an evident assent. If 
then it be choice, being desirous of something, the desire is in this 
instance intellectual. And since choice is the beginning of action, faith 
is discovered to be the beginning of action, being the foundation of 
rational choice in the case of any one who exhibits to himself the previous 
demonstration through faith. Voluntarily to follow what is useful, is the 
first principle of understanding. Unswerving choice, then, gives 
considerable momentum in the direction of knowledge. The exercise of faith 
directly becomes knowledge, reposing on a sure foundation. Knowledge, 
accordingly, is defined by the sons of the philosophers as a habit, which 
cannot be overthrown by reason. Is there any other true condition such as 
this, except piety, of which alone the Word is teacher?[6] I think not. 
Theophrastus says that sensation is the root of faith. For from it the 
rudimentary principles extend to the reason that is in us, and the 
understanding. He who believeth then the divine Scriptures with sure 
judgment, receives in the voice of God, who bestowed the Scripture, a 
demonstration that cannot be impugned. Faith, then, is not established by 
demonstration. "Blessed therefore those who, not having seen, yet have 
believed."[7] The Siren's songs, exhibiting a power above human, fascinated 
those that came near, conciliating them, almost against their will, to the 
reception of what was said.

CHAP. III.--FAITH NOT A PRODUCT OF NATURE.

    Now the followers of Basilides regard faith as natural, as they also 
refer it to choice, [representing it] as finding ideas by intellectual 
comprehension without demonstration; while the followers of Valentinus 
assign faith to us, the simple, but will have it that knowledge springs up 
in their own selves (who are saved by nature) through the advantage of a 
germ of superior excellence, saying that it is as far removed from faith as 
s the spiritual is from the animal. Further, the followers of Basilides say 
that faith as well as choice is proper according to every interval; and 
that in consequence of the supramundane selection mundane faith accompanies 
all nature, and that the free gift of faith is comformable to the hope of 
each. Faith, then, is no longer the direct result of free choice, if it is 
a natural advantage.

    Nor will he who has not believed, not being the author [of his 
unbelief], meet with a due recompense; and he that has believed is not the 
cause [of his belief]. And the entire peculiarity and difference of belief 
and unbelief will not fall under either praise or censure, if we reflect 
rightly, since there attaches to it the antecedent natural necessity 
proceeding from the Almighty. And if we are pulled like inanimate things by 
the puppet-strings of natural powers, willingness[9] and unwillingness, and 
impulse, which is the antecedent of both, are mere redundancies. And for my 
part, I am utterly incapable of conceiving such an animal as has its 
appetencies, which are moved by external causes, under the dominion of 
necessity. And what place is there any longer for the repentance of him who 
was once an unbeliever, through which comes forgiveness of sins? So that 
neither is baptism rational, nor the blessed seal,[10] nor the Son, nor the 
Father. But God, as I think, turns out to be the distribution to men of 
natural powers, which has not as the foundation of salvation voluntary 
faith.

CHAP. IV.--FAITH THE FOUNDATION OF ALL KNOWLEDGE.

    But we, who have heard by the Scriptures that self-determining choice 
and refusal have been given by the Lord to men, rest in the infallible 
criterion of faith, manifesting a willing spirit, since we have chosen life 
and believe God through His voice. And he who has believed the Word knows 
the matter to be true; for the Word is truth. But he who has disbelieved 
Him that speaks, has disbelieved God.

    "By faith we understand that the worlds were framed by the word of God, 
so that what is seen was not made of things which appear," says the 
apostle. "By faith Abel offered to God a fuller sacrifice than Cain, by 
which he received testimony that he was righteous, God giving testimony to 
him respecting his gifts; and by it he, being dead, yet speaketh," and so 
forth, down to "than enjoy the pleasures of sin for a season."[1] Faith 
having, therefore, justified these before the law, made them heirs of the 
divine promise. Why then should I review and adduce any further testimonies 
of faith from the history in our hands? "For the time would fail me were I 
to tell of Gideon, Barak, Samson, Jephtha, David, and Samuel, and the 
prophets," and what follows.[2] Now, inasmuch as there are four things in 
which the truth resides--Sensation, Understanding, Knowledge, Opinion,--
intellectual apprehension is first in the order of nature; but in our case, 
and in relation to ourselves, Sensation is first, and of Sensation and 
Understanding the essence of Knowledge is formed; and evidence is common to 
Understanding and Sensation. Well Sensation is the ladder to Knowledge; 
while Faith, advancing over the pathway of the objects of sense, leaves 
Opinion behind, and speeds to things free of deception, and reposes in the 
truth.

    Should one say that Knowledge is founded on demonstration by a process 
of reasoning, let him hear that first principles are incapable of 
demonstration; for they are known neither by art nor sagacity. For the 
latter is conversant about objects that are susceptible of change, while 
the former is practical solely, and not theoretical.[3] Hence it is thought 
that the first cause of the universe can be apprehended by faith alone. For 
all knowledge is capable of being taught; and what is capable of being 
taught is rounded on what is known before. But the first cause of the 
universe was not previously known to the Greeks; neither, accordingly, to 
Thales, who  came to the conclusion that water was the first i cause; nor 
to the other natural philosophers who succeeded him, since it was 
Anaxagoras who was the first who assigned to Mind the supremacy over 
material things. But not even he preserved the dignity suited to the 
efficient cause, describing as he did certain silly vortices, together with 
the inertia and even foolishness of Mind. Wherefore also the Word says, 
"Call no man master on earth."[4] For knowledge is a state of mind that 
results from demonstration; but faith is a grace which from what is 
indemonstrable conducts to what is universal and simple, what is neither 
with matter, nor matter, nor under matter. But those who believe not, as to 
be expected, drag all down from heaven, and the region of the invisible, to 
earth, "absolutely grasping with their hands rocks and oaks," according to 
Plato. For, clinging to all such things, they asseverate that that alone 
exists which can be touched and handled, defining body and essence to be 
identical: disputing against themselves, they very piously defend the 
existence of certain intellectual and bodiless forms descending somewhere 
from above from the invisible world, vehemently maintaining that there is a 
true essence. "Lo, I make new things," saith the Word, "which eye hath not 
seen, nor ear heard, nor hath it entered into the heart of man."[5] With a 
new eye, a new ear, a new heart, whatever can be seen and heard is to be 
apprehended, by the faith and understanding of the disciples of the Lord, 
who speak, hear, and act spiritually. For there is genuine coin, and other 
that is spurious; which no less deceives unprofessionals, that it does not 
the money-changers; who know through having learned how to separate and 
distinguish what has a false stamp from what is genuine. So the money-
changer only says to the unprofessional man that the coin is counterfeit. 
But the reason why, only the banker's apprentice, and he that is trained to 
this department, learns.

    Now Aristotle says that the judgment which follows knowledge is in 
truth faith. Accordingly, faith is something superior to knowledge, and is 
its criterion. Conjecture, which is only a feeble supposition, counterfeits 
faith; as the flatterer counterfeits a friend, and the wolf the dog. And as 
the workman sees that by learning certain things he becomes an artificer, 
and the helmsman by being instructed in the art will be able to steer; he 
does not regard the mere wishing to become excellent and good enough, but 
he must learn it by the exercise of obedience. But to obey the Word, whom 
we call Instructor, is to believe Him, going against Him in nothing. For 
how can we take up a position of hostility to God? Knowledge, accordingly, 
is characterized by faith; and faith, by a kind of divine mutual and 
reciprocal correspondence, becomes characterized by knowledge.

    Epicurus, too, who very greatly preferred pleasure to truth, supposes 
faith to be a preconception of the mind; and defines preconception to be a 
grasping at something evident, and at the clear understanding of the thing; 
and asserts that, without preconception, no one can either inquire, or 
doubt, or judge, or even argue. How can one, without a preconceived idea of 
what he is aiming after, learn about that which is the subject of his 
investigation? He, again, who has learned has already turned his 
preconception[1] into comprehension. And if he who learns, learns not 
without a preconceived idea which takes. in what is expressed, that man has 
ears to hear the truth. And happy is the man that speaks to the ears of 
those who hear; as happy certainly also is he who is a child of obedience. 
Now to hear is to understand. If, then, faith is nothing else than a 
preconception of the mind in regard to what is the subject of discourse, 
and obedience is so called, and understanding and persuasion; no one shall 
learn aught without faith, since no one [learns aught] without 
preconception. Consequently there is a more ample demonstration of the 
complete truth of what was spoken by the prophet, "Unless ye believe, 
neither will ye understand." Paraphrasing this oracle, Heraclitus of 
Ephesus says, "If a man hope not, he will not find that which is not hoped 
for, seeing it is inscrutable and inaccessible." Plato the philosopher, 
also, in The Laws, says, "that he who would be blessed and happy, must be 
straight from the beginning a partaker of the truth, so as to live true for 
as long a period as possible; for he is a man of faith. But the unbeliever 
is one to whom voluntary falsehood is agreeable; and the man to whom 
involuntary falsehood is agreeable is senseless;[2] neither of which is 
desirable. For he who is devoid of friendliness, is faithless and 
ignorant." And does he not enigmatically say in Euthydemus, that this is 
"the regal wisdom"? In The Statesman he says expressly, "So that the 
knowledge of the true king is kingly; and he who possesses it, whether a 
prince or private person, shall by all means, in consequence of this act, 
be rightly styled royal." Now those who have believed in Christ both are 
and are called Chrestoi (good),[3] as those who are cared for by the true 
king are kingly. For as the wise are wise by their wisdom, and those 
observant of law are so by the law; so also those who belong to Christ the 
King are kings, and those that are Christ's Christians. Then, in 
continuation, he adds clearly, "What is right will turn out to be lawful, 
law being in its nature right reason, and not found in writings or 
elsewhere." And the stranger of Elea pronounces the kingly and 
statesmanlike man "a living law." Such is he who fulfils the law, "doing 
the will of the Father,"[4] inscribed on a lofty pillar, and set as an 
example of divine virtue to all who possess the power of seeing. The Greeks 
are acquainted with the staves of the Ephori at Lacedaemon, inscribed with 
the law on wood. But my law, as was said above, is both royal and living; 
and it is right reason. "Law, which is king of all--of mortals and 
immortals," as the Boeotian Pindar sings. For Speusippus,[5] in the first 
book against Cleophon, seems to write like Plato on this wise: "For if 
royalty be a good thing, and the wise man the only king and ruler, the law, 
which is fight reason, is good;"[6] which is the case. The Stoics teach 
what is in conformity with this, assigning kinghood, priesthood, prophecy, 
legislation, riches, true beauty, noble birth, freedom, to the wise man 
alone. But that he is exceedingly difficult to find, is confessed even by 
them.

CHAP. V.--HE PROVES BY SEVERAL EXAMPLES THAT THE GREEKS DREW FROM THE 
SACRED WRITERS.

    Accordingly all those above-mentioned dogmas appear to have been 
transmitted from Moses the great to the Greeks. That all things belong to 
the wise man, is taught in these words: "And because God hath showed me 
mercy, I have all things."[7] And that he is beloved of God, God intimates 
when He says, "The God of Abraham, the God of Isaac, the God of Jacob."[8] 
For the first is found to have been expressly called "friend;"[9] and the 
second is shown to have received a new name, signifying "he that sees 
God;"[10] while Isaac, God in a figure selected for Himself as a 
consecrated sacrifice, to be a type to us of the economy of salvation.

    Now among the Greeks, Minos the king of nine years' reign, and familiar 
friend of Zeus, is celebrated in song; they having heard how once God 
conversed with Moses, "as one speaking with his friend."[11] Moses, then, 
was a sage, king, legislator. But our Saviour surpasses all human nature." 
He is so lovely, as to be alone loved by us, whose hearts are set on the 
true beauty, for "He was the true light."[13] He is shown to be a  King, as 
such hailed by unsophisticated children and by the unbelieving and ignorant 
Jews, and heralded by the prophets. So rich is He, that He despised the 
whole earth, and the gold above and beneath it, with all glory, when given 
to Him by the adversary. What need is there to say that He is the only High 
Priest, who alone possesses the knowledge of the worship of God?[1] He is 
Melchizedek, "King of peace,"[2] the most fit of all to head the race of 
men. A legislator too, inasmuch as He gave the law by the mouth of the 
prophets, enjoining and teaching most distinctly what things are to be 
done, and what not. Who of nobler lineage than He whose only Father is God? 
Come, then, let us produce Plato assenting to those very dogmas. The wise 
man he calls rich in the Phoedrus, when he says, "O dear Pan, and whatever 
other gods are here, grant me to become fair within; and whatever external 
things I have, let them be agreeable to what is within. I would reckon the 
wise man rich."[3] And the Athenian stranger,[4] finding fault with those 
who think that those who have many possessions are rich, speaks thus: "For 
the very rich to be also good is impossible--those, I mean, whom the 
multitude count rich. Those they call  rich, who, among a few men, are 
owners of the possessions worth most money; which any bad man may possess." 
"The whole world of wealth belongs to the believer,"[5] Solomon says, "but 
not a penny to the unbeliever." Much more, then, is the Scripture to be 
believed which says, "It is easier for a camel to go through the eye of a 
needle, than for a rich man "[6] to lead a philosophic life. But, on the 
other hand, it blesses "the poor;"[7] as Plato understood when he said, "It 
is not the diminishing of one's resources, but the augmenting of 
insatiableness, that is to be considered poverty; for it is not slender 
means that ever constitutes poverty, but insatiableness, from which the 
good man being free, will also be rich." And in Alcibiades he calls vice a 
servile thing, and virtue the attribute of freemen. "Take away from you the 
heavy yoke, and take up the easy one,"[8] says the Scripture; as also the 
poets call [vice] a slavish yoke. And the expression, "Ye have sold 
yourselves to your sins," agrees with what is said above: "Every one, then, 
who committeth sin is a slave; and the slave abideth not in the house for 
ever. But if the Son shall make you free, then shall ye be free, and the 
truth shall make you free."[9]

    And again, that the wise man is beautiful, the Athenian stranger 
asserts, in the same way as if one were to affirm that certain persons were 
just, even should they happen to be ugly in their persons. And in speaking 
thus with respect to eminent rectitude of character, no one who should 
assert them to be on this account beautiful would be thought to speak 
extravagantly. And "His appearance was inferior to all the Sons of 
men,"[10] prophecy predicted.

    Plato, moreover, has called the wise man a king, in The Statesman.  The 
remark is quoted above.

    These points being demonstrated, let us recur again to our discourse on 
faith. Well, with the fullest demonstration, Plato proves, that there is 
need of faith everywhere, celebrating peace at the same time: "For no man 
will ever be trusty and sound in seditions without entire virtue. There are 
numbers of mercenaries full of fight, and willing to die in war; but, with 
a very few exceptions, the most of them are desperadoes and villains, 
insolent and senseless." If these observations are right, "every legislator 
who is even of slight use, will, in making his laws, have an eye to the 
greatest virtue. Such is fidelity, which we need at all times, both in 
peace and in war, and in all the rest of our life, for it appears to 
embrace the other virtues. "But the best thing is neither war nor sedition, 
for the necessity of these is to be deprecated. But peace with one another 
and kindly feeling are what is best." From these remarks the greatest 
prayer evidently is to have peace, according to Plato. And faith is the 
greatest mother of the I virtues. Accordingly it is rightly said in 
Solomon, "Wisdom is in the mouth of the faithful." Since also Xenocrates, 
in his book on "Intelligence," says "that wisdom is the knowledge of first 
causes and of intellectual essence." He considers intelligence as twofold, 
practical and theoretical, which latter is human wisdom. Consequently 
wisdom is intelligence, but all intelligence is not wisdom. And it has been 
shown, that the knowledge of the first cause of the universe is of faith, 
but is not demonstration. For it were strange that the followers of the 
Samian Pythagoras, rejecting demonstrations of subjects of question, should 
regard the bare ipse dixit[13] as ground of belief; and that this 
expression alone sufficed for the confirmation of what they heard, while 
those devoted to the contemplation of the truth, presuming to disbelieve 
the trustworthy Teacher, God the only Saviour, should demand of Him tests 
of His utterances. But He says, "He that hath ears to hear, let him hear." 
And who is he?  Let Epicharmus say:--

    "Mind sees, mind hears; all besides is deaf and blind."[14]

    Rating some as unbelievers, Heraclitus says, "Not knowing how to hear 
or to speak;" aided doubtless by Solomon, who says, "If thou lovest to 
hear, thou shalt comprehend; and if thou incline thine ear, thou shalt be 
wise.[1]

CHAP. VI.--THE EXCELLENCE AND UTILITY OF FAITH.

    "Lord, who hath believed our report?"[2] Isaiah says. For "faith cometh 
by hearing, and hearing by the word of God," saith the apostle. "How then 
shall they call on Him in whom they have not believed? And how shall they 
believe on Him whom they have not heard? And how shall they hear without a 
preacher? And how shall they preach except they be sent?  As it is written, 
How beautiful are the feet of  those that publish glad tidings of good 
things !"3  You see how he brings faith by hearing, and the preaching of 
the apostles, up to the word of the Lord, and to the Son of God. We do not 
yet understand the word of the Lord to be demonstration.

    As, then, playing at ball not only depends on one throwing the ball 
skilfully, but it requires besides one to catch it dexterously, that the 
game may be gone through according to the rules for ball; so also is it the 
case that teaching is reliable when faith on the part of those who hear, 
being, so to speak, a sort of natural art, contributes to the process of 
learning. So also the earth co-operates, through its productive power, 
being fit for the sowing of the seed. For there is no good of the very best 
instruction without the exercise of the receptive faculty on the part of 
the learner, not even of prophecy, when there is the absence of docility on 
the part of those who hear. For dry twigs, being ready to receive the power 
of fire, are kindled with great ease; and the far-famed stone[4] attracts 
steel through affinity, as the amber tear-drop drags to itself twigs, and 
the lump sets chaff in motion. And the substances attracted obey them, 
influenced by a subtle spirit, not as a cause, but as a concurring cause.

    There being then a twofold species of vice--that characterized by craft 
and stealth, and that which leads and drives with violence--the divine Word 
cries, calling all together; knowing perfectly well those that will not 
obey; notwithstanding then since to obey or not is in our own power, 
provided we have not the excuse of ignorance to adduce. He makes a just 
call, and demands of each according to his strength. For some are able as 
well as willing, having reached this point through practice and being 
purified; while others, if they are not yet able, already have the will. 
Now to will is the act of the soul, but to do is not without the body. Nor 
are actions estimated by their issue alone; but they are judged also 
according to the element of free choice in each,--if he chose easily, if he 
repented of his sins, if he reflected on his failures and repented 
(<greek>metegnw</greek>), which is (<greek>meta</greek> 
<greek>tauta</greek> <greek>egnw</greek> ) "afterwards knew." For 
repentance is a tardy knowledge, and primitive innocence is knowledge. 
Repentance, then, is an effect of faith. For unless a man believe that to 
which he was addicted to be sin, he will not abandon it; and if he do not 
believe punishment to be impending over the transgressor, and salvation to 
be the portion of him who lives according to the commandments, he will not 
reform.

    Hope, too, is based on faith. Accordingly the followers of Basilides 
define faith to be, the assent of the soul to any of those things, that do 
not affect the senses through not being present. And hope is the 
expectation of the possession of good. Necessarily, then, is expectation 
founded on faith. Now he is faithful who keeps inviolably what is entrusted 
to him; and we are entrusted with the utterances respecting God and the 
divine words, the commands along with the execution of the injunctions. 
This is the faithful servant, who is praised by the Lord. And when it is 
said, "God is faithful," it is intimated that He is worthy to be believed 
when declaring aught. Now His Word declares; and "God" Himself is 
"faithful."[5] How, then, if to believe is to suppose, do the philosophers 
think that what proceeds from themselves is sure?  For the voluntary assent 
to a preceding demonstration is not supposition, but it is assent to 
something sure. Who is more powerful than God?  Now unbelief is the feeble 
negative supposition of one opposed to Him: as incredulity is a condition 
which admits faith with difficulty. Faith is the voluntary supposition and 
anticipation of pre-comprehension. Expectation is an opinion about the 
future, and expectation about other things is opinion about uncertainty. 
Confidence is a strong judgment about a thing. Wherefore we believe Him in 
whom we have confidence unto divine glory and salvation. And we confide in 
Him, who is God alone, whom we know, that those things nobly [promised to 
us, and for this end benevolently  created and bestowed by Him on us, will 
not fail.

    Benevolence is the wishing of good things to another for his sake. For 
He needs nothing; and the beneficence and benignity which flow from the 
Lord terminate in us, being divine benevolence, and benevolence resulting 
in beneficence. And if to Abraham on his believing it was counted for 
righteousness; and if we are the seed of Abraham, then we must also believe 
through heating. For we are Israelites, who are convinced not by signs, but 
by hearing. Wherefore it is said, "Rejoice, O barren, that barest not; 
break forth and cry, thou that didst not travail with child: for more are 
the children of the desolate than of her who hath an husband."[1] "Thou 
hast lived for the fence of the people, thy children were blessed in the 
tents of their fathers."[2] And if the same mansions are promised by 
prophecy to us and to the patriarchs, the God of both the covenants is 
shown to be one. Accordingly it is added more clearly, "Thou hast inherited 
the covenant of Israel,"[3] speaking to those called from among the nations 
that were once barren, being formerly destitute of this husband, who is the 
Word,--desolate formerly,--of the bridegroom. "Now the just shall live by 
faith,"[4] which is according to the covenant and the commandments; since 
these, which are two in name and time, given in accordance with the 
[divine] economy--being in power one--the old and the new, are dispensed 
through the Son by one God. As the apostle also says in the Epistle to the 
Romans, "For therein is the righteousness of God revealed from faith to 
faith," teaching the one salvation which from prophecy to the Gospel is 
perfected by one and the same Lord. "This charge," he says, "I commit to 
thee, son Timothy, according to the prophecies which went before on thee, 
that thou by them mightest war the good warfare; holding faith, and a good 
conscience; which some having put away concerning faith have made 
shipwreck,"[5] because they defiled by unbelief the conscience that comes 
from God. Accordingly, faith may not, any more, with reason, be disparaged 
in an offhand way, as simple and vulgar, appertaining to anybody. For, if 
it were a mere human habit, as the Greeks supposed, it would have been 
extinguished. But if it grow, and there be no place where it is not; then I 
affirm, that faith, whether founded in love, or in fear, as its disparagers 
assert, is something divine; which is neither rent asunder by other mundane 
friendship, nor dissolved by the presence of fear. For love, on account of 
its friendly alliance with faith, makes men believers; and faith, which is 
the foundation of love, in its turn introduces the doing of good; since 
also fear, the paedagogue of the law, is believed to be fear by those, by 
whom it is believed. For, if its existence is shown in its working, it is 
yet believed when about to do and threatening, and when not working and 
present; and being believed to exist, it does not itself generate faith, 
but is by faith tested and proved trustworthy. Such a change, then, from 
unbelief to faith--and to trust in hope and fear, is divine. And, in truth, 
faith is discovered, by us, to be the first movement towards salvation; 
after which fear, and hope, and repentance, advancing in company with 
temperance and patience, lead us to love and knowledge. Rightly, therefore, 
the Apostle Barnabas says, "From the portion I have received I have done my 
diligence to send by little and little to you; that along with your faith 
you may also have perfect knowledge.[6] Fear and patience are then helpers 
of your faith; and our allies are long-suffering and temperance. These, 
then," he says, "in what respects the Lord, continuing in purity, there 
rejoice along with them, wisdom, understanding, intelligence, knowledge." 
The fore-mentioned virtues being, then, the elements of knowledge; the 
result is that faith is more elementary, being as necessary to the 
Gnostic,[7] as respiration to him that lives in this world is to life. And 
as without the four elements it is not possible to live, so neither can 
knowledge be attained without faith. It is then the support of truth.

CHAP. VII.--THE UTILITY OF FEAR. OBJECTIONS ANSWERED.

    Those, who denounce fear, assail the law; and if the law, plainly also 
God, who gave the law. For these three elements are of necessity presented 
in the subject on hand: the ruler, his administration, and the ruled. If, 
then, according to hypothesis, they abolish the law; then, by necessary 
consequence, each one who is led by lust, courting pleasure, must neglect 
what is right and despise the Deity, and fearlessly indulge in impiety and 
injustice together, having dashed away from the truth.

    Yea, say they, fear is an irrational aberration[8] and perturbation of 
mind. What sayest thou?  And how can this definition be any longer 
maintained, seeing the commandment is given me by the Word? But the 
commandment forbids, hanging fear over the head of those who have 
incurred[9] admonition for their discipline.

    Fear is not then irrational. It is therefore rational. How could it be 
otherwise, exhorting as it does, Thou shalt not kill, Thou shalt not commit 
adultery, Thou shalt not steal, Than shalt not bear false witness?  But if 
they will quibble about the names, let the philosophers term the fear of 
the law, cautious fear, (eula'beia) which is a shunning (e'kklisis) 
agreeable to reason. Such Critolaus of Phasela not inaptly called fighters 
about names (onomatoma'choi). The commandment, then, has already appeared 
fair and lovely even in the highest degree, when conceived under a change 
of name. Cautious fear (eula'beia) is therefore shown to be reasonable 
being the shunning of what hurts; from which arises repentance for previous 
sins. "For the fear of the LORD is the beginning of wisdom; good 
understanding is to all that do it."[1] He calls wisdom a doing, which is 
the fear of the Lord paving the way for wisdom. But if the law produces 
fear, the knowledge of the law is the beginning of wisdom; and a man is not 
wise without law. Therefore those who reject the law are unwise; and in 
consequence they are reckoned godless (a'theoi). Now instruction is the 
beginning of wisdom. "But the ungodly despise wisdom and instruction,"[2] 
saith the Scripture.

    Let us see what terrors the law announces. If it is the things which 
hold an intermediate place between virtue and vice, such as poverty,  
disease, obscurity, and humble birth, and the  like, these things civil 
laws hold forth, and are: praised for so doing. And those of the 
Peripatetic school, who introduce three kinds of good things, and think 
that their opposites are evil, this opinion suits. But the law given to us 
enjoins us to shun what are in reality bad things--adultery, uncleanness, 
paederasty, ignorance, wickedness, soul-disease, death (not that which 
severs the soul from the body, but that which severs the soul from truth). 
For these are vices in reality, and the workings that proceed from them are 
dreadful and terrible. "For not unjustly," say the divine oracles, "are the 
nets spread for birds; for they who are accomplices in blood treasure up 
evils to themselves."[3] How, then, is the law still said to be not good by 
certain heresies that clamorously appeal to the apostle, who says, "For by 
the law is the knowledge of sin?"[4] To whom we say, The law did not cause, 
but showed sin. For, enjoining what is to be done, it reprehended what 
ought not to be done. And it is the part of the good to teach what is 
salutary, and to point out what is deleterious; and to counsel the practice 
of the one, and to command to shun the other. Now the apostle, whom they do 
not comprehend, said that by the law the knowledge of sin was manifested, 
not that from it it derived its existence. And how can the law be not good, 
which trains, which is given as the instructor (<greek>paidagwgos</greek>) 
to Christ, s that being corrected by fear, in the way of discipline, in 
order to the attainment of the perfection which is by Christ?  "I will 
not," it is said, "the death of the sinner, as his repentance."[6] Now the 
commandment works repentance; inasmuch as it deters[7] from what ought not 
to be done, and enjoins good deeds. By ignorance he means, in my opinion, 
death. "And he that is near the Lord is full of stripes."[8] Plainly, he, 
that draws near to knowledge, has the benefit Of perils, fears, troubles, 
afflictions, by reason of his desire for the truth. "For the son who is 
instructed turns out wise, and an intelligent son is saved from burning. 
And an intelligent son will receive the commandments."[9] And Barnabas the 
apostle having said, "Woe to those who are wise in their own conceits, 
clever in their own eyes,"[10] added, "Let us become spiritual, a perfect 
temple to God; let us, as far as in us lies, practise the fear of God, and 
strive to keep His commands, that we may rejoice in His judgments."[11] 
Whence "the fear of God" is divinely said to be the beginning of 
wisdom.[12]

CHAP. VIII.--THE VAGARIES OF BASILIDES AND VALENTINUS AS TO FEAR BEING THE 
CAUSE OF THINGS,

    Here the followers of Basilides, interpreting this expression, say, 
"that the Prince,[13] having heard the speech of the Spirit, who was being 
ministered to, was struck with amazement both with the voice and the 
vision, having had glad tidings beyond his hopes announced to him; and that 
his amazement was called fear, which became the origin of wisdom, which 
distinguishes classes, and discriminates, and perfects, and restores. For 
not the world alone, but also the election, He that is over all has set 
apart and sent forth."

    And Valentinus appears also in an epistle to have adopted such views. 
For he writes in these very words: "And as[14] terror fell on the angels at 
this creature, because he uttered things greater than proceeded from his 
formation, by reason of the being in him who had invisibly communicated a 
germ of the supernal essence, and who spoke with free utterance; so also 
among the tribes of men in the world, the works of men became terrors to 
those who made them,--as, for example, images and statues. And the hands of 
all fashion things to bear the name of God: for Adam formed into the name 
of man inspired the dread attaching to the pre-existent man, as having his 
being in him; and they were terror-stricken, and speedily marred the work."

    But there being but one First Cause, as will be shown afterwards, these 
men will be shown to be inventors of chatterings and chirpings. But since 
God deemed it advantageous, that from the law and the prophets, men should 
receive a preparatory discipline by the Lord, the fear of the Lord was 
called the beginning of wisdom, being given by the Lord, through Moses, to 
the disobedient and hard of heart. For those whom reason convinces not, 
fear tames; which also the Instructing Word, foreseeing from the first, and 
purifying by each of these methods, adapted the instrument suitably for 
piety. Consternation is, then, fear at a strange apparition, or at an 
unlooked-for representation--such as, for example, a message; while fear is 
an excessive wonderment on account of something which arises or is. They do 
not then perceive that they represent by means of amazement the God who is 
highest and is extolled by them, as subject to perturbation and antecedent 
to amazement as having been in ignorance. If indeed ignorance preceded 
amazement; and if this amazement and fear, which is the beginning of 
wisdom, is the fear of God, then in all likelihood ignorance as cause 
preceded both the wisdom of God and all creative work, and not only these, 
but restoration and even election itself. Whether, then, was it ignorance 
of what was good or what was evil?

    Well, if of good, why does it cease through amazement? And minister and 
preaching and baptism are [in that case] superfluous to them. And if of 
evil, how can what is bad be the cause of what is best? For had not 
ignorance preceded, the minister would not have come down, nor would have 
amazement seized on "the Prince," as they say; nor would he have attained 
to a beginning of wisdom from fear, in order to discrimination between the 
elect and those that are mundane. And if the fear of the pre-existent man 
made the angels conspire against their own handiwork, under the idea that 
an invisible germ of the supernal essence was lodged within that creation, 
or through unfounded suspicion excited envy, which is incredible, the 
angels became murderers of the creature which had been entrusted to them, 
as a child might be, they being thus convicted of the grossest ignorance. 
Or suppose they were influenced by being involved in foreknowledge. But 
they would not have conspired against what they foreknew in the assault 
they made; nor would they have been terror-struck at their own work, in 
consequence of foreknowledge, on their perceiving the supernal germ. Or, 
finally, suppose, trusting to their knowledge, they dared (but this also 
were impossible for them), on learning the excellence that is in the 
Pleroma, to conspire against man. Furthermore also they laid hands on that 
which was according to the image, in which also is the archetype, and 
which, along with the knowledge that remains, is indestructible.

    To these, then, and certain others, especially the Marcionites, the 
Scripture cries, though they listen not, "He that heareth Me shall rest 
with confidence in peace, and shall be tranquil, fearless of all evil."[1]

    What, then, will they have the law to be?  They will not call it evil, 
but just; distinguishing what is good from what is just. But the Lord, when 
He enjoins us to dread evil, does not exchange one evil for another, but 
abolishes what is opposite by its opposite. Now evil is the opposite of 
good, as what is just is of what is unjust. If, then, that absence of fear, 
which the fear of the Lord produces, is called the beginning of what is 
good,[2] fear is a good thing. And the fear which proceeds from the law is 
not only just, but good, as it takes away evil. But introducing absence of 
fear by means of fear, it does not produce apathy by means of mental 
perturbation, but moderation of feeling by discipline. When, then, we hear, 
"Honour the Lord, and be strong: but fear not another besides Him,"[3] we 
understand it to be meant fearing to sin, and following the commandments 
given by God, which is the honour that cometh from God. For the fear of God 
is De'os [in Greek]. But if fear is perturbation of mind, as some will have 
it that fear is perturbation of mind, yet all fear is not perturbation. 
Superstition is indeed perturbation of mind; being the fear of demons, that 
produce and are subject to the excitement of passion. On the other hand, 
consequently, the fear of God, who is not subject to perturbation, is free 
of perturbation. For it is not God, but failing away from God, that the man 
is terrified for. And he who fears this--that is, falling into evils--fears 
and dreads those evils. And he who fears a fall, wishes himself to be free 
of corruption and perturbation. "The wise man, fearing, avoids evil: but 
the foolish, trusting, mixes himself with it," says the Scripture; and 
again it says, "In the fear of the LORD is the hope of strength."[4]

CHAP. IX.--THE CONNECTION OF THE CHRISTIAN VIRTUES.

    Such a fear, accordingly, leads to repentance and hope. Now hope is the 
expectation of good things, or an expectation sanguine of absent good; and 
favourable circumstances are assumed in order to good hope, which we have 
learned leads on to love. Now love turns out to be consent in what pertains 
to reason, life, and manners, or in brief, fellowship in life, or it is the 
intensity of friendship and of affection, with fight reason, in the 
enjoyment of associates. And an associate (hetai^ros) is another self;[1] 
just as we call those, brethren, who are regenerated by the same word. And 
akin to love is hospitality, being a congenial an devoted to the treatment 
of strangers. And those are strangers, to whom the things of the world are 
strange. For we regard as worldly those, who hope in the earth and carnal 
lusts. "Be not conformed," says the apostle, "to this world: but be ye 
transformed in the renewal of the mind, that ye may prove what is that 
good, and acceptable, and perfect, will of God."[2]

    Hospitality, therefore, is occupied in what is useful for strangers; 
and guests (epi'xenoi) are strangers (xe'noi); and friends are guests; and 
brethren are friends. "Dear brother,"[3] says Homer.

    Philanthropy, in order to which also, is natural affection, being a 
loving treatment of men, and natural affection, which is a congenial habit 
exercised in the love of friends or domestics, follow in the train of love. 
And if the real man within us is the spiritual, philanthropy is brotherly 
love to those who participate, in the same spirit. Natural affection, on 
the other hand, the preservation of good-will, or of affection; and 
affection is its perfect demonstration;[4] and to be beloved is to please 
in behaviour, by drawing and attracting. And persons are brought to 
sameness by consent, which is the knowledge of the good things that are 
enjoyed in common. For community of sentiment (homognwmosu'nh) is harmony 
of opinions (sumphwni'a gnwmw^n). "Let your love be without dissimulation," 
it is said; "and abhorring what is evil, let us become attached to what is 
good, to brotherly love," and so on, down to "If it be possible, as much as 
lieth in you, living peaceably with all men." Then "be not overcome of 
evil," it is said, "but overcome evil with good."[5] And the same apostle 
owns that he bears witness to the Jews, "that they have a zeal of God, but 
not according to knowledge. For, being ignorant of God's righteousness, and 
seeking to establish their own, they have not submitted themselves to the 
righteousness of God."[6] For they did not know and do the will of the law; 
but what they supposed, that they thought the law wished. And they did not 
believe the law as prophesying, but the bare word; and they followed 
through fear, not through disposition and faith. "For Christ is the end of 
the law for righteousness,"[7] who was prophesied by the law to every one 
that believeth. Whence it was said to them by Moses, "I will provoke you to 
jealousy by them that are not a people; and I will anger you by a foolish 
nation, that is, by one that has become disposed to obedience."[8] And by 
Isaiah it is said, "I was found of them that sought Me not; I was made 
manifest to them that inquired not after Me,"[9]--manifestly previous to 
the coming of the Lord; after which to lsrael, the things prophesied, are 
now appropriately spoken: "I have stretched out My hands all the day long 
to a disobedient and gainsaying people." Do you see the cause of the 
calling from among the nations, clearly declared, by the prophet, to be the 
disobedience and gainsaying of the people? Then the goodness of God is 
shown also in their case. For the apostle says, "But through their 
transgression salvation is come to the Gentiles, to provoke them to 
jealousy,"[10] and to willingness to repent. And the Shepherd, speaking 
plainly of those who had fallen asleep, recognises certain righteous among 
Gentiles and Jews, not only before the appearance of Christ, but before the 
law, in virtue of acceptance before God,--as Abel, as Noah, as any other 
righteous man. He says accordingly, "that the apostles and teachers, who 
had preached the name of the Son of God, and had fallen asleep, in power 
and by faith, preached to those that had fallen asleep before." Then he 
subjoins: "And they gave them the seal of preaching. They descended, 
therefore, with them into the water, and again ascended. But these 
descended alive, and again ascended alive. But those, who had fallen asleep 
before, descended dead, but ascended alive. By these, therefore, they were 
made alive, and knew the name of the Son of God. Wherefore also they 
ascended with them, and fitted into the structure of the tower, and unhewn 
were built up together; they fell asleep in righteousness and in great 
purity, but wanted only this seal."[11] "For when the Gentiles, which have 
not the law, do by nature the things of the law, these, having not the law, 
are a law unto themselves,"[12] according to the apostle.

    As, then, the virtues follow one another, why need I say what has been 
demonstrated already, that faith hopes through repentance, and fear through 
faith; and patience and practice in these along with learning terminate in 
love, which is perfected by knowledge? But that is necessarily to be 
noticed, that the Divine alone is to be regarded as naturally wise. 
Therefore also wisdom, which has taught the truth, is the power of God; and 
in it the perfection of knowledge is embraced. The philosopher loves and 
likes the truth, being now considered as a friend, on account of his love, 
from his being a true servant. The beginning of knowledge is wondering at 
objects, as Plato says is in his Theoetetus; and Matthew exhorting in the 
Traditions, says, "Wonder at what is before you;" laying this down first as 
the foundation of further knowledge. So also in the Gospel to the Hebrews 
it is written, "He that wonders shall reign, and he that has reigned shall 
rest. It is impossible, therefore, for an ignorant man, while he remains 
ignorant, to philosophize, not having apprehended the idea of wisdom; since 
philosophy is an effort to grasp that which truly is, and the studies that 
conduce thereto. And it is not the rendering of one[1] accomplished in good 
habits of conduct, but the knowing how we are to use and act and labour, 
according as one is assimilated to God. I mean God the Saviour, by serving 
the God of the universe through the High Priest, the Word, by whom what is 
in truth good and right is beheld. Piety is conduct suitable and 
corresponding to God.

CHAP. X.--TO WHAT THE PHILOSOPHER APPLIES HIMSELF.

    These three things, therefore, our philosopher attaches himself to: 
first, speculation; second, the performance of the precepts; third, the 
forming of good men;--which, concurring, form the Gnostic. Whichever of 
these is wanting, the elements of knowledge limp. Whence the Scripture 
divinely says, "And the Lord spake to Moses, saying, Speak to the children 
of Israel, and thou shalt say to them, I am the LORD your God. According to 
the customs of the land of Egypt, in which ye have dwelt, ye shall not do; 
and according to the customs of Canaan, into which I bring you, ye shall 
not do; and in their usages ye shall not walk. Ye shall perform My 
judgments, and keep My precepts, and walk in them: I am the LORD your God. 
And ye shall keep all My commandments, and do them. He that doeth them 
shall live in them. I am the LORD your God."[2] Whether, then, Egypt and 
the land of Canaan be the symbol of the world and of deceit, or of 
sufferings and afflictions; the oracle shows us what must be abstained 
from, and what, being divine and not worldly, must be observed. And when it 
is said, "The man that doeth them shall live in them,"[3] it declares both 
the correction of the Hebrews themselves, and the training and advancement 
of us who are nigh:[4] it declares at once their life and ours. For "those 
who were dead in sins are quickened together with Christ,"[5]  by our 
covenant. For Scripture, by the frequent reiteration of the expression, "I 
am the LORD your God," shames in such a way as most powerfully to dissuade, 
by teaching us to follow God who gave the commandments, and gently 
admonishes us to seek God and endeavour to know Him as far as possible; 
which is the highest speculation, that which scans the greatest mysteries, 
the real knowledge, that which becomes irrefragable by reason. This alone 
is the knowledge of wisdom, from which rectitude of conduct is never 
disjoined.

CHAP. XI.--THE KNOWLEDGE WHICH COMES THROUGH FAITH THE SUREST OF ALL.

    But the knowledge of those who think themselves wise, whether the 
barbarian sects or the philosophers among the Greeks, according to the 
apostle, " puffeth up."[6] But that knowledge, which is the scientific 
demonstration of what is delivered according to the true philosophy, is 
rounded on faith. Now, we may say that it is that process of reason which, 
from what is admitted, procures faith in what is disputed. Now, faith being 
twofold--the faith of knowledge and that of opinion--nothing prevents us 
from calling demonstration twofold, the one resting on knowledge, the other 
on opinion; since also knowledge and foreknowledge are designated as 
twofold, that which is essentially accurate, that which is defective. And 
is not the demonstration, which we possess, that alone which is true, as 
being supplied out of the divine Scriptures, the sacred writings, and out 
of the "God-taught wisdom," according to the apostle? Learning, then, is 
also obedience to the commandments, which is faith in God. And faith is a 
power of God, being the strength of the truth. For example, it is said, "If 
ye have faith as a grain of mustard, ye shall remove the mountain."[7] And 
again, "According to thy faith let it be to thee."[8] And one is cured, 
receiving healing by faith; and the dead is raised up in consequence of the 
power of one believing that he would be raised. The demonstration, however, 
which rests on opinion is human, and is the result of rhetorical arguments 
or dialectic syllogisms. For the highest demonstration, to which we have 
alluded, produces intelligent faith by the adducing and opening up of the 
Scriptures to the souls of those who desire to learn; the result of which 
is knowledge (gnosis). For if what is adduced in order to prove the point 
at issue is assumed to be true, as being divine and prophetic, manifestly 
the conclusion arrived at by inference from it will consequently he 
inferred truly; and the legitimate result of the demonstration will be 
knowledge. When, then, the memorial of the celestial and divine food was 
commanded to be consecrated in the golden pot, it was said, "The omer was 
the tenth of the three measures."[1] For in ourselves, by the three 
measures are indicated three criteria; sensation of objects of sense, 
speech,--of spoken names and words, and the mind,--of intellectual objects. 
The Gnostic, therefore, will abstain from errors in speech, and thought, 
and sensation, and action, having heard "that he that looks so as to lust 
hath committed adultery;"[2] and reflecting that "blessed are the pure in 
heart, for they shall see God;"[3] and knowing this, "that not what enters 
into the mouth defileth, but that it is what cometh forth by the mouth that 
defileth the man. For out of the heart proceed thoughts."[4] This, as I 
think, is the true and just measure according to God, by which things 
capable of measurement are measured, the decad which is comprehensive of 
man; which summarily the three above-mentioned measures pointed out. There 
are body and soul, the five senses, speech, the power of reproduction--the 
intellectual or the spiritual faculty, or whatever you choose to call it. 
And we must, in a word, ascending above all the others, stop at the mind; 
as also certainly in the universe overleaping the nine divisions, the first 
consisting of the four elements put in one place for equal interchange: and 
then the seven wandering stars and the one that wanders not, the ninth, to 
the perfect number, which is above the nine,[5] and the tenth division, we 
must reach to the knowledge of God, to speak briefly, desiring the Maker 
after the creation. Wherefore the tithes both of the ephah and of the 
sacrifices were presented to God; and the paschal feast began with the 
tenth day, being the transition from all trouble, and from all objects of 
sense.

    The Gnostic is therefore fixed by faith; but the man who thinks himself 
wise touches not what pertains to the truth, moved as he is by unstable and 
wavering impulses. It is therefore reasonably written, "Cain went forth 
from the face of God, and dwelt in the land of Naid, over against Eden." 
Now Naid is interpreted commotion, and Eden delight; and Faith, and 
Knowledge, and Peace are delight, from which he that has disobeyed is cast 
out. But he that is wise in his own eyes will not so much as listen to the 
beginning of the divine commandments; but, as if his own teacher, throwing 
off the reins, plunges voluntarily into a billowy commotion, sinking down 
to mortal and created things from the uncreated knowledge, holding various 
opinions at various times. "Those who have no guidance fall like 
leaves."[6]

    Reason, the governing principle, remaining unmoved and guiding the 
soul, is called its pilot. For access to the Immutable is obtained by a 
truly immutable means. Thus Abraham was stationed before the Lord, and 
approaching spoke.[7] And to Moses it is said, "But do thou stand there 
with Me."[8] And the followers of Simon wish be assimilated in manners to 
the standing form which they adore. Faith, therefore, and the knowledge of 
the truth, render the soul, which makes them its choice, always uniform and 
equable. For congenial to the man of falsehood is shifting, and change, and 
turning away, as to the Gnostic are calmness, and rest, and peace. As, 
then, philosophy has been brought into evil repute by pride and self-
conceit, so also ghosts by false ghosts called by the same name; of which 
the apostle writing says, "O Timothy, keep that which is committed to thy 
trust, avoiding the profane and vain babblings and oppositions of science 
(gnosis) falsely so called; which some professing, have erred concerning 
the faith."[9]

    Convicted by this utterance, the heretics reject the Epistles. to 
Timothy.[10] Well, then, if the Lord is the truth, and wisdom, and power of 
God, as in truth He is, it is shown that the real Gnostic is he that knows 
Him, and His Father by Him. For his sentiments are the same with him who 
said, "The lips of the righteous know high things."[11]

CHAP. XII.--TWOFOLD FAITH.

    Faith as also Time being double, we shall find virtues in pairs both 
dwelling together. For memory is related to past time, hope to future. We 
believe that what is past did, and that what is future will take place. 
And, on the other I hand, we love, persuaded by faith that the past was as 
it was, and by hope expecting the future. For in everything love attends 
the Gnostic, who knows one God. "And, behold, all things which He created 
were very good."[12] He both knows and admires. Godliness adds length of 
life; and the fear of the Lord adds days. As, then, the days are a portion 
of life in its progress, so also fear is the beginning of love, becoming by 
development faith, then love. But it is not as I fear and hate a wild beast 
(since fear is twofold) that I fear the father, whom I fear and love at 
once. Again, fearing lest I be punished, I love myself in assuming fear. He 
who fears to offend his father, loves himself. Blessed then is he who is 
found possessed of faith, being, as he is, composed of love and fear. And 
faith is power in order to salvation, and strength to eternal life. Again, 
prophecy is foreknowledge; and knowledge the understanding of prophecy; 
being the knowledge of those things known before by the Lord who reveals 
all things.

    The knowledge, then, of those things which have been predicted shows a 
threefold result--either one that has happened long ago, or exists now, or 
about to be. Then the extremes[1] either of what is accomplished or of what 
is hoped for fall under faith; and the present action furnishes persuasive 
arguments of the confirmation of both the extremes. For if, prophecy being 
one, one part is accomplishing and another is fulfilled; hence the truth, 
both what is hoped for and what is passed is confirmed. For it was first 
present; then it became past to us; so that the belief of what is past is 
the apprehension of a past event, and a hope which is future the 
apprehension of a future event.

    And not only the Platonists, but the Stoics, say that assent is in our 
own power. All opinion then, and judgment, and supposition, and knowledge, 
by which we live and have perpetual intercourse with the human race, is an 
assent; which is nothing else than faith. And unbelief being defection from 
faith, shows both assent and faith to be possessed of power; for non-
existence cannot be called privation. And if you consider the truth, you 
will find man naturally misled so as to give assent to what is false, 
though possessing the resources necessary for belief in the truth. "The 
virtue, then, that encloses the Church in its grasp," as the Shepherd 
says,[2] "is Faith, by which the elect of God are saved; and that which 
acts the man is Self-restraint. And these are followed by Simplicity, 
Knowledge, Innocence, Decorum, Love," and all these are the daughters of 
Faith. And again, "Faith leads the way, fear upbuilds, and love perfects." 
Accordingly he[3] says, the Lord is to be feared in order to edification, 
but not the devil to destruction. And again, the works of the Lord--that 
is, His commandments--are to be loved and done; but the works of the devil 
are to be dreaded and not done. For the fear of God trains and restores to 
love; but the fear of the works of the devil has hatred dwelling along with 
it. The same also says" that repentance is high intelligence. For he that 
repents of what he did, no longer does or says as he did. But by torturing 
himself for his sins, he benefits his soul. Forgiveness of sins is 
therefore different from repentance; but both show what is in our power."

CHAP. XIII.--ON FIRST AND SECOND REPENTANCE.

    He, then, who has received the forgiveness of sins ought to sin no 
more. For, in addition to the first and only repentance from sins (this is 
from the previous sins in the first and heathen life--I mean that in 
ignorance), there is forthwith proposed to those who have been called, the 
repentance which cleanses the seat of the soul from transgressions, that 
faith may be established. And the Lord, knowing the heart, and foreknowing 
the future, foresaw both the fickleness of man and the craft and subtlety 
of the devil from the first, from the beginning; how that, envying man for 
the forgiveness of sins, he would present to the servants of God certain 
causes of sins; skilfully working mischief, that they might fall together 
with himself. Accordingly, being very merciful, He has vouch-safed, in the 
case of those who, though in faith, fall into any transgression, a second 
repentance; so that should any one be tempted after his calling, overcome 
by force and fraud, he may receive still a repentance not to be repented 
of. "For if we sin wilfully after that we have received the knowledge of 
the truth, there remaineth no more sacrifice for sins, but a certain 
fearful looking for of judgment and fiery indignation, which shah devour 
the adversaries."[4] But continual and successive repentings for sins 
differ nothing from the case of those who have not believed at all, except 
only in their consciousness that they do sin. And I know not which of the 
two is worst, whether the case of a man who sins knowingly, or of one who, 
after having repented of his sins, transgresses again. For in the process 
of proof sin appears on each side,--the sin which in its commission is 
condemned by the worker of the iniquity, and that of the man who, 
foreseeing what is about to be done, yet puts his hand to it as a 
wickedness. And he who perchance gratifies himself in anger and pleasure, 
gratifies himself in he knows what; and he who, repenting of that in which 
he gratified himself, by rushing again into pleasure, is near neighbour to 
him who has sinned wilfully at first. For one, who does again that of which 
he has repented, and condemning what he does, performs it willingly.

    He, then, who from among the Gentiles and from that old life has 
betaken himself to faith, has obtained forgiveness of sins once. But he who 
has sinned after this, on his repentance, though he obtain pardon, ought to 
fear, as one no longer washed to the forgiveness of sins. For not only must 
the idols which he formerly held as gods, but the works also of his former 
life, be abandoned by him who has been "born again, not of blood, nor of 
the will of the flesh,"[1] but in the Spirit; which consists in repenting 
by not giving way to the same fault. For frequent repentance and readiness 
to change easily from want of training, is the practice of sin again.[2] 
The frequent asking of forgiveness, then, for those things in which we 
often transgress, is the semblance of repentance, not repentance itself. 
"But the righteousness of the blameless cuts straight paths,"[3] says the 
Scripture. And again, "The righteousness of the innocent will make his way 
right."[4] Nay, "as a father pitieth his children, so the LORD pitieth them 
that fear Him."[5] David writes, "They who sow," then, "in tears, shall 
reap in joy; "[6] those, namely, who confess in penitence. "For blessed are 
all those that fear the LORD."[7] You see the corresponding blessing in the 
Gospel. "Fear not," it is said, "when a man is enriched, and when the glory 
of his house is increased: because  when he dieth he shall leave all, and 
his glory shall not descend after him."[8] "But I in Thy I mercy will enter 
into Thy house. I will worship I toward Thy holy temple, in Thy fear: LORD, 
lead me in Thy righteousness."[9] Appetite is then the movement of the mind 
to or from something.[10] Passion is an excessive appetite exceeding the 
measures of reason, or appetite unbridled and disobedient to the word. 
Passions, then, are a perturbation of the soul contrary to nature, in 
disobedience to reason. But revolt and distraction and disobedience are in 
our own power, as obedience is in our power. Wherefore voluntary actions 
are judged. But should one examine each one of the passions, he will find 
them irrational impulses.

CHAP. XIV.--HOW A THING MAY BE INVOLUNTARY.

    What is involuntary is not matter for judgment. But this is twofold,--
what is done in ignorance, and what is done through necessity. For how will 
you judge concerning those who are said to sin in involuntary modes? For 
either one knew not himself, as Cleomenes and Athamas, who were mad; or the 
thing which he does, as Aeschylus, who divulged the mysteries on the stage, 
who, being tried in the Areopagus, was absolved on his showing that he had 
not been initiated. Or one knows not what is done, as he who has let off 
his antagonist, and slain his domestic instead of his enemy; or that by 
which it is done, as he who, in exercising with spears having buttons on 
them, has killed some one in consequence of the spear throwing off the 
button; or knows not the manner how, as he who has killed his antagonist in 
the stadium, for it was not for his death but for victory that he 
contended; or knows not the reason why it is done, as the physician gave a 
salutary antidote and killed, for it was not for this purpose that he gave 
it, but to save. The law at that time punished him who had killed 
involuntarily, as e.g., him who was subject involuntarily to gonorrhoea, 
but not equally with him who did so voluntarily. Although he also shall be 
punished as for a voluntary action, if one transfer the affection to the 
truth. For, in reality, he that cannot contain the generative word is to be 
punished; for this is an irrational passion of the soul approaching 
garrulity. "The faithful man chooses to conceal things in his spirit."[11] 
Things, then, that depend on choice are subjects for judgment. "For the 
Lord searcheth the hearts and reins."[12] "And he that looketh so as to 
lust"[13] is judged. Wherefore it is said, "Thou shalt not lust."[14] And 
"this people honoureth Me with their lips," it is said, "but their heart is 
far from Me."[15] For God has respect to the very thought, since Lot's 
wife, who had merely voluntarily turned towards worldly wickedness, He left 
a senseless mass, rendering her a pillar of salt, and fixed her so that she 
advanced no further, not as a stupid and useless image, but to season and 
salt him who has the power of spiritual perception.

CHAP. XV.--ON THE DIFFERENT KINDS OF VOLUNTARY ACTIONS, AND THE SINS THENCE 
PROCEEDING.

    What is voluntary is either what is by desire, or what is by choice, or 
what is of intention. Closely allied to each other are these things--sin, 
mistake, crime. It is sin, for example, to live luxuriously and 
licentiously; a misfortune, to wound one's friend in ignorance, taking him 
for an enemy; and crime, to violate graves or commit sacrilege. Sinning 
arises from being unable to determine what ought to be done, or being 
unable to do it; as doubtless one falls into a ditch either through not 
knowing, or through inability to leap across through feebleness of body. 
But application to the training of ourselves, and subjection to the 
commandments, is in our own power; with which if we will have nothing to 
do, by abandoning ourselves wholly to lust, we shall sin, nay rather, wrong 
our own soul. For the noted Laius says in the tragedy:--

    "None of these things of which you admonish me have escaped me;
    But notwithstanding that I am in my senses, Nature compels me;"

i.e., his abandoning himself to passion. Medea, too, herself cries on the 
stage:--

    "And I am aware what evils I am to perpetrate,
    But passion is stronger than my resolutions."[1]

Further, not even Ajax is silent; but, when about to kill himself, cries: -
-

    "No pain gnaws the soul of a free man like dishonour.
    Thus do I suffer; and the deep stain of calamity
    Ever stirs me from the depths, agitated
    By the bitter stings of rage."[2]

    Anger made these the subjects of tragedy, and lust made ten thousand 
others--Phaedra, Anthia, Eriphyle,--

    "Who took the precious gold for her dear husband."

For another play represents Thrasonides of the comic drama as saying:--

    "A worthless wench made me her slave."

    Mistake is a sin contrary to calculation; and voluntary sin is crime 
(adiki'a</greek>); and crime is voluntary wickedness. Sin, then, is on my 
part voluntary. Wherefore says the apostle, "Sin shall not have dominion 
over you; for ye are not under the law, but under grace."[3] Addressing 
those who have believed, he says, "For by His stripes we were healed."[4] 
Mistake is the involuntary action of another towards me, while a crime 
(adiki'a) alone is voluntary, whether my act or another's. These 
differences of sins are alluded to by the Psalmist, when he calls those 
blessed whose iniquities (anomi'as) God hath blotted out, and whose sins 
(amarti'as) He hath covered. Others He does not impute, and the rest He 
forgives. For it is written, "Blessed are they whose iniquities are 
forgiven, whose sins are covered. Blessed is the man to whom the LORD will 
not impute sin, and in whose mouth there is no fraud."[5] This blessedness 
came on those who had been chosen by Cod through Jesus Christ our Lord. For 
"love hides the multitude of sins."[6] And they are blotted out by Him "who 
desireth the repentance rather than the death of a sinner."[7] And those 
are not reckoned that are not the effect of choice; "for he who has lusted 
has already committed adultery,"[8] it is said. And the illuminating Word 
forgives sins: "And in that time, saith the LORD, they shall seek for the 
iniquity of Israel, and it shall not exist; and the sins of Judah, and they 
shall not be found."[9] "For who is like Me? and who shall stand before My 
face?[10] You see the one God declared good, rendering according to desert, 
and forgiving sins. John, too, manifestly teaches the differences of sins, 
in his larger Epistle, in these words: "If any man see his brother sin a 
sin that is not unto death, he shall ask, and he shall give him life: for 
these that sin not unto death," he says. For "there is a sin unto death: I 
do not say that one is to pray for it. All unrighteousness is sin; and 
there is a sin not unto death."[11]

    David, too, and Moses before David, show the knowledge of the three 
precepts in the following words: "Blessed is the man who walks not in the 
counsel of the ungodly;" as the fishes go down to the depths in darkness; 
for those which have not scales, which Moses prohibits touching, feed at 
the bottom of the sea. "Nor standeth in the way of sinners," as those who, 
while appearing to fear the Lord, commit sin, like the sow, for when hungry 
it cries, and when full knows not its owner. "Nor sitteth in the chair of 
pestilences," as birds ready for prey. And Moses enjoined not to eat the 
sow, nor the eagle, nor the hawk, nor the raven, nor any fish without 
scales. So far Barnabas.[12] And I heard one skilled in such matters say 
that "the counsel of the ungodly" was the heathen, and "the way of sinners" 
the Jewish persuasion, and explain "the chair of pestilence" of heresies. 
And another said, with more propriety, that the first blessing was assigned 
to those who had not followed wicked sentiments which revolt from God; the 
second to those who do not remain in the wide and broad road, whether they 
be those who have been brought up in the law, or Gentiles who have 
repented. And "the chair of pestilences" will be the theatres and 
tribunals, or rather the compliance with wicked and deadly powers, and 
complicity with their deeds. "But his delight is in the law of the 
LORD."[13] Peter in his Preaching called the Lord, Law and Logos. The 
legislator seems to teach differently the interpretation of the three forms 
of sin--understanding by the mute fishes sins of word, for there are times 
in which silence is better than speech, far silence has a safe recompense; 
sins of deed, by the rapacious and carnivorous birds. The sow delights in 
dirt and dung; and we ought not to have "a conscience" that is 
"defiled."[1]

    Justly, therefore, the prophet says, "The ungodly are not so: but as 
the chaff which the wind driveth away from the face of the earth. Wherefore 
the ungodly shall not stand in the judgment"[2] (being already condemned, 
for "he that believeth not is condemned already"[3]), "nor sinners in the 
counsel of the righteous," inasmuch as they are already condemned, so as 
not to be united to those that have lived without stumbling. "For the LORD 
knoweth the way of the righteous; and the way of the ungodly shall 
perish."[4]

    Again, the Lord clearly shows sins and transgressions to be in our own 
power, by prescribing modes of cure corresponding to the maladies; showing 
His wish that we should be Corrected by the shepherds, in Ezekiel; blaming, 
I am of opinion, some of them for not keeping the commandments. "That which 
was enfeebled ye have not strengthened," and so forth, down to, "and there 
was none to search out or turn away."[5]

    For "great is the joy before the Father when one sinner is saved,"[6] 
saith the Lord. So Abraham was much to be praised, because "he walked as 
the Lord spake to him." Drawing from this instance, one of the wise men 
among the Greeks uttered the maxim, "Follow God."[7] "The godly," says 
Esaias, "framed wise counsels."[8] Now counsel is seeking for the right way 
of acting in present circumstances, and good counsel is wisdom in our 
counsels. And what? Does not God, after the pardon bestowed on Cain, 
suitably not long after introduce Enoch, who had repented?[9] showing that 
it is the nature of repentance to produce pardon; but pardon does not 
consist in remission, but in remedy. An instance of the same is the making 
of the calf by the people before Aaron. Thence one of the wise men among 
the Greeks uttered the maxim, "Pardon is better than punishment;" as also, 
"Become surety, and mischief is at hand," is derived from the utterance of 
Solomon which says, "My son, if thou become surety for thy friend, thou 
wilt give thine hand to thy enemy; for a man's own lips are a strong snare 
to him, and he is taken in the words of his own mouth."[10] And the saying, 
"Know thyself," has been taken rather more mystically from this, "Thou hast 
seen thy brother, thou hast seen thy God."[11] Thus also, "Thou shalt love 
the Load thy God with all thy heart, and thy neighbour as thyself;" for it 
is said, "On these commandments the law and the prophets hang and are 
suspended."[12] With these also agree the following: "These things have I 
spoken to you, that My joy might be fulfilled: and this is My commandment, 
That ye love one another, as I have loved you."[13] "For the LORD is 
merciful and pitiful; and gracious[14] is the LORD to all."[15]  "Know 
thyself" is more clearly and often expressed by Moses, when he enjoins, 
"Take heed to thyself."[16] "By alms then, and acts of faith, sins are 
purged."[17] "And by the fear of the LORD each one departs from evil."[18] 
"And the fear of the Lord is instruction and wisdom."[19]

CHAP. XVI.--HOW WE ARE TO EXPLAIN THE PASSAGES OF SCRIPTURE WHICH ASCRIBE 
TO GOD HUMAN AFFECTIONS.

    Here again arise the cavaliers, who say that joy and pain are passions 
of the soul: for they define joy as a rational elevation and exultation, as 
rejoicing on account of what is good; and pity as pain for one who suffers 
undeservedly; and that such affections are moods and passions of the soul. 
But we, as would appear, do not cease in such matters to understand the 
Scriptures carnally; and starting from our own affections, interpret the 
will of the impassible Deity similarly to our perturbations; and as we are 
capable of hearing; so, supposing the same to be the case with the 
Omnipotent, err impiously. For the Divine Being cannot be declared as it 
exists: but as we who are lettered in the flesh were able to listen, so the 
prophets spake to us; the Lord savingly accommodating Himself to the 
weakness of men.[20] Since, then, it is the will of God that he, who is 
obedient to the commands and repents of his sins should be saved, and we 
rejoice on account of our salvation, the Lord, speaking by the prophets, 
appropriated our joy to Himself; as speaking lovingly in the Gospel He 
says, "I was hungry, and ye gave Me to eat: I was thirsty, and ye gave Me 
to drink. For inasmuch as ye did it to one of the least of these, ye did it 
to Me."[1] As, then, He is nourished, though not personally, by the 
nourishing of one whom He wishes nourished; so He rejoices, without 
suffering change, by reason of him who has repented being in joy, as He 
wished. And since God pities richly, being good, and giving commands by the 
law and the prophets, and more nearly still by the appearance of his Son, 
saving and pitying, as was said, those who have found mercy; and properly 
the greater pities the less; and a man cannot be greater than man, being by 
nature man; but God in everything is greater than man; if, then, the 
greater pities the less, it is God alone that will pity us. For a man is 
made to communicate by righteousness, and bestows what he received from 
God, in consequence of his natural benevolence and relation, and the 
commands which he obeys. But God has no natural relation to us, as the 
authors of the heresies will have it; neither on the supposition of His 
having made us of nothing, nor on that of having formed us from matter; 
since the former did not exist at all, and the latter is totally distinct 
from God unless we shall dare to say that we are a part of Him, and of the 
same essence as God. And I know not how one, who knows God, can bear to 
hear this when he looks to our life, and sees in what evils we are 
involved. For thus it would turn out, which it were impiety to utter, that 
God sinned in [certain] portions, if the portions are parts of the whole 
and complementary of the whole; and if not complementary, neither can they 
be parts. But God being by nature rich in pity, in consequence of His own 
goodness, cares for us, though neither portions of Himself, nor by nature 
His children. And this is the greatest proof of the goodness of God: that 
such being our relation to Him, and being by nature wholly estranged, He 
nevertheless cares for us. For the affection in animals to their progeny is 
natural, and the friendship of kindred minds is the result of intimacy. But 
the mercy of God is rich toward us, who are in no respect related to Him; I 
say either in our essence or nature, or in the peculiar energy of our 
essence, but only in our being the work of His will. And him who willingly, 
with discipline and teaching, accepts the knowledge of the truth, He calls 
to adoption, which is the greatest advancement of all. "Transgressions 
catch a man; and in the cords of his own sins each one is bound."[2] And 
God is without blame. And in reality, "blessed is the man who feareth alway 
through piety."[3]

CHAP. XVII.--ON THE VARIOUS KINDS OF KNOWLEDGE.

    As, then, Knowledge (episth'mh</greek>) is an intellectual state, from 
which results the act of knowing, and becomes apprehension irrefragable by 
reason; so also ignorance is a receding impression, which can be dislodged 
by reason. And that which is overthrown as well as that which is elaborated 
by reason, is in our power. Akin to Knowledge is experience, cognition 
(ei'dhsis), Comprehension (su'nesis), perception, and Science. Cognition 
(ei'dhsis) is the knowledge of universals by species; and Experience is 
comprehensive knowledge, which investigates the nature of each thing. 
Perception (no'hsis) is the knowledge of intellectual objects; and 
Comprehension (su'nesis) is the knolwedge of what is compared, or a 
comparison that cannot be annulled, or the faculty of comparing the objects 
with which Judgment and Knowledge are occupied, both of one and each and 
all that goes to make up one reason. And Science (gnw^sis) is the knowledge 
of the thing in itself, or the knowledge which harmonizes with what takes 
place. Truth is the knowledge of the true; and the mental habit of truth is 
the knowledge of the things which are true. Now knowledge is constituted by 
the reason, and cannot be overthrown by another reason.[4] What we do not, 
we do not either from not being able, or not being willing--or both. 
Accordingly we don't fly, since we neither can nor wish; we do not swim at 
present, for example, since we can indeed, but do not choose; and we are 
not as the Lord, since we wish, but cannot be: "for no disciple is above 
his master, and it is sufficient if we be as the master:"[5] not m essence 
(for it is impossible for that, which is by adoption, to be equal in 
substance to that, which is by nature); but [we are as Him] only in our[6] 
having been made immortal, and our being conversant with the contemplation 
of realities, and beholding the Father through what belongs to Him.

    Therefore volition takes the precedence of all; for the intellectual 
powers are ministers of the Will. "Will," it is said, "and thou shalt be 
able."[7] And in the Gnostic, Will, Judgment, and Exertion are identical. 
For if the determinations are the same, the opinions and judgments will be 
the same too; so that both his words, and life, and conduct, are 
conformable to rule. "And a right heart seeketh knowledge, and heareth it." 
"God taught me wisdom, and I knew the knowledge of the holy."[1]

CHAP. XVIII.--THE MOSAIC LAW THE FOUNTAIN OF ALL ETHICS, AND THE SOURCE 
FROM WHICH THE GREEKS DREW THEIRS.[2]

    It is then clear also that all the other virtues, delineated in Moses, 
supplied the Greeks with the rudiments of the whole department of morals. I 
mean valour, and temperance, and wisdom, and justice, and endurance, and 
patience, and decorum, and self-restraint; and in addition to these, piety.

    But it is clear to every one that piety, which teaches to worship and 
honour, is the highest and oldest cause; and the law itself exhibits 
justice, and teaches wisdom, by abstinence from sensible images, and by 
inviting to the Maker and Father of the universe. And from this sentiment, 
as from a fountain, all intelligence increases. "For the sacrifices of the 
wicked are abomination to the LORD; but the prayers of the upright are 
acceptable before Him,"[3] since "righteousness is more acceptable before 
God than sacrifice." Such also as the following we find in Isaiah: "To what 
purpose to me is the multitude of your sacrifices? saith the LORD;" and the 
whole section.[4] "Break every bond of wickedness; for this is the 
sacrifice that is acceptable to the Lord, a contrite heart that seeks its 
Maker."[5] "Deceitful balances are abomination before God; but a just 
balance is acceptable to Him."[6] Thence Pythagoras exhorts "not to step 
over the balance;" and the profession of heresies is called deceitful 
righteousness; and "the tongue of the unjust shall be destroyed, but the 
mouth of the righteous droppeth wisdom."[7] "For they call the wise and 
prudent worthless."[8] But it were tedious to adduce testimonies respecting 
these virtues, since the whole Scripture celebrates them. Since, then, they 
define manliness to be knowledge[9] of things formidable, and not 
formidable, and what is intermediate; and temperance to be a state of mind 
which by choosing and avoiding preserves the judgments of wisdom; and 
conjoined with manliness is patience, which is called endurance, the 
knowledge of what is bearable and what is unbearable; and magnanimity is 
the knowledge which rises superior to circumstances. With temperance also 
is conjoined caution, which is avoidance in accordance with reason. And 
observance of the commandments, which is the innoxious keeping of them, is 
the attainment of a secure life. And there is no endurance without 
manliness, nor the exercise of self-restraint without temperance. And these 
virtues follow one another; and with whom are the sequences of the virtues, 
with him is also salvation, which is the keeping of the state of well-
being. Rightly, therefore, in treating of these virtues, we shall inquire 
into them all; for he that has one virtue gnostically, by reason of their 
accompanying each other, has them all. Self-restraint is that quality which 
does not overstep what appears in accordance with right reason. He 
exercises self-restraint, who curbs the impulses that are contrary to right 
reason, or curbs himself so as not to indulge in desires contrary to right 
reason. Temperance, too, is not without manliness; since from the 
commandments spring both wisdom, which follows God who enjoins, and that 
which imitates the divine character, namely righteousness; in virtue of 
which, in the exercise of self-restraint, we address ourselves in purity to 
piety and the course of conduct thence resulting, in conformity with God; 
being assimilated to the Lord as far as is possible for us beings mortal in 
nature. And this is being just and holy with wisdom; for the Divinity needs 
nothing and suffers nothing; whence it is not, strictly speaking, capable 
of self-restraint, for it is never subjected to perturbation, over which to 
exercise control; while our nature, being capable of perturbation, needs 
self-constraint, by which disciplining itself to the need of little, it 
endeavours to approximate in character to the divine nature. For the good 
man, standing as the boundary between an immortal and a mortal nature, has 
few needs; having wants in consequence of his body, and his birth itself, 
but taught by rational self-control to want few things.

    What reason is there in the law's prohibiting a man from "wearing 
woman's clothing "?[10] Is it not that it would have us to be manly, and 
not to be effeminate neither in person and actions, nor in thought and 
word? For it would have the man, that devotes himself to the truth, to be 
masculine both in acts of endurance and patience, in life, conduct, word, 
and discipline by night and by day; even if the necessity were to occur, of 
witnessing by the shedding of his blood. Again, it is said, "If any one who 
has newly built a house, and has not previously inhabited it; or cultivated 
a newly-planted vine, and not yet partaken of the fruit; or betrothed a 
virgin, and not yet married her;"[11]--such the humane law orders to be 
relieved from military service: from military reasons in the first place, 
lest, bent on their desires, they turn out sluggish in war; for it is those 
who are untrammelled by passion that boldly encounter perils; and from 
motives of humanity, since, in view of the uncertainties of war, the law 
reckoned it not right that one should not enjoy his own labours, and 
another should without bestowing pains, receive what belonged to those who 
had laboured. The law seems also to point out manliness of soul, by 
enacting that he who had planted should reap the fruit, and he that built 
should inhabit, and he that had betrothed should marry: for it is not vain 
hopes which it provides for those who labour; according to the gnostic 
word: "For the hope of a good man dead or living does not perish,"[1] says 
Wisdom; "I love them that love me; and they who seek me shall find 
peace,"[2] and so forth. What then? Did not the women of the Midianites, by 
their beauty, seduce from wisdom into impiety, through licentiousness, the 
Hebrews when making war against them? For, having seduced them from a grave 
mode of life, and by their beauty ensnared them in wanton delights, they 
made them insane upon idol sacrifices and strange women; and overcome by 
women and by pleasure at once, they revolted from God, and revolted from 
the law. And the whole people was within a little of falling under the 
power of the enemy through female stratagem, until, when they were in 
peril, fear by its admonitions pulled them back. Then the survivors, 
valiantly undertaking the struggle for piety, got the upper hand of their 
foes. "The beginning, then, of wisdom is piety, and the knowledge of holy 
things is understanding; and to know the law is the characteristic of a 
good understanding."[3] Those, then, who suppose the law to be productive 
of agitating fear, are neither good at understanding the law, nor have they 
in reality comprehended it; for "the fear of the LORD causes life, but he 
who errs shall be afflicted with pangs which knowledge views not."[4] 
Accordingly, Barnabas says mystically, "May God who rules the universe 
vouchsafe also to you wisdom, and understanding, and science, and knowledge 
of His statutes, and patience. Be therefore God-taught, seeking what the 
Lord seeks from you, that He may find you in the day of judgment lying in 
wait for these things." "Children of love and peace," he called them 
gnostically.[5]

    Respecting imparting and communicating, though much might be said, let 
it suffice to remark that the law prohibits a brother from taking usury: 
designating as a brother not only him who is born of the same parents, but 
also one of the same race and sentiments, and a participator in the same 
word; deeming it right not to take usury for money, but with open hands and 
heart to bestow on those who need. For God, the author and the dispenser of 
such grace, takes as suitable usury the most precious things to be found 
among men--mildness, gentleness, magnanimity, reputation, renown. Do you 
not regard this command as marked by philanthropy? As also the following, 
"To pay the wages of the poor daily," teaches to discharge without delay 
the wages due for service; for, as I think, the alacrity of the poor with 
reference to the future is paralyzed when he has suffered want. Further, it 
is said, "Let not the creditor enter the debtor's house to take the pledge 
with violence." But let the former ask it to be brought out, and let not 
the latter, if he have it, hesitate.[6] And in the harvest the owners are 
prohibited from appropriating what falls from the handfuls; as also in 
reaping [the law] enjoins a part to be left unreaped; signally thereby 
training those who possess to sharing and to large-heartedness, by 
foregoing of their own to those who are in want, and thus providing means 
of subsistence for the poor? You see how the law proclaims at once the 
righteousness and goodness of God, who dispenses food to all ungrudgingly. 
And in the vintage it prohibited the grape-gatherers from going back again 
on what had been left, and from gathering the fallen grapes; and the same 
injunctions are given to the olive-gatherers.[8] Besides, the tithes of the 
fruits and of the flocks taught both piety towards the Deity, and not 
covetously to grasp everything, but to communicate gifts of kindness to 
one's neighbours. For it was from these, I reckon, and from the first-
fruits that the priests were maintained. We now therefore understand that 
we are instructed in piety, and in liberality, and in justice, and in 
humanity by the law. For does it not command the land to be left fallow in 
the seventh year, and bids the poor fearlessly use the fruits that grow by 
divine agency, nature cultivating the ground for behoof of all and 
sundry?[9] How, then, can it be maintained that the law is not humane, and 
the teacher of righteousness? Again, in the fiftieth year, it ordered the 
same things to be performed as in the seventh; besides restoring to each 
one his own land, if from any circumstance he had parted with it in the 
meantime; setting bounds to the desires of those who covet possession, by 
measuring the period of enjoyment, and choosing that those who have paid 
the penalty of protracted penury should not suffer a life-long punishment. 
"But alms and acts of faith are royal guards, and blessing is on the head 
of him who bestows; and he who pities the poor shall be blessed."[1] For he 
shows love to one like himself, because of his love to the Creator of the 
human race. The above-mentioned particulars have other explanations more 
natural, both respecting rest and the recovery of the inheritance; but they 
are not discussed at present.

    Now love is conceived in many ways, in the form of meekness, of 
mildness, of patience, of liberality, of freedom from envy, of absence of 
hatred, of forgetfulness of injuries. In all it is incapable of being 
divided or distinguished: its nature is to communicate. Again, it is said, 
"If you See the beast of your relatives, or friends, or, in general, of 
anybody you know, wandering in the wilderness, take it back and restore 
it;[2] and if the owner be far away, keep it among your own till he return, 
and restore it." It teaches a natural communication, that what is found is 
to be regarded as a deposit, and that we are not to bear malice to an 
enemy. "The command of the Lord being a fountain of life" truly, "causeth 
to turn away from the snare of death."[3] And what? Does it not command us 
"to love strangers not only as friends and relatives, but as ourselves, 
both in body and soul?"[4] Nay more, it honoured the nations, and bears no 
grudge[5] against those who have done ill. Accordingly it is expressly 
said, "Thou shalt not abhor an Egyptian, for thou wast a sojourner in 
Egypt;"[6] designating by the term Egyptian either one of that race, or any 
one in the world. And enemies, although drawn up before the walls 
attempting to take the city, are not to be regarded as enemies till they 
are by the voice of the herald summoned to peace.[7]

    Further, it forbids intercourse with a female captive so as to 
dishonour her. "But allow her," it says, "thirty days to mourn according to 
her wish, and changing her clothes, associate with her as your lawful 
wife." s For it regards it not right that this should take place either in 
wantonness or for hire like harlots, but only for the birth of children. Do 
you see humanity combined with continence? The master who has fallen in 
love with his captive maid it does not allow to gratify his pleasure, but 
puts a check on his lust by specifying an interval of time; and further, it 
cuts off the captive's hair, in order to shame disgraceful love: for if it 
is reason that induces him to marry, he will cleave to her even after she 
has become disfigured. Then if one, after his lust, does not care to 
consort any longer with the captive, it ordains that it shall not be lawful 
to sell her, or to have her any longer as a servant, but desires her to be 
freed and released from service, lest on the introduction of another wife 
she bear any of the intolerable miseries caused through jealousy.

    What more? The Lord enjoins to ease and raise up the beasts of enemies 
when labouring beneath their burdens; remotely teaching us not to indulge 
in joy at our neighbour's ills, or exult over our enemies; in order to 
teach those who are trained in these things to pray for their enemies. For 
He does not allow us either to grieve at our neighbour's good, or to reap 
joy at our neighbour's ill. And if you find any enemy's beast straying, you 
are to pass over the incentives of difference, and take it back and restore 
it. For oblivion of injuries is followed by goodness, and the latter by 
dissolution of enmity. From this we are fitted for agreement, and this 
conducts to felicity. And should you suppose one habitually hostile, and 
discover him to be unreasonably mistaken either through lust or anger, turn 
him to goodness. Does the law then which conducts to Christ appear humane 
and mild?  And does not the same God, good, while characterized by 
righteousness from the beginning to the end, employ each kind suitably in 
order to salvation? "Be merciful," says the Lord, "that you may receive 
mercy; forgive, that you may be forgiven. As ye do, so shall it be done to 
you; as ye give, so shall it be given to you; as ye judge, so shall ye be 
judged; as ye show kindness, so shall kindness be shown to you: with what 
measure ye mete, it shall be measured to you again."[9] Furthermore, [the 
law] prohibits those, who are in servitude for their subsistence, to be 
branded with disgrace; and to those, who have been reduced to slavery 
through money borrowed, it gives a complete release in the seventh year. 
Further, it prohibits suppliants from being given up to punishment. True 
above all, then, is that oracle. "As gold and silver are tried in the 
furnace, so the Lord chooseth men's hearts. The merciful man is long-
suffering; and in every one who shows solicitude there is wisdom. For on a 
wise man solicitude will fall; and exercising thought, he will seek life; 
and he who seeketh God shall find knowledge with righteousness. And they 
who have sought Him rightly have found peace."[10] And Pythagoras seems to 
me, to have derived his mildness towards irrational creatures from the law. 
For instance, he interdicted the immediate use of the young in the flocks 
of sheep, and goats, and herds of cattle, on the instant of their birth; 
not even on the pretext of sacrifice allowing it, both on account of the 
young ones and of the mothers; training man to gentleness by what is 
beneath him, by means of the irrational creatures. "Resign accordingly," he 
says, "the young one to its dam for even the first seven days." For if 
nothing takes place without a cause, and milk comes in a shower to animals 
in parturition for the sustenance of the progeny, he that tears that, which 
has been brought forth, away from the supply of the milk, dishonours 
nature. Let the Greeks, then, feel ashamed, and whoever else inveighs 
against the law; since it shows mildness in the case of the irrational 
creatures, while they expose the offspring of men though long ago and 
prophetically, the law, in the above-mentioned commandment, threw a check 
in the way of their cruelty. For if it prohibits the progeny of the 
irrational creatures to be separated from the dam before sucking, much more 
in the case of men does it provide beforehand a cure for cruelty and 
savageness of disposition; so that even if they despise nature, they may 
not despise teaching. For they are permitted to satiate themselves with 
kids and lambs, and perhaps there might be some excuse for separating the 
progeny from its dam. But what cause is there for the exposure of a child?  
For the man who did not desire to beget children had no right to marry at 
first; certainly not to have become, through licentious indulgence, the 
murderer of his children. Again, the humane law forbids slaying the 
offspring and the dam together on the same day. Thence also the Romans, in 
the case of a pregnant woman being condemned to death, do not allow her to 
undergo punishment till she is delivered. The law too, expressly prohibits 
the slaying of such animals as are pregnant till they have brought forth, 
remotely restraining the proneness of man to do wrong to man. Thus also it 
has extended its clemency to the irrational creatures; that from the 
exercise of humanity in the case of creatures of different species, we 
might practise among those of the same species a large abundance of it. 
Those, too, that kick the bellies of certain animals before parturition, in 
order to feast on flesh mixed with milk, make the womb created for the 
birth of the foetus its grave, though the law expressly commands, "But 
neither shalt thou seethe a lamb in its mother's milk."[1] For the 
nourishment of the living animal, it is meant, may not become sauce for 
that which has been deprived of life; and that, which is the cause of life, 
may not co-operate in the consumption of the body. And the same law 
commands "not to muzzle the ox which treadeth out the corn: for the 
labourer must be reckoned worthy of his food."[2]

    And it prohibits an ox and ass to be yoked in the plough together;[3] 
pointing perhaps to the want of agreement in the case of the animals; and 
at the same time teaching not to wrong any one belonging to another race, 
and bring him under the yoke, when there is no other cause to allege than 
difference of race, which is no cause at all, being neither wickedness nor 
the effect of wickedness. 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 
unclean, the believer and the unbeliever; for the ox is clean, but the ass 
has been reckoned among the unclean animals. But the benignant Word, 
abounding in humanity, teaches that neither is it right to cut down 
cultivated trees, or to cut down the grain before the harvest, for 
mischiefs sake; nor that cultivated fruit is to be destroyed at all--either 
the fruit of the soil or that of the soul: for it does not permit the 
enemy's country to be laid waste.

    Further, husbandmen derived advantage from the law in such things. For 
it orders newly planted trees to be nourished three years in succession, 
and the superfluous growths to be cut off, to prevent them being loaded and 
pressed down; and to prevent their strength being exhausted from want, by 
the nutriment being frittered away, enjoins tilling and digging round them, 
so that [the tree] may not, by sending out suckers, hinder its growth. And 
it does not allow imperfect fruit to be plucked from immature trees, but 
after three years, in the fourth year; dedicating the first-fruits to God 
after the tree has attained maturity.

    This type of husbandry may serve as a mode of instruction, teaching 
that we must cut the growths of sins, and the useless weeds of the mind 
that spring up round the vital fruit, till the shoot of faith is perfected 
and becomes strong.[4] For in the fourth year, since there is need of time 
to him that is being solidly catechized, the four virtues are consecrated 
to God, the third alone being already joined to the fourth,[5] the person 
of the Lord. And a sacrifice of praise is above holocausts: "for He," it is 
said, "giveth strength to get power."[6] And if your affairs are in the 
sunshine of prosperity, get and keep strength, and acquire power in 
knowledge. For by these instances it is shown that both good things and 
gifts are supplied by God; and that we, becoming ministers of the divine 
grace, ought to sow the benefits of God, and make those who approach us 
noble and good; so that, as far as possible, the temperate man may make 
others continent, he that is manly may make them noble, he that is wise may 
make them intelligent, and the just may make them just.

CHAP. XIX.--THE TRUE GNOSTIC IS AN IMITATOR OF GOD, ESPECIALLY IN 
BENEFICENCE.

    He is the Gnostic, who is after the image and likeness of God, who 
imitates God as far as possible, deficient in none of the things which 
contribute to the likeness as far as compatible, practising self-restraint 
and endurance, living righteously, reigning over the passions, bestowing of 
what he has as far as possible, and doing good both by word and deed. "He 
is the greatest," it is said, "in the kingdom who shall do and teach;"[1] 
imitating God in conferring like benefits. For God's gifts are for the 
common good. "Whoever shall attempt to do aught with presumption, provokes 
God,"[2] it is said. For haughtiness is a vice of the soul, of which, as of 
other sins, He commands us to repent; by adjusting our lives from their 
state of derangement to the change for the better in these three things--
mouth, heart, hands. These are signs--the hands of action, the heart of 
volition, the mouth of speech. Beautifully, therefore, has this oracle been 
spoken with respect to penitents: "Thou hast chosen God this day to be thy 
God; and God hath chosen thee this day to be His people."[3] For him who 
hastes to serve the self-existent One, being a suppliant,[4] God adopts to 
Himself; and though he be only one in number, he is honoured equally with 
the people. For being a part of the people, he becomes complementary of it, 
being restored from what he was; and the whole is named from a part.

    But nobility is itself exhibited in choosing and practising what is 
best. For what benefit to Adam was such a nobility as he had? No mortal was 
his father; for he himself was father of men that are born. What is base he 
readily chose, following his wife, and neglected what is true and good; on 
which account he exchanged his immortal life for a mortal life, but not for 
ever. And Noah, whose origin was not the same as Adam's, was saved by 
divine care, For he took and consecrated himself to God. And Abraham, who 
had children by three wives, not for the indulgence of pleasure, but in the 
hope, as I think, of multiplying the race at the first, was succeeded by 
one alone, who was heir of his father's blessings, while the rest were 
separated from the family; and of the twins who sprang from him, the 
younger having won his father's favour and received his prayers, became 
heir, and the eider served him. For it is the greatest boon to a bad man 
not to be master of himself.[5]

    And this arrangement was prophetical and typical. And that all things 
belong to the wise, Scripture clearly indicates when it is said, "Because 
God hath had mercy on me, I have all things."[6] For it teaches that we are 
to desire one thing, by which are all things, and what is promised is 
assigned to the worthy. Accordingly, the good man who has become heir of 
the kingdom, it registers also as fellow-citizen, through divine wisdom, 
with the righteous of the olden time, who under the law and before the law 
lived according to law, whose deeds have become laws to us; and again, 
teaching that the wise man is king, introduces people of a different race, 
saying to him, "Thou art a king before God among us;"[7] those who were 
governed obeying the good man of their own accord, from admiration of his 
virtue.

    Now Plato the philosopher, defining the end of happiness, says that it 
is likeness to God as far as possible; whether concurring with the precept 
of the law (for great natures that are free of passions somehow hit the 
mark respecting the truth, as the Pythagorean Philo says in relating the 
history of Moses), or whether instructed by certain oracles of the time, 
thirsting as he always was for instruction. For the law says, "Walk after 
the Lord your God, and keep my commandments."[8] For the law calls 
assimilation following; and such a following to the utmost of its power 
assimilates. "Be," says the Lord, "merciful and pitiful, as your heavenly 
Father is pitiful."[9] Thence also the Stoics have laid down the doctrine, 
that living agreeably to nature is the end, fitly altering the name of God 
into nature; since also nature extends to plants, to seeds, to trees, and 
to stones. It is therefore plainly said, "Bad men do not understand the 
law; but they who love the law fortify themselves with a wall."[10] "For 
the wisdom of the clever knows its ways; but the folly of the foolish is in 
error."[11] "For on whom will I look, but on  him who is mild and gentle, 
and trembleth at  my words?" says the prophecy.

    We are taught that there are three kinds of friendship: and that of 
these the first and the best is that which results from virtue, for the 
love that is founded on reason is firm; that the second and intermediate is 
by way of recompense, and is social, liberal, and useful for life; for the 
friendship which is the result of favour is mutual. And the third and last 
we assert to be that which is founded on intimacy; others, again, that it 
is that variable and changeable form which rests on pleasure. And 
Hipppodamus the Pythagorean seems to me to describe friendships most 
admirably: "That founded on knowledge of the gods, that founded on the 
gifts of men, and that on the pleasures of animals." There is the 
friendship of a philosopher,--that of a man and that of an animal. For the 
image of God is really the man who does good, in which also he gets good: 
as the pilot at once saves, and is saved. Wherefore, when one obtains his 
request, he does not say to the giver, Thou hast given well, but, Thou hast 
received well. So he receives who gives, and he gives who receives. "But 
the righteous pity and show mercy."[1] "But the mild shall be inhabitants 
of the earth, and the innocent shall be left in it. But the transgressors 
shall be extirpated from it."[2] And Homer seems to me to have said 
prophetically of the faithful, "Give to thy friend." And an enemy must be 
aided, that he may not continue an enemy. For by help good feeling is 
compacted, and enmity dissolved. "But if there be present readiness of 
mind, according to what a man hath it is acceptable, and not according to 
what he hath not: for it is not that there be ease to others, but 
tribulation to you, but of equality at the present time," and so forth.[3] 
"He hath dispersed, he hath given to the poor; his righteousness endureth 
for ever," the Scripture says.[4] For conformity with the image and 
likeness is not meant of the body (for it were wrong for what is mortal to 
be made like what is immortal), but in mind and reason, on which fitly the 
Lord impresses the seal of likeness, both in respect of doing good and of 
exercising rule. For governments are directed not by corporeal qualities, 
but by judgments of the mind. For by the counsels of holy men states are 
managed well, and the household also.

CHAP. XX.--THE TRUE GNOSTIC EXERCISES PATIENCE AND SELF-RESTRAINT.

    Endurance also itself forces its way to the divine likeness, reaping as 
its fruit impassibility. through patience, if what is related of Ananias be 
kept in mind; who belonged to a number, of whom Daniel the prophet, filled 
with divine faith, was one. Daniel dwelt at Babylon, as Lot at Sodom, and 
Abraham, who a little after became the friend of God, in the land of 
Chaldea. The king of the Babylonians let Daniel down into a pit full of 
wild beasts; the King of all, the faithful Lord, took him up unharmed. Such 
patience will the Gnostic, as a Gnostic, possess. He will bless when under 
trial, like the noble Job; like Jonas, when swallowed up by the whale, he 
will pray, and faith will restore him to prophesy to the Ninevites; and 
though shut up with lions, he will tame the wild beasts; though cast into 
the fire, he will be besprinkled with dew, but not consumed. He will give 
his testimony by night; he will testify by day; by word, by life, by 
conduct, he will testify. Dwelling with the Lord? he will continue his 
familiar friend, sharing the same hearth according to the Spirit; pure in 
the flesh, pure in heart, sanctified in word. "The world," it is said, "is 
crucified to him, and he to the world."[6] He, bearing about the cross of 
the Saviour, will follow the Lord's footsteps, as God, having become holy 
of holies.

    The divine law, then, while keeping in mind all virtue, trains man 
especially to self-restraint, laying this as the foundation of the virtues; 
and disciplines us beforehand to the attainment of self-restraint by 
forbidding us to partake of such things as are by nature fat, as the breed 
of swine, which is full-fleshed. For such a use is assigned to epicures. It 
is accordingly said that one of the philosophers, giving the etymology of 
hu^s (sow), said that it was thu's, as being fit only for slaughter 
(thu'sin) and killing; for life was given to this animal for no other 
purpose than that it might swell in flesh. Similarly, repressing our 
desires, it forbade partaking of fishes which have neither fins nor scales; 
for these surpass other fishes in fleshiness and fatness. From-this it was, 
in my opinion, that the mysteries not only prohibited touching certain 
animals, but also withdrew certain parts of those slain in sacrifice, for 
reasons which are known to the initiated. If, then, we are to exercise 
control over the belly, and what is below the belly, it is clear that we 
have of old heard from the Lord that we are to check lust by the law.

    And this will be completely effected, if we unfeignedly condemn what is 
the fuel of lust: I mean pleasure. Now they say that the idea of it is a 
gentle and bland excitement, accompanied with some sensation. Enthralled by 
this, Menelaus, they say, after the capture of Troy, having rushed to put 
Helen to death, as having been the cause of such calamities, was 
nevertheless not able to effect it, being subdued by her beauty, which made 
him think of pleasure. Whence the tragedians, jeering, exclaimed 
insultingly against him:--

    "But thou, when on her breast thou lookedst, thy sword
    Didst cast away, and with a kiss the traitress,
    Ever-beauteous wretch,[7] thou didst embrace."

    And again:--

    Was the sword then by beauty blunted?"

And I agree with Antisthenes when he says, "Could I catch Aphrodite, I 
would shoot her; for she has destroyed many of our beautiful and good 
women." And he says that "Love[1] is a vice of nature, and the wretches who 
fall under its power call the disease a deity." For in these words it is 
shown that stupid people are overcome from ignorance of pleasure, to which 
we ought to give no admittance, even though it be called a god, that is, 
though it be given by God for the necessity of procreation. And Xenophon, 
expressly calling pleasure a vice, says: "Wretch, what good dost thou know, 
or what honourable aim hast thou?  which does not even wait for the 
appetite for sweet things, eating before being hungry, drinking before 
being thirsty; and that thou mayest eat pleasantly, seeking out fine cooks; 
and that thou mayest drink pleasantly, procuring costly wines; and in 
summer runnest about seeking snow; and that thou mayest sleep pleasantly, 
not only providest soft beds, but also supports[2] to the couches." Whence, 
as Aristo said, "against the whole tetrachord of pleasure, pain, fear, and 
lust, there is need of much exercise and struggle."

    "For it is these, it is these that go through our bowels,
    And throw into disorder men's hearts."

"For the minds of those even who are deemed grave, pleasure makes waxen," 
according to Plato; since "each pleasure and pain nails to the body the 
soul" of the man, that does not sever and crucify himself from the 
passions. "He that loses his life," says the Lord, "shall save it;" either 
giving it up by exposing it to danger for the Lord's sake, as He did for 
us, or loosing it from fellowship with its habitual life. For if you would 
loose, and withdraw, and separate (for this is what the cross means) your 
soul from the delight and pleasure that is in this life, you will possess 
it, found and resting in the looked-for hope. And this would be the 
exercise of death, if we would be content with those desires which are 
measured according to nature alone, which do not pass the limit of those 
which are in accordance with nature--by going to excess, or going against 
nature--in which the possibility of sinning arises. "We must therefore put 
on the panoply of God, that we may be able to stand against the wiles of 
the devil; since the weapons of our war fire are not carnal, but mighty 
through God to the pulling down of strongholds, casting down reasonings, 
and every lofty thing which exalteth itself against the knowledge of God, 
and bringing every thought into captivity unto the obedience of Christ,"[3] 
says the divine apostle. There is need of a man who shall use in a 
praiseworthy and discriminating manner the things from which passions take 
their rise, as riches and poverty, honour and dishonour, health and 
sickness, life and death, toil and pleasure. For, in order that we may 
treat things, that are different, indifferently, there is need of a great 
difference in us, as having been previously afflicted with much feebleness, 
and in the distortion of a bad training and nurture ignorantly indulged 
ourselves. The simple word, then, of our philosophy declares the passions 
to be impressions on the soul that is soft and yielding, and, as it were, 
the signatures of the spiritual powers with whom we have to straggle. For 
it is the business, in my opinion, of the malificent powers to endeavour to 
produce somewhat of their own constitution in everything, so as to overcome 
and make their own those who have renounced them. And it follows, as might 
be expected, that some are worsted; but in the case of those who engage in 
the contest with more athletic energy, the powers mentioned above, after 
carrying on the conflict in all forms, and advancing even as far as the 
crown wading in gore, decline the battle, and admire the victors.

    For of objects that are moved, some are moved by impulse and 
appearance, as animals; and some by transposition, as inanimate objects. 
And of things without life, plants, they say, are moved by transposition in 
order to growth, if we will concede to them that plants are without life. 
To stones, then, belongs a permanent state. Plants have a nature; and the 
irrational animals possess impulse and perception, and likewise the two 
characteristics already specified.[4] But the reasoning faculty, being 
peculiar to the human soul, ought not to be impelled similarly with the 
irrational animals, but ought to discriminate appearances, and not to be 
carried away by them. The powers, then, of which we have spoken hold out 
beautiful sights, and honours, and adulteries, and pleasures, and such like 
alluring phantasies before facile spirits; as those who drive away cattle 
hold, out branches to them. Then, having beguiled those incapable of 
distinguishing the true from the false pleasure, and the fading and 
meretricious from the holy beauty, they lead them into slavery. And each 
deceit, by pressing constantly on the spirit, impresses its image on it; 
and the soul unwittingly carries about the image of the passion, which 
takes its rise from the bait and our consent.

    The adherents of Basilides are in the habit of calling the passions 
appendages: saying that these are in essence certain spirits attached to 
the rational soul, through some original perturbation and confusion; and 
that, again, other bastard and heterogeneous natures of spirits grow on to 
them, like that of the wolf, the ape, the lion, the goat, whose properties 
showing themselves around the soul, they say, assimilate the lusts of the 
soul to the likeness of the animals. For they imitate the actions of those 
whose properties they bear. And not only are they associated with the 
impulses and perceptions of the irrational animals, but they affect[1] the 
motions and the beauties of plants, on account of their bearing also the 
properties of plants attached to them. They have also the properties of a 
particular state, as the hardness of steel. But against this dogma we shall 
argue subsequently, when we treat of the soul. At present this only needs 
to be pointed out, that man, according to Basilides, preserves the 
appearance of a wooden horse, according to the poetic myth, embracing as he 
does in one body a host of such different spirits. Accordingly, Basilides' 
son himself, Isidorus, in his book, About the Soul attached to us, while 
agreeing in the dogma, as if condemning himself, writes in these words: 
"For if I persuade any one that the soul is undivided, and that the 
passions of the wicked are occasioned by the violence of the appendages, 
the worthless among men will have no slight pretence for saying,' I was 
compelled, I was carried away, I did it against my will, I acted 
unwillingly;' though he himself led the desire of evil things, and did not 
fight against the assaults of the appendages. But we must, by acquiring 
superiority in the rational part, show ourselves masters of the inferior 
creation in us." For he too lays down the hypothesis of two souls in us, 
like the Pythagoreans, at whom we shall glance afterwards.

    Valentinus too, in a letter to certain people, writes in these very 
words respecting the appendages: "There is one good, by whose presence[2] 
is the manifestation, which is by the Son, and by Him alone can the heart 
become pure, by the expulsion of every evil spirit from the heart: for the 
multitude of spirits dwelling in it do not suffer it to be pure; but each 
of them performs his own deeds, insulting it oft with unseemly lusts. And 
the heart seems to be treated somewhat like a caravanserai. For the latter 
has holes and ruts made in it, and is often filled with dung; men living 
filthily in it, and taking no care for the place as belonging to others. So 
fares it with the heart as long as there is no thought taken for it, being 
unclean, and the abode of many demons. But when the only good Father visits 
it, it is sanctified, and gleams with light. And he who possesses such a 
heart is so blessed, that "he shall see God."[3]

    What, then, let them tell us, is the cause of such a soul not being 
cared for from the beginning?  Either that it is not worthy (and somehow a 
care for it comes to it as from repentance), or it is a saved nature, as he 
would have it; and this, of necessity, from the beginning, being cared for 
by reason of its affinity, afforded no entrance to the impure spirits, 
unless by being forced and found feeble. For were he to grant that on 
repentance it preferred what was better, he will say this unwillingly, 
being what the truth we hold teaches; namely, that salvation is from a 
change due to obedience, but not from nature. For as the exhalations which 
arise from the earth, and from marshes, gather into mists and cloudy 
masses; so the vapours of fleshly lusts bring on the soul an evil 
condition, scattering about the idols of pleasure before the soul. 
Accordingly they spread darkness over the light of intelligence, the spirit 
attracting the exhalations that arise from lust, and thickening the masses 
of the passions by persistency in pleasures. Gold is not taken from the 
earth in the lump, but is purified by smelting; then, when made pure. it is 
called gold, the earth being purified. For "Ask, and it shall be given 
you,"[4] it is said to those who are able of themselves to choose what is 
best. And how we say that the powers of the devil, and the unclean spirits, 
sow into the sinner's soul, requires no more words from me, on adducing as 
a witness the apostolic Barnabas (and he was one of the seventy? and a 
fellow-worker of Paul), who speaks in these words: "Before we believed in 
God, the dwelling-place of our heart was unstable, truly a temple built 
with hands. For it was full of idolatry, and was a house of demons, through 
doing what was opposed to God."[6]

    He says, then, that sinners exercise activities appropriate to demons; 
but he does not say that the spirits themselves dwell in the soul of the 
unbeliever. Wherefore he also adds, "See that the temple of the Lord be 
gloriously built. Learn, having received remission of sins; and having set 
our hope on the Name, let us become new, created again from the beginning." 
For what he says is not that demons are driven out of us, but that the sins 
which like them we commit before believing are remitted. Rightly thus he 
puts in opposition what follows: "Wherefore God truly dwells in our home. 
He dwells in us. How? The word of His faith, the calling of His promise, 
the wisdom of His statutes, the commandments of His communication, [dwell 
in us]."

    "I know that I have come upon a heresy; and its chief was wont to say 
that he fought with pleasure by pleasure, this worthy Gnostic advancing on 
pleasure in reigned combat, for he said he was a Gnostic; since he said it 
was no great thing for a man that had not tried pleasure to abstain from 
it, but for one who had mixed in it not to be overcome [was something]; and 
that therefore by means of it he trained himself in it. The wretched man 
knew not that he was deceiving himself by the artfulness of voluptuousness. 
To this opinion, then, manifestly Aristippus the Cyrenian adhered--that of 
the sophist who boasted of the truth. Accordingly, when reproached for 
continually cohabiting with the Corinthian courtezan, he said, "I possess 
Lais, and am not possessed by her."

    Such also are those (who say that they follow Nicolaus, quoting an 
adage of the man, which they pervert,[1] "that the flesh must be abused." 
But the worthy man showed that it was necessary to check pleasures and 
lusts, and by such training to waste away the impulses and propensities of 
the flesh. But they, abandoning themselves to pleasure like goats, as if 
insulting the body, lead a life of self-indulgence; not knowing that the 
body is wasted, being by nature subject to dissolution; while their soul is 
buffed in the mire of vice; following as they do the teaching of pleasure 
itself, not of the apostolic man. For in what do they differ from 
Sardanapalus, whose life is shown in the epigram:--

    "I have what I ate--what I enjoyed wantonly;
    And the pleasures I felt in love. But those
    Many objects of happiness are left,
    For I too am dust, who ruled great Ninus."

    For the feeling of pleasure is not at all a necessity, but the 
accompaniment of certain natural needs--hunger, thirst, cold, marriage. If, 
then, it were possible to drink without it, or take food, or beget 
children, no other need of it could be shown. For pleasure is neither a 
function, nor a state, nor any part of us; but has been introduced into 
life as an auxiliary, as they say salt was to season food. But when it 
casts off restraint and rules the house, it generates first concupiscence, 
which is an irrational propension and impulse towards that which gratifies 
it; and it induced Epicurus to lay down pleasure as the aim of the 
philosopher. Accordingly he deifies a sound condition of body, and the 
certain hope respecting it. For what else is luxury than the voluptuous 
gluttony and the superfluous abundance of those who are abandoned to self-
indulgence?  Diogenes writes significantly in a tragedy:--

    "Who to the pleasures of effeminate
    And filthy luxury attached in heart,
    Wish not to undergo the slightest toil."

And what follows, expressed indeed in foul language, but in a manner worthy 
of the voluptuaries.

    Wherefore the divine law appears to me necessarily to menace with fear, 
that, by caution and attention, the philosopher may acquire and retain 
absence of anxiety, continuing without fall and without sin in all things. 
For peace and freedom are not otherwise won, than by ceaseless and 
unyielding struggles with our lusts. For these stout and Olympic 
antagonists are keener than wasps, so to speak; and Pleasure especially, 
not by day only, but by night, is in dreams with witchcraft ensnaringly 
plotting and biting. How, then, can the Greeks any more be right in running 
down the law, when they themselves teach that Pleasure is the slave of 
fear?  Socrates accordingly bids "people guard against enticements to eat 
when they are not hungry, and to drink when not thirsty, and the glances 
and kisses of the fair, as fitted to inject a deadlier poison than that of 
scorpions and spiders." And Antisthenes chose rather "to be demented than 
delighted." And the Theban Crates says:--

    "Master these, exulting in the disposition of the soul,
    Vanquished neither by gold nor by languishing love,
    Nor are they any longer attendants to the wanton."

And at length infers:--

    "Those, unenslaved and unbended by servile Pleasure,
    Love the immortal kingdom and freedom."

He writes expressly, in other words, "that the stop[2] to the unbridled 
propensity to amorousness is hunger or a halter."

    And the comic poets attest, while they depreciate the teaching of Zeno 
the Stoic, to be to the following effect:--

    "For he philosophizes a vain philosophy:
    He teaches to want food, and gets pupils
    One loaf, and for seasoning a dry fig, and to drink water."

All these, then, are not ashamed clearly to confess the advantage which 
accrues from caution. And the wisdom which is trite and not contrary to 
reason, trusting not in mere words and oracular utterances, but in 
invulnerable armour of defence and energetic mysteries, and devoting itself 
to divine commands, and exercise, and practice, receives a divine power 
according to its inspiration from the Word.

    Already, then, the aegis of the poetic Jove is described as

    "Dreadful, crowned all around by Terror,
    And on it Strife and Prowess, and chilling Rout;
    On it, too, the Gorgon's head, dread monster,
    Terrible, dire, the sign of AEgis-bearing Jove."[1]

    But to those, who are able rightly to understand salvation, I know not 
what will appear dearer than the gravity of the Law, and Reverence, which 
is its daughter. For when one is said to pitch too high, as also the Lord 
says, with reference to certain; so that some of those whose desires are 
towards Him may not sing out of pitch and tune, I do not understand it as 
pitching too high in reality, but only as spoken with reference to such as 
will not take up the divine yoke. For to those, who are unstrung and 
feeble, what is medium seems too high; and to those, who are unrighteous, 
what befalls them seems severe justice. For those, who, on account of the 
favour they entertain for sins, are prone to pardon, suppose truth to be 
harshness, and severity to be savageness, and him who does not sin with 
them, and is not dragged with them, to be pitiless. Tragedy writes 
therefore well of Pluto:--

    "And to what sort of a deity wilt thou come,[2] dost thou ask,
    Who knows neither clemency nor favour,
    But loves bare justice alone."

    For although you are not yet able to do the things enjoined by the Law, 
yet, considering that the noblest examples are set before us in it, we are 
able to nourish and increase the love of liberty; and so we shall profit 
more eagerly as far as we can, inviting some things, imitating some things, 
and fearing others. For thus the righteous of the olden time, who lived 
according to the law, "were not from a storied oak, or from a rock;" 
because they wish to philosophize truly, took and devoted themselves 
entirely to God, and were classified under faith. Zeno said well of the 
Indians, that he would rather have seen one Indian roasted, than have 
learned the whole of the arguments about bearing pain. But we have  
exhibited before our eyes every day abundant  sources of martyrs that are 
burnt, impaled, beheaded. All these the fear inspired by the law,--leading 
as a paedagogue to Christ, trained so as to manifest their piety by their 
blood. "God stood in the congregation of the gods; He judgeth in the midst 
of the gods."[3] Who are they?  Those that are superior to Pleasure, who 
rise above the passions, who know what they do--the Gnostics, who are 
greater than the world. "I said, Ye are Gods; and all sons of the Highest." 
To whom speaks the Lord? To those who reject as far as possible all that is 
of man. And the apostle says, "For ye are not any longer in the flesh, but 
in the Spirit."[5] And again he says, "Though in the flesh, we do not war 
after the flesh."[6] "For flesh and blood cannot inherit the kingdom of 
God, neither doth corruption inherit incorruption."[7] "Lo, ye shall die 
like men," the Spirit has said, confuting us.

    We must then exercise ourselves in taking care about those things which 
fall under the power of the passions, fleeing like those who are truly 
philosophers such articles of food as excite lust, and dissolute 
licentiousness in chambering and luxury; and the sensations that tend to 
luxury, which are a solid reward to others, must no longer be so to us. For 
God's greatest gift is self-restraint. For He Himself has said, "I will 
neyer leave thee, nor forsake thee,"[8] as having judged thee worthy 
according to the true election. Thus, then, while we attempt piously to 
advance, we shall have put on us the mild yoke of the Lord from faith to 
faith, one charioteer driving each of us onward to salvation, that the meet 
fruit of beatitude may be won. "Exercise is" according to Hippocrates of 
Cos, "not only the health of the body, but of the soul--fearlessness of 
labours--a ravenous appetite for food."

CHAP. XXI.--OPINIONS OF VARIOUS PHILOSOPHERS ON THE CHIEF GOOD.

    Epicurus, in placing happiness in not being hungry, or thirsty, or 
cold, uttered that godlike word, saying impiously that he would tight in 
these points even with Father Jove; teaching, as if it were the case of 
pigs that live in filth and not that of rational philosophers, that 
happiness was victory. For of those that are ruled by pleasure are the 
Cyrenaics and Epicurus; for these expressly said that to live pleasantly 
was the chief end, and that pleasure was the only perfect good. Epicurus 
also says that the removal of pain is pleasure; and says that that is to be 
preferred, which first attracts from itself to itself, being, that is, 
wholly in motion. Dinomachus and Callipho said that the chief end was for 
one to do what he could for the attainment and enjoyment of pleasure; and 
Hieronymus the Peripatetic said the great end was to live unmolested, and 
that the only final good was happiness; and Diodorus likewise, who belonged 
to the same sect, pronounces the end to be to live undisturbed and well. 
Epicurus indeed, and the Cyrenaics, say that pleasure is the first duty; 
for it is for the sake of pleasure, they say, that virtue was introduced, 
and produced pleasure. According to the followers of Calliphon, virtue was 
introduced for the sake of pleasure, but that subsequently, on seeing its 
own beauty, it made itself equally prized with the first principle, that 
is, pleasure.

    But the Aristotelians lay it down, that to live in accordance with 
virtue is the end, but that neither happiness nor the end is reached by 
every one who has virtue. For the wise man, vexed and involved in 
involuntary mischances, and wishing gladly on these accounts to flee from 
life, is neither fortunate nor happy. For virtue needs time; for that is 
not acquired in one day which exists [only] in the perfect man since, as 
they say, a child is never happy. But human life is a perfect time, and 
therefore happiness is completed by the three kinds of good things. 
Neither, then, the poor, nor the mean nor even the diseased, nor the slave, 
can be one of them.

    Again, on the other hand, Zeno the Stoic thinks the end to be living 
according to virtue; and, Cleanthes, living agreeably to nature in the 
fight exercise of reason, which he held to consist of the selection of 
things according to nature. And Antipatrus, his friend, supposes the end to 
consist in choosing continually and unswervingly the things which are 
according to nature, and rejecting those contrary to nature. Archedamus, on 
the other hand, explained the end to be such, that in selecting the 
greatest and chief things according to nature, it was impossible to 
overstep it. In addition to these, Panictius pronounced the end to be, to 
live according to the means given to us by nature. And finally, Posidonius 
said that it was to live engaged in contemplating the truth and order of 
the universe, and forming himself as he best can, in nothing influenced by 
the irrational part of his soul. And some of the later Stoics defined the 
great end to consist in living agreeably to the constitution of man. Why 
should I mention Aristo?  He said that the end was indifference; but what 
is indifferent simply abandons the indifferent. Shall I bring forward the 
opinions of Herillus?  Herillus states the end to be to live according to 
science. For some think that the more recent disciples of the Academy 
define the end to be, the steady abstraction of the mind to its own 
impressions. Further, Lycus the Peripatetic used to say that the final end 
was the true joy of the soul; as Leucimus, that it was the joy it had in 
what was good. Critolaus, also a Peripatetic, said that it was the 
perfection of a life flowing rightly according to nature, referring to the 
perfection accomplished by the three kinds according to tradition.

    We must, however, not rest satisfied with these, but endeavour as we 
best can to adduce the doctrines laid down on the point by the naturalist; 
for they say that Anaxagoras of Clazomenae affirmed contemplation and the 
freedom. flowing from it to be the end of life; Heraclitus the Ephesian, 
complacency. The Pontic Heraclides relates, that Pythagoras taught that the 
knowledge of the perfection of the numbers[1] I was happiness of the soul. 
The Abderites also teach the existence of an end. Democritus, in his work 
On the Chief End, said it was cheerfulness, which he also called well-
being, and often exclaims, "For delight and its absence are the boundary of 
those who have reached full age;" Hecataeus, that it was sufficiency to 
one's self; Apollodotus of Cyzicum, that it was delectation as Nausiphanes, 
that it was undauntedness,[2] for he said that it was this that was called 
by Democritus imperturbability. In addition to these still, Diotimus 
declared the end to be perfection of what is good, which he said was termed 
well-being. Again, Antisthenes, that it was humility. And those called 
Annicereans, of the Cyrenaic succession, laid down no definite end for the 
whole of life; but said that to each action belonged, as its proper end, 
the pleasure accruing from the action. These Cyrenaics reject Epicurus' 
definition of pleasure, that is the removal of pain, calling that the 
condition of a dead man; because we rejoice not only on account of 
pleasures, but companionships and distinctions; while Epicurns thinks that 
all joy of the soul arises from previous sensations of the flesh. 
Metrodorus, in his book On the Source of Happiness in Ourselves being 
greater than that which arises from Objects, says: What else is the good of 
the soul but the sound state of the flesh, and the sure hope of its 
continuance?

CHAP. XXII.--PLATO'S OPINION, THAT THE CHIEF GOOD CONSISTS IN ASSIMILATION 
TO GOD, AND ITS AGREEMENT WITH SCRIPTURE.

    Further, Plato the philosopher says that the end is twofold: that which 
is communicable, and exists first in the ideal forms themselves, which he 
also calls "the good;" and that which partakes of it, and receives its 
likeness from it, as is the case in the men who appropriate virtue and true 
philosophy. Wherefore also Cleanthes, in the second book, On Pleasure, says 
that Socrates everywhere teaches that the just man and the happy are one 
and the same, and execrated the first man who separated the just from the 
useful, as having done an impious thing. For those are in truth impious who 
separate the useful from that which is tight according to the law. Plato 
himself says that happiness(eudaimoni'a) is to possess rightly the daemon, 
and that the ruling faculty of the soul is called the daemon; and he terms 
happiness (eudaimoni'a) the most perfect and complete good. Sometimes he 
calls it a consistent and harmonious life, sometimes the highest perfection 
in accordance with virtue; and this he places in the knowledge of the Good, 
and in likeness to God, demonstrating likeness to be justice and holiness 
with wisdom. For is it not thus that some of our writers have understood 
that man straightway on his creation received what is "according to the 
image," but that what is according "to the likeness" he will receive 
afterwards on his perfection? Now Plato, teaching that the virtuous man 
shall have this likeness accompanied with humility, explains the following: 
"He that humbleth himself shall be  exalted."[1] He says, accordingly, in 
The Laws: "God indeed, as the ancient saying has it, occupying the 
beginning, the middle, and the end of all things, goes straight through 
while He goes round the circumference. And He is always attended by 
Justice, the avenger of those who revolt from the divine law." You see how 
he connects fear with the divine law. He adds, therefore: "To which he, who 
would be happy, cleaving, will follow lowly and beautified." Then, 
connecting what follows these words, and admonishing by fear, he adds: 
"What conduct, then, is dear and conformable to God?  That which is 
characterized by one word of old date: Like will be dear to like, as to 
what is in proportion; but things out of proportion are neither dear to one 
another, nor to those which are in proportion. And that therefore he that 
would be dear to God, must, to the best of his power, become such as He is 
And in virtue of the same reason, our self-controlling man is dear to God. 
But he that has no self-control is unlike and diverse." In saying that it 
was an ancient dogma, he indicates the teaching which had come to him from 
the law. And having in the Theaoetus admitted that evils make the circuit 
of mortal nature and of this spot, he adds: "Wherefore we must try to flee 
hence as soon as possible. For flight is likeness to God as far as 
possible. And likeness is to become holy and just with wisdom." Speusippus, 
the nephew of Plato, says that happiness is a perfect state in those who 
conduct themselves in accordance with nature, or the state of the good: for 
which condition all men have a desire, but the good only attained to 
quietude; consequently the virtues are the authors of happiness. And 
Xenocrates the Chalcedonian defines happiness to be the possession of 
virtue, strictly so called, and of the power subservient to it. Then he 
clearly says, that the seat in which it resides is the soul; that by which 
it is effected, the virtues; and that of these as parts are formed 
praiseworthy actions, good habits and dispositions, and motions, and 
relations; and that corporeal and external objects are not without these. 
For Polemo, the disciple of Xenocrates, seems of the opinion that happiness 
is sufficiency of all good things, or of the most and greatest. He lays 
down the doctrine, then, that happiness never exists without virtue; and 
that virtue, apart from corporeal and external objects, is sufficient for 
happiness. Let these things be so. The contradictions to the opinions 
specified shall be adduced in due time. But on us it is incumbent to reach 
the unaccomplished end, obeying the commands--that is, God--and living 
according to them, irreproachably and intelligently, through knowledge of 
the divine will; and assimilation as far as possible in accordance with 
right reason is the end, and restoration to perfect adoption by the Son, 
which ever glorifies the Father by the great High Priest who has deigned to 
call us brethren and fellow-heirs. And the apostle, succinctly describing 
the end, writes in the Epistle  to the Romans: "But now, being made free 
from  sin, and become servants to God, ye have your fruit unto holiness, 
and the end everlasting life."[2] And viewing the hope as twofold--that 
which is expected, and that which has been received --he now teaches the 
end to be the restitution of the hope. "For patience," he says, "worketh 
experience, and experience hope: and hope maketh not ashamed; because the 
love of God is shed abroad in our hearts by the Holy Spirit that is given 
to us."[3] On account of which love and the restoration to hope, he says, 
in another place, "which rest is laid up for us."[4] You will find in 
Ezekiel the like, as follows: "The soul that sinneth, it shall die. And the 
man who shall be righteous, and shall do judgment and justice, who has not 
eaten on the mountains, nor lifted his eyes to the idols of the house of 
Israel, and hath not defiled his neighbour's wife, and hath not approached 
to a woman in the time of her uncleanness (for he does not wish the seed of 
man to be dishonoured), and will not injure a man; will restore the 
debtor's pledge, and will not take usury; will turn away his hand from 
wrong; will do true judgment between a man and his neighbour; will walk in 
my ordinances, and keep my commandments, so as to do the truth; he is 
righteous, he shall surely live, saith Adonai the Lord."[5] Isaiah too, in 
exhorting him that hath not believed to gravity of life, and the Gnostic to 
attention, proving that man's virtue and God's are not the same, speaks 
thus: "Seek the Lord, and on finding Him call on Him. And when He shall 
draw near to you, let the wicked forsake his ways, and the unrighteous man 
his ways; and let him return to the Lord, and he shall obtain mercy," down 
to "and your thoughts from my thoughts."' "We," then, according to the 
noble apostle, "wait for the hope of righteousness by faith. For in Christ 
neither circumcision availeth anything, nor uncircumcision, but faith which 
worketh by love."[2] And we desire that every one of you show the same 
diligence to the full assurance of hope," down to "made an high priest for 
ever, after the order of Melchizedek."[3] Similarly  with Paul "the All-
virtuous Wisdom" says, "He, that heareth me shall dwell trusting in 
hope."[4] For the restoration of hope is called by the same term "hope." To 
the expression "will dwell" it has most beautifully added" trusting," 
showing that such an one has obtained rest, having received the hope for 
which he hoped. Wherefore also it is added, "and shall be quiet, without 
fear of any evil." And openly and expressly the apostle, in the first 
Epistle to the Corinthians says, "Be ye followers of me, as also I am of 
Christ," s in order that that may take place. If ye are of me, and I am of 
Christ, then ye are imitators of Christ, and Christ of God. Assimilation to 
God, then, so that as far as possible a man becomes righteous and holy with 
wisdom he lays down as the aim of faith, and the end to be that restitution 
of the promise which is effected by faith. From these doctrines gush the 
fountains, which we specified above, of those who have dogmatized about 
"the end." But of these enough.

CHAP. XXIII.--ON MARRIAGE.

    Since pleasure and lust seem to fall under marriage, it must also be 
treated of. Marriage is the first conjunction of man and woman for the 
procreation of legitimate children.[6] Accordingly Menander the comic poet 
says:--

    "For the begetting of legitimate children,
    I give thee my daughter."

We ask if we ought to marry; which is one of the points, which are said to 
be relative. For some must marry, and a man must be in some condition, and 
he must marry some one in some condition. For every one is not to marry, 
nor always. But there is a time in which it is suitable, and a person for 
whom it is suitable, and an age up to which it is suitable. Neither ought 
every one to take a wife, nor is it every woman one is to take, nor always, 
nor in every way, nor inconsiderately. But only he who is in certain 
circumstances, and such an one and at such time as is requisite, and for 
the sake of children, and one who is in every respect similar, and who does 
not by force or compulsion love the husband who loves her. Hence Abraham, 
regarding his wife as a sister, says, "She is my sister by my father, but 
not by my mother; and she became my wife,"[7] teaching us that children of 
the same mothers ought not to enter into matrimony. Let us briefly follow 
the history. Plato ranks marriage among outward good things, providing for 
the perpetuity of our race, and handing down as a torch a certain 
perpetuity to children's children. Democritus repudiates marriage and the 
procreation of children, on account of the many annoyances thence arising, 
and abstractions from more necessary things. Epicurus agrees, and those who 
place good in pleasure, and in the absence of trouble and pain. According 
to the opinion of the Stoics, marriage and the rearing of children are a 
thing indifferent; and according to the Peripatetics, a good. In a word, 
these, following out their dogmas in words, became enslaved to pleasures; 
some using concubines, some mistresses, and the most youths. And that wise 
quaternion in the garden with a mistress, honoured pleasure by their acts. 
Those, then, will not escape the curse of yoking an ass with an ox, who, 
judging certain things not to suit them, command others to do them, or the 
reverse. This Scripture has briefly showed, when it says, "What thou 
hatest, thou shalt not do to another."[8]

    But they who approve of marriage say, Nature has adapted us for 
marriage, as is evident from the structure of our bodies, which are male 
and female. And they constantly proclaim that command, "Increase and 
replenish."[9] And though this is the case, yet it seems to them shameful 
that man, created by God, should be more licentious than the irrational 
creatures, which do not mix with many licentiously, but with one of the 
same species, such as pigeons and ringdoves,[10] and creatures like them. 
Furthermore, they say, "The childless man fails in the perfection which is 
according to nature, not having substituted his proper successor in his 
place. For he is perfect that has produced from himself his like, or 
rather, when he sees that he has produced the same; that is, when that 
which is begotten attains to the same nature with him who begat." Therefore 
we must by all means marry, both for our country's sake, for the succession 
of children, and as far as we are concerned, the perfection of the world; 
since the poets also pity a marriage half-perfect and childless, but 
pronounce the fruitful one happy. But it is the diseases of the body that 
principally show marriage to be necessary. For a wife's care and the 
assiduity of her constancy appear to exceed the endurance of all other 
relations and friends, as much as to excel them in sympathy; and most of 
all, she takes kindly to patient watching. And in truth, according to 
Scripture, she is a needful help.[1] The comic poet then, Menander, while 
running down marriage, and yet alleging on the other side its advantages, 
replies to one who had said:--

    "I am averse to the thing,
    For you take it awkwardly."

Then. he adds:--

    "You see the hardships and the things which annoy you in it.
    But you do not look on the advantages."

And so forth.

    Now marriage is a help in the case of those advanced in years, by 
furnishing a spouse to take care of one, and by rearing children of her to 
nourish one's old age.

    "For to a man after death his children bring renown,
    Just as corks bear the net,
    Saving the fishing-line from the deep."[2]

according to the tragic poet Sophocles.

    Legislators, moreover, do not allow those who are unmarried to 
discharge the highest magisterial offices. For instance, the legislator of 
the Spartans imposed a fine not on bachelorhood only, but on monogamy? and 
late marriage, and single life. And the renowned Plato orders the man who 
has not married to pay a wife's maintenance into the public treasury, and 
to give to the magistrates a suitable sum of money as expenses. For if they 
shall not beget children, not having married, they produce, as far as in 
them lies, a scarcity of men, and dissolve states and the world that is 
composed of them, impiously doing away with divine generation. It is also 
unmanly and weak to shun living with a wife and children. For of that of 
which the loss is an evil, the possession is by all means a good; and this 
is the case with the rest of things. But the loss of children is, they say, 
among the chiefest evils: the possession of children is consequently a good 
thing; and if it be so, so also is marriage. It is said:--

    "Without a father there never could be a child,
    And without a mother conception of a child could not be.
    Marriage makes a father, as a husband a mother."[4]

Accordingly Homer makes a thing to be earnestly prayed for:--

    "A husband and a house;"

yet not simply, but along with good agreement. For the marriage of other 
people is an agreement for indulgence; but that of philosophers leads to 
that agreement which is in accordance with reason, bidding wives adorn 
themselves not in outward appearance, but in character; and enjoining 
husbands not to treat their wedded wives as mistresses, making corporeal 
wantonness their aim; but to take advantage of marriage for help in the 
whole of life, and for the best self-restraint.

    Far more excellent, in my opinion, than the seeds of wheat and barley 
that are sown at appropriate seasons, is man that is sown, for whom all 
things grow; and those seeds temperate husbandmen ever sow. Every foul and 
polluting practice must therefore be purged away from marriage; that the 
intercourse of the irrational animals may not be cast in our teeth, as more 
accordant with nature than human conjunction in procreation. Some of these, 
it must be granted, desist at the time in which they are directed, leaving 
creation to the working of Providence.

    By the tragedians, Polyxena, though being murdered, is described 
nevertheless as having,  when dying, taken great care to fall decently,--

    "Concealing what ought to be hid from the eyes of men."

    Marriage to her was a calamity. To be subjected, then, to the passions, 
and to yield to them, is the extremest slavery; as to keep them in 
subjection is the only liberty. The divine Scripture accordingly says, that 
those who have transgressed the commandments are sold to strangers, that 
is, to sins alien to nature, till they return and repent. Marriage, then, 
as a sacred image, must be kept pure from those things which defile it.[5] 
We are to rise from our slumbers with the Lord, and retire to sleep with 
thanksgiving and prayer,--

    "Both when you sleep, and when the holy light comes,"

confessing the Lord in our whole life; possessing piety in the soul, and 
extending self-control to the body. For it is pleasing to God to lead 
decorum from the tongue to our actions. Filthy speech is the way to 
effrontery; and the end of both is filthy conduct.

    Now that the Scripture counsels marriage, and allows no release from 
the union, is expressly contained in the law, "Thou shalt not put away thy 
wife, except for the cause of fornication;" and it regards as fornication, 
the marriage of those separated while the other is alive. Not to deck and 
adorn herself beyond what is becoming, renders a wife free of calumnious 
suspicion. while she devotes herself assiduously to prayers and 
supplications; avoiding frequent departures from the house, and shutting 
herself up as far as possible from the view of all not related to her, and 
deeming housekeeping of more consequence than impertinent trifling. "He 
that taketh a woman that has been put away," it is said, "committeth 
adultery; and if one puts away his wife, he makes her an adulteress,"[1] 
that is, compels her to commit adultery. And not only is he who puts her 
away guilty of this, but he who takes her, by giving to the woman the 
opportunity of sinning; for did he not take her, she would return to her 
husband. What, then, is the law?[2] In order to check the impetuosity of 
the passions, it commands the adulteress to be put to death, on being 
convicted of this; and if of priestly family, to be committed to the 
flames.[3] And the adulterer also is stoned to death, but not in the same 
place, that not even their death may be in common. And the law is not at 
variance with the Gospel, but agrees with it. How should it be otherwise, 
one Lord being the author of both? She who has committed fornication liveth 
in sin, and is dead to the commandments; but she who has repented, being as 
it were born again by the change in her life, has a regeneration of life; 
the old harlot being dead, and she who has been regenerated by repentance 
having come back again to life. The Spirit testifies to what has been said 
by Ezekiel, declaring, "I desire not the death of the sinner, but that he 
should turn."[4] Now they are stoned to death; as through hardness of heart 
dead to the law which they believed not. But in the case of a priestess the 
punishment is increased, because "to whom much is given, from him shall 
more be required."[5]

    Let us conclude this second book of the Stromata at this point, on 
account of the length and number of the chapters.


Taken from "The Early Church Fathers and Other Works" originally published 
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland beginning in 
1867. (ANF 2, Roberts and Donaldson). The digital version is by The 
Electronic Bible Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

-------------------------------------------------------------------
   The electronic form of this document is copyrighted.
   Copyright (c) Eternal Word Television Network 1996.
   Provided courtesy of:

        EWTN On-Line Services
        PO Box 3610
        Manassas, VA 22110
        Voice: 703-791-2576
        Fax: 703-791-4250
        Data: 703-791-4336
        FTP: ftp.ewtn.com
        Telnet: ewtn.com
        WWW: http://www.ewtn.com.
        Email address: sysop@ewtn.com

-------------------------------------------------------------------
.