tihrary oft:he t:heolo3ical ^tminary

PRINCETON
.
NEW JERSEY
PRESENTED BY
R.L. and A. Stuart
^-3 o^
^-.-..,1
ANTE-NIOENE
.-^^a-:
CHRISTIAN LIBRARY:
TRANSLATIONS OF
THE WRITINGS OF THE FATHERS
DOWN
TO A.D.
325.
EDITED BY THE
EEV.
ALEXANDER ROBERTS,
AND
D.D,,
JAMES DONALDSON, LLD.
VOL. XII.
CLEMENT OF ALEXANDEIA,
VOL.
II.
EDINBURGH:
T.
&
T.
CLARK,
38,
GEORGE STREET.
MDCCCLXIX.
MUKKAY AND
GIBB, EDINBUKGH,
PRINTERS TO HER MAJKSTY's STATIONERY OFFICE
THE WRITINGS
OF
CLEMENT OF ALEXANDRIA.
TRANSLATED BY
THE EEV. WILLIAM WILSON.
MUSSELBURGH.
M.A.
VOLUME
IL
EDINBUEGH:
T.
:
&
T.
CLAEK,
CO.
38,
GEOEGE STEEET.
:
LONDON HAMILTON &
DUBLIN JOHN ROBERTSON &
CO.
MDCCCLXIX.
J
Jt^iULI^UJ^TOlT
CONTENTS.
THE MISCELLANIES.
CHAP.
1.
Introductory,
'J'he
can be attained only through Faith, 3. Faith not a product of Nature, 4. Faith t
he foundation of all Knowledge, 5. He proves by several examples that the Greeks
drew from the Sacred Writers, 6. The Excellence and Utility of Faith, Objection
s Answered, 7. The Utility of Fear. 8. The Vagaries of Basilides and Valentinus
as to Fear being the Cause of Things, 9. The Connection of the Christian Virtues
, 10. To what the Philosopher applies himself, 11. The Knowledge which comes thr
ough Faith the Surest of
2.
Knowledge
of
God
All,
12.
Twofold Faith, 13. On First and Second Repentance, 14. How a Thing may be Involu
ntary, 15. On the different kinds of Voluntary Actions, and the Sins
thence proceeding,
16.
17.
18.
19.
20. 21. 22.
23.
are to explain the passages of Scripture which ascribe to God Human Affections,
On the various kinds of Knowledge, 'The Mosaic Law the fountain of all Ethics, a
nd the source from which the Greeks drew theirs, The true Gnostic is an imitator
of God, especially in Beneficence, The true Gnostic exercises Patience and Self
-restraint, Opinions of various Philosophers on the Chief Good, Plato's Opmion,
that the Chief Good consists in assimilation to God, and its agreement with Scri
pture,
.
.
How we
...... .... ... ..... ... ..... ... ... ...... .... .... ..... ...
BOOK
11.
. .
PAGE
1
3 6 8
12 16 20 22 26 29
80 33 35 37
38 43 45
47
On
Marriage,
1.
2.
3.
Sententiam de Continentia et Nuptiis refutat, Carpocratis et Epiphanis Sententia
m de Feminarum Communitate refutat, Quatenus Plato aliique e veteribus prseiveri
nt Marcionitis aliisque Hgereticis, qui a Nuptiis ideo abstinent quia Creaturam
malam existimant et nasci Homines in
Basilidis
.
Poenam opinantur,
4.
Quibus prsetextibus utantur Hseretici ad licentiam et libidinem exercendam,
..... ...... ..... ..... ...
.
... ...
.
.
67 60 71
.
74 78
BOOK
III.
84 86
89
omnis generis
95
CONTENTS.
CHA.P.
PAGE
5.
Duo genera Hsereticorum
6.
7.
notat: prius illorum qui omnia omnibus licere pronuntiant, quos refutat, Secundu
m genus Hsereticorum aggreditur, illorum scilicet qui ex impia de deo omnium con
ditore Sententia, Continentiam exercent, Qua in re Christianorum Continentia eam
quam sibi vindicant Philosophi antecellat,
.
.
102
.
8.
9.
10.
11. 12.
13.
Scripturse ab Hsereticis in vituperium Matrimonii adducta explicat et primo verb
a Apostoli Rom. vi. 14, ab Haereticorum perversa interpretation e vindicat, Dict
um Christi ad Salomen exponit, quod tanquam in vituperium Nuptiarum prolatum Hse
retici allegabant, Verba Christi Matt, xviii. 20, mystice exponit, . Legis et Ch
risti mandatum de non Concupiscendo exponit, Verba Apostoli 1 Cor. vii. 5, 39, 4
0, aliaque S. Scripturse loca eodem spectantia explicat, Julii Cassiani Hseretic
i verbis respondet ; item loco quem ex
S.
; . .
.
Loca
....
.
. . . .
.
.105
110
112
113 116 117
121
....
.
Evangelio Apocrypho idem adduxerat,
; ;
14. 2 Cor. xi. 3, et Eph. iv. 24, exponit, Luc. xiv. 26 15. 1 Cor. vii. 1 Isa. I
vi. 2, 3, explicat, Job xiv. 3 Ps. 1. 5 1 Cor. ix. 27, exponit, 16. Jer. XX. 14
17. Qui Nuptias et Generationem malas asserunt, ii et dei Crea. .
.129
.
.
128
;
;
;
130 132
133
tionem
18.
et
ipsam evangelii Dispensationem vituperant,
esse vitandas
; :
.
Duas extremas Opiniones
primam illorum qui
135
Creatoris odio a Nuptiis abstinent alteram illorum qui hinc occasionem arripiunt
nefariis libidinibus indulgendi,
1.
2.
Order of Contents,
3.
4.
5.
6.
7.
8.
9.
10. 11.
The meaning of the name Stromata [Miscellanies], The true Excellence of Man, The
Praises of Martyrdom, On Contempt for Pain, Poverty, and other external things,
Some pomts in the Beatitudes, The Blessedness of the Martyr, "Women as well as
Men, Slaves as well as Freemen, Candi dates for the Martyr's Crown, Christ's Say
ings respecting Martyrdom, Those who offered themselves for Martyrdom reproved,
The objection, Why do you suffer if God cares for you,
.....
BOOK
IV.
...
Death
139 140 142 145 148 150 158
answered,
12. Basilides' idea of
Martyrdom
......
refuted,
165 170 173
174 175 179 182 183
13. Valentinian's Vagaries about the Abolition of 14. The Love of All, even of o
ur Enemies,
15.
On
avoiding Offence,
16. Passages of Scripture respecting the Constancy, Patience and Love of the Mar
tyrs,
17. Passages
18. 19.
....
refuted,
from Clement's Epistle to the Corinthians on Martyrdom, On Love, and the repress
ing of our Desires,
as well as
Women
Men
20.
A
Good Wife,
..... .....
capable of Perfection,
184
187 190 193 196
CONTENTS.
CHAP.
vii
PAGE
. .
21. Description of the Perfect Man, or Gnostic, 22. The true Gnostic does Good,
not from fear of
199
23. 24. 25. 26.
or hope of Reward, but only for the sake of Good itself, The same subject contin
ued, The reason and end of Divine Punishments, True Perfection consists in the K
nowledge and Love of God, How the Perfect Man treats the Body and the Things of
the
. .
....
Punishment
202 207 210 212
215
World,
1.
2.
On On
Faith,
Hope,
3.
4.
The objects
in
of Faith and Hope perceived by the Mind alone, Divine Things wrapped up in Figur
es both in the Sacred and
Heathen Writers, the Symbols of Pythagoras, 6. The ^[ystic Meaning of the Tabern
acle and its Furniture, 7. The Egyptian Symbols and Enigmas of Sacred Things, 8.
The use of the Symbolic Style by Poets and Philosophers, 9. Reasons for veiling
the Truth in Symbols, 10. The opinion of the Apostles on veiling the Mysteries
of the
5.
On
...... ....... ....... ..... ....
BOOK
V.
. .
220 228 229
.
.
Faith,
11. Abstraction 12.
13.
from Material Things necessary in order to attain to the true Knowledge of God,
God cannot be embraced in Words or by the Mind, The Knowledge of God a Divine Gi
ft, according to the
.
.
Philosophers,
14.
Greek Plagiarisms from the Hebrews,
1.
2.
3.
4.
5.
6.
7. 8.
9.
10. 11.
Plan, The subject of Plagiarisms resumed. The Greeks plagiarized from one anothe
r, Plagiarism by the Greeks of the Miracles related in the Sacred Books of the H
ebrews, The Greeks drew many of their Philosophical Tenets from the Egyptian and
Indian Gymnosophists, The Greeks had some Knowledge of the true God, The Gospel
was preached to Jews and Gentiles in Hades, What true Philosophy is, and whence
so called, Philosophy is Knowledge given by God, The Gnostic free of ah Perturb
ations of the Soul, The Gnostic avails himself of the help of all Human Know-
....... ...... ....... .....
. .
.
.
232 236 240 245 247 254
257
.261
.
267 270 274
.
.
.
BOOK
VI.
302
....
.
304
319
.
.
.
.
.
.
.
.
.
.
.
323 326 328 335 339 344
ledge,
_
.
.
.
12.
The Mystical Meanings in the proportions of Numbers, Geometrical Ratios, and Mus
ic, Human Nature possesses an adaptation for Perfection the
;
Gnostic alone attains
13. Degrees of
14.
it,
Glory in Heaven corresponding with the Dignities
of the Church below, Degrees of Glory in Heaven,
.... ..... ....
.
.
.
.349
352
359
.
.
.
.
.
365 366
CONTENTS.
PAOB
15. Different Degrees of
Knowledge,
16. Gnostic Exposition of the Decalogue,
17. Philosophy conveys only
an imperfect Knowledge of God,
18.
The use
of Philosophy to the Gnostic,
371 383 393 401
BOOK
1.
YII.
2.
3.
4.
The Gnostic a true Worshipper of God, and unjustly calum niated by Unbelievers a
s an Atheist, The Son the Ruler and Saviour of All, The Gnostic aims at the near
est Likeness possible to God and His Son, The Heathens made Gods like themselves
, whence sjmngs
all
Superstition,
5.
6.
The Holy Soul a more excellent Temple than any Edifice built by Man, Prayers and
Praise from a Pure Mind, ceaselessly offered
7.
What
far better than Sacrifices, sort of Prayer the Gnostic employs,
heard by God, 8. The Gnostic so addicted to Truth as not to need to use an Oath,
9. Those who teach others, ought to excel in Virtues, 10. Steps to Perfection,
11. Description of the Gnostic's Life,
..... ..... ..... ..... ...... .....
is
.
and how
it is
12.
The true Gnostic Worldly Things,
Beneficent, Continent,
and despises
13. Description of the Gnostic continued, 14. Description of the Gnostic furnish
ed by an Exposition of 1 Cor. vi. 1, etc., 15. The objection to join the Church
on account of the diver
sity of Heresies answered,
16. Scripture the Criterion
by which Truth and Heresy are distinguished, 17. The Tradition of the Church pri
or to that of the Heresies 18. The Distinction between Clean and Unclean Animals
in the Law symbolical of the Distinction between the Church, and Jews, and Here
tics,
..... ..... .....
BOOK
of Philosophical and Theological Inquiry the Discovery of Truth, 2. The necessit
y of Perspicuous Definition, 3. Demonstration defined, 4. To prevent Ambiguity,
we must begin with clear Definition
1.
The object
6.
Application of Demonstration to Sceptical Suspense of Judg
ment,
6.
Definitions, Grtiera,
......
and Species, Doubt or Assent, classifying Things and Names,
.
.... ....
VIIL

7.
8. 9.
On
On
the Causes of
of
The Method
the different kinds of Causes,
Indexes
Index of Texts,
Index of Subjects,
.... ....
PEIHe-JSTOIT
THE MISCELLANIES,
BOOK
II.
CHAPTER
INTRODUCTORY.
iS Scripture has called the
L
Greeks
will
pilferers of the
Barbarian^ philosophy,
considered
it
next have to be
how
this
may
be briefly demonstrated.
For we
tated
shall
not only show that they have imi;
and copied the marvels recorded in our books but prove, besides, that they have
plagiarized and falsified (our writings being, as we have shown, older) the chie
f 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
,
we
shall

of the virtues of truth.

Whatever the
shall
explication necessary on the point in
hand
is
demand,
shall
be embraced, and especially what
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
In addition,
it
will
my
opinion form an appropriate sequel to defend those
tenets,
on account of which the Greeks assail us, making use few scriptures, if perchanc
e the Jew also may listen and be able quietly to turn from what he has believed
to Him on
of a
^
Referring in particular to the Jews.
II.
CLEM.
VOL.
A
2
THE MISCELLANIES.
lie
[Book
ii.
whom
has not beheved.
The ingenuous among
the philo-
sophers 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
view
to
bless those
who
curse,
even though they
these adepts in
needlessly discharge on us words of blasphemy), but with a
to their conversion
feel
;
if
by any means
wisdom may
ashamed, being brought to their senses by barbarian demonstration ; so as to be
able, although late, to
what sort are the intellectual acquisitions for Those they which they make pilgr
images over the seas. have stolen are to be pointed out, that we may thereby pul
l down their conceit and of those on the discovery of which through investigatio
n they plume themselves, the refutation By consequence, also we must treat of wi
ll be furnished. what is called the curriculum of study how far it is serviceabl
e;^ and of astrology, and mathematics, and magic, and sorcery. For all the Greek
s boast of these as the highest
see clearly of
;

sciences.
""
He who
reproves boldly
is
a peacemaker."^
We
have often said already that we have neither practised nor do we study the expre
ssing ourselves in pure Greek; for this But suits those who seduce the multitude
from the truth.
true philosophic demonstration will contribute to the profit
not of the
listeners'
tongues, but of their minds.
solicitous
And,
in
my
opinion, he
his
who
is
about truth ought not to frame
language with artfulness and care, but only to try to For those who are parexpre
ss his meaning as he best can. ticular about words, and devote their time to the
m, miss the
things.
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
quality,
they say that fowls have flesh of the most agreeable when, through not being sup
plied with abundance of
If any one, then, speculating on
u^pYiarog
;
food, they pick their sustenance with difficulty, scraping with
their feet.
1
what
is
similar,
The text reads
Sylburg prefers the reading ivxpnuTos.
2
Prov. X. 10, Septuagint.
Book
ii.]
THE MISCELLANIES.
hke the
beneath masks, he will hunt
8
wants
to arrive^ at the truth [that is] in the
numerous Greek
it
plausibihties,
real face
out with
vision to
much
pains.
said,
^
Hermas
For the power that appeared in the " Whatever may be revealed to you,
shall be revealed."
CHAPTER
THKOUGH
'
II.
THE KNOWLEDGE OF GOD CAN BE ATTAINED ONLY
FAITH.
Be
not elated on account of thy wisdom," say the Pro-
verbs.
"In
all
thy ways acknowledge her, that she
may
and that thy foot may not stumble." By these remarks he means to show that our d
eeds 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 ar
e various that lead right to the way of truth. Faith is the way. ''Thy foot shal
l not stumble" is said with reference to some who seem to oppose the one divine
administration of Providence. Whence it is
direct thy ways,
added,
"
''
Be
not wise in thine
own
e^^es,"
according to the
impious ideas which revolt against the administration of God.
But
fear God,"
who
alone
is
powerful.
as a
consequence that we
evil
;
are not to oppose God.
especially teaches clearly, that " the fear
Whence it follows The sequel of God is departure
all evil."
from
is
" for
it is
said,
" and depart from
Such
the discipline of wisdom ("for
whom
the
Lord
loveth
He
chastens"^), causing pain in order to produce understanding,
and restoring
and
true.
to peace
and immortality.
is
Accordingly, the
in reality perfect
:
Barbarian philosophy, which we follow,
He
hath given
to
And so me
it is
said in the
book of Wisdom
"
For
the unerring knowledge of things that
exist, to
down
^
know "and
the constitution of the world," and so forth,
the virtues of roots."
Amono;
all
these he
liuT^tT^n-
hs7^-tihvdiua,t,
suggested by Sylb. as more suitable than the
vision.
^
6i'jui
-
of the text.
Hermas
close of third
Prov.
iii.
5, 6, 7, 12, 23.
a ;
4
THE MISCELLANIES,
all
[Book
ii.
compreliends natural science, which treats of
the pheno-
mena
is
in the world of sense.
And
in continuation,
:
he alludes
also to intellectual objects in
what he subjoins
"
And what
artificer
hidden or manifest I know; for Wisdom, the
all
of
things, taught me."^
;
You
have, in brief, the professed
aim of our philosophy
and the learning of these branches,
conduct, leads through
to the
when pursued with right course of Wisdom, the artificer of all things,
Being
has
'^
Ruler of
is
all,

difficult to
grasp and apprehend, ever receding and
withdrawing from him who pursues.
!
But He who
" I
is
far off
oh ineffable marvel come very near.
He
how
is it
am
a
God
;
that draws near," says the Lord.
for
in essence remote
that
what
is
begotten can have approached the
Unbegotten ? " Bat He is very near in virtue of that power which holds all thing
s in its embrace. '' Shall one do aught in secret, and I see him not?"^ For the
power of God is
always present, in contact with us, in the exercise of inspection,
suaded that
"
Whence Moses, perGod is not to be known by human wisdom, said, Show me Thy glory
" " and into the thick darkness where
of beneficence, of instruction.
;
God's voice was, pressed to enter
that
is,
into the inaccessible
and
invisible ideas respecting Existence.
For God
is
is
not in
darkness or in place, but above both space and time, and
qualities of objects.
Wherefore neither
"
He
at
in a part, either as containing or as contained, either
any time by limi"
ye build to me ? saitli the Lord."^ He has not even built one for Him^^y? And th
ough heaven be self, since He cannot be contained.
tation or
by section.
For what house
will
called
His throne, not even thus
is
He
contained, but
He
rests
delighted in the creation.
It
is
clear, then, that the truth
and
if
that has been already
it
establish
a
little
after
has been hidden from us shown by one example, we shall How entirely by several m
ore.
worthy of approbation are they who are both willing to learn, and able, accordin
g to Solomon, ^^ to know wisdom and instruction, and to perceive the words of wi
sdom, to receive
1
Wisd.
vii.
17, 20, 21, 22.
2 j^j,.
xxiii. 23,
24.
3
Ex. XXX. 13.
" Isa.
Ixvi. 1.
Book
ii.]
THE MISCELLANIES.
5
knotty words, and to perceive true righteousness," there being
anotlier [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
error the judicial faculty
we must
which
is
preserve sound and free of
within us
" That I may
give subtlety to the simple, to the young man sense and under" For the wise man,
" who has been persuaded standing." ^
obey the commandments, " having heard these things, will become wiser" by knowle
dge; and "the intelligent man will acquire rule, and will understand a parable a
nd a dark
to
word, the sayings and enigmas of the wise."^
spurious words which those inspired by
are gained over by
For
it
is
not
God and
those
who
them adduce, nor is it snares in which the most of the sophists entangle the you
ng, spending their time on nought true. But those who possess the Holy Spirit ''
search the deep things of God,"^ that is, grasp the secret " To impart of holy
things to the that is in the prophecies. dogs" is forbidden, so long as they rem
ain beasts. For never

ought those who are envious and perturbed, and

the divine and clear stream of the living water. the Avaters of thy fountain ove
rflow, and
let
still
infidel
in conduct, shameless in barking at investigation, to dip in
" Let not
thy waters spread
over thine
own
streets."^
For
it
is
not
;
stand such things as they
after learning them,
fall in
with
many who underor know them even
to
to
though they think they do, according the worthy Heraclltas. Does not even he see
m to thee
censure those
who
believe not?
"Now my
just one shall live
by faith," ^ the prophet said. " Except ye believe, neither
And
shall
another prophet also says,
^
ye understand."
For how
be learned
ever could the soul admit the transcendental contemplation of
such themes, while unbelief respecting what was
struggled within
?
to
But
faith, which the Greeks disparage,
is
deeming
it
futile
and barbarous,
the assent of piety
^
" the
*
'
a voluntary preconception,^
subject of things hoped for, the
^
h'joix'j^
not
ii.
us/oiuy, as in
the text.
Prov.
i.
2-6.
4.
3
1 Cor.
10.
Prov. v. 16.
^
Hab.
ii.
^ Isa. vii. 9.
Or
anticipation, -TrpoM-^iS'
6
THE MISCELLANIES.
[Book
ii.
evidence of things not seen," according to the divine apostle. " For hereby," pr
e-eminently, " the elders obtained a good
report.
But without
faith
it
is
impossible to please God."-^
Others have defined faith
object,
to
be a uniting assent to an unseen
as certainly the proof of
an unknown thing
is
an
evident assent.
thing, the desire
If then
is
it
be choice, beinj desirous of some-
in this instance intellectual.
is
And
since
choice
is
the beginning of action, faith
discovered to be the
beginning of action, being the foundation of rational choice
in the case of
any one who
first
exhibits to himself the previous
demonstration through faith.
useful,
is
Voluntarily to follow what
is
the
principle of understanding.
Unswerving
choice, then, gives considerable
momentum
in the direction of
becomes knowon 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?^ I think not. Theophrastus says that sensation is the root of faith. F
or from it the rudimentary principles extend to the reason that is in us, and th
e underknowledge.
exercise of faith directly
ledge, reposing
The
standing.
He who
believeth then the divine Scriptures with
sure judgment, receives in the voice of God,
who bestowed
" Blessed
fasci-
the Scripture, a demonstration that cannot be impugned.
Faith, then,
is
not established by demonstration.
therefore those wdio, not having seen, yet have believed.''^
The
Siren's songs exhibiting a
power above human,
said.
nated those that came near, conciliating them, almost against
their will, to the reception of
what was
CHAPTER
Now
1
III.
FAITH NOT A TRODUCT OF NATURE.
the followers of Basilides regard faith as natural, as
-
Heb. xi. 1, 2, G. Adopting Lowth's conjecture of supplying
t^'k-ziv
before hoaiSu'otc.
3
John
XX. 29.
Book
it.]
THE MISCELLANIES.
it
7
they also refer
to choice, [representing it] as finding ideas
;
by
intellectual
comprehension without demonstration
while
the followers of Valentinus assign faith to us, the simple, but
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 Further, the faith as^ the spiritual is from the animal.
will
followers of Basilides say that faith as well as
choice
is
proper according to every interval
of the supramundane selection
all
;
and that
in
consequence
mundane
is
faith accompanies
nature,
and that the free
if it is
gift of faith is
conformable to
the hope of each.
of free choice,
Faith, then,
no longer the direct result
a natural advantage.
Nor
[of his
he wdio has not believed, not being the author unbelief], meet with a due recomp
ense and he that
will
;
has not
believed
is
not the cause [of
his
belief].
And
the
will
entire peculiarity
fall
and difference of
it
belief
if
and unbelief
under either praise or censure,
we we
reflect rightly,
since there attaches to
the antecedent natural necessity
proceeding from the Almighty.
willingness
And
if
are pulled like
inanimate things by the puppet-strings of natural powers,
'
and unwillingness, and impulse, wdiich
is
the
antecedent of both, are mere redundancies.
part, I
And
for
my
am
utterly incapable of conceiving such an animal as
moved by external causes, under And what place is there anv longer for the repen
tance of him wdio was once an unbeliever, through wdiich comes forgiveness of si
ns? So that
has
its
appetencies, which are
the dominion of necessity.
neither
is
baptism rational, nor the blessed
seal,^
nor the Son,
has not
as
nor the Father.
distribution
to
But God,
as I think, turns out to be the
men
of natural
powers, wdiich
the foundation of salvation voluntary faith.
1
The text reads
TO sKova-iov
'^
;
but Sylb. suggests
>3,
^ Koil
is
supplied as required
which we have adopted. by the sense. The text has
kx,ovGiou.
ccKovaiov only, for
2
which Lowth proposes to read
Either baptism or the imposition of hands after baptism.
8
THE MISCELLANIES,
[Book
il
CHAPTEE
IV.
FAITH THE FOUNDATION OF ALL KNOWLEDGE.
But
we, who have heard by the Scriptures that self-determining choice and refusal ha
ve been given by the Lord to men, rest in the infallible criterion of faith, man
ifesting a willing spirit, since we have chosen life and believe God through His
voice. x\nd he who has believed the Word knows the matter to be true for the Wo
rd 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 w
hat is seen was not made of " By faith Abel things which appear," says the apost
le. oifered 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 i
t he, being dead, yet speaketh," and so forth, down to '' than enjoy the
;
;
pleasures of sin for a season."
justified these before the law,
^
Faith having, therefore,
heirs of the divine
made them
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.'"^ Now,
inasmuch as there are four things in which the truth resides^Sensation, Underst
anding, Knowledge, Opinion,
intellectual apprehension
;
is first
in the order
of nature
;
but in our case, and in
is
relation to ourselves,
Sensation
essence of
first, and of Sensation and Understanding the Knowledge is formed and evidence i
s common to
Understanding and Sensation. Well, Sensation is the ladder to Knowledge; while F
aith, 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 reason
ing, let him hear that first principles are
1
Heb.
xi. 3, 4,
25.
"
=
Heb.
xi.
32.
BcOK
II.]
THE MISCELLANIES,
;
9
incapable of demonstration
for tliey are
known
is
neither
by
art
nor sagacity.
For the
latter is
conversant about objects that
practical solely,
first
are susceptible of change, while the former
and not theoretical/
knowledge
the
first
is
Hence
it is
thought that the
cause
all
of the universe can be apprehended
by
;
faith alone.
For
is
capable of being taught
is
and what
capable
of being taught
founded on what
is
known
before.
cause of the universe was not previously
;
But known to
to
the Greeks
neither, accordingly,
to Thales,
first
who came
the conclusion that water
was the
first
cause;
nor to the
other natural philosophers
Anaxao;oras
who was
the
who succeeded him, since it was who assiirned to Mind the
But not even he preserved
supremacy over material things.
the diirnity suited to the efficient cause, describino; as he did
ishness of
and even foolMind. Wherefore also the Word says, " Call no man master on earth."
^ 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 sim
ple, what is neither with matter, nor matter, nor under
certain silly vortices, together with the inertia
;
matter.
all
But those who believe not, as to be expected, drag down from heaven, and the reg
ion of the invisible, to earth,
oaks,"'
" absolutely grasping with their hands rocks and ing to Plato.
For, clinging to
all
accord-
such things, they asseverate
disputing against
that that alone exists which can be touched and handled,
defining body and essence to be identical
:
themselves, they very piously defend the existence of certain intellectual
from the
and bodiless forms descending somewhere from above vehemently maintaining that t
here is " Lo, 1 make new things," saith the Word, a true essence. " which eye ha
th not seen, nor ear heard, nor hath it entered into the heart of man." ^ With a
new eye, a new ear, a new heart, whatever can be seen and heard is to be appreh
ended, by the faith and understanding of the disciples of the Lord, who speak, h
ear, and act spiritually. For there is genuine coin, and other that is spurious
which no less deceives
invisible world,
;
1
Instead of
i/.o'jo-Jov)ch
Petaviiis
and Lowth read
19
;
(aovov^
ovyci-,
ii.
as above.
2
Matt,
xxiii. 9.
^ Isa. Ixiv. 4,
1 Cor.
9.
10
THE MISCELLANIES.
it
[Book
ii.
iinprofessionals, that
does not the money-changers;
who
know through having
what has a
counterfeit.
tice,
learned
how
to separate
is
false
stamp from what
and distinguish genuine. So the money-
changer only says
to the unprofessional
man
that the coin
is
But the reason why, only
is
the banker's appren-
and he that
is
trained to this department, learns.
Now
ledge
Aristotle says that the
in
judgment which follows knowis
truth faith.
Accordingly, faith
is
something
Conjecture,
;
superior to
wdiich
is
knowledge, and
its
criterion.
only a feeble supposition, counterfeits faith
sees that
as the
flatterer counterfeits a friend,
and the wolf the dog.
And
by learning certain things he becomes an artificer, and the helmsman by being in
structed 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 obedi
ence. But to obey the
as the
;
workman
Word, whom we
against
believe Him, going For how can we take up a position Knowledge, accordingly", is
characof hostility to God ? and faith, b}^ a kind of divine mutual and terized
by faith reciprocal correspondence, becomes characterized by knowcall Instructor
, is to
Him
in nothing.
;
ledge.
Epicurus,
too,
who very
greatly preferred pleasure to truth,
supposes faith to be a preconception of the
fines preconception to
mind
;
;
and deasserts
be a grasping at something evident,
and
that,
at the clear
understanding of the thing
and
without preconception, no one can either inquire, or
doubt, or judge, or even argue.
How
aiming
can one, without a
after, learn
?
preconceived idea of what he
that which
is
is
about
^
the subject of his investigation
He, again,
into
who
has learned has already turned his preconception
comprehension.
And
if
he who
learns, learns not without
is
a preconceived idea which takes in what
expressed, that
is
man
is
has ears to hear the truth.
And happy
as
the
man
that
also
speaks to the ears of those
who hear;
happy certainly
to
he who
is
a child of obedience.
Now
hear
is
to under-
stand.
If, then, faith is notliing else
than a preconception of
a
Book
the
ii.]
THE MISCELLANIES.
in regard to
is
11
what is the subject of discourse, and and understanding and persuasion no one sh
all learn aught without faith, since no one [learns aught] ^Yithout preconceptio
n. Consequently there is a more ample demonstration of the complete truth of wha
t was spoken by the prophet, " Unless ye believe, neither will ye underParaphras
ing this oracle, Heraclitus of Ephesus stand." 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 Laics, says, " that he who would be bless
ed and happy, must be straight from the beginning
obedience
so called,
;
mind
a partaker of the truth, so as to live true for as long a period
as possible
is
one to
to
man
for he is a man of faith. But the unbeliever whom voluntary falsehood is agreeab
le and the whom involuntary falsehood is agreeable is senseless;^
;
;
desirable. For he who is devoid of friendand ignorant." And does he not enigmati
cally say in Eiitliydemus, that this is '^ the regal wisdom ?" In The Statesman
he says expressly, '' So that the knowledge of the true king is kingly and he wh
o possesses it, whether a prince or private person, shall by all means, in conse
quence
neither of which
is
liness, is faithless
;
of this act, be rightly styled royal."
Now
those
who have
believed in Christ both are and are called Chrestoi (good),^
as those
who
are cared for
by the
true king are kingly.
as the wise are wise
by
;
their wisdom,
so also those
For and those observant of
law are so by the law
the
who belong
to Christ
King
are kings,
and those that are
Christ's Christians.
in continuation, he adds clearh^, " What is right will turn out to be lawful, la
w being in its nature right reason, and not found in writino;s or elsewhere." An
d the stranixer
Then,
of Elea pronounces the kingly and statesmanlike man *' living law'' Such is he w
ho fulfils the law, " doing the will of
the Father,"
"
inscribed on a lofty pillar, and set as an example
all
of divine virtue to
1
wlio possess the
power of
seeing.
The
Qv
^ojo'j is
here interpolated into the text, not being found in Plato.
)cpr,or6;
2
Xptaro; and
are very frequently
compared in the
patristic
authors.
^
Matt. xxi. 31.

12
:
THE MISCELLANIES,
[Book
ii.
Greeks are acquainted with the staves of the Ephori
Lacedaemoii, inscribed with the law on wood.
as
at
But my
and
it is
law,
right
was
said above,
is
both royal and living
is
;
reason.
"
Law, which
king of
all

of mortals
and imin
mortals," as the Boeotian Pindar sings.
For Speusippus,^
book against Cleophon, seems to write like Plato on " For if royalty be a good t
hing, and the wise this wise man the only king and ruler, the law, which is righ
t reason, is good;"^ which is the case. The Stoics teach what is in
the
first
:
conformity with
wise
is
this,
assigning kinghood, priesthood, prophecy,
legislation, riches, true beauty,
noble birth, freedom, to the
exceedingly
difficult to find,
But that he confessed even by them.
alone.
man
is
CHAPTER
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 fro
m Moses the great to the Greeks. That all things belong to the wise man, is taug
ht in these words: ^'And because God hath showed me mercy, I have all things."^
And that he is beloved of God, God intimates when
He
says,
"The God
of
Abraham, the God
first
is
of Isaac, the
God
of Jacob."*
For the
found
is
to
have been expressly
to
called "friend;"^
and the second
shown
have received
anew name, signifying 'Mie that sees God;"*^ while Isaac, God in a figure select
ed for Himself as a consecrated sacrifice,
to
be a type
to us of the
Now among the Greeks,
^
economy of salvation. Minos the king of nine
years' reign,
^ (fTrovocuog. and successor, The words of Jacob to Esau slightly changed from t
he Septuagint " For God hath showed mercy to me, and I have all things" oti v/Ai
Yjos
Plato's sister's son
^
fA,i
6
4
0oV
;ci 'iari
[/,01
t^ccvtcc
(Gen. xxxiii. 11).
^
Ex.
iii.
16.
Jas.
ii.
23.
;
^
So the name
Israel
is
explained, Stromata
i.
p. 334,
Potter
vol.
i.
p.
369 of translation of Clement in Ante-Nicene Library.
:
Book
ii.]
THE MISCELLANIES.
is
13
and familiar friend of Zeus,
heard
with his friend."^
celebrated in song
;
they having
how once God conversed with Moses, "as one speaking
Moses^, then,
all
was a
sage, king, legislator.
But our Saviour
beauty, for "
surpasses
human
nature.
He
is
so lovely,
as to be alone loved
by us, whose was the true light.""" 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 a
bove and beneath it, with all glory, when given to Him by the adversary. What ne
ed is there to say that He Priest, who alone possesses the knowis the only High
hearts are set on the true
He
ledge of the worship of
God?^
He
is
Melchizedek,
"King
of peace,"* the most fit of all to head the race of men. legislator too, inasmuc
h as He gave the law by the mouth of the prophets, enjoining and teaching most d
istinctly what Who of nobler lineage things are to be done, and what not.
A
He whose only Father is God ? Come, then, let us produce Plato assenting to thos
e very dogmas. The wise man he "' O dear Pan, and calls rich in the Phcednis, wh
en he says,
than
wdiatever other gods are here, grant
me to become fair within and whatever external things I have, let them be agreea
ble to what is within. I would reckon the wise man rich."' And the Athenian stra
ncrer,*^ findins; fault with those who think that those who have many possession
s 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 m
en, are owners of the possessions worth most money; which any bad man may posses
s." " The whole world of wealth belongs to the believer,"^ Solomon says, " but M
uch more, then, is the not a penny to the unbeliever." scripture to be believed
which says, " It is easier for a camel
;

to
1
go through the eye of a needle, than for a rich man"^ to
Ex. xxxiii. 11.
2 John i. 9. The Stoics defined piety as " the knowledge of the worship
2
of
God."
* ^
"*
^ Socrates in the Phxrhus, near the end. Heb. vii. 2. Introduced by Plato in The
Laws, conversing with Socrates. ^ INfatt. xix. 24. Taken likely from some apocr
yphal writing.
14
THE MISCELLANIES.
life.
[Book
ii.
lead a philosophic
But, on the other hand,
it
blesses
"the poor;"^
as Plato understood
the diminishing of one's
insatiableness, that
is
"It is not resources, but the augmenting of
said,
;
when he
to
be considered poverty
for
it
is
not
means that ever constitutes poverty, but insatiableness, from which the good man
being free, will also be rich." And in Alcihiades 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,"^ says the Scripture; as also the poets
slender
call
[vice] a slavish yoke.
And
the expression,
"
Ye
have
:
sold yoLirselves to your sins," agrees with
what
is
said above
;
" Every one, then,
who committeth
sin is
a slave
if
slave abideth not in the house for ever.
But
and the the Son shall
make you
you
free,
then shall ye be free, and the truth shall
make
free."^
And
again, that the wise
stranger asserts, in the same
man is beautiful, way as if one were
the Athenian
to affirm that
certain persons were just, even should they
in their persons.
happen
to
be ugly
to
And in
speaking thus with respect to eminent
rectitude of character, no one wdio should assert
them
be
account beautiful would be thought to speak extravagantly. And " His appearance
was inferior to all the sons of
on
this
men,"
^
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 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 There trusty and s
ound in seditions without entire virtue. are numbers of mercenaries full of figh
t, and willing to die in war ; but, with a very few exceptions, the most of them
are If these desperadoes and villains, insolent and senseless." observations ar
e 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 t
imes, both in
discourse
:
1
Matt. V.
3.
2 j^a^tt. xi.
"*
28-30.
3.
^ t^iot ormg.
3
John
viii.
32-36.
Isa.
liii.
;
Book
ii.J
THE MISCELLANIES.
all
15
for
peace and in war, and in
to
the rest of our
life,
it
appears
neither
embrace the other
virtues.
"
But
the best thing
is
war nor sedition, for the necessity of these is to be deprecated. But peace with
one another and kindly feeling are what is
best."
to
From
these remarks the greatest prayer evidently
is
have peace, according to Plato. And faith is the greatest Accordingly it is righ
tly said in mother of the virtues. Solomon, " Wisdom is in the mouth of the fait
hful." ^ Since
also Xenocrates, in his
wisdom
is
the knowledge of
book on " Intelligence," says " that first causes and of intellectual
intelligence
as
essence."
He
considers
twofold, practical
and theoretical, which latter is human wisdom. Consequently wisdom is intellio;e
nce, but all intellio-ence is not wisdom. And it has been shown, that the knowle
dge of the first cause of the universe is of faith, but is not demonstration. Fo
r it were strange that the followers of the Samian Pythagoras,
rejecting demonstrations of subjects of question, should re-
gard the bare ipse
divlt'^ 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 th
at hath ears to hear, let him hear."
And who
is
he
?
Let Epicharmus say
mind hears
;
:
" Mind
sees,
all
besides
is
deaf and blind. "^
Rating some as unbelievers, Heraclitus says, " Not knowhow to hear or to speak;"
aided doubtless by Solomon, who says, " If thou lovest to hear, thou slialt comp
rehend and if thou incline thine ear, thou shalt be wise.""*
ing
1
Ecclus. XV. 10.
Laertius, in opposition to the general account, ascribes the celeccvTog
it
'i(pci
2
to Pythagoras Zacynthns. Suidas, who with the most Samian Pythagoras, says that
it meant "God has said," as he professed to have received his doctrines from God
. 3 This famous line of Epicharmus the comic poet is quoted by Tertullian (de An
imci)^ by Plutarch, by Jamblichus, and Porphyry.
brated
ascribes
to the
*
Ecclus.
vi.
34.
;
16
THE MISCELLANIES.
[Book
ii.
CHAPTER
VI.
THE EXCELLENCE AND UTILITY OF FAITH. "Lord, who hath believed our report?"^ Isai
ah says. For " faith cometh by hearing, rmd hearing by the word of God," saith t
he apostle. " How then shall they call on Him in whom
they have not believed
?
whom
sent?
they have not heard?
And how shall they believe on Him And how shall they hear withshall
out a preacher?
And how
written,
they preach except they be
!
As
it
is
How
beautiful are the feet of those
"
'"^
that publish glad tidings of good things
You
see
how he
brings faith by hearing, and the preaching of the apostles,
to the
word
of the Lord, and to the
yet understand the word of the
up Son of God. We do not Lord to be demonstration.
it
As, then, playing at ball not only depends on one throwing the ball skilfully, b
ut
dexterously, that the
to the rules for ball
reliable
;
it
requires besides one to catch
game may be gone through according
so also
is
it
the case that teaching
is
when
So
faith
on the part of those who hear, being, so
through
its
to speak, a sort of natural art, contributes to the process of
learning.
tive power,
also the earth co-operates,
fit
producis
being
for the
sowing of the seed.
For there
no good of the very best instruction without the exercise of the receptive facul
ty on the part of the learner, not even of prophecy, wdien there is the absence
of docility on tlie part of
those
who hear. For dry twigs, being ready to receive the and the farpower of fire, ar
e kindled with great ease famed stone attracts steel through affinity, as the te
ar of the Succinum drains to itself twio^s, and amber sets chaff in motion. And
the substances attracted obey them, attracted 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 steal
th, and that which leads and drives
with violence

the
1.
divine
Word
cries,
calling all together
knowing
1
perfectly w^ell those that will not
iiii.
obey; notwith'
Isa.
^
.
Rom.
x. 17, 14, 15.
Loadstone.
Book
il]
THE MISCELLANIES.
is
17
standiog tlien since to obey or not
in onr
own power,
pro-
vided
we have
not the excuse of ignorance to adduce.
He
and demands of each according to his strength. For some are able as well as will
ing, having reached this point through practice and being purified; while Now ot
hers, if they are not yet able, already have the will.
makes a
just call,
to will
is
the act of the soul, but to do
are actions estimated
is
not without the
;
body.
in each,
Nor
by
their issue alone
but
they are judged also according to the element of free choice
he repented of his sins, if he and repented (fxereyvco), which is (/xerd ravra e
yvco) " afterwards knew." For repentance is a tardy Repentknowledge, and primiti
ve innocence is knowledge. ance, then, is an effect of faith. For unless a man b
elieve 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 re
form. Accordingly the followers Hope, too, is based on faith. of Basilides defin
e 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 posses
sion of good. Necessarily, then, is expectation founded on faith. Now he is fait
hful who keeps inviolably what is entrusted to him and we are entrusted w^ith th
e utterances respecting God and the divine words, the commands along with the ex
ecution 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."^ How, then, if to believe is to suppose, do the philosophers think th
at what proceeds from themselves is sure? For the voluntary assent to a
if

he chose
easily, if
reflected on his failures
;
;
;
preceding demonstration
to
is
not supposition, but
is
it
is
assent
something sure.
unbelief
is
;
Who
more powerful than God?
is
Now
the feeble negative supposition of one opas incredulity
1
posed to
Him
a condition which admits
CLEM.
VOL.
1 Cor.
i.
9, ix. 13.
II.
B
18
THE MISCELLANIES.
Faith
is
[Book
ii.
faith Avith difficulty.
the voluntary supposition and
anticipation of pre-comprehension.
Expectation
is
an opinion
is
about the future, and expectation about other things
opinion
about uncertainty.
a thincr. o
Confidence
believe
is
a strong judgment about
in
Wherefore we
is
Him
fidence unto divine glory
and
salvation.
whom we And we
have conconfide in
Him, who
God
alone,
us,
whom we
this
nobly promised to
and for
know, that those things end benevolently created
and bestowed by Him on us, will not fail. Benevolence is the wishins^ of cood th
incrs to another for his sake. For He needs nothing and the beneficence and beni
gnity which flow from the Lord terminate in us, being divine benevolence, and be
nevolence resulting in beneficence. And if to Abraham on his believing it was co
unted for righteousness and if we are the seed of Abraham, then w^e must also be
lieve through hearing. For we are Israelites, wdio are convinced not by signs, b
ut by hearing. Wherefore
;
;
it
is
said,
" Kejoice,
O
barren, that barest not
:
;
break forth
for
and
cry,
thou that didst not travail with child
more are
hus-
the children of the desolate than of her
who hath an
band."
^
"
Thou
hast lived for the fence of the people, thy
children were blessed in the tents of their fathers."
And
to
if
the same mansions are promised by prophecy to us and to the
patriarchs, the
God
is
of both the covenants
clearly,
is
shown
be one.
Accordingly
it
added more
"
Thou
hast inherited
the covenant of Israel,"^ speaking to those called from
among
the nations, that were once barren, being formerly destitute of
this
bridegroom.
these,
husband, who is the Word, desolate formerly, of the " Now the just shall live by
faith," which is
'^

;
according to the covenant and the commandments
since
which are two in name and time, given in accordance with the [divine] economy be
ing 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 righ
teousness of God revealed from faith to faith," teaching the one salvation which
from prophecy to the " This Gospel is perfected by one and the same Lord.

1 Isa. liv. 1.
2
Not
in Script.
^
Where ?
^
Rom.
i.
17, etc.
Book
ii.]
THE MISCELLANIES.
19
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, co
ncerning faith have made shipwreck," ^ because they defiled by unbe; ;
lief
the conscience that comes from God.
not,
Accordingly, faith
any more, wuth reason, be disparaged in an offhand w^ay, as simple and vulgar, a
ppertaining to anybody. For, if it were a mere human habit, as the Greeks suppos
ed, 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 it
s disparagers assert, is something divine; which is neither rent asunder by othe
r mundane friendship, nor dissolved by the presence of fear. For love, on accoun
t of its friendly alliance with faith, makes men believers and faith, which is t
he foundation of love, in its turn introduces the doing of good since also fear,
the pjedagogae of the law, is believed to be fear by those, by whom it is belie
ved. For, if its existence is shown in its working, it is yet believed when abou
t 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 tru
stworthy. Such a change, then, from unbelief to faith and to trust in hope and f
ear, is divine. And, in truth, faith is discovered, by us, to be the first movem
ent towards salvation after which fear, and hope, and repentance, advancing in c
ompany with temperance and patience, lead us to love and knowledge. Kightly, the
refore, 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. Fear and patience are then helpers of your fai
th 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, wi
sdom, understanding, intelligence, knowledge." The forementioned virtues being,
then, the elements of knowledge the result is that faith is more elementary, bei
ng as necessary
; ; ;
may

;
;
;
;
1
1
Tim.
1.
18, 19.
20
THE MISCELLANIES.
him
[Book
ii.
to the Gnostic,^ as respiration to
is
that lives in this world
it is
to life.
And
as without the four elements
not possible
faith.
to live, so neither can It
is
knowledge be attained without
then the support of truth.
CHAPTER
THE UTILITY OF FEAR.
Those, who denounce
plainly also God,
VII.
OBJECTIONS ANSWERED.
law
;
fear, assail the
and
if
the law,
who gave
the law.
are of necessity presented in
his
For these three elements the subject on hand the ruler,
:
and the ruled. If, then, according to then, by necessary consehypothesis, they a
bolish the law quence, each one who is led by lust, courting pleasure, must negl
ect what is right and despise the Deity, and fearlessly indulge in impiety and i
njustice together, having dashed away from the truth. Yea, say they, fear is an
irrational aberration,^ and peradministration,
;
turbation of mind.
definition be
What
sayest thou
?
And how
can this
ment
is
forbids,
any longer maintained, seeing the commandBut the commandment given me by the Wor
d ? hanging fear over the head of those who have innot then irrational.
shalt not
curred
<iould
Jdll,
^
admonition for their discipline.
is
Fear
It
is
therefore rational.
it
How
it
be otherwise, exhorting as
does, Thoit shall not
Thou Thou shalt
commit
adulters/,
not hear false iviiness f
let
Thou shalt not steal, But if they will quibble
is
about the names,
the philosophers term the fear of the
a shunning
(e/c/cXio-t"?)
law, cautious fear, (ev\d/3eLa,) which
Such Critolaus of Phasela not inaptly The commandcalled fighters about names (ov
oixaToijA^oi). ment, then, has already appeared fair and lovely even in the ilii
ghest degree, when conceived under a change of name.
agreeable to reason.
^
The man of perfect knowledge.
it
^ Instead of UkThitis,
s
applied by the Stoics to fear
has been proposed to read eK'hvaig, a term but we have 'ix,yO\iGig immediately a
fter.
;
According to the correction and translation of Lowth,
instead of tov ovrag,
etc., of
who
reads rav
ovTCog sTrihsxofiii^av
the text.
Book
ii.]
THE MISCELLANIES.
is
21
Cautious fear {evKulBeia)
able,
tlierefore
being the shunning of what hurts
sins.
;
shown to be reasonfrom which arises
;
repentance for previous
"
For the
fear of the
is
Lord
is
the beginnino; of wisdom
c;ood understandin^
to all that
do
it." ^
Lord paving
fear,
wisdom a doing, which is the fear of the for Vv'isdom. But if the law produces t
he knowledge of the law is the beginning of wisdom
calls
He
the
way
;
and a man
reject the
is
not wise without law.
;
Therefore those
who
law are unwise
"
and
in
consequence they are
is
reckoned godless (aOeoi).
of wisdom.
tion,"
^
Now
instruction
despise
the beginning
instruc-
But the ungodly
terrors the
wisdom and
If
saith the Scripture.
Let us
vice,
see
what
law announces.
it is
the
things \Yhich hold an intermediate place between virtue and
such as poverty, disease, obscurity, and humble birth,
like,
and the
these things civil laws hold
forth,
and are
praised for so doing.
And
those of the Peripatetic school,
who
introduce three kinds of (jood thino;s, and think that
are evil, this opinion
suits.
their opposites
But the law
in
reality
given to us enjoins us to shun
things
ness, soul-disease, death (not that
what are
adultery, uncleanness, paederasty, ignorance, wickedwhich severs the soul from
reality,
bad
For and the workings that proceed " For not unjustly," from them are dreadful an
d terrible.
these are vices in
the body, but that which severs the soul from truth).
say the divine oracles, " are the nets spread for birds
;
for
they
who
^
are accomplices in blood treasure
up
selves."
How,
then,
is
the law^
still
said to
thembe not good by
evils to
? " ^
certain heresies that clamorously appeal to the apostle, wdio
says, "
For by the law is the knowledge of sin we say, The law did not cause, but showed
sin.
wdiat
is
To whom
For, enjoining
to
be done,
it
reprehended what ought not to be done.
is
And
1
it is
the part of the good to teach what
is
salutary,
and
to point out wdiat
Ps. cxi. 10.
deleterious
;
and
to counsel the practice
2
Prov.
i.
7.
^
Prov.
i.
17, 18, " Surely in vain tlie net is spread in the sight of for their
any
bird,
^
and they lay wait Rom. iii. 20.
own
blood."
22
of the one, and to
apostle,
THE MISCELLANIES.
command
to
[Book
ir.
slmn the other.
Now
it it
tlie
whom
they do not comprehend, said that by the law
derived
trains,
the knowledge of sin was manifested, not that from
its
existence.
is
And how
can the law be not good, which
which
given as the instructor
(7raiBayco'y6<;) to Christ,^
that
being corrected by fear, in the
way
of discipline, in order to
'' the attainment of the perfection which is by Christ ? I " the death of the si
nner, as his repentwill not," it is said,
repentance inasmuch from what ought not to be done, and enjoins good deeds. By i
gnorance he means, in my opinion, death. " And he that is near the Lord is full
of stripes." * Plainly, he, that draws near to knowledge, has the benefit of per
ils, 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." ^ And Barnabas t
he apostle having said, " Woe to those who are wise in their own conceits, cleve
r in their own eyes," ^ added, " Let us become spiritual, a perfect temple to Go
d 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." Whence
ance."^
as
it
;
Now the commandment works
^
deters
;
" the fear of
God "
is
divinely said to be the beginning of
wisdom.^
CHAPTER VIIL
THE VAGARIES OF BASILIDES AND VALENTIN US AS TO FEAR BEING THE CAUSE OF THINGS.
Here
the followers of Basilides, interpreting " that the Prince,^ liaving
this
expres-
sion, say,
heard the speech of
1
Gal.
iii.
24.
wliicli,
-
Ezek. xxxiii. 11,
xviii. 23, 32.
^
Adopting the conjecture
the nominative, refers
4 s
by a change from the accusative to "deters," and enjoins to the commandment inPr
ov. x. 4,
5, 8.
Isa.
stead of to repentance, according to the teaching of the text,
Judith
viii.
27.
^
v. 21.
''
Prov.
i.
7.
Viz. of the angels,
who according
to
them was Jehovah, the God
of
the Jews.
Book
ii.]
THE MISCELLANIES.
23
who was being ministered to, was struck with ranazement both with the voice and
the vision, having had ghid tidings beyond his hopes announced to him ; and that
the Spirit,
his
amazement was
and
called fear,
wisdom, which distinguishes classes,
perfects,
election, restores.
is
which became the origin of and discriminates, and
He
that
over
For not the world alone, but also the all has set apart and sent forth."
And
such views.
terror fell
Valentinus appears also in an epistle to have adopted For he writes in these ver
y words: ^' And as^
on the angels
at this creature,
because he uttered
of
so
things greater than proceeded from his formation, by reason
of the being in
the supernal essence, and
also
him who had invisibly communicated a germ who spoke with free utterance
;
among
and
the tribes of
became
imao^es
terrors to those
statues.
men in the world, who made them,
the hands of
for
the works of
as,
men

for example,
And
:
all
fashion thino-s to
bear the name of
God
man
inspired the dread attaching to the pre-existent
his
having
being in him
;
formed into the name of man, as and they were terror-stricken, and
Adam
speedily marred the work."
But
there being but one First Cause, as will be
shown
of
it
afterwards, these
men
will
be shown to be
inventors
chatterings and chirpings.
But
since
vantageous, that from the law and the
receive a preparatory discipline
God deemed prophets, men
ad-
should
fear of
by the Lord, the
the Lord was called the beginning of wisdom, being given by the Lord, through Mo
ses, to the disobedient and hard For those whom reason convinces not, fear of he
art. tames which also the Instructin^j Word, foreseeincp from the first, and pur
ifying by each of these methods, adapted
;
the instrument suitably for piety.
fear
at
Consternation
at
is,
then,
an unlooked-for representation such as, for example, a message; while fear is an
excessive wonderment on account of somethin*:^ which arises or is. They do not
then perceive that they rea
strange
apparition,
or

present by means of amazement the

God who
u;
is
highest
and
^
is
extolled
by them,
as subject to perturbation
and an-
Instead of a;
Tnpi^pofio; of
the text,
we read with Grabe
-ttsou (pofiog.
24
THE MISCELLANIES.
[Book
ii.
tecedent to amazement as having been in ignorance. If indeed ignorance preceded
amazement and if this amaze;
ment and
fear,
which
is
the beginning of wisdom,
is
the
fear of God, then in
all
likelihood ignorance as cause pre-
ceded both the wisdom of
then,
God and
all
creative work,
itself.
and not
only these, but restoration and even election
Whetlier,
was
it
ignorance of what was good or what was evil?
of good,
Well,
if
why
does
it
cease through
amazement
?
And
minister and preaching and baptism are [in that case]
of evil, how can what is bad be For had not ignorance preceded, the minister wou
ld not have come down, nor would have amazement seized on '''the Prince," as the
y say; nor would he have attained to a bemnninfr of wisdom from fear, in order t
o discrimination between the elect and those that are mundane. And if the fear o
f the pre-existent man made the angels con-
superfluous to them.
And
?
if
the cause of what
is
best
the idea that an 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 v/ork,
in consequence of foreknowledge, on their perceiving the supernal germ. Or, fin
ally,
spire against their
invisible
own handiwork, under
germ
of the supernal essence
;
suppose, trusting to their knowledge, they dared (but this
also
that
were impossible for them), on learning the excellence is in the Pleroma, to cons
pire against man. Furthermore also they laid hands on that which was according t
o 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 Marcionthe Scripture cries, though they listen not, "
ites,
He
that
heareth
me
shall rest
with confidence in peace, and shall be
Prov.
33.
tranquil, fearless of all evil."^
1
i.
:
Book
il]
THE MISCELLANIES.
then, will they have the law to be ?
25
What,
just.
They
will not
is
call it evil,
but just
;
distinguishing w^hat
is
good from what
But the Lord, when He
evil
enjoins us to dread evil, does
not exchange one
opposite
for another, but abolishes
what
is
by
just
its
is
opposite.
Now"
is
evil
is
the opposite of good, as
If,
what
fear,
is
of w^hat
unjust.
then, that absence of
which the fear of the Lord produces, is called the beginning of what is good,^ f
ear 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 fea
r, 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 bu
t fear not another besides Him,"^ we understand it to be meant fearing to sin, a
nd following the commandments given by God, which For the fear of God is the hon
our that cometh from God. is ideo? [in Greek]. But if fear is perturbation of mi
nd, as some will have it that fear is perturbation of mind, yet all
:
fear of
is
not perturbation.
Superstition
is
indeed perturbation
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,
bation,
is
who
For
is
not subject to perturnot God, but falling
free of perturbation.
it is
away from God,
this
that the
man is terrified for. And he who fears
And
is, falling into evils fears and dreads those evils. he who fears a fall, wishes
himself to be free of corrup" The wise man, fearing, avoids evil tion and pertu
rbation.
that

but the
Scripture
foolish, trusting,
;
mixes himself with
it,"
says the
is
and again
it
says, "
In the fear of the
Lord
the
hope of strength."^
1 The text reads x,cx,-auv. have adopted, koCKuu.
Lowtli conjectures the change, which
3 y^io^. xiv. IG, 26.
we
2
Prov.
vii. 2.
26
THE MISCELLANIES.
[Book
ir.
CHAPTER
Such
IX.
THE CONNECTION OF THE CHRISTIAN VIRTUES.
Now
a fear, accordingly, leads to repentance and hope. hope is the expectation of go
od things, or an expectation sanguine of absent good; and favourable circumstanc
es are
in order to
assumed
to love.
Now
life,
reason,
good hope, which we have learned leads on what pertains to and manners, or in br
ief, fellowship in life, or it is
love turns out to be consent in
the intensity of friendship and of affection, with right reason,
in the enjoyment of associates.
And
an associate (eratpo^)
is
another
self
;
^
just as
we
call those, brethren,
who
is
are rege-
nerated by the same word.
And
akin to love
hospitality,
beino; a conii^enial art devoted to the treatment of straniz-ers.
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 wo
rld : but be ye transformed in the renewal
of the mind, that ye
able,
may prove what
God."^
is
that good, and accept-
and perfect
will of
is occupied in what is useful for and guests {eiri^evoi) are strangers {^evoi) \
and friends are guests and brethren are friends. ^' Dear brother,"^
Hospitality, therefore,
;
strangers
;
says
Homer.
also, is
Philanthropy, in order to which
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.
is
And
is
if
the real
man
within us
the spiritual, philanthropy
brotherly love to those
affection,
who
on the other hand, is the preservation of good-will, or of affection and affecti
on is its perfect demonstration * and to be beloved And is to please in beliavio
ur, by drawing and attracting. persons are brought to sameness by consent, which
is the
participate, in the
spirit.
same
Natural
;
;
^
'inpo'; lyo), alter ego,
deriving
^ (p/As
STulpoc:
from
'inpo;.
2
Rom.
xii. 2.
Kuaiywir^, Iliad,
book
v.
359.
^ d'TroQi^ig
has been conjectured in place of
d-Troht^ig.
Book
ii.]
THE MISCELLANIES.
in
27
knowledge of the good things that are enjoyed
For community
opinions
dissimulation,"
of sentiment {o}ioyv(ciJiocrvvri)
is
common. harmony of
(avficj^covLa yvoj/icov).
it is
said
become attached
on, downi to " If
to
it
" Let your love be without and abhorring what is evil, let us what is good, to b
rotherly love," and so
'
;
be possible, as
much
^*
as lieth in you, living
evil,"
peaceably with all men." it is said, " but overcome
Then
be not overcome of
^
evil w^ith good."
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 right-
eousness of God."
of the law
;
^
For they did not know and do the
will
but what they supposed, that they thought the
law wished.
And
they did not believe the law as prophesying,
;
and they followed through fear, not " For Christ is the end of faith. the law fo
r righteousness," ^ who was prophesied by the law to every one that believeth. W
hence it was said to them by Moses, " I will provoke you to jealousy by them tha
t are and I will anger you by a foolish nation, that not a people is, by one tha
t has become disposed to obedience." ^ And by Isaiah it is said, " I w^as found
of them that sought me not I w^as made manifest to them that inquired not after
me,"'' manifestly previous to the coming of the Lord after which to Israel, the
things 23rophesied, 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 calhncp from amono- 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
through disposition and
; ;
but the bare word

;
:
says,
"But through
their transgression salvation
is
come
to
the Gentiles, to provoke
ness to repent.
1
them
to jealousy,"
^
and
to willing-
And
the Shepherd, speaking plainly of those
2 Rq,^^,
"
Rom. Rom.
xii. 9,
10, 18, 21.
x. 2, 3.
X. 4.
*
5 Isa. Ixv. 1,
2
;
Rom.
x. 20, 21.
6
Rom. ^om.
x.
19
;
Deut. xxxii. 21.
xi. 11.

28
TEE MISCELLANIES.
fallen
[Book
ii.
who had
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.
of
He
says
accordingly, " that the apostles and teachers, wdio had preached
the
name
of the
faith,
Son
God, and had
"
fallen
asleep,
in
power and by
before."
seal
preached to those that had fallen asleep
subjoins
:
Then he
And
they gave them the
therefore, with
of preaching.
They descended,
alive.
them
fallen
these,
into the water,
alive,
and again ascended.
But
those,
these descended
and again ascended
But
who had
asleep before, descended dead, but ascended alive.
therefore, they
By
were made alive, and knew the name of the Wherefore also they ascended with them
, Son of God. and fitted into the structure of the tower, and unhewn were they f
ell asleep in righteousness and in built up together " For when the great purity
, but wanted only this seal." ^ Gentiles, which have not the law, do by nature t
he things of the law, these having not the law, are a law unto themselves,"^
:
according to the apostle.
As, then, the virtues follow one another, why need I say what has been demonstra
ted already, that faith hopes through and patience and practice repentance, and
fear through faith in these along with learning terminate in love, which is perB
ut that is necessarily to be noticed, fected by knowledge ?
;
that the Divine alone
is
to be regarded as naturally wise.
is
Therefore also wisdom, which has taught the truth,
of
;
the power
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
is
his being a
true servant.
The
beo^innino; of knowledire
wonderins^ at
objects, as Plato says in his Thecetetus ; and Matthew exhorting in the Traditio
ns, says, " Wonder at what is before
you
;
"
laying this
down
first
as the foundation of further
knowledge.
written,
So
also in the
Gospel to the Hebrews
it
is
"
He
that wonders shall reign,
It
is
reigned shall rest."
1
and he that has impossible, therefore, for an ignorant
^
Hermas.
Rom.
ii.
14.
Book
il]
THE MISCELLANIES.
29
man, while lie remains ignorant, to philosophize, not having apprehended the ide
a of wisdom since philosophy is an effort to grasp that w^hich truly is, and the
studies that conduce
;
thereto.
in
And
it
is
not the rendering of one
^
accomplished
to
good habits of conduct, but the
I
knowing how we are
is
use and act and labour, according as one
assimilated to
God.
is
mean God
the Saviour, by serving the
God
of the
universe through the
in truth
High
Priest, the
is
Word, by whom what
Piety
is
good and right
beheld.
conduct
suit-
able and corresponding to God.
CHAPTER
These
self to
:
X.
TO WHAT THE PHILOSOPHER APPLIES HIMSELF.
three things, therefore, our philosopher attaches himfirst,
speculation
cepts
;
third, the
second, the performance of the preforming 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, Spea
k 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 ve have dwelt, ye shall
not do and accordinsj to the customs of Canaan, into which I bring you, ye shal
l not do and in their usages ye shall not w^alk. 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 t
he Lord your God."^ 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 w
hat must be abstained from, and what, being divine and not worldly, must
;
;
:
;
be observed.
And when
in
it
^
is
said,
" The
man
that doeth
correction
them
1
shall live
is
them,"
it
declares both the
:
This clause
hopelessly corrupt
the text
is
utterly unintelligible,
and the emendation
2
of Sylburgius is adopted in the translation.
3 (jal.
iii.
Lev.
xviii.
1-5.
12.
;
30
of the
THE MISCELLANIES,
Hebrews themselves, and the
[Book
ii.
training and advance-
ment
ours.
of us
who
'^
are niMi
:
^
it
declares at once their life
in
sins
and
For
those
who were dead
are quickened
Scripture,
together with Christ,"^ by our covenant.
For
the frequent reiteration of the expression, " I
am
the
by Lord
your God," shames in such a w^ay as most pow^erfully to dissuade, by teaching us
to follow God who gave the commandments, and gently admonishes us to seek God a
nd which is the endeavour to know Him as far as possible
;
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 wdiich
is
rectitude of conduct
never disjoined.
CHAPTEK
XT.
THE KNOWLEDGE WHICH COMES THROUGH FAITH THE
SUREST OF ALL.
But
the knowledge of
those
whether the barbarian
knowledge, which
is
sects or the' philosophers
'^
who think themselves wise, among the
puffeth up."
^
Greeks, according to the apostle,
But
that
the scientific demonstration of what
is
is
de-
livered according to the true philosophy,
founded on
is
faith.
Now, we may
from what
is
say that
it
is
that process of reason which,
disputed.
admitted, procures faith in what
Now,
faith being twofold
of opinion
nothing
the
faith of
knowledge and that
prevents us from calling demonstration
twofold, the one resting on knowledge, the other on opinion
since also
fold, that
And
is
knowdedge and foreknowledge are designated as twowhich is essentially accurate,
that which is defective. not the demonstration, which we possess, that alone
is true, as being supplied out of the divine Scriptures, the sacred writings, an
d out of the " God-taught wisdom,"
which
according to the apostle?
1
Learning, then,
^3
is
also obedience
ii.
"
Them
ii.
that are far
5.
off,
and them that are nigh " (Eph.
1
13).
2
Eph.
Cor.
viii. 1.
Book
ii.]
THE MISCELLANIES.
31
commandments, which is faith in God. And faith power of God, being the strength
of tlie truth. For example, it is said, '' If ye have faith as a grain of mustar
d, And again, "Accordye shall remove the mountain."^
to the
is
a
ing to thy faith
let it
be to thee."^
;
And
one
is
is
cured, re-
ceiving healing by
faith
and the dead
raised
up
in
consequence of the power of one believing that he would be The demonstration, ho
wever, which rests on opinion raised.
is
human, and
is
the
result
of
rhetorical
arguments or
to
dialectic
syllogisms.
For the
highest
demonstration,
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 is
sue is assumed to be true, as being divine and prophetic, manifestly the conclus
ion arrived at by inference from it w'ill consequently be inferred truly and the
legitimate result
;
;
of the demonstration will be knowledge.
When,
then, the
and divine food was commanded to be consecrated in the golden pot, it was said,
" The omer was the tenth of the three measures." 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, the
refore, will abstain from errors in speech, and thought, and sensation, and acti
on, having heard '^ that he that looks so as to lust hath committed adultery " *
and reflecting that " blessed are the pure in heart, for they shall see God "^
and knowing this, " that not what enters into the mouth defiletb, but that it is
what cometh forth by the mouth that ^ defileth the man. For out of tlie heart p
roceed thoughts." This, as I think, is the true and just measure according to Go
d, by which things capable of measurement are measured, the decad which is compr
ehensive of man which summarily the three above-mentioned measures pointed out.
There are
memorial of the
celestial
'^

;
;
;
1
Matt. xvii. 20.
2 j^jatt. ix. 29.
^
*
Ex. xvi. 36, Septuagint; " the tenth part of an ephah," A.V. 5 Matt. v. 8. Matt.
xv. 11, 19. Matt. V. 28.
32
THE MISCELLANIES.
soul, the five senses, speecli, tlie
[Book
ii.
body and
tion
the
all
intellectual or the
to call
it.
spiritual faculty, or
power of reproducwhatever
you choose
above
And we
must, in a word, ascending
the others, stop at the
mind
;
as also certainly in
first consist-
the universe overleaping the nine divisions, the
ing of the four elements put in one place for equal inter-
change
;
and then the seven wandering
stars
and the one
is
that wanders not, the ninth, to the perfect number, which
above the nine,^ and the tenth division,
the knowledge of God, to speak briefly,
after the creation.
wx must reach to desiring the Maker
;
Wherefore the tithes both of the ephali and of the sacrifices were presented to
God and the paschal feast began with the tenth day, being the transition from al
l trouble, and from all objects of sense. The Gnostic is therefore fixed by fait
h but the man who
;
thinks himself wise touches not wdiat 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
is
delight
;
and
Faith, and Knowledge, and Peace are delight, from which he
that has disobeyed
is
cast out.
But he
that
wise in his
own
eyes will not so
much
;
as listen to the beginning of the divine
commandments
reins,
but, as if his
own
teacher, throwing off the
plunges voluntarily into a billowy commotion, sinking
to mortal
down
and created
thino;s
ledge, holding various opinions at various times.
from the uncreated know" Those
who have no guidance
guiding the
fall like leaves."^
Keason, the governing principle, remaining unmoved and
soul, is called its pilot.
For
access to the
mutable
spoke."
^
is
obtained by a truly immutable means.
stationed before the Lord,
to
ImThus
Abraham was
And
Moses
it
is
said,
and approaching " But do thou stand there
from the tranfall,"
scriber mistaking the
2
The text here reads 6io)v^ numeral
Prov.
xi.
arising in all probability
d
for the above.
14, Septuagint;
"Where no
counsel
is,
the people
A.V. 3 Gen.
xviii. 22, 23.
Book
witli
ii.j
THE MISCELLANIES.
^
33
wisli to
me."
And
the followers of
to the standing
Simon
be assimi-
lated in
form Avhicli they adore. Faith, therefore, and the knowledge of the truth, rende
r the soul, which makes them its choice, always uniform and
manners
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 b
een brought into evil repute by pride and self-conceit, so also gnosis by of whi
ch the apostle false gnosis called by the same name writing says, '^ O Timothy,
keep that which is committed to thy trust, avoiding the profane and vain babblin
gs and which some oppositions of science (gnosis) falsely so called
equable.
;
;
"^
professing, have erred concerning the faith."
Convicted by
to
this utterance, the heretics reject the Epistles
Timothy. 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 w^ith him who said,
"
The
lips of the
righteous
know high
things."^
CHAPTER
Faith
as also
XII.
T^VOFOLD FAITH.
Time being
double,
we
shall find virtues in
For memory is related to past time, hope to future. We believe that what is past
did, and And, on the other hand, that what is future will take place. we love,
persuaded by faith that the past was as it was, and by hope expecting the future
. For in everything love attends the And, behold, all things which Gnostic, who
knows one God. He both knows and admires. He created w^ere very good."* Godlines
s adds length of life and the fear of the Lord adds
pairs both dwelling together.
''
;
days.
As, then, the days are a portion of
is
life in its progress,
so also fear
.
the beginning of love, becoming
2.
;
by develop-
1
Ex. xxxiv.
s
4
Prov. X. 21, Septiiagint Gen. i. 31.
II.
- 1 Tim. vi. 20, 21. " feed many," A.V.
CLEM.
VOL.
.
C
;
34
THE MISCELLANIES,
faith,
[Book
ii.
ment
then
love.
is
But
it
is
not as I fear and hate a
wild beast (since fear
twofold) that I fear the father,
whom
I fear and love at once.
father,
Again, fearing
Blessed then
is,
lest
I be punished,
I love myself in assuming fear.
loves
He who
is
fears to offend his
possessed of faith, being, as he
he who is found composed of love and fear. And faith is power in order to salvat
ion, and strength to Again, prophecy is foreknowledge and knoweternal life. ledg
e 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 either one that has predicted shows a threefold result, happened long
ago, or exists now, or about to be. Then the extremes ^ either of what is accomp
lished or of what is hoped and the present action furnishes perfor fall under fa
ith suasive arguments for the confirmation of both the extremes. For if, prophec
y being one, one part is accomplishing and another is fulfilled hence the truth,
both what is hoped for and what is past is confirmed. For it was first present
then so that the belief of what is past is the it became past to us apprehension
of a past event, and the hope which is future
himself.
;
;

;
;
;
;
the apprehension of a future event.
And
is
not only the Platonists, but the Stoics, say that assent
in our
own power.
All opinion then, and judgment, and
live
and have perwhich is nothing else than faith. And unbelief being defection from
faith, shows both assent and faith to be possessed of power And if you for non-e
xistence cannot be called privation. consider the truth, you will find man natur
ally misled so as to give assent to what is false, though possessing the resourc
es
supposition,
and knowledge, by which we
petual intercourse with the
human race,
is
an assent
;
necessary for belief in the truth.
encloses the church in
its
"
The
virtue, then, that
is
grasp," as the Shepherd says,^ "
Faith,
by which the
elect of
God
are saved
;
and that which
acts the
man
is
Self-restraint.
And
these are followed
by
all
Simplicity, Knowledge, Innocence, Decorum, Love," and
^ i.e.
2
Past and Future, between which lies the Present. Pastor of Hennas, book i. Visio
n iii. chap. viii.
; ;
Book
ii.]
THE MISCELLANIES.
tlie
35
these are
daughters of Faith.
And
again, " Faith leads
the way, fear upbuilds, and love perfects."
says, the
Lord
is
to
Accordingly he^ be feared in order to edification, but not
And again, the works of the Lord His commandments are to be loved and done but t
he 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 h
e that repents of what he did, no longer does or says as he did. But by torturin
g himself for his sins, he benefits his soul. Forgiveness of sins is therefore d
ifferent from repentance but both show what is in our power."
the devil to destruction.
that
is,

;
;
CHAPTER XIIL
ON FIRST AND SECOND REPENTANCE.
then, who has received the forgiveness of sins ought to no more. For, in additio
n to the first and only repentance from sins (this is from the previous sins in
the first and heathen
sin
life
He,
I mean that in ignorance), there
who have been
called, the
is
forthwith proposed to
those
repentance which cleanses the
lished.
from transgressions, that faith may be estabknowing the heart, and foreknowing t
he future, foresaw both the fickleness of man and the craft and subtlety of the
devil from th-e first, from the beginning how that, envying man for the forgiven
ess of sins, he would
seat of the soul
And
the Lord,
present to the servants of
fully
God
certain causes of sins
fall
;
skil-
working mischief, that they might
though in
;
together wuth
himself.
Accordingly, being very merciful.
He
has vouch-
safed, in the case of those who,
faith, fall into
transgression, a second repentance
so that should
any any one
be tempted after his
calling,
may
if
^
receive
still
a repentance not to be repented
overcome by force and fraud, he " For of.
received the knowledge
iv. ch. ii.,
we
sin wilfully after that
we have
ii.
See Pastor of Hennas, book
Commandt.
for the sense of
this passage.
36
THE MISCELLANIES.
more a
[Book
ii.
of the truth, there remaineth no
sacrifice for sins,
but
a certain fearful looking for of judgment and fiery indignation,
which
shall
devour the adversaries."^
not believed at
But
successive repentings for sins differ nothing
continual and from the case of
those
who have
all,
except only in their con-
sciousness that they do sin.
is
worst, whether the case
And I know not which of the two of a man who sins knowingly, or of
sins, transgresses again.
one who, after having repented of his
For
in the process of proof sin appears
in its
on each
side,
the
sin
condemned by the worker of the iniquity, and that of the man who, foreseeing wha
t is about And he to be done, yet puts his hand to it as a wickedness. who perch
ance 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 wdio has sinned wilfully at first. For o
ne, who does again that of which he has repented, and condemning what he does, p
erforms it willingly. He, then, who from among the Gentiles and from that old
which
commission
is
life
has betaken himself to faith, has obtained forgiveness of
sins once.
But he who has sinned after this, on
fear, as
his repentance,
though he obtain pardon, ought to
to the forgiveness of sins.
one no longer washed
For not only must the idols which he formerly held as gods, but the works also o
f his former life, be abandoned by him w^ho has been "born again, not of blood,
nor of the will of the flesh," ^ but in the Spirit ; w^hich
consists in repenting by not giving way to the same fault. For frequent repentan
ce and readiness to change easily from want of training, is the practice of sin
again. The frequent asking of forgiveness, then^ for those things in which we of
ten
transgress,
itself.
is
the semblance of repentance, not repentance
the righteousness of the blameless cuts straight
"
But
paths," ^ says the Scripture. of the innocent will
And
again, "
The
^
righteousness
make
his w^ay right."
father pitieth his children, so the Lord pitieth Him."^ David writes, " They who
sow," then, " in tears, shall
1
Nay, " as a them that fear
^
Heb.
Prov.
X. 26, 27.
xiii. 6.
^
John
Ps.
i.
13.
13.
p^ov.
xi. 5.
^
^
ciii.
Book
ii.]
THE MISCELLANIES.
;
37
reap in joy
blessed are
"
^
those, namely,
who
confess in penitence.
"For
is
all
those that fear the Lord."""
enriched, and
You
see the corit
responding blessing in the gospel.
"
" Fear not,"
said,
is
when
a
man
:
is
when
^
the glory of his house
all,
increased
because
when he
house.
:
dieth he shall leave
glory shall not descend after him."
will enter into
"
But I
in
and his Thy mercy
Thy
fear
I will worship toward
Thy
holy
temple, in
Thy
Lord, lead
me
in
Thy
righteousness."^
Appetite
thing.^
is
then the movement of the mind to or from someis
Passion
an excessive appetite exceeding the mea-
sures of reason, or appetite unbridled and disobedient to the
word.
traction
Passions, then, are a perturbation of the soul contrary
But revolt and disand disobedience are in our own power, as obedience Wherefore
voluntary actions are judged. is in our power. But should one examine each one o
f the passions, he will find them irrational impulses.
to nature, in disobedience to reason.
CHAPTER
HOW A THING MAY BE
XIV.
INVOLUNTARY.
What
is
is
involuntary
twofold,
what
is
through necessity.
But this is not matter for judgment. done in ignorance, and what is done For how
will you judge concerning those
who are said to sin in involuntary modes ? For either one knew not himself, as C
leomenes and Athamas, who were mad or the thing which he does, as ^F^schylus, wh
o divulged the
;
mysteries on the stage, who, being tried in the Areopagus, was
absolved on his showing that he had not been initiated.
Or
an-
one know^s not what
tagonist,
is
done, as he
who
has
let off his
;
and slain his domestic instead of his enemy or that by which it is done, as he w
ho, in exercising with spears having buttons on them, has killed some one in con
sequence
^
Ps. cxxvi. 5.
Ps. xlix. 16, 17.
-
Ps. cxxviii. 1.
3 ^
*
oo,cc;j
Ps. V. 7, 8.
(popd.
Adopting the emendation,
yAu ovu
38
of the
THE MISCELLANIES.
spear throwing off the button
as
;
[Book
ii.
or
knows not the
manner how,
stadium, for
it
he who has killed his antagonist in the was not for his death but for victory th
at he
contended
for this
;
or know^s not the reason
why
it is
done, as the
it
physician gave a salutary antidote and killed, for
was not
purpose that he gave
it,
but to save.
The law
punished him who had killed involuntarily, as him who was subject involuntarily
to gonorrhoea, but not Although he also equally with him who did so voluntarily.
at that time
e.g.
shall
be punished as for a voluntary action,
to
if
one transfer the
affection to the truth.
For, in reality, he that cannot contain
the generative word
is
be punished; for
^
this is
an
irrational
passion of the soul approaching garrulity.
^^The faithful
man
chooses to conceal things in his spirit."
Tilings, then, that
depend on choice are subjects for judgment. '' For the Lord " And he that looket
h so searcheth the hearts and reins." ^ Wherefore it is said, ^* Thou shalt as t
o lust"^ is judged. not lust." ^ And " this people honoureth me with their lips,
" " but their heart is far from me." ^ For God it is said, has respect to the ve
ry 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.
CHAPTER
THE
SINS
XV.
THENCE PROCEEDING.
what
is
What
is
voluntary
is
either
by
desire, or
what
is
by
choice, or
what
is
of intention.
sin,
Closely allied to each other
It is sin, for example,
are these things

mistake, crime.
licentiously
2
;
to live luxuriously
1
and
a misfortune, to
3
;
wound
vii. 6.
Prov.
xi. 13.
Ps.
vii, 9.
Matt.
;
v. 28.
*
Ex. XX. 17.
^ Isa.
xxix. 13
Matt. xv. 8
Mark
:
:
;
Look
il]
TEE MISCELLANIES.
39
one's friend in ignorance, taking
crime, to violate ^raves or
from
beino;
unable to
him for an enemy; and commit sacrilecre. Sinning arises determine what oui^ht to
be done, or
as doubtless
being unable to do
it;
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,
have nothing
is
in oui
own power; with which
wrong our own
tragedy
soul.
if
we
will
to do,
by
abandoning ourselves wholly
to lust,
we
shall sin,
nay
rather,
For the noted Laius
says in the
" None of these things of which you admonish
me have
But notwithstanding that
i.e.
I
am
in
my
senses,
escaped me Nature compels me ;"
his
abandoning himself to passion.
:
Medea,
too, herself
cries
on the stage
"
And
I
am aware what
is
evils I
am
to perpetrate,
resolutions."
^
But passion
stronger than
is
my
;
Further, not even Ajax
himself, cries
"
silent
but,
when about
to kill
No
pain gnaws the soul of a free man hke dishonour. Thus do I suffer and the deep s
tain of calamity Ever stirs me from the depths, agitated
;
By
the bitter stings of rage."
^
Anger made
these the subjects of tragedy,
and
lust
made
ten thousand others
Phaedra, Anthia, Eriphyle,
drama
" "Who took the precious gold for her dear husband."
For another play
as saying:
"
represents Thrasonides of the comic
A worthless
wench made me her
slave."
;
Mistake
1
-
is
a sin contrary to calculation
and voluntary
Medea, v. 1078. These lines, which are not found in the Ajax
av/x(popcc;,
of Sophocles,
have been
to
avfccpo-
amended by various hands.
read
povffoe.

Instead of
av(A(popov(icx,,
we have ventured
y.yiT^ig
avy.(popoig
being a Sophoclean phrase, and
being unsuitable.
;
40
sin
is
THE MISCELLANIES,
crime (aZiKLa)
is
;
[Book n.
and crime
is
voluntary wickedness. Sin,
apostle,
then,
'^
on
my
part voluntary.
Wherefore says the
Sin shall not have dominion over you; for ye are not under
the law, but under grace." ^ Addressing those who have ^ believed, he says, " Fo
r by His sh'ipes we were healed."
Mistake
is
the involuntary action of
is
another towards me,
while a crime {ahucla) alone
another's.
voluntary, whether
my
act or
These differences of sins are alluded to by the Psalmist, when he calls those bl
essed whose iniquities (aw/^ta?) God hath blotted out, and whose sins {aiiaprla^
) He hath covered. Others He does not impute, and the rest He forgives. For it i
s written, " Blessed are they whose iniquities are forgiven, whose sins are cove
red. Blessed is the man to whom the Lord will not impute sin, and in whose mouth
there is no fraud." ^ This blessedness came on those who had been chosen by God
 through Jesus Cin^ist our Lord. For " love hides the multitude of sins," ^ And
they are blotted out by Him
"
who
desire th the repentance rather than the
^
death of a
the
sinner."
And
;
those
are
not reckoned that are not
effect of choice
" for he
who has
lusted has already
com-
mitted adultery," ^ it is said. And the illuminating Word " And in that time, sa
ith the Lord, they forgives sins
:
shall seek for the iniquity of Israel,
and
shall
it
shall not exist
and the sins of Judah, and they " For who is like me ? and who
face
? " ^
shall not
be found."
^
stand before
my
You
see the one
God
declared good, rendering
sins.
according to desert, and forgiving
festly teaches the
John,
too,
maniis
differences of sins,
in his larger epistle,
in these
words
:
" If any
man
see his brother sin a sin that
:
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
is
to
pray for
it.
All
^
unrighteousness
1 3 5
"
sin
;
and there
is
a sin not unto death."
2
Rom.
iv. 7, 8.
;
Ps. xxxii. i, 2
Rom.
iv. 7, 8.
M
^
i p^t.
ii.
24.
p^t.
iv. 8.
Ezek. xxxiii. 11.
Jer. iv. 20.
1
Matt. v. 28.
Jer. xlix. 19.
9
John
V. 16, 17.
;
Book
ii.]
THE MISCELLANIES.
too,
41
David,
and Moses before David, show the knowledge of
is
the three precepts in the following words: "Blessed
the
man
which have not bottom of the sea. "Nor standeth in the w^ay of sinners," as thos
e who, while appearing to fear the Lord, commit sin, like the sow, for when hung
ry it cries, and when full knows not its owner.
depths in darkness
;
who walks not go down to the
scales,
in the counsel of the
ungodly
;"
as the fishes
for those
which Moses prohibits touching, feed
at the
"
Nor
sitteth in the chair of pestilences," as birds
ready for
scales.
prey.
And
i\Ioses
enjoined not to eat the sow, nor the eagle,
fish
nor the hawk, nor the raven, nor any
without
So
"'
far Barnabas.^
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 pestilenc
e " 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 be
en 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.
of the Lord."^
"'
But
his delight is in the
law
Peter in his Preaching called the Lord,
legislator
Law
and Logos.
the
The
interpretation of the three forms of sin
seems to teach differently the understanding by

mute
fishes sins of
word, for there are times in which
silence is better than speech^
for
silence has
a safe recompense
sins of deed,
sow delights
The by the rapacious and carnivorous birds. and we ouo;ht not to have in dirt an
d dunc^
;
" a conscience " that
is
" defiled."
^
Justly, therefore, the prophet says, "
so
:
The ungodly
are not
but as the chaff which the wind driveth away from the
face of the earth.
in the
judgment
is
"
believeth not
1
Wherefore the ungodly shall not stand (being already condemned, for ' he that con
demned already"''), "nor sinners in the
^
Ps.
i.
i.
1 (quoted
2.
3
from Barnabas, with some additions and omissions).
1 Cor. viii. 7.
*
2 Ps.
Ps.
i.
4, 5.
^
j^i^^
jij^
g^
42
TEE MISCELLANIES.
so as not to be united to those that
[Book
ii.
counsel of the righteous," inasmuch as they are ah-eacly con-
demned,
righteous
have hved with-
out stumbhng.
;
" For the Lord knoweth the
way
of the
and the way of the ungodly shall perish." ^ Again, the Lord clearly shows sins a
nd transgressions to be in our own power, by prescribing modes of cure correspon
ding to the maladies showing His wish that we should be corrected by the shepher
ds, in Ezekiel ; blaming, I am of opinion, some of them for not keeping the comm
andments. " That which was enfeebled ye have not strengthened," and so forth, do
wn to, " and there was none to search out or turn away."^ For " great is the joy
before the Father when one sinner is saved," ^ saitli 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, ^^ Follo
w God." * " The godly," says Esaias, " framed wise counsels." ^ Now counsel is s
eeking 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 C
ain, suitably not long after introduce Enoch, who had repented?^ showing that it
is the nature of repentance to produce pardon but pardon does not consist in re
mission, 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 ma
xim, " Pardon is better than punishment ;" as also, " Become surety, and mischie
f 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 o
wn mouth." ^ And the
;
;
;
1
Ps.
i.
5, 6.
2
Ezek. xxxiv. 4-6.
is
^
These words are not in Scripture, but the substance of them
con-
tained in
*
^
Luke
xv. 7, 10.
One
of the precepts of the seven wise
men.
''
Isa. xxxii. 8, Sept.
Philo explains Enocli's translation allegorically, as denoting reforma-
tion or repentance.
"^
Prov.
vi. 1, 2.
Book
ii.]
THE MISCELLANIES.
43
Know thyself," has been taken rather more mystifrom this, " Thou hast seen thy b
rother, thou hast seen thy God." ' Thus also, ' Thou shalt love the Lord thy God
with all thy heart, and thy neighbour as thyself " for it is said, " On these co
mmandments the law and the prophets hang and are suspended." ^ With these also a
gree the " These things have I spoken to you, that my following joy might be ful
filled and this is my commandment, That ye love one another, as I have loved you
." ^ " For the Lord is merciful and pitiful and gracious * is the Lord to all."
^ " Know thyself " is more clearly and often expressed by Moses, " By alms then,
Vvdien he enjoins, ^' Take heed to thyself." ^ " And by the fear of and acts of
faith, sins are purged." the Lord each one departs from evil." ^ ^' And the fea
r of ^ the Lord is instruction and wisdom."
saying, "
cally
;
: :
.
;
"*
CHAPTER XVL
HOW WE ARE TO EXPLAIN THE PASSAGES OF SCRIPTURE WHICH ASCRIBE TO GOD HUMAN AFFEC
TIONS.
Here
and
again arise the cavillers,
:
who
say that joy and pain are
passions of the soul
for they define joy as a rational elevation
exultation, as rejoicing on account of
what
;
pity as pain for one
affections are
who
suffers undeservedly
is good and and that such
;
moods and passions of the soul. But we, as would appear, do not cease in such ma
tters to understand the Scriptures carnally and starting from our own affections
, interpret the will of the impassible Deity similarly to our perturbations and
as \Ye are capable of hearing so,
; ; ;
be, as is conjectured, to
found there. The allusion may Moses respecting him and Aaron, to whom he was to
be as God or to Jacob saying to Esau, " I have seen thy face as it were the face
of God." 2 Luke X. 27, etc. 3 John xv. 11, 12. ^ xp-mrog instead of xpKJTog whi
ch is in the text. Ps. cii. 8, ex. 4.
1
Quoted as
if
in Scripture, but not
what God
said to
;
"
G
Ex.
X. 28, xxxiv.
iii.
12
;
Deut.
iv. 9.
"*
Prob. Ecclus.
Ecclus.
i.
iii.
29.
^
Prov.
7.
9
27.
44
THE MISCELLANIES.
[Book
ii.
supposing the same to be the case with the Omnipotent,
err impiously.
as
it
For the Divine Being cannot be declared
flesh
exists
:
but as we who are fettered in the
;
were
Since,
able to listen, so the prophets spake to us
the
Lord savingly
men.
accommodating Himself
then,
it
to the w^eakness of
is
the will of
God
that he,
who
is
obedient to the
commands and
repents of his sins should be saA^ed, and
rejoice on account of our salvation, the Lord, speaking
we by
the prophets, appropriated our joy to Himself
;
as speaking
lovingly in the Gospel Pie says, " I was hungry, and ye gave
me
to
to eat
:
I was thirsty, and ye gave
me
to drink.
For
it
inasmuch
me."
^
as
ye did
it
to
is
one of the
least of these,
ye did
As, then,
He
nourished, though not personally,
by the nourishing of one
whom He
wishes nourished
;
so
He
rejoices,
without suffering change, by reason of him
has repented being in joy, as
pities richly,
He
wished.
And
since
who God
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 pitie
s the less and a man cannot be greater than man, being by nature man
;
;
;
but
a
God
is
in everything
is
greater than
man
;
if,
then, the
greater pities the
less, it is
God
alone that wdll pity us.
For
communicate by righteousness, and bestows what he received from God, in conseque
nce of his natural benevolence and relation, and the commands wdiich he obeys. B
ut God has no natural relation to us, as the authors of the heresies will have i
t neither on the supposition of His having made us of nothing, nor on that of ha
ving 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 w^e are a part o
f Him, and of the same essence as God. And I know not how one, who knows God, ca
n bear to hear this when he looks to our life, and sees in what evils we are inv
olved. For thus it would turn out, wdiich it were impiety
to
;
;
man
made
to utter, that
God
sinned in [certain] portions,
if
the portions
;
are parts of the whole and complementary of the whole
1
and
Matt. XXV. 35, 40.
;
Book
if
il]
THE MISCELLANIES.
45
not complementary, neither can they be parts.
pity, in
But God
being by nature rich in
ness, cares for us,
consequence of His own goodthis is the greatest
though neither portions of Himself, nor
by nature His
the goodness of
children.
And
proof of
God
:
that such being our relation to
Him,
and being by nature wholly estranged. He nevertheless cares for us. For the affe
ction in animals to their progeny is natural, and the friendship of kindred mind
s 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 pecul
iar energy of our essence, but only in our being the work of His will. And him w
ho willingly, with discipline and teaching, accepts the knowledge of the truth,
He calls to adoption, wdiich is the greatest advancement " Transgressions catch
a man of all. and in the cords of
;
;
his
own
And
each one is bound." ^ And God is without blame. in reality, " blessed is the man
who feareth alway through
sins
2
piety."
CHAPTER
XVII.
ox THE VARIOUS KINDS OF KNOWLEDGE.
As, then, Knowledge {eiria-Trj^ri) is an intellectual state, from which results
the act of knowing, and becomes apprehension
irrefragable
pression,
is
is
by reason so also ignorance which can be dislodged by reason.
;
is
a receding imthat
And
which
overthrown as well
in our power.
as that
to
which
is
elaborated by reason,
experience, cognition
Akin
Knowledge
is
{eLh7](ji<^\
Comprehension
(etS7;crt?) is
is
(crwecrt?), perception,
and Science.
Cognition
the knowledge of universals by species
and Experience
comprehensive knowledge, which investiPerception
;
gates the nature of each thing.
{vor^ai^) is the
knowledge of intellectual objects and Comprehension (avve<Ti<^) is the knowledge
of what is compared, or a comparison that cannot be annulled, or the faculty of
comparing the
1
Prov.
V. 22.
2
Prov. xxviii. 14.
46
objects with
THE MISCELLANIES.
[Book
ii.
which Judgment and Knowledge are occupied, all that goes to make up one reason.
And Science (<yva)(rL<;) is the knowledge of the thing in itself, or the knowled
ge which harmonizes with what takes place. Truth is the knowledge of the true an
d the mental habit of truth is the knowledge of the things which are true. Now k
nowledge is constituted by the reason, and cannot be overthrown by another reaso
n.^ What we do not, we do not either from not being able, or not being willing o
r both. Accordingly we don't fly, since w^e neither can nor wish ; we
both of one and each and
;

do not swim at present, for example, since we can indeed,

but do not choose
;
wish, but cannot be:
and we are not as the Lord, since we "for no disciple is above his master,
and
(for
it is it
sufficient if
we be
as the master :"^ not in essence
is by adoption, to be by nature) but [we are as Him] only in our^ having been ma
de immortal, and our being conversant with the contemplation of realities, and b
eholding the Father through what belongs to Him.
is
impossible for that, which
is
equal in substance to that, which
;
Therefore volition takes the precedence of
intellectual
said,
all
;
for the
it is
powers are ministers of the Will.
" Will,"
" and thou shalt be able."^
And
in the Gnostic, Will,
Judgment, and Exertion are
same
ledge,
too
;
identical.
For
if
the determi-
nations are the same, the opinions and judgments will be the
so that both his words,
*^
are conformable to rule.
and heareth
it."
And " God
a right heart seeketh
^
and conduct, knowtaught me wisdom, and I
and
life,
knew
^
the knowledge of the holy."
hzavdoi, TTiv yuZaiv 'Tvohv'Tvpcty^ovii appears in the text, which, with
is
great probability,
2
text, the indicative
supposed to be a marginal note which got into the being substituted for the impe
r.
Matt. X. 24, 25
;
Luke
vi.
40.
ro
os.
Adopting Sylburgius' conjecture of tcj os for * Perhaps in allusion to the leper
's words to Thou canst make me clean " (Mark i. 40).
3 ^
Christ,
" If Thou wilt,
Prov. XXX.
3.
;
Book
il]
THE MISCELLANIES.
47
CHAPTER XVITL
T HE MOSAIC LAWjr gELEQUyXAIN OF ALI^, ETHICS^ AND SOURCE FROM WHICH THE GREEKS
DREW THEIRS.
THE
It is then clear also that all the other virtues, delineated in Moses, supplied
the Greeks with the rudiments of the whole I mean valour, and temperance, depart
ment of morals. and endurance, and patience, and and wisdom, and justice, decoru
m, and self-restraint and in addition to these, piety. But it is clear to every
one that piety, which teaches
;
to
worship and honour,
itself
is
the highest
and
oldest
cause
;
and,the_jaw
abstinence
ex hibits justice, and teaches wisdom, by
images, and by inviting to the
of the universe.
from
sensible
Maker and Father
And from
this senti-
ment, as from a fountain, all intelligencee increases. "For the sacrifices of th
e wicked are abomination to the Lord
^ but the prayers of the upright are acceptable before Him," since "righteousnes
s is more acceptable before God than
sacrifice."
Such
also as the
followino;
we
find in Isaiah
:
"
To what
purpose to
me
is
the multitude of your sacrifices
?
saith the
"Break every Lord;" and the whole section.'^ bond of wickedness for this is the
sacrifice that is accept^ able to the Lord, a contrite heart that seeks its Make
r."
;
" Deceitful balances
just balance
is
are abomination before
God
;
but
a
Thence Pythagoras exhorts " not to step over the balance " and the profesand " t
he sion of heresies is called deceitful righteousness tongue of the unjust shall
be destroyed, but the mouth of the righteous droppeth wisdom." ^ " For they cal
l the wise and prudent worthless."^ But it were tedious to adduce
acceptable to
; ;
Him."*
testimonies respecting these virtues, since the whole Scrip-
ture celebrates them.
^
Since, then, they define
2 Isa. ^
i.
manliness
Prov. XV. Prov.
8.
11, etc.
x. 31.
is
^ Isa. Iviii. 6.
*
xi. 1.
Prov.
Prov. xvi. 21, misquoted, or the text
corrupt
;
" The wise in heart
shall
be called prudent," A.V.
48
to
THE MISCELLANIES.
be knowledge^ of
[Book
ir.
tilings formidable, and not formidand what is intermediate and temperance to be
a state of mind wliich by choosing and avoiding preserves the judgments of wisdo
m; and conjoined with manliness is patience, which is called endurance, the know
ledge of what and magnanimity is the is bearable and what is unbearable
able,
;
;
With knowledge which rises superior to circumstances. caution, which is avoidanc
e in temperance also is conjoined
accordance with reason.
And jobservance
of the^ommaiid--_
ments, which is the innoxious keeping of them, is the attainment of a secure lif
e. 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, Eightly, wdiich is
the keeping of the state of well-being.
therefore, in treating of these virtues,
we
shall inquire into
them
their
is
all
;
for
he that has one virtue gnostically, by reason of
other, has
accompanying each
that quality which does not overstep
them all. Self-restraint what appears in ac-
cordance 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 manhness; since from the commandments spring bot
h wisdom, which follows God who enjoins, and that which imitates the divine char
acter, namely righteousness; in virtue of which, in the
exercise of self-restraint, we address ourselves in purity to piety and the cour
se of conduct thence resulting, in conformity with God ; being assimilated to th
e Lord as far as
is
And this is us beings mortal in nature. for the Divinity needs being just and ho
ly with wisdom; nothing and suffers nothing; whence it is not, strictly speaking
, capable of self-restraint, for it is never subjected
possible for
to perturbation, over
which
to
exercise control
;
while our
nature, being capable of perturbation, needs self-constraint, by which disciplin
ing itself to the need of little, it endeavours
1
piriciis,
For the use of knowledge and Zeno are quoted.
in this connection, Philo, Sextus
Em-

Book
ii.]
THE MISCELLANIES.
49
For the to approximate in character to the divine nature. good man, standing as
the boundary between an immortal and a mortal nature, has few needs ; having wan
ts in consequence of his body, and his birth itself, but taught by rational self
-control to want few things.
man from would have us to be manly, and to be effeminate neither in person and a
ctions, For it would have the man, that nor. in thought and word?
What
reason
is
there in the law's prohibiting a
Is
it
" wearing woman's clothing?"^
not that
it
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 Again, it is said, witnessing by the shedding of his bl
ood. " If any one who has newly built a house, and has not preor cultivated a ne
wly-planted vine, and viously inhabited it not yet partaken of the fruit or betr
othed a virgin, and not
if
;
the necessity were to occur, of
;
yet married her;"'
lieved
such the humane law orders
:
to
be re-
from military service from military reasons in the first place, lest, bent on th
eir desires, they turn out sluggish in war for it is those wdio are untrammelled
by passion that and from motives of humanity, boldly encounter perils 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 wdiat be-
longed to those who had laboured.
planted shouIcTreap
thhabit, and he that
Tl^,.law seems also to
point out^ manliness of soul^ by^ en acting that he
who had
should
:
the fruit, and he that Jbuilt
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
love
find
dead or living does not perish,"^ says
Wisdom; "I
shall
them
that
*
love
so
me
;
and they who seek me
peace,"
and
forth.
What
their
then
?
Did not the
from
women
1
of the
5.
Midianities,
by
beauty, seduce
Deut. xxxi.
2
"These words are more
,
like Pbilo Judseus,
i.
740, than those of
xi. 7, viii. 17.
Deut. XX. 5-7."
7.
Potter.
*
2
Prov. X.
Prov.
CLEM.
VOL.
II.
D
50
THE MISCELLANIES.
[Book
ii.
wisdom into impiety, through licentiousness, the Hebrews when making war against
them ? For, having seduced them from a grave mode of hfe, and by their beauty e
nsnared them in wanton deh'ghts, 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 fall
ing 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, valiant
ly undertaking the struggle for piet}^, got the upper hand of their " The beginn
ing, then, of wisdom is piety, and the foes. knowledge of holy things is underst
anding and to know
;
;
the
law
is
the
characteristic of
a good understanding."^
Those, then,
who suppose
the law to be productive of agi-
tating fear, are neither good at unders'tWiding the la\Y,^JiQrL. have they in re
ality comprehended it ; for " the fear of the
causes life, but he who errs shall be afflicted with pangs which knowledge views
not." ^ Accordingly, Barnabas says mystically, "May God who rules the universe
vouchsafe also to you wisdom, and understanding, and science, and knowledge of H
is statutes, and patience. Be
Lord
therefore
God-taught, seeking what the Lord seeks from
you, that
He may
find
you
wait for these things."
called
in the day of judgment lying in " Children of love and peace," he
them
gnostically.
Respecting imparting and communicating, though
much
might be
a
said, let it suffice to
remark that the law prohibits
:
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 deeming it right not to
take usury in the same word
money, but with open hands and heart to bestow on those who need. For God, the a
uthor and the dispenser of such grace, takes as suitable usury the most precious
things mildness, gentleness, magnanimity, to be found among men reputation, ren
own. Do you not regard this command as 1 Prw. ix. 30. 2 ppoy, xix. 23.
for

;
Book
il]
THE MISCELLANIES.
?
51
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
is
of the poor with reference to the future
has suffered want.
the former ask
it,
Further,
it is
said, "
paralyzed when he Let not the creditor
enter the debtor's house to take the pledge with violence."
let
if
it
But
to
be brought out, and
let
not the latter,
he have
hesitate.^
And
ia the harvest the owners are
from the handfuls unreaped; signally thereby training those who possess to shari
ng 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 pr
oclaims at once the righteousness and the goodness of God, who dispenses food to
all ungrudgingly. Ancfin the vintage it prohibited the grapegatherers from goin
g back again on what had been left, and from gathering the fallen grapes and the
same injunctions
prohibited from appropriating
falls
what
as also in reaping [the law^] enjoins a part to be left
y
;
are given to the olive-gatherers.'^
fruits
Besides, the tithes of the
and of the flocks taught both piety towards the Deity, and not covetously to gra
sp everything, but to communicate gifts of kindness to one's neighbours. For it
w^as from these, I reckon, and from the first-fruits that the priests w^ere main
tained. We no\v^ therefore under stand that we are instructed in piety, and in l
iberality, a4iji For docs it not comjustice, and in humanity By tliejaw. mand 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?* How, then, can it be maintained that the law is Again, in not h
umane, and the teacher of righteousness ? the fiftieth year, it ordered the same
things to be performed as
in the seventh
if
^
besides restoring to each one his own land, from any circumstance he had parted
with it in the mean;
1
Deut. xxiv. 10, 11.
2
Lev. xix.
3
*
Deut. xxiv. 19. 9, xxiii. 22 Lev. xix. 10 Deut. xxiv. 20, 21. Ex. xxiii. 10, 11
Lev. xxv. 2-7.
; ; ;
52
THE MISCELLANIES,
;
[Book
ii.
time
setting bounds to the desires of those who covet possesby measuring the period o
f enjoyment, and choosing that those who have paid the penalty of protracted pen
ury should " But alms and acts of not suffer a life-long punishment. faith are r
oyal guards, and blessing is on the head of him who bestows and he who pities th
e poor shall be blessed." ^ For
sion,
;
he shows love
Creator of the
to
one like himself, because of his love to the
race. The above-mentioned particulars have other explanations more natural, both
respecting rest and but they are not discussed the recovery of the inheritance
human
;
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 inca
pable 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, o
f anybody you know, wandering in the wiklerness, take it back and restore it ;^
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 a
s a deposit, and that we are not to bear malice to an enemy. " The command of th
e Lord being a fountain of life " truly, " causeth
:
to turn
it
away from the snare
not
command
it
And what? Does of death." ^ us " to love strangers not only as friends and
but as ourselves,^ both in body and soul?"* Nay honoured the nations, and bears
no grudge^ against Accordingly it is expressly said, those who have done ill. ^'
Thou shalt not abhor an Egyptian, for thou wast a sojourner in Egypt ;"^ design
ating by the term Egyptian either
relatives,
more,
one of that race, or any one in the world.
xi. 26, xiv. 21.
And
enemies,
1
Prov. XX. 28,
2
Quoted from Philo, with slight
Deut. xxii. 12,
3.
alterations, giving the sense of
Ex.
xxiii. 4,
3
Prov. xiv. 27.
(equivalent to
[^yviaiy.c(,x,u
*
Deut. xxi. 10.
^ fivmi-Trou^psl
in the passage of Philo
from
which Clement
^'
is
quoting) has been substituted by Sylb. for
/^laoTrou'/ipsl.
Deut.
xxiii. 7.
Book
ii.]
THE MISCELLANIES.
drawn up before the walls attempting
not to be regarded as enemies
till
53
to take the
althoiigli
city, are
they are by the
voice of the herald
summoned
"
to
peace/
Further,
to
it
forbids intercourse with a female captive so as
dishonour her.
mourn according
ciate with her as
to her wish,
But allow her," it says, " thirty days to and changing her clothes, assoyour law
ful wife."^ For it regards it not
right that intercourse 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
who
has fallen in love with his captive maid
it
master
speci-
does not allow
lust
to gratify his pleasure, but puts a
check on his
it
by
fying an interval of time
tive's hair, in
;
and further,
cuts off the capif it is
order to shame diso;raceful love: for
reason
that induces
him
to
marry, he will cleave to her even after
she has become disfigured.
lust,
Then
if
one, after satiating his
it
does not care to consort any longer wdth the captive,
it
ordains that
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 miserie
s caused through jealousy. What more ? The Lord enjoins to ease and raise up
the beasts of enemies wdien labouring beneath
their
bur-
dens
those
;
remotely teaching us not to indulge in joy at our
ills,
neighbour's
or exult over our enemies
;
in order to teach
who
are
trained in
these things
to
pray for their
enemies.
For you
He
does not allow us either to grieve at
ill.
our neighbour's good, or to reap joy at our neighbour's
And
you are to pass over the incentives of difference, and take it back and For obli
vion of injuries is followed by goodrestore it. From this ness, and the latter b
y dissolution of enmity. we are fitted for agreement, and this conducts to felic
ity. And should you suppose one habitually hostile, and discover him to be unrea
sonably mistaken either through lust Does the law then which or anger, turn him
to goodness. conducts to Christ appear humane and mild? And does not
if
find
any enemy's beast
straying,
1
Dent. XX. 10.
2
Dg^^. xxi. 10.
;
54
the
THE MISCELLANIES.
[Book
ii.
same God, good, while characterized by righteousness from the beginning to the e
nd, employ each kind suitably in
order to salvation
?
"
Be
;
merciful," says the Lord,
''
that
you may
receive-
mercy
it
forgive, that
;
you may be forgiven.
as
As ye
do, so shall
to
be done to you
be given
you;
as
ye judge, so
it
shall
ye give, so shall it ye be judged; as
:
ye show kindness, so
shall kindness be shall be
what measure ye mete,
shown to you with measured to you again. ?i
Furthermore, [the law] prohibits those, who are in servitude for their subsisten
ce, to be branded with disgrace and to those, who have been reduced to slavery t
hrough
money borrowed,
year.
to
it
gives a complete release in the seventh
prohibits suppliants
all,
Further,
it
from being given up
is
punishment.
True above
then,
that oracle.
"As
gold and silver are tried in the furnace, so the Lord choosetli
men's hearts.
every one
wise
The merciful man is long-suffering and in who shows solicitude there is wisdom.
For on a
;
;
and exercising thought, he will God shall find knowledge with righteousness. And
they who have sought Him rightly have found peace." ^ And Pythagoras seems to m
e, to have derived his mildness towards irrational creatures from the law. For i
nstance, he interdicted the immediate use of the young in the flocks of sheep, a
nd goats, and herds of cattle, on the instant of their birth not even on the pre
text of sacrifice allowing it, both on account of the young ones and of the moth
ers training man to gentleness by what is beneath him, by means of the irrationa
l creatures. " Eesign accordingly," he says, " the young one to its dam for even
the first seven days." For if nothing takes place w^ithout a cause, and milk co
mes 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
solicitude will fall
man
;
seek
life
and he who seeketh
;
;
else
inveiglis
against the law; since
it
shows mildness in
off-
the case of the irrational creatures, while they expose the
^
spring of men; though long ago and prophetically, the law, in
Matt. v.
vi. vii.
;
Luke
vi.
^
Pro v.
xix. 11, xiv. 23, xvii. 12.
Book
ii.]
THE MISCELLANIES.
55
commandment, threw a check in the way For if it prohibits the progeny of the irr
ational 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 disp
osition 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 chil
dren had no right to marry at first certainly not
the above-mentioned
of their cruelty.
; ;
to
have become, through licentious indulgence, the murderer
of his children.
offspring
Again, the humane law forbids slaying the 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
is
she
delivered.
The
law, too, expressly prohibits the slaying
till
of such animals as are pregnant
they have brought forth,
remotely restraining the proneness of
man
to
do wrong to
clemency to the irrational creatures that from the exercise of humanity in the c
ase of creatures of different species, we might practise among those of the same
species a large abundance of it. Those, too,
also
it
man. Thus
;
has extended
its
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."
it is
-^
For the nourishment
of the living
animal,
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 o
x which treadeth
out the corn
his food.":
for the labourer
must be reckoned worthy of
ass to
And
in
1
it
;
prohibits an ox
'^
and
be yoked in the plough
together
pointing
perhaps
4
to
the
want of agreement
s
the case of the animals; and at the same time teacliDeut. xiv. 21.
2
j)eut. xxv.
;
1 Tim. v. 18.
peut.
xxii. 10.
56
THE MISCELLANIES.
[Book
ii.
ing not to wrong any one belonging to another race, and bring him vmder the yoke
, when there is no other cause to
allege than difference of race,
which
is
no cause
at
all,
being
the
neither wickedness nor the effect of wickedness.
To me
allegory also seems to signify that the husbandry of the
is
Word
the believer and the unbeliever
ass has
not to be assigned equally to the clean and the unclean, for the ox is clean, bu
t the
;
been reckoned among the unclean animals. But the benignant Word, abounding in hu
manity, teaches that neither
is it
right to cut
down
cultivated trees, or to cut
;
down
the
grain before the harvest, for mischief's sake
nor that
culti-
vated fruit
soil
is
to
be destroyed
:
at all
either
the fruit of the
or that of the soul
for
it
does not permit the enemy's
country to be laid waste.
such things.
cut
Further, husbandmen derived advantage from the law in For it orders newly plante
d trees to be nourished
to prevent
three years in succession, and the superfluous growths to be
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 r
ound them, so that [the tree] may not, by sending out
off,
;
suckers, hinder
fruit
its
growth.
And
it
does not allow imperfect
trees,
to be plucked from immature
;
but
aftei*
three
years, in the fourth year
dedicating the first-fruits to
God
after the tree has attained maturity.
This type of husbandry
tion,
teaching that
useless
weeds of
may serve as a mode of instrucwe must cut the growths of sins, and the the mind
that spring up round the vital
is
fruit, till
the shoot of faith
perfected and becomes strong.
is
For
that
in the fourth year, since there
is
need of time to him
being solidly instructed, the four virtues are consecrated to God, the third alo
ne being already joined to the And a sacrifice of praise fourth,^ the person of
the Lord.
is
above holocausts
^
:
" for He,"
if
it
is
said, " giveth strength
to get power."
And
your
affairs are in
the sunshine of
1 So Clement seems to designate the hmnan nature of Christ, as being a quartum qu
id in addition to the three persons of the Godhead.
2
Deut.
viii.
18.
Book
il]
THE MISCELLANIES,
57
and keep strength, and acquire power in For by these instances it is shown that
both good things and gifts are supplied by God and that we, becoming ministers o
f the divine grace, ought to sow the benefits of God, and make those who approac
h us noble and good so that, as far as possible, the temperate man may make othe
rs continent, he that is manly may make them noble, he that is wise may make the
m intelligent, and the just may make them just.
prosperity, get
knowledge.
;
;
CHAPTER
THE TRUE GNOSTIC
IS
XIX.
AN IMITATOR OF GOD, ESPECIALLY
IN BENEFICENCE.
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 likenes
s as far as compatible, practising self-restraint and endurance, living righteou
sly, reigning over the passions, bestow-ing of what he has as far as possible, a
nd doing good both by word and deed. " He is the greatest," it is said, " in the
kingdom wdio shall do and teach ;"^ imitating God in conferring like benefits.
For God's gifts are for the common good. " Whoever shall attempt to do aught wit
h presumption, provokes God," ^ it is said.
He
For haughtiness is a vice of the soul, of wdiich, as of other sins, He commands
us to repent by adjusting our lives
;
from
their state of deran2;ement to the chancre for the better
in these three things

to
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
^^ Thou hast chosen God this day and God hath chosen thee this day to be His peo
ple." ^ For him who hastes to serve the self-existent One, being a suppliant,* G
od 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 comple-
with respect to penitents
be thy
God
;
;
1
Matt.
V. 19.
2
^^^^
^y^ 30.
3
Dcut. xxvi. 17, 18.
oiKiTv^u
^ iy.-rn'j
has been adopted from Philo, instead of
of the text.
;
58
nieiitary of
it,
THE MISCELLANIES.
being restored from what he was
a part.
itself
;
[Book
ii.
and
tlie
whole
is
named from
is
But nobihty
what
as
is
exhibited in choosing and practising
was such a nobility for he himself What is base he readily w^as father of men th
at are born. chose, following his wife, and neglected what is true and good on w
hich account he exchanged his immortal life for And Noah, wdiose origin a mortal
life, but not for ever. was not the same as Adam's, w^as saved by divine care.
For he took and consecrated himself to God. And Abraham, who had children by thr
ee wives, not for the indulgence of
best.
For
wdiat benefit to
Adam
he had
?
No
mortal was his father
;
;
pleasure, but in the hope, as I think, of multiplying the race
at the first,
was succeeded by one
rest
alone,
who was
heir of his
father's blessings, wdiile the
family
;
were separated from the and of the twins who sprang from him, the younger
his
having won his father's favour and received
prayers,
became heir, and the elder served him. For it is the greatest boon to a bad man
not to be master of himself. And this arrangement w^as prophetical and typical.
And that
all
it is
things belong to the wise. Scripture clearly indicates when said, " Because God
hath had mercy on me, I have all
^
things."
which are
w^orthy.
we are to desire one thing, by and what is promised is assigned to the According
ly, the good man who has become heir of
For
it
teaches that
all
things,
the kinsjdom,
it
reo-isters also as fellow-citizen, throu2;h divine
the.
wisdom, with the righteous of the olden time, wdio under law and before the, law
 lived according to law, wdiose
;
deeds have become laws to us
the wise
and again, teaching that
man
is
king, introduces people of a different race,
saying to him, "
.those wdio w^ere
Thou
art a
king before
governed obeying the
his virtue.
God among us " ^ good man of their own
;
accord,
from admiration of
it
Now
ness,
Plato the philosopher, defining the end of happiis
says that
likeness to
God
as
far
as
possible
whether concurring with the precept of the law (for great
natures that are free of passions
1
somehow
-
hit the
mark
re-
Gen.
xxxiii. 11.
Gen.
xxxiii. 6.
:
Book iiJ
THE MISCELLANIES.
59
specting the trntb, as the Pythagorean Phllo says in relating
the history of Moses), or whether instructed by certain oracles
of the time, thirsting as he always was for instruction. the law says, " Walk af
ter the Lord your God, and keep
For
my
commandments." ^ For the law calls assimilation followinir and such a following
to the utmost of its power assimilates. " Be," says the Lord, '^ merciful and pi
tiful, as your heavenlv Father is pitiful." ^ Thence also the Stoics have laid d
own
the doctrine, that living agreeably to nature
altering the
is
the end,
fitly
name
of
God
into nature
;
since also nature
extends to plants, to seeds, to trees, and to stones. It is therefore plainly sa
id, " Bad men do not understand the law,
but they who love the law^ fortify themselves with a wall." " For the wisdom of
the clever knows its ways but the folly
;
''
of the foolish
is
in error."
^
"-
on him who
is
mild and gentle,
For on whom and trembleth
will I look,
but
at
my words?"
says the projDhecy.
We are taught that
that of these the
first
there are three kinds of friendship: and
virtue, for the love that
and the best is that which results from is founded on reason is firm that the se
cond and intermediate is by way of recompense, and is social, liberal, and usefu
l for life for the friendship which is
;
;
And the third and last ice founded on intimacy others, again, that it is that va
riable and changeable form which rests on pleasure. And Hippodamus the Pythagore
an seems to me " That founded on to describe friendships most admirably knowledg
e of the gods, that founded on the gifts of men, and that on the pleasures of an
imals." There is the friendthe result of favour
assert to be that
is
mutual.
which
is
;
:
ship of a philosopher,
that of a man and
is
:
that of an animal.
For
the image of
also
God
really the
man who
does good, in
which
saved.
and is Wherefore, when one obtains his request, he does
as the pilot at once saves,
he gets good
not say to the giver,
received well.
receives.
1
Thou
hast given well, but.
Thou
hast
So he receives who gives, and he gives who '^ But the righteous pity and show me
rcy." ^ " But
2
Deut.
xiii. 4.
l^j^^
^.^
^q^
3
Yioy. xxviii. 4,
5.
*
Prov. xiv.
8.
5
Prov. xxi. 2Q.
;
60
THE MISCELLANIES.
But the
[Book
ii.
the mild shall be inhabitants of the earth, and the innocent
shall
be
left in
it.
transgressors shall be extirpated
to
have said prophetiAnd an enemy For by aided, that he may not continue an enemy.
must be " But help good feeling is compacted, and enmity dissolved. if there be
present readiness of mind, according to what a man hath it is acceptable, and no
t according to what he hath
from
it."^
And Homer seems
me
to
cally of the faithful, "
Give to thy friend."
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.^
his right-
"
He
hath dispersed, he hath given to the poor
says.'"^
eousness endureth for ever," the Scripture
For conlike
formity with the image and likeness
(for it
is
is
not meant of the body
were wrong for what
is
mortal to be
made
fitly
immortal), but in mind and reason, on which
the
what Lord
impresses the seal of likeness, both in respect of doing good
and of exercising
the counsels of
corporeal qualities, but
For governments are directed not by by judgments of the mind. For by holy men st
ates are managed well, and the
rule.
household
also.
CHAPTER XX.
THE TRUE GNOSTIC EXERCISES PATIENCE AND
SELF-RESTRAINT.
Endurance
its
also itself forces its fruit impassibility
way
;
to the divine likeness,
through patience, if what is rereaping as Ananias be kept in mind who belonged t
o a number, lated of of whom Daniel the prophet, filled with divine faith, was o
ne.
Daniel dwelt at Babylon, as Lot
a
little
at
Sodom, and Abraham, who
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
up unharmed.
possess.
1
He
ii.
him Such patience will the Gnostic, as a Gnostic, will bless when under trial, l
ike the noble Job
the
King
of
all,
the faithful Lord, took
Prov.
21, 22.
-
2 Cor.
viii.
12, 15.
^
Ps. cxii. 9.
;
Book
like
ii.]
THE MISCELLANIES.
61
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 wil
d beasts though cast into the fire, he will be besprinkled with dew, but not con
sumed. He will give his testimony by night he will testify by day; by word, by l
ife, by conduct, he will Dwelling with the Lord,^ he will continue his testify.
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."
He, bearing about the
cross of the Saviour,
will
follow the Lord's footsteps, as God, having become holy of
holies.
The
trains
divine law, then, while keeping in
mind
all
virtue,
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 a
re by nature fat, as the breed of swine,
which
It
is
is
full-fleshed.
For such a use
it
;
is
assigned to epicures.
accordingly said that one of the philosophers, giving the
v^;
etymology of
(sow), said that
was
it
^U9, as
being
fit
only
for slaughter (Ovcnv)
and
killing
for life
animal for no other purpose than that
was given to this might swell in flesh.
Similarly, repressing our desires, it forbade partaking of fishes
which have neither
fishes in fleshiness
fins
nor scales
fatness.
;
for these surpass other
this
it
and
From
w^as,
in
my
opinion, that the mysteries not only prohibited touching certain animals, but al
so
in sacrifice, for reasons
If,
is
withdrew certain parts of those slain which are known to the initiated.
then,
we
are to exercise control over the belly, and what
belly,
it is
below the
clear that
we have
of old heard from
the
Lord
that
we
is
are to check lust
by the law.
if
And
this w^ill
be completely effected,
the fuel of lust
it is
:
we unfeignedly
pleasure.
condemn what
I
mean
Now
Mene-
they say that the idea of
laus,
a gentle and bland excitement,
accompanied with some sensation.
^
Enthralled by
this,
they say, after the capture of Troy, having rushed to
Substituting wv for
Iv
ra
Kvpt'i,)
after avuoiKog.
:
:
62
THE MISCELLANIES.
[Book
il
put Helen to death, as having been the cause of such calamities, was nevertheles
s not able to effect it, being subdued
by her beauty, which made him think of pleasure.
Whence
him
the tragedians, jeering, exclaimed insultingly against
" But thou,
when on her
breast thou lookedst, thy sword
Didst cast away, and with a kiss the traitress,
Ever-beauteous wretch, ^ thou didst embrace."
And
again
Was
the sword then
by beauty bhmted ? "
And
many
I agree with Antisthenes wdien he says, " Could I
;
catch Aphrodite, I would shoot her
of our beautiful
for she has destroyed
and good women." And he says that *'Love^ is a vice of nature, and the wretches
who fall under For in these words it is its power call the disease a deity." sho
wn 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 gi
ven by God for the necessity of procreation. And Xenophon, ex" Wretch, what good
pressly calling pleasure a vice, says dost thou know, or wdiat honourable aim h
ast thou ? which
:
dost 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 pl
easantly, procuring costly wines ; and in
summer runnest about seeking snow
ports^ to the couches."
;
and that thou mayest
said,
sleep pleasantly, not only providest soft beds, but also sup-
Ahence, as Aristo
" against
lust,
the whole tetrachord of pleasure, pain, fear,
is
and
there
need of much
" For
it is
exercise
these,
it is
and struggle."
these that go through our bowels,
And throw
''
into disorder men's hearts."
For the minds
1 icvvi/.^
of those even
who
are
deemed grave, pleasure
- "'E.pag^
ii.
:
3
Or,
Eurip. Andromaclie^ 627. " carpets." Xenoph. Memo7'aNUa, book
Cupid.
of
The Words
Virtue to Vice.

Book
ii.]

THE MISCELLANIES.
;
G3
since " each pleasure makes waxen," according to Plato and pain nails to the bod
y the soul" of the man, that does " He that not sever and crucify himself from t
he passions.
loses his life," says the
it
Lord, "shall save it;" either giving
np by exposing
it
to
for us, or loosing
it
danger for the Lord's sake, as He did from fellowship with its habitual life.
For if you would loose, and withdraw, and separate (for this is what the cross m
eans) your soul from the delight and pleasure that is in this life, you will pos
sess it, found and And this would be the resting in the looked -for hope. exerci
se of death, if we would be content with those desires
which are measured accordino"
to nature alone,
which
do not pass the limit of those which are in
with nature
in
by going to excess, or going against nature which the possibility of sinning ari
ses. " Vy^e must therefore put on the panoply of God, that we may be able to sta
nd against the wiles of the devil since the weapons of our warfare are not carna
l, but mighty through God to the
;

accordance
pulling
down
of strongholds, casting
itself
down
reasonings, and
every lofty thing which exalteth
against the knowledge
of God, and bringing every thought into captivity unto the
obedience of Christ,"^ says the divine apostle.
of a
man who
shall use in a praiseworthy
There is need and discriminating
rise,
manner the things from which
riches
ness,
passions take their
as
and poverty, honour and dishonour, health and sicklife and death, toil and pleas
ure. For, in order that we
is
may
wath
treat things, that are different, indifferently, there
need
of a great dift^erence in us, as having been previously afflicted
much feebleness, and in the distortion of a bad traininix and nurture ignorantly
indulged ourselves. The simple word,
is
then, of our philosophy declares the passions to be impressions on the soul that
soft
and
yielding, and, as
it
were, the
to
signatures of the spiritual powers with v'hom
struggle.
ficent
we have
For
to
it is
the business, in
to
my
opinion, of the mali-
powers
endeavour
constitution in everything, so as to
produce somewhat of their own overcome and make their
own
those
who have renounced them.
1
And
it
follows, as
EDb.
yi. 11.
;
64
THE MISCELLANIES.
;
[Book
ii.
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 carryin
g 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.^
But the reasoning
faculty,
being peculiar to the
human
soul,
ought not to be impelled
similarly with the irrational animals, but ought to discrimi-
nate appearances, and not to be carried away by them.
powers, then, of which
sights,
The
we have spoken hold
adulteries,
;
out beautiful
and honours, and
and pleasures, and such
as those wdio
like alluring phantasies before facile spirits
drive
away
cattle hold out
branches to them.
Then, having
beguiled those incapable of distinguishing the true from the
and the fading and meretricious from the holy And each deceit, by pressing const
antly 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 conse
nt.
false pleasure,
beauty, they lead them into slavery.
The
spirits
adherents of Basilides are in the habit of calling the
:
passions appendages
saying that these are in essence certain
attached to the rational soul, through some original per;
turbation and confusion
and
heterogeneous natures of
the
w^olf,
spirits
the ape, the lion,
and grow on to them, like that of the goat, whose properties showthat, again, ot
her bastard
ing 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.
irrational animals, but they affect" the motions
^ i.e.
And
not
only are they associated with the impulses and perceptions of
tlie
and the
Permanent
state
and nature.
^
Or, vie with.
Book
il]
THE MISCELLANIES,
tlieir
65
beauties of plants, on account of
perties of plants attached to them.
bearing also the pro-
Tliey have also the pro-
perties of a particular state, as the hardness of steel.
-But
against this
treat of the
out, that
dogma we shall argue subsequently, when we soul. At present this only needs to b
e pointed
Basilides, preserves the appear-
man, according to
ance of a wooden horse, according to the poetic myth, embracing as he does in on
e body a host of such different
the
spirits.
Accordingly, Basilides' son himself, Isidorus, in his book, About
Soul attached
to us,
while agreeing in the dogma, as
:
if
con-
demning 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
saying,
^
among men
will
have no
slight pretence for
it
I was compelled, I was carried away, I did I acted unwillingly
;'
against
my
will,
though he himself led the defight against the assaults of the
sire of evil things,
and did not
appendages.
rational
in us."
But we must, by acquiring superiority in the part, show ourselves masters of the
inferior creation For he too lays down the hypothesis of two souls in
Pythagoreans, at
us, like the
whom w^e shall glance afterwards.
"There
is is
Valentinus too, in a letter to certain people, writes in
these very words respecting the appendages:
one
good, by whose presence
the Son, and by
^
is
the manifestation, which
by
Him
alone can the heart become pure, by
for the
it
the expulsion of every evil spirit from the heart:
multitude of
spirits
dwelling in
it
do not suffer
to
be
it
pure
;
but each of them performs his own deeds, insulting
unseemly lusts. Aiid 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 u
nclean, and the abode of many demons. But when the alone 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."^
oft with
;
^ 'Tcxpovaia,
substituted
II.
CLEM.
VOL,
by Grabe
for ^ruppr^a^ci.
2
Matt.
vii. 7.
E
:
66
THE MISCELLANIES.
What, then,
let
[Book
ii.
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 sa
ved nature, as he would have it; and this, of necessity, from the beginning, bei
ng cared for by reason of its affinity, afforded no entrance to the impure spiri
ts, unless by being forced and found feeble. For were he to grant that on repent
ance 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 fro
m marshes, gather into mists and cloudy masses so the vapours of fleshly lusts b
ring on the soul an evil condition,
;
scattering about the idols of pleasure before the soul.
Ac-
cordingly 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.
but
is
gold,
Gold is not taken from the earth in the lump, by smelting then, when made pure,
it is called the earth being purified. For " Ask, and it shall be
purified
;
given you,"^
choose what
it is
said to those
who
are able of themselves to
say that the powers of sow into the sinner's soul, requires no more words from m
e, on adducing as a witness the apostolic Barnabas (and he was one of the sevent
y, 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 wha
t w^as opposed to God."^
is
best.
And how we
spirits,
the devil, and the unclean
He
to
says, then, that
;
sinners exercise activities appropriate
spirits
demons
''
but he does not say that the
themselves
also
dwell in the soul of the unbeliever.
adds,
Wherefore he
See that the temple of the Lord be gloriously built. Learn, having received remi
ssion 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
Matt.
vii. 7.
Barnabas, Epist. chap. xvi.
;
Book
il]
THE MISCELLANIES.
67
driven out of us, but that the sins which hke them
we commit
before believing are remitted. Rightly thus he puts in op" Wherefore God truly d
wells in our position what follows
:
home.
He
dwells in us.
How ?
The word
of Ilis 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 upo
n a heresy and its chief was wont to say that he fought with pleasure by plea;
sure, this
worthy Gnostic advancing on pleasure in feigned
;
since he said it was no great thing for a man that had not tried pleasure to abs
tain 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 kn
ew not that he was deceiving himself by the artfulness of voluptu;
combat, for he said he was a Gnostic
ousness.
To
this opinion,
then, manifestly Aristippus the
Cyrenian adhered
truth.
that
of the sophist
who boasted
of the
Accordingly,
when reproached
for continually co-
habiting with the Corinthian courtezan, he said, " I possess
Lais, and
am
not possessed by her."
who say that they follow Nicolaus, quoting an adage of the man, which they perve
rt, " that the
Such
also are those
must be abused." But the worthy man showed that it was necessary to check pleasu
res 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
flesh
if
insulting the body, lead a life of self-indulgence
that the
;
;
not
knowing
body
is
wasted, being by nature subject to
is
dissolution
while their soul
buried in the mire of vice
itself,
following as they do the teaching of pleasure
not of
the apostolic man.
For in wdiat do they differ from Sardanapalus, whose life is shown in the epigra
m
:
"
I
have wliat
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
:
68
THE MISCELLANIES.
[Book
ii.
the accompaniment of certain natural needs
cold, marriage.
If, then, it
hunger,.
thirst,
were possible to drink without it, or take food, or beget children, no other nee
d of it could be shown. For pleasure is neither a function, nor a state, nor any
part of us but has been introduced into Hfe as an auxiliary, as they say salt w
as to season food. But when it casts off restraint and rules the house, it gener
ates 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 ce
rtain hope respecting it. For what else is luxury than the voluptuous gluttony a
nd the superfluous abundance of those who are abandoned to self-indulgence ? Dio
genes writes signifi;
;
cantly in a tragedy
"
Who
And
to the pleasures of effeminate
filthy
luxury attached in heart,
Wish not
to undergo the slightest toil."
And what
a
follows, expressed indeed in foul language, but in
manner worthy of the voluptuaries. Wherefore the divine law appears to me necess
arily to menace with fear, that, by caution and attention, the philosopher may a
cquire 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 o
ur lusts. For these stout and Olympic antagonists are keener than wasps, so to s
peak and Pleasure especially, not by day only, but by night, is in dreams with H
ow, then, can witchcraft ensnaringly plotting and biting. the Greeks any more be
right in running down the law,
;
when they themselves teach
fear
?
Socrates
that Pleasure is the slave of 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
spiders."
And
than that of scorpions and Antisthenes chose rather " to be demented
than
delighted.^^
And
the
Theban Crates
says
:
:
Book
ii.]
THE MISCELLANIES.
69
" Master these, exulting in the disposition of the soul, Vanquished neither by g
old 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^ to the
is
unbridled propensity to amorousness
hunger or a
halter."
And
the comic poets attest,
while they depreciate the teach--
ing of Zeno the Stoic, to be to the following effect
" For he philosophizes a vain philosophy
:
He
teaches to
loaf,
want
for
One
and
and gets pupils seasoning a dried fig, and
food,
to drink water."
All these, then, are not ashamed clearly to confess the advantage which accrues
from caution.
And
the wisdom which
is
true and not contrary to reason, trusting not in mere words
and oracular utterances, but in invulnerable armour of defence and energetic mys
teries, and devoting
itself to
divine
commands, and
and practice, receives a divine power according to its inspiration from the Word
. Already, then, the aegis of the poetic Jove is described as
exercise,
" Dreadful, crowned all around by Terror, And on it Strife and Prowess, and chil
ling Rout; On it, too, the Gorgon's head, dread monster, Terrible, dire, the sig
n of ^gis-bearing Jove." ^
But to those, who are able rightly to understand salvation, know not what will a
ppear 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 referI
ence to certain
towards
;
so that
some of those whose
desires are
Him may
it
not sing out of pitch and tune, I do not
understand
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,
wdio are unstrung and feeble, what is
^ KftruTruvaf^cx. 2
(in Theodoret), for
which the text reads
KccroiTrT^oiGy.ct..
Iliad, V. 739.
:
70
THE MISCELLANIES.
;
[Book
ii.
medium seems
what
befalls
and to those, who are unrighteous, too high them seems severe justice. For those
, who, on
sins, are
account of the favour they entertain for
savageness, and
prone to
not
pardon, suppose truth to be harshness, and severity to be
him who does not
pitiless.
sin
with them, and
is
dragged with them, to be
well of Pluto
Tragedy
writes therefore
"And to what sort of a deity wilt tliou come,^ Who knows neither clemency nor fa
vour,
But loves bare
justice alone."
dost tliou ask,
For although you are not yet able to do the things enjoined by the Law, yet, con
sidering that the noblest examples are set before us in it, we are able to nouri
sh and increase the love and so we shall profit more eagerly as far as we of lib
erty can, inviting some things, imitating some things, and fearing For thus the
righteous of the olden time, who lived others. according to the law, " were not
from a storied oak, or from a rock;" because they wished to philosophize truly,
took and devoted themselves entirely to God, and were classified under faith. Ze
no said well of the Indians, that he would rather
;
have seen one Indian roasted, than have learned the whole of But we have exhibit
ed the arguments about bearing pain.
before our eyes every day abundant sources of martyrs that
are burnt, impaled, beheaded.
All these the fear inspired by
" God stood in the congre^
the law,
leading
?
as a
pssdagogue to Christ, trained so as to
judgeth in the midst of the gods."
manifest their piety by their blood.
gation of the gods
;
He
Those that are superior to Pleasure, who rise know what they do the Gnostics, wh
o are greater than the world. " I said, Ye are gods and
are they
Who
above the passions, who

;
all
sons of the Highest."^
To whom
speaks the
is
Lord?
man.
To
those
who
reject as far as possible all that
*'
of
And
the apostle says,
^
For ye are not any longer
'iparx,
in the flesh, but
After this comes ag
of the text.
which
yields
variously amended, but not satisfactorily.
no meaning, and has been Most hkely some words have
^'
dropped out
2
Ps. Ixxxii. 1.
Ps. Ixxxii. 6.
y
;
Book
il]
THE MISCELLANIES.
And
again he says,
flesh.''"
^-
71
in the
in the Spirit."^
"Though
flesh
flesli,
we do
not war after the
For
and blood can-
not inherit the kingdom of God, neither doth corruption " Lo, ye shall die like
men," the inherit incorruption.""
Spirit has said, confuting us.
We
those things which
fleeing like those
must then exercise ourselves in taking care about fall under the power of the pa
ssions,
who
;
are truly philosophers such articles
chamand the sensations that tend to luxury, which are a solid reward to others,
must no longer be so to For God's greatest gift is self-restraint. For He Himus.
of food as excite lust, and dissolute licentiousness in
bering and luxury
self
has said, " I will never leave thee, nor forsake thee,"
'^
as
having judged thee worthy according to the true
attempt piously to advance,
election.
we shall Thus, then, while we of the Lord from faith to faith, have put on us th
e mild yoke 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
,
hut of the soul
''
fearlessness
not only the health of the body,
of labours
a
ravenous
aijpetite
for food
CHAPTEK XXL
OPINIONS OF YAEIOUS PHILOSOPHEES ON THE CHIEF GOOD.
Epicurus,
in
placing happiness in not being hungry, or
thirsty, or cold, uttered that godlike
word, saying impiously
live in filth
that he would fight in these points even with Father Jove
teaching, as
if
it
were the case of pigs that
and
not that of rational philosophers, that happiness was victory.
For
Epicurus
by pleasure are the Cyrenaics and was the chief end, and that pleasure was the o
nly perfect good. Epicurus also says that the removal of pain is pleasure and
of those that are ruled
;
for these expressly said that to live pleasantly
;
^
Eom.
yiii. 9,
^
1 Cor. x. 3.
3 1 Cor. XV. 30.
^
Heb.
xiii.
6.
;
72
says that that
is
THE MISCELLANIES.
to
[Book
attracts
ii.
from Dinomachus itself to itself, being, that is, and Calllpho said that the chi
ef end was for one to do what he could for the attainment and enjoyment of pleas
ure and Hieronymus the Peripatetic said the great end was to live unmolested, an
d that the only final good was happiness and Diodorus likewise, who belonged to
the same sect, pronounces
be preferred, which
first
wholly in motion.
;
;
the end to be to live undisturbed and well.
deed, and the Oyrenaics, say that pleasure
for
it is is
Epicurus inthe
first
duty
for the sake of pleasure, they say, that virtue
was
introduced, and produced pleasure.
According
its
to the fol-
lowers of Calliphon, virtue was introduced for the sake of
pleasure, but that subsequently,
on seeing
own
beauty,
that
it
is,
made
itself
equally prized with the
first principle,
pleasure.
But the
Aristotelians
is
lay
it
down, that to
live in
ac-
cordance with virtue
ness nor the end
the end, but that
neither happi-
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 For vi
rtue needs time life, is neither fortunate nor happy.
;
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
is
life is
a perfect time, and therefore happiness
completed by the three kinds of good things. Neitlier, then, the poor, nor the m
ean, 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 agree-
ably to nature in the right exercise of reason, wdiich 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 t
o naIn addition to these, ture, it was impossible to overstep it. Pansetius pron
ounced the end to 'be, to live according to

Book
ii.j
THE MISCELLANIES.
And
finally,
73
the means given to us by nature.
said that
it
Posidonins
engaged in contemplating the truth and order of the universe, and forming himsel
f 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
was
to live
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
demy
to
its
define the end to be, the steady abstraction of the
Acamind
as
own
impressions.
Further, Lycus the Peripatetic used
to say that the final
end
W'as the true joy of the soul
it
;
Leucimus, that
it
w^as
the joy
had
it
in
Critolaus, also a Peripatetic, said that
what was good, 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 en-
deavour as we best can to adduce the doctrines laid down on
the point
by the
it
naturalists
;
for they say that
of Clazomen^e affirmed contemplation
Anaxagoras and the freedom flowrelates, that
ing from
to
be the end of
life
;
Heraclitus the Ephesian,
complacency.
The Pontic Heraclides
Pytha-
goras taught that the knowledge of the perfection of the
numbers"^ was happiness of the soul.
teach the
existence of
The
Abderites also
an end.
Democritus, in his work
it was cheerfulness, which he also and often exclaims, " For delight and its abs
ence are the boundary of those who have reached full age ;" Hecatasus, that it w
as sufficiency to one's self Apolloas Nausiphanes, dotus of Cyzicum, that it was
delectation that it was undauntedness,^ for he said that it was this that
On
the
Chief End, said
called well-being,
;
;
1
goras'
^
The text lias dpirZ>u^ virtues, for which, in accordance with Pythawell-known op
inion, dptdy.au has been substituted from Theodoret. For KUTccT^'Krilrj of the t
ext, Heinsius reads dKo.rd'TTT^Yi'^i'j^ which
d^ccf^iSiYiu.
corresponds to the other term ascribed to Democritus
74
THE MISCELLANIES.
called
[Book
ir.
was
these
by Democritus imperturbability. In addition to Diotimus declared the end to be p
erfection of what is good, which he said was termed well-being. Again, Antisthen
es, that it was humility. And those called Annicereans, of the Cyrenaic successi
on, 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 Cyren
aics reject Epicurus' definition of pleastill,
;
sure, that
is
the removal of pain, calling that the condition
;
of a dead
man
because
we
rejoice not only
pleasures, but companionships
and
distinctions
curus thinks that
all
joy of the soul arises
on account of while Epifrom previous
;
sensations of the flesh.
Metrodorus, in his book
Ourselves
:
On
the
Source of Hapijiness in
tuhich arises
being greater
than that
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
CHAPTER XXIL
THAT THE CHIEF GOOD CONSISTS IN ASSIMILATION TO GOD, AND ITS AGREEMENT WITH SCRI
PTURE.
Further,
fold: that
Plato the philosopher says that the end
is
is
two-
communicable, and exists first in the ideal forms themselves, which he also call
s "the good;" and that
which
which partakes of
the case in the
sophy.
it,
and receives
its
likeness
from
it,
as
is
men who
appropriate virtue and true philo-
Wherefore
also Cleanthes, in the second book,
On
Pleasure, says that Socrates everywhere teaches that the just
first
man and the happy are one and the same, and execrated the man who separated the
just from the useful, as having
done an impious thing. For those are in truth impious who separate the useful fr
om that which is right according to
the law.
Plato himself says that happiness (evBatjULovla)
is
to possess rightly the daemon, and that the ruling faculty of
Book
ii.]
THE MISCELLANIES.
is
75
the soul
daemon and he terms happiness {evhatmost perfect and complete good. Sometimes li
e calls it a consistent and harmonious life, sometimes the and this he highest p
erfection in accordance with virtue 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
called the
;
fxovla) the
;
understood that
man
straightway on his creation received
is
what
is
^'
according to the image," but that what
according
"to the likeness" he will receive afterwards on his perfection?
Now
"
Plato, teaching that the virtuous
man
shall
have
this
:
likeness
He
accompanied with humility, explains the following that humbleth himself shall be
exalted."^ He says, ac-
cordingly, in
The Laws
:
''
God
indeed, as the ancient saying
has
all
occupying the beginning, the middle, and the end of things, goes straight throug
h while He goes round the
it,
circumference.
And He
is
always attended by Justice, the
avenger of those who revolt from the divine law." You see how he connects fear w
ith the divine law. He adds, therefore
:
"
To
which, he,
who would be happy,
cleaving, will
Then, connecting what follows " What these words, and admonishing by fear, he ad
ds That conduct, then, is dear and conformable to God? which is characterized by
one word of old date Lihe icill he dear to like, as to what is in proportion bu
t things out of proportion are neither dear to one another, nor to those which A
nd that therefore he that -would be dear are in proportion. 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 a
nd diverse." In saying that it was an ancient dogma, he indicates the teaching w
hich had come to him from the law.
follow lowdy and beautified."
: :
;
And
fore
is
havino; in the Theatcetus admitted that evils
circuit of mortal nature
and
of this spot, he adds
:
we must
try to flee hence as soon as possible.
make the WhereFor flight
"
is
likeness to
God
as far as possible.
And
likeness
to
become holy and
just with wisdom."
^
Speusippus, the nephew
Luke
xiv. 11.
76
THE MISCELLANIES.
is
[Book
il
of PlatOj says that happiness
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
attain to quietude; consequently the virtues are the
authors of happiness.
And
Xenocrates the Chalcedonian
defines happiness to be the possession of virtue, strictly so
says, that the seat in
Then he clearly and of the power subservient to it. 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 For Polemo, the disciple of objects are not with
out these.
called,
;
;
;
Xenocrates, seems of the opinion that happiness
of
all
is
sufficiency
good things, or of the most and
greatest.
He
lays
down
virtue
the doctrine, then, that happiness never exists without
;
from corporeal and external Let these things be so. The contradictions to the op
inions specified shall be adduced But on us it is incumbent to reach the unin du
e time. accomplished end, obeying the commands that is, God and living according
to them, irreproachably and intelligently, and assimilation as throuo[li kuowle
dcre of the divine will
and that
is
virtue, apart
objects,
sufficient for happiness.

:
far as possible in accordance with right reason
is
the end,
and
restoration to perfect adoption
by the Son, which ever
glorifies the
to call us brethren
Father by the great High Priest who has deigned and fellow-heirs. And the apostl
e, suc-
cinctly describing the end, writes in the Epistle to the
Romans:
and become servants to God, ye have your fruit unto holiness, and the end everth
at which lasting life."^ And viewing the hope as twofold he now is expected, and
that which has been received
free
"But now, being made
from
sin,

teaches the end to be the restitution of the hope.

patience,"
:
"For
he says, " worketh experience, and experience hope and hope maketh not ashamed b
ecause the love of God is shed abroad in our hearts by the Holy Spirit that is g
iven to us."^ On account of which love and the restoration
;
to hope,
1
he
says, in another place, " lohich rest
vi. 22.
-
is
laid
up
for
Eom.
Rom.
v. 4, 5.
;
Book
us."^
il]
THE MISCELLANIES.
will find in Ezekiel the like, as follows
it
:
77
You
"The
be
soul that sinneth,
shall die.
righteous,
and
shall
do
man who judgment and justice, who
the
And
shall
has not
eaten on the mountains, nor lifted his eyes to the idols of the
house of
Israel,
and hath not
to
defiled his neighbour's wife,
and hath not approached
honoured), and
a
woman
man;
;
in the time of her un-
cleanness (for he does not wish the seed of
will not injure a
man
away
to
be
dis-
will restore the debtor's
pledge, and will not take usury
will turn
his
hand
his
from wrong
neighbour
;
;
will
do true judgment between a
in
man and
will
walk
my
ordinances, and keep
;
my
com-
mandments,
so as to do the truth
he
is
righteous, he shall
too, in
surely live, saith
Adonai the Lord."" Isaiah
life,
exhorting
him
that hath not believed to gravity of
and the Gnostic
to attention, proving that
same, speaks thus
:
man's virtue and God's are not the " 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 obtai
n mercy,"
down
to
"and your thoughts from my
For
in
thoughts."^
"We,"
then, according to the noble apostle, " wait for the hope of
righteousness by faith.
Christ neither circumcision
which worketh by love.'"^ "And we desire that every one of you show the same dil
igence to the full assurance of hope," down to "made
availeth anything, nor uncircumcision, but faith
an high
priest for ever, after the order of Melchizedek."^ Similarly with Paul " the All
-virtuous Wisdom" says, " He
that heareth
me
shall
is
restoration of hope
called
dwell trusting in hope." For the by the same term " hope." To
it
the expression " will dwell"
"trusting," showing that
has most beautifully added
rest,
such an one has obtained
having received the hope for which he hoped. Wherefore also it is added, " and s
hall be quiet, without fear of any evil." And openly and expressly the apostle,
in the first
Epistle to the Corinthians, says, "
i
Be ye
^
followers of me, as
xviii.
Probably Heb.
Heb.
vi.
iv. 8, 9.
^zek.
4-9.
3 Isa. Iv. 6, 7, 9.
5
4
^
Gal. v. 5, 6.
11-20.
Proy. i 33.
:
78
also
THE MISCELLANIES.
I
[Book
take place.
il
am
of Christ,"^ in order that that
may
If
ye are of me, and I
Christ,
that as
am
of Christ, then ye are imitators of
and Christ of God. Assimilation to God, then, so far as possible a man becomes r
ighteous and holy ivith 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.
CHAPTER
XXIII.
ON MARRIAGE.
Since pleasure and
also
be treated
of.
lust seem to fall under marriage, it must Marriage is the first conjunction of m
an
and woman
cordingly
for the procreation of legitimate children.
Ac-
Menander
" For
I
tlie
the comic poet says
begetting of legitimate children,
give tliee
my
daughter."
We ask if we ought to marry;
are said to be relative.
which
is
one of the points, which
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 Avhom it is suitable, and an ag
e up to which it is suitable.
Neither ought every one one
is
to take a wife,
nor
is it
every
woman
to take, nor always, nor in every way, nor inconside-
rately.
and and for the sake of children, and one who is in every respect similar, and w
ho does not by force or compulsion love the husband wdio loves
is
But only he who
in certain circumstances,
is
such an one and at such time as
requisite,
Hence Abraham, regarding his wife as a sister, says, She is my sister by my fath
er, but not by my mother and she became my wife," ^ teaching us that children of
the same
her.
''
;
1
1 Cor. xi. 1.
2
Gen. xx. 12.
Book
ii.]
THE MISCELLANIES.
79
follow the history.
mothers ought not to enter into matrlmonj. Let us briefly Plato ranks marriage a
mong outward
good things, providing for the perpetuity of our race, and handing down as a tor
ch a certain perpetuity to children's Democritus repudiates marriage and the pro
children. creation of children, on account of the many annoyances thence arising
, and abstractions from more necessary things. Epicurus agrees, and those who pl
ace good in pleasure, and in the absence of trouble and pain. According to the o
pinion of the Stoics, marriage and the rearing of children are a and according t
o the Peripatetics, a good. thing indifferent these, following out their dogmas
in words, beIn a word, came enslaved to pleasures some using concubines, some An
d that wise quaternion mistresses, and the most youths. in the garden with a mis
tress, honoured pleasure by their acts. Those, then, will not escape the curse o
f yoking an
; ;
an ox, who, judging certain things not to suit them, others to do them, or the r
everse. This Scripture has briefly showed, when it says, " What thou hatest, tho
u
ass with
command
shalt not do to another."
^
But they who approve
us for marriage, as
that
is
of marriage say,
Nature has adapted
evident from the structure of our bodies,
which are male and female. And they constantly proclaim command, " Increase and
replenish." - And though this is the case, yet it seems to them shameful that ma
n, created by God, should be more licentious than the irrational creatures, whic
h do not mix with many licentiously, but with one of the same species, such as p
igeons and ringdoves, and creatures like them. Furthermore, they say, " The chil
dless man fails in the perfection which is according to nature, not having subst
ituted his proper successor in his place. For he is perfect that has produced fr
om 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 w^e must by all means marry, both for our country's sake, for the succ
ession of children, and as
;
far as
we
1
are concerned, the perfection of the world
Tob.
iv. 16.
2
;
since
Gen.
i.
28.
80
THE MISCELLANIES.
[Book
ii.
the poets also pity a marriage half-perfect and childless, but pronounce the fru
itful one happy. But it is the diseases of the body that principally show marria
ge 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.-^
The comic
poet then,
Menander, while running down marriage, and yet alleging on the other side its ad
vantages, replies to one who had said
:
"
I
am
averse to the thing,
it
For you take
awkwardly."
Then he adds
"
:
You see the hardships and the things which annoy you But you.do not look on the
advantages."
forth.
in
it.
And so 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,"^
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 bachelor-
hood
life.
only, but
on monogamy,^ and
late marriage,
and
single
And
the renowned Plato orders the
man who
sum
of
has not
as
married to pay a wife's maintenance into the public treasury,
and
1
to give to the magistrates a suitable
ii.
money
Gen.
18.
have been adopted. They may have been found in Sophocles, as the tragic poets bo
rrowed from one another. But i.e. not entering into a second marriage after a wi
fe's death. instead of f^ouoyocfiiov some read KUKoyay.iov bad marriage.
2
The
corrections of Stanley
on these
lines
occur in the CJioeph of ^schylus, 503, but
'

;
Book
il]
THE MISCELLANIES.
For
if
81
expenses.
they shall not beget children, not having
lies,
is
married, they produce, as far as in them
a scarcity of
men, and
also
dissolve states
and the world that
composed of
It
is
them, impiously doing away with divine generation.
unmanlv and weak to shun livincr with a wife and children. For of that of which
the loss is an evil, the posand this is the case with the session is by all mean
s a good But the loss of children is, they say, among rest of things.
;
the chiefest evils
:
the possession of children
if it
is
consequently
It
is
a good thing; and
said
:
be
so,
so also
is
marriage.
'
^Vitboiit a father there never could be a child,
And without a mother conception of a child could not Marriage makes a father, as
a husband a mother."
Accordinglv
for:
'
'
be.
Homer
"
xV
iliakes a thin^ to
be earnestlv prayed
husband and a house
;"
yet not simply, but along with good agreement.
For the
an agreement for indulgence but that of philosophers leads to that agreement whi
ch is in
marriage of other people
is
in
accordance with reason, bidding wives adorn themselves not outward appearance, b
ut in character and enjoining
;
husbands not
to
treat
their
wedded wives
their
as
mistresses,
making corporeal wantonness
the best self-restraint.
but to take advantage of marriage for help in the whole of life, and for
;
aim
Far more excellent, in my opinion, than the seeds of wheat and barley that are s
own at appropriate seasons, is man that is sown, for whom all things grow and th
ose seeds temperate husbandmen ever sow. Every foul and polluting practice must
therefore be purged away from marriage that the
;
;
intercourse of the irrational animals
teeth, as
may
not be cast in our
in procreation.
more accordant with nature than human conjunction Some of these, it must be gran
ted, desist at the time in which they are directed, leaving creation to the
workinoj of Providence.
By
the tragedians, Polyxena, though being murdered,
is
CLEM.
VOL.
II.
F

82

[iBook
ii.
THE MISCELLANIES.
when
described nevertheless as having,
care to fall decently,
dying, taken great
" Concealing what ought to be hid from the eyes of men."
Marriage to her was a calamity.
the passions, and to yield to them,
to
is
To be
subjected, then, to
the extremest slavery; as
keep them in subjection
is
the only liberty.
The
divine
Scripture accordingly says, that those
the
who have
is,
transgressed
to sins alien
commandments
till
are sold to strangers, that
to nature,
they return and repent.
Marriage, then, as a
sacred image, must be kept pure from those things which
defile
it.
We
are to rise from our slumbers Vvith the Lord,
and
retire to sleep with thanksgiving
and prayer,
light comes,"
" Both when you
sleep,
and when the holy
confessing the
Lord
in our
whole
life
;
possessing piety in
the soul, and extending self-control to the body.
pleasing to
actions.
For it is decorum from the tongue to our Filthy speech is the way to effrontery
and the
God
to lead
;
end of both
is
filthy conduct.
Now
release
that the Scripture counsels marriage,
and allows no
from the union,
shalt not put
;
is
expressly contained in the law,
wife, except for the cause of
"
Thou
away thy
fornication
"
and
it
regards as fornication, the marriage of
is
those separated while the other
alive.
Not
to
deck and
adorn herself beyond what
is
becoming, renders a wife free
of calumnious suspicion, while she devotes herself assiduously
avoiding frequent departures to prayers and supplications from the house, and sh
utting herself up as far as possible from the view of all not related to her, an
d 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," ^ 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 tak
e her, she would return to her
; ; ;
1
Matt. V. 32, xix.
9.
Book
il]
THE MISCELLANIES.
What,
then,
is
83
husband.
the laAv
it
?
In order to check the
the adulteress to be
;
impetuosity of the passions,
commands
this
put to death, on being convicted of
also is stoned to death,
ev^en their death
and
if
of priestly
family, to be committed to the flames.^
And
the adulterer
but not in the same place, that not
may
be in common.
And
the law
it.
is
not at
variance with the gospel, but agrees with
it
How
and
is
should
be otherwise, one Lord bejng the author of both?
fornication liveth in sin,
She
who has committed the commandments
dead to but she who has repented, being as it were born again by the change in h
er life, has a regeneration of life; the old harlot being dead, and she who has
been regene;
rated by repentance having
Spirit testifies to
come back again to life. The what has been said by Ezekiel, declaring,
" I desire not the death of the sinner, but that he should
turn.""^
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 g
iven, from him shall more be required."^
Let us conclude
point,
1
this second book of the Stromata at this on account of the length and number of
the chapters.
Lev. XX, 10
;
Deut.
xxii.
22
;
Lev. xxix.
^
9.
xii.
2
Ezek. xxxiii. 11.
L^ke
48.
BOOK
IIL^
CAPUT
BASILIDIS SENTENTIAM
I.
DE CONTINENTIA ET NUPTIIS KEFUTAT.
C
Valentiniani quidem, qui desupcr ex divinis emissionibus deduxere conjugationes,
acceptnm liabent
matrlmonium
:
Basilldls
autem
sectatores, "
Cum
^
inteiTogasseut, inquiunt, apostoli,
Non uxorem iioii ducere, dicunt respondisse Sunt eiiim eunuclii alii a iiativica
piunt verbum hoc. omnes Hoc dictum autem sic intertate, alii vero a necessitate.
' " ^ " Quidam ex quo nati sunt, naturaliter feminam pretantur aversantur, qui q
uidem hoc natural! utentes temperamento, Hi, inquiunt, eunuchi recte faciunt, si
uxorem non ducant. Qui autem sunt a necessitate, ii sunt sunt ex nativitate.
: :
num sit Dominum
melius
theatrici exercitatores, qui, glorias studio retracti, se continent.
Quinetiam qui casu aliquo
necessitatem.
fiunt eunuclii
excisi sunt,
eunuchi
facti sunt per
Qui itaque eunuchi fiunt per necessitatem, non Qui autem secundum logon, seu rat
ionem.
regni sempiterni gratia seipsos castrarunt, id ad declinandas,
inquiunt, conjugii molestias fecerunt, quod procurandag rei
farailiaris
est
nubere quam
onus ac sollicitudinem timerent. Et illud ' Melius Ne uri,' ^ dicentem Apostolum
aiunt velle
: :
animam tuam
pata
*
in
ignem
injicias,
noctu et interdiu resistens, et
timens ne a continentia excidas.
f uerit
Nam cum
anima, a spe est divisa"
'"Patienter
in resistendo occu-
igitur sustine,"
it
After
much
consideration, the Editors have
deemed
2 1
best to give
the whole of this
1
Book
in Latin.
Matt. xix. 11, 12.
81
Cor.
vii. 9.
Book
hi.]
THE MISCELLANIES,
85
inquit
liis
verbis Isidorus in Moralibus, " contentiosam mulie;
rem, ne a Dei gratia avellaris
creveris,
et
cum bona
ut
ores conscientia.
cum ignem in semine exQuando autem, inquit,
non
desinas,
tua gratiarum actio delapsa fuerit in petitionem, et deinceps
due uxorem. non ei libet logo, seu rationi, convenienter uxorem ducere, is a fra
tre ne Ingressus sum in sancta, nihil possum pati. dicat discedat Quod si eum su
spicio aliqua subeat, dicat Frater, impone et confestim tum in mente, tum in mil
ii manum, ne peccem corpore opem experietur. Velit modo quod bonum est perficere
, et assequetur. Nonnunquam autem ore tenus dicimus Nolumus peccare animus autem
noster propendet in pecQui est ejusmodi, propter metum, quod vult, non catum.
steteris,
tamen
labi ac titubare
Sin
est aliquis juvenis, vel pauper, vel infirmus, et
;
:
:
;
:
;
facit,
ne ei constituatur supplicium. At hominum generi qusedam necessaria sunt ac natu
ralia duntaxat. Quod indumentis eo[eat, necessarium simul est et naturale est au
tem venerea voluptas naturalis, sed non necessaria." Has voces adduxi ad reprehe
ndendos Basilidianos, qui non recte vivunt,
:
nt qui vel peccandi potestatem habeant propter perfectionem,
vel
omnino quidem natura salvi futuri sint, etsi nunc peccent, quod naturae dignitat
e sunt electi. Neque vero primi dogmatum arcliitecti eorumdem perpetrandorum pot
estatem illis
faciunt.
Ne
ergo Christi
"
nomen
suspicientes, et
iis,
qui sunt
in gentibus intemperantissimi, incontinentius viventes, nomini
maledictum inurant.
postoli, operarii dolosi,"
Qui enim sunt ejusmodi, pseuda:
usque ad illud " Quorum finis erit secundum opera eorum." ^ Est ergo continentia
, corporis denon solum enim spicientia secundum confessionem in Deum
;
in rebus venereis, sed etiam in
aliis,
quae anima perperam
concupiscit,
non contenta
necessariis,
versatur continentia.
Est autem
et in lingua, et in acquirendo, et in utendo, et in
concupiscendo continentia.
quae
Non
docet autem ea
solummodo
esse temperantes, siquidem prasbet nobis temperantiam, ut
sit
divina potestas et gratia.
Dicendum
est,
est ergo, quid-
nara nostris videatur de eo, quod est propositum.
castitatem, et eos, quibus hoc a
1
Nos quidem
:
Deo datum
xi.
beatos dicimus
2 Cor.
13, 15.
86
THE MISCELLANIES.
et quse consistit in
[Book
hi.
monogamlam autem,
monio,
honestatem
admiramur
;
dicentes
imo solum matritamen oportere
aliorum misereri, et " alterum alterius onera portare," ^ ne '^ quis, cum " rect
e " stare videatur," ^ ipse quoque " cadat."
De
'^
secundis autem nuptiis
'^
:
" Si uraris," inquit Apostolus,
jungere matrimonio."
CAPUT
11.
CARPOCRATIS ET EPIPHANIS SENTENTIAM DE FEMINARUM COMMUNITATE REFUTAT.
Qui autem
Christi
a Carpocrate descendunt et Epiphane, censent
oportere uxores esse
communes
;
a quibus
contra
nomen
maximum emanavit probrum.
filius erat
Hie autem Epiphanes,
Carpocratis, et matris
cujus etiam scripta feruntur,
vero Cephalleneus.
Alexandrise nomine, ex patre quidem Alexandrinus, ex matre
Vixit autem solum septemdecim annos, et
Samse, quce est urbs Cephallenise, ut deus est honore affectus.
Quo
in loco
templum ex ingentibus
lapidibus, altaria, delubra,
;
museum,
jsdificatum est et consecratum
et
cum
est
nova
luna, convenientes Cephallenei,
diem natalem, quo
didicit et
in deos
relatus est Epiphanes, sacrificant, libantque, et convivantur,
et
liymnos canunt.
cognitionis.
A
A
patre
autem
orbem
hasresis
discipli-
narum
dicse^
et Platonis philosophiam.
Fuit autem princeps mona-
quo etiam profluxit
eorum,
qui
nunc
^'
sunt, Carpocratianorum.
Is ergo dicit in libro
De
justitia,
Justitiam Dei esse quanidam
cum
sequalitate
com-
munionem.
;
^Equale quidem certe coelum undequaque extencingit. Et nox ex aequo Stellas omne
s ostendit et diei auctorem et lucis patrem, solem, Deus ex alto asqualem effudi
t omnibus, qui possunt videre (illi autem
sum totam terram
omnes communiter respiciunt), quoniam non discernit divitem vel pauperem vel pop
uli principem, insipientes et sapientes, feminas et masculos, liberos, servos. S
ed neque secus facit in brutis. Cum autem omnibus animantibus geque ipsum
1
Gal. vi. 2.
2
I
Cor. x. 12.
lib. i. c. 2, p. 51.
" 1
Cor.
vii. 9.
^
Vid. Irenseura,
Book
iil]
THE MISCELLANIES,
87
communem effuderit, bonis et malls justitiam suam confirmat, cum nemo possit plu
s habere, neque auferre a proximo, ut
ipse
illius
lucem habeat duplicatam.
et
ea,
Sol
facit
omnibus
justitia
animantibus communia
exoriri nutrimenta,
:
communi
et
ad ex ?equo data omnibus similiter se liabet genus bourn, ut boves
et ovium, ut ovcs
;
quae
;
sunt hujusmodi,
;
suum, ut sues enim in iis Deinde per communitatem omnia esse comraunitas. appare
t similiter secundum sua genera seminantur, et commune nutrimentum editur Immi p
ascentibus jumentis omnibus, et omniut quod nulla lege circumscriptum sit, sed b
us ex sequo
et reliqua
omnia.
Justitia
;
ejus, qui donat, jubentis suppeditatione, convenienter justeque
omnibus. Sed neque generationi posita est lex, esset enim jamdiu abolita ex asqu
o autem seminant et generant, habentia innatam a justitia communlonem ex [quo com
muniter omnibus oculum ad videndum, creator et pater omnium, sua justitia legem
ferens, praebuit, non discernens feminam a masculo, non id quod est rationis par
ticeps, ab experte rationis, sed sequalitate et comet, ut semel dicam, nullum a
nullo munitate visum similiter dividens, uno jussu omnibus est Leges autem, inqu
it, liominum, cum ignoratlonem largitus. legum castigare non possent, contra leg
es facere docuerunt enim proprietas dissecuit divinaa legis communionem et arrod
it; Per legem pecnon intelligens dictum Apostoli dicentis catum cognovi.' Et meu
m et tuum dicit subiisse per leges, ut qusB non amplius communiter fruantur (sun
t enim communia),neque terra, neque possessionibus, sed neque matrimonio. Fecit e
nim vites communiter omnibus, quae neque passerem, neque furem abnegant et frume
ntum similiter, et alios fructus. Violata autem communio et asqualitas, genuit f
urem pecorum et fructuum. Cum ergo Deus communiter omnia fecisset liomini, et fe
minam cum masculo communiter conjunxisset, et omnia similiter animantia congluti
nasset,
adsit
:
:
;
:
:
'
;
communionem cum asqualitate. Qui communionem, qujB eorura conciliat generationem
, abnegaverunt. Et dicit, si unam ducens
pronuntiavit justitiam,
autem
sic nati
sunt,
habeat,
cum omnium
Haec
possint esse participes, sicut reliqua fecit
his verbis dixisset, subjungit rursus
animantia."
cum
: :
88
his verbis
''
THE MISCELLANIES.
:
[Book
hi.
Intensam enim
et
vehementiorem inoreneravit
masculis cupiditatem ad generum perpetuitatem,
lex,
quam nee
enim Dei Et quomodo amplius hie in nostra examinetur oratione, cum legem et Evan
gelium per haec aperte destruat ? " Non moechaberis." ^ Hoe autem dicit Ilia eni
m dicit " Qiiieunque respieit ad concupiscentiam, jam moechatus est.""' Illud en
im " Non concupisces," ^ quod a lege dicitur, ostendit
nee mos, nee aliquid aliud potest abolere
:
est
decretum."
:
:
unum
esse
Deum,
qui prsedicatur per legem et proplietas et
:
Evangelium. Dieit enim '^Non coneupisces uxorem proximi tui." Proximus autem non
est Jud^us Judgeo frater enim
:
est et
dicat
eumdem habet Spiritum eum qui est alterius gentis.
;
restat ergo, ut
propinquum
pro-
Quomodo autem non
?
pinquus, qui aptus est esse Spiritus particeps
Non
solum
enim Hebrosorum, sed etiam gentium pater est Abraham. Si autem quse est adultera
ta, et qui in eam fornieatus est, eapite punitur ^ clarum est utique pr^ceptum,
quod dicit " Non coneupisces uxorem propinqui tui," loqui de gentibus ut cum qui
s secundum legem et ab uxore proximi et a sorore '^ Ego autem dico, non abstinue
rit, aperte audiat a Domino Additio autem liujus particulse, '' ego," majoconeup
isces." rem prgecepti vim ostendit. Quod autem cum Deo helium gerat Carpocrates,
et Epiphanes etiam in eo, qui vulgo jactatur, libro De justitia, patet ex eo qu
od subjungit his verbis ^' Hinc ut qui ridiculum dixerit, legislators hoe verbum
audiusque ad id, quod magis Non coneupisces endum est Res proximi tui.' Ipse en
im, qfti dedit ridicule dicit
: : : : :
:
:
^
'
:
'
cupiditatem, ut
auferre,
*
qua? contineret generationem, jubet eam cum a nullo eam auferat animali. Illud a
utem Uxorem proximi tui,' quo communionem cogit ad proprie-
tatem, dixit adhue magis ridicule."
constituunt egregii
alios
Carpocratiani.
Et hsec quidem dogmata Hos dieunt et aliquos
similium malorum asmulatores, ad coenas convenientes (neque enim dixerim " agape
n " eorum congressionem) viros
simul et mulieres, postquam cibis venerem excitantibus se
expleverint, lumine amoto,
quod eorum fornicatoriam banc
aversa lucerna, coire
^
justitiam pudore affieiebat,
1
quomodo
Ex. XX. 13.
2
Matt. v. 28.
Ex. xx. 17.
'
Deut. xxii. 22.
:
Book
hi.]
THE MISCELLANIES.
:
89
velint, et
cum quibus velint medltatos autem in ejusmodi " agape" communionem, interdiu jam
, a quibus velint mulieri-
bus exigere Carpocratese (divinoe enim nefas est dicere) legis
Has leges, ut sentio, ferre opportuit Carpocratem canum et suum et hircorum libi
dinibus. Mihi autem videtur, Platonem quoque male intellexisse, in Repuhlica
obedientiam.
dicentem, oportere esse
diceret eas quidem, qujB
communes omnium uxores ut qui nondum nupserant, esse communes
: ;
eorum, qui essent
est
commune
cuj usque qui
quemadmodum theatrum quoque esse autem unamquamque uniusprgeoccupasset, et non a
mplius communem esse
petituri,
spectatorum
earn quse nupsisset.
Xanthus autem
in
iis,
quse scribuntui*
Magica
filiabus
:
" Coeunt autem," inquit, " magi
et fas esse aiunt coire
cum
matribus et
:
cum
sororibus, et
communes
esse uxores,
velit
non
vi et clam, sed utrisque consentientibus,
cum
alter
ducere uxorem alterius."
existimo
De
his
et
similibus
epistola
liseresibus
*'
Judam
prophetice
dixisse
in
Similiter
quidem
se
ad veritatem
quoque somniantes " (non enim vigilantes '^ applicant), usque ad illud Et os eor
um
hi
:
loquitur superba."
^
CAPUT
III.
QUATEXUS PLATO ALIIQUE E VETERIBUS PRiEIVERIXT MAECIONITIS ALTISQUE H^RETICIS, Q
UI A NUPTIIS IDEO ABSTINENT QUIA CREATURAM MALAWI EXISTIJ[ANT ET NASCI HOMINES I
N PCENAM OPINANTUR.
Jam
vero
si
et ipse Plato et Pythagorei, sicut
etiam postea
Marcionitas,
malam existimarunt esse senerationem, louo-e abfuit, ut communes ipse poneret ux
ores. Sed Marcionitas quidem dicunt malam esse naturam, ex mala materia, et a
justo factam opifice ac Creatore.
lentes implore
Qua quidem
ratione iio-
mundum,
:
qui f actus est a Creatore, volunt
abstinere a nuptiis, resistentes suo Creatori, et contendentes
ad bonum, qui vocavit
Deus
est diversis
sed non ad eum, moribus prseditus. Unde
1
qui, ut
dicunt,
cum
nihil
hie
Jude 8-17.
:
;
90
THE MISCELLANIES.
[Book
hi.
velint relinquere proprium,
posito continentes, sed propter
non sunt ex destinato animi proodium conceptum adversum
eum, qui creavit, nolentes iis uti, quse ab ipso sunt creata. Sed hi quidem, qui
propter impium, quod cum Deo gerunt,
bellum, emoti sunt ab
iis
cogitationibus, quse sunt
secundum
naturam, Dei longanimitatem contemnentes et benignitatem, etsi nolunt uxorem duc
ere, cibis tamen utuntur creatis, et
aerem respirant Creatoris, ut qui
et ejus sint opera, et in
iis,
quae sunt ejus, permaneant, et inauditam ac
novam quamdam,
ut aiunt, annuntiatam audiunt cognitionem, etiamsi hoc quo-
que nomine mundi Domino deberent agere gratias, quod hie acceperint Evangehum. S
ed adversus eos quidem, cum de
principiis tractabimus, accuratissime disseremus.
Philosophi
autem, quorum mentionem fecimus, a quibus
esse generationem impie didicissent Marcionitse,
cum malam
tanquam suo malam, sed
dogmate gloriantur, non earn volunt
anima, quae veritatem divulgavit.
esse natura
divinam
fatentur, in
Animam enim, quam esse hunc mundum deducunt, tanquam in
locum
supplicii.
Oportet autem animas in corpus immissas
sententia.
expiari ex
eorum
Non
iis,
convenit autem amplius
hoc dogma Marcionistis, sed
trudi, et
iis
qui censent in corpora in-
alligari, et quasi
ex vase in vas aliud transfundi
animas.
insequi
Adversus quos
generationem
fuerit aliud dicendi tempus,
quando
de anima tractabimus.
:
Videtur itaque Heraclitus maledictis " Quoniam autem," inquit, " nati
;
volunt vivere, et mortes habere, vel potius quiescere
filios
quoque relinquunt, ut mortes fiant." Clarum eo convenire Empedoclem quoque dicen
tem
:
est
autem cum
Deflevi et luxi, insolitum cernens miser orbeni'.
Et amplius
Mortua nam ex
vivis fecit, species
commutans.
Et rursus
:
Hei mihi
!
quam
inf elix
homimim genus atque misellum
!
Litibus ex quantis prognati et planctibus estis ?
Dicit
autem Sibylla quoque
:
Mortales homines, caro qui tantum, et nihil
estis
:
:
:
Book
III.]
THE MISCELLANIES.
91
Similiter atque poeta, qui scribit
Haud homine
infelix tellus
mage quidquam
alit
alma.
dfcens hoc
Quin etiam Theoo-nis malam modo
:
ostendit esse
generationem,
Optima non nasci
res est mortalibus aegris,
Nee nitidi solis luce micante frui, Extemplo aut uatum portas invadere
Ditis.
His autem consequentia
tragicus
:
scribit
quoque
Euripides,
poeta
Nam
nos decebat convenire publice, et
:
quod tot iugreditur mala Ast mortuum, cuique jam quies data est,
Deflere natmn,
Efferre
Isetis
gratulationibus.
Et
rursus similia sic dicit
Quis no^dt, an vivere quidem
Siet
siet
mori,
mori autem vivere
?
Idem quod
Solonem
:
hi,
^'
videtur Herodotus quoque inducere dicentem
Croese, quivis
O
homo
nihil
est
aliud
quam
calamitas."
Jam
vero ejus de Cleobide et Bitone fabula
plane nihil aliud vult,
quam
vituperare generationem, laudare
autem mortem.
Et
qualis folii, est Jiominiim generatio
talis,
ait
Homerus.
Plato autem in Crati/lo, Orpheo tribuit
:
anima puniri in corpore dicitur *' crrjjjLa,^^ monumentum, '^ quidam esse tradun
t quasi ipsa praBsenti in tempore sit sepulta atque etiam quia anima per
:
eum sermonem, quo Nempe corpus hoc animse
;
corpus
ideo
crrj/jbaLvet"
signijicat,
" qusecunque significare potest
arjfjLa
jure vocari.
id
Videatur mihi pr^eterea Orpheus
nomen hoc ob
potissimum imposuisse, quod anima in corpore hoc delictorum luat poenas." Oper^e
pretium est autem
meminisse etiam eorum, quae
hie Pythagoreus
logi et vates,
:
dicit Philolaus.
Sic enim dicit
" Testantur autem veteres quoque theo-
ad luenda supplicia animam conjunctam esse
corpori,
eo tanquam in monmnento esse sepultam." Quin etiam Pindarus de iis, qua3 sunt in
Eleusine, mysteriis
et
in
loquens, infert
:
" Beatus, qui
cum
ilia
sub terra viderit com-
" :
92
THE MISCELLANIES.
vitse
[Book
hi.
mnnia, novit quidem
iinperium.''
finem, novit
autem datum Jovis
Et Plato
:
similiter in
hi,
Phcedone non veretur hoc
qui nobis base constitue:
modo
scribere
" Porro autem
Et cum diis Quandlu corpus hacum dicit buerimus, et anima nostra cum ejusmodi ma
lo admista fuerit, illud, quod desideramus, nunquam satis assequemur?" annon sig
nificat generationem esse causam maximorum malorum ?
runt mysteria, non aliquid aliud," usque ad
habitatione."
"
Quid
vero,
:
"
Jam
vero in Plicedone quoque testatur
:
" Evenit enim, ut
qui recte philosophantur, non animadvertantur ab aliis in nullam rem aliam suum
studium conferre, quam ut emori'^ antur, et sint mortui." Et rursus Ergo hie quo
que philosophi anima corpus maxime vilipendit, et ab eo fugit,
:
ipsa
autem secum seorsim
esse
quosrit."
:
Nunquid autem
nisi forte
consentit
quis
cum
divino Apostolo, qui dicit
" Infelix ego homo,
eoruni
me
liberabit a corpore mortis
hujus?"^
''
consensionem,
dicit
qui
trahuntur in vitium,
corpus mortis
tropice.
generationis, vel ante
Atque coitum quoque, qui est principium Marcionem videtur Plato aversari in
primo
jungit
vepiihllca: ubi cum laudasset senectutem, sub" Velim scias, quod quo magis me de
ficiunt alije," nempe corporis, " voluptates, eo magis confabulandi cupiditas,
De
:
et voluptas,
quam
venereae injecta esset mentio
''
ex ea re capio, augetur." Et cum rei " Bona verba quseso," inquit
:
tanquam ab insano ahquo et Rursus in Plicedone, vituperans generationem, dicit "
Quae ergo de his in arcanis dicitur, hsec est oratio, quod nos homines sumus in
custodia aliqua." Et rursus '^ Qui autem pie prse cseteris vixisse inveniuntur,
hi sunt, qui ex his terrenis locis, tanquam e carcere, soluti
ego vero lubenter
isthinc,
agresti
domino, effugi."
:
:
atque
liberati,
ad.
puram
in
altioribus
ita
;
locis
habitationem
transcendunt."
Sed tamen quamvis
administrari
existimat
Deo mundurn
oportet
habeat, recte a " Non unde dicit
se
:
autem seipsum solvere, nee effugere." Et ut paucis dicam, non dedit Marcioni occ
asionem, ut malam existimaret
materiam,
cum
ipse pie
de
mundo
vii.
h93C dixerit
:
"
Ab
eo
enim, qui ipsum construxit, habet omnia bona
1
:
a priori
Rom.
24.
Book
hi.]
THE MISCELLANIES.
incommoda
et
iiijusta
93
autein deformitate
omnia, qua) intra
et
coelum
inserit."
nascuntur,
mundus
ipse
sustinet,
animantibus
:
Adhuc autem
subjungit
manifestius
" Cujus
quidem defectus est corporea temperatura, priscce naturae
comes nam quiddam valde deforme erat, et ordinis expriusquam pra?senti ornatu de
coraretur." Nihilominus antem in Legihus quoque deflet humanum genus, sic '^ Dii
autem hominum genus laboribus natura3 presdicens
;
pers,
:
sum miserati, remissiones ipsis statuerunt laborum, solemEt in Ejoinomide nium v
idelicit festorum vicissitudines." persequitur etiam causas, cur sint hominum mi
serti, et sic
dicit
:
"
Ab
:
initio
ipsum
in
esse
genitum, est
gestantur;
erudiri,
grave
cuili-
bet animanti
sint
primum quidem, quod eorum
quae
constitutionis
participes,
et
utero
et
deinde
ipsum
nasci,
prseterea
nutriri
per
innumerabiles
universa fiunt, ut omnes dicimus." Quid vero ? annon Heraclitus generationem quo
que dicit esse mortem? Pythagoras autem similiter atque Socrates in Gorgia, cum
' dicit Mors est, qusecunque experrecti videmus qucecunque autem dormientes, somn
us.*' Sed de his quidem satis. Quando autem tractabimus de principiis, tunc et h
as repug]abores
: :
nantias, quas et
innuunt philosophi,
et suis
cernunt ]Marcionist33, considerabimus.
ostensas esse existimo, externorum
dogmatibus deCieterum satis dikicide
ahenorumque dogmatum Marcionem ingrate et indocte accepisse a Platone. Nobis aut
em procedat sermo de continentia. Dicebamus autem Groscos adversus hberorum gene
rationem multa dixisse,
occasiones
incommoda, qua3 comitari eam
torem.
Dicit
solent, respicientes
:
quaj
cum
impie excepissent IMarcionitse, impie faisse ingratos in Crea-
enim
tragoedia
:
Nou
Dein
nascier prsestat liomiues,
filios
quam
nascier.
acerbis
cum
doloribus
Enitor, ast enixa,
Afflictor,
si stolidi sicnt,
intuendo quod servo malos,
Si
Bonosque perdo.
bonos servo, tamen
Mihi misellum cor timore liquitur.
Quid hie boni ergo
est ?
unicam annon
sufRcit
?
Effundere animam, nisi crucieris aniplius
:
: :
:
:
94
THE MISCELLANIES.
similiter
[Book
hi.
Et adhuc
Vetus
Plantare
filios
stat mihi persuasio,
numquam hominem
oportuit,
Dum
cernit
ad quot gignimus nates mala.
In his autem, quas deinceps sequuntur, malorum quoque causam evidenter reducit a
d principia, sic dicens
!
miser natus, malisque obnoxius
es, vitse tiiaeque
:
Editus, homo,
miseriam
Hinc inchoasti coepit aether omnibus SpirameD unde alens tradere mortalibus Mort
alis segre ne feras mortaha.
;
Rursus autem
his similia tradit
Mortalium omnium beatus non fuit Quisquam, molestia et nemo carens
fuit.
Et deinde rursus
Heu quanta, quotque hominibus eveniunt mala, Quam varia, quorum terminus nuUus d
atur.
!
Et adhuc
similiter
Nemo
beatus semper est mortalium.
Hac
itaque ratione diSunt etiam Pjthagoreos
abstinere
a
rebus venereis.
continere
Mihi autem contra videntur uxores quidem ducere, ut liberos suscipiant, velle au
tem a venerea voluptate
post
se
susceptos
liberos.
Proinde mystice uti
excitans, et
fabis prohibent,
non quod
somnia
sit
legumen flatum
turbulenta
versiculus
;
concoctu
difficile, et
efficiat
ille
neque quod
hominis capiti
Idem
est
sit similis,
ut vult
:
namque fabam atque caput
si
corrodere patris
;
sed potius quod fabse,
lieres.
comedantur,
steriles efficiant
mu-
Theophrastus quidem certe in quinto libro De causis plantarumy fabarum siliquas,
si ponantur ad radices arborum
quae nuper sunt plantatge, refert plantas exsiccare.
Quin-
etiam gallinae domesticae, qnsd eas assidue comedunt, efficiuntur steriles.
Book
hi.]
THE MISCELLANIES,
95
CAPUT
lY.
QUIBUS PE^TEXTIBUS UTANTUR H^RETICI AD OMNIS GENERIS LICENTIAM ET LIBIDINEM EXER
CENDAM.
Ex
iis
autem, qui ab h^eresi ducimtur, Marcionis qiiidem
propter
Pontici fecimus mentlonem, qui
certamen,
quod
adversus
recusat.
est ea dicenda continentia, ipse Creator, cui se adversari existimans
Creatorem suscepit, mundanarum rerum Ei auteni continentise causa est, si mode
usum
gigas iste
cum Deo pugnans,
:
est invitus continens,
duni in
creationem et Dei opus invehitur. Quod si usurpent vocem Domini, qui dicit Pliil
ippo " Sine mortuos sepelire mortuos
autem sequere me :" ^ at illud considerent, quod similem carnis formationem fert
quoque Philippus, non Quomodo ergo cum carnem habens cadaver pollutum. Quoniam
surrexit ex monuhaberet, non habuit cadaver ? mento, Domino ejus vitia morte aff
iciente, vixit autem Meminimus autem nefarise quoque ex CarpoChristo. cratis sen
tentia mulierum communionis. Cum autem de
suos, tu
dicto Nicolai loqueremur, illud prsetermisimus
:
Cum
for-
mosam,
tionem
aiunt, haberet
ei fuisset
uxorem,
et
post Servatoris assump-
ab apostolis exprobrata zelotypia, in medium
adducta muliere, permisit cui vellet
eam nubere.
et
enim banc actionem
illi
voci consentaneam, que dicit,
" carne abuti oporteat."
Proinde ejus factum
Aiunt quod dictum
absolute et inconsiderate sequentes,
qui- ejus hseresim per-
sequuntur, impudenter effuseque fornicantur. audio Nicolaum quidem nulla
nupserat, uxore
unquam
ex
alia,
Ego autem quam ea, quce ei
quidem
usum
esse
;
et
illius liberis, filias
consenuisse virgines, filium autem permansisse incorruptum.
Quse cum
gatio, in
ita se
habeant,
vitii
erat depulsio atque expur-
medium apostolorum
circumactio uxoris, cujus dice-
batur laborare zelotypia
magno
est,
; et continentia a voluptatibus, qua3 studio parari solent, docebat illud, " abu
ti carne," hoc
exercere carnem.
1
Neque enim, ut
viii.
existimo, volebant,
Matt.
22
;
Luke
ix. 60.
" :
:
96
THE MISCELLANIES.
[Book
hi.
convenienter Domini prsecepto, " duobus dominis
Yoluptati
et
servire,'"
^
Dicunt itaque Matthiam quoque sic quidem pugnare, et ea uti, nihil ei impudicum
largiendo ad voluptatem augere autem animam Sunt autem, qui etiam publicam per f
idem et cognitionem." pronuntiant mysticam communionem et sic ipsum venerem nome
n contumelia afficiunt. Sicut enim operari cum dicimus, tum qui malum aliquod fa
cit, tum etiam qui bonum,
Deo.
docuisse
:
"
Cum came
;
;
baud idem nomen utrique tribuentes usurpari solet nam bona quidem est
;
aliter
"
communio
;
in
:
communlcatione
illi
tum
libet
pecunige,
tum nutrimenti
et vestitus
autem quam-
veneream conjunctionem impie vocaverunt " communionem." Dicunt itaque ex iis que
mdam, cum ad nostram virginem vultu formosam accessisset, dixisse Scriptum est ^
' Da omni te petenti :" ' illam autem boneste admodum
:
non intelligeret bominis petulantiam matrem conveni de matrimonio. O impietatem!
etiam voces Domini ementiuntur isti intemperantise communicatores, fratresque l
ibidinis, non solum probrum philosophise, sed etiam totius vitas qui veritatem,
quantum in eis situm
respondisse, ut quae
At
tu
;
est,
adulterant ac corrumpunt, vel potius defodiunt; homines
carnalem concubitus communionem consecrant, banc ipsos putant ad regnum Dei perd
ucere. Ad lupanaria ergo deducit bsec communio, et cum eis communicaverint sues
et hirci, maximaque apud illos in spe fuerint
infellcissimi
et
meretrices, quas in prostibulis praesto sunt, et volentes
omnes
est
admittunt.
" Vos autem non
audiistis, et in
sic
Christum
estis,
didicistis, siqui-
dem ipsum
eo docti
quemadmodum
Veritas in Christo Jesu, ut deponatis quae sunt
secundum
spiritu
veterem conversationem, veterem hominem, qui corrumpitur
secundum
mentis
desideria deceptionis.
Renovamini autem
'^
vestrse, et induatis
novum hominem,
qui creatus est
secundum
lecti, et
Deum
in justitia et sanctitate veritatis,"
ad Dei
fiKi di-
similitudinem.
" Efficimini ergo Dei imitatores, ut
dilectione, sicut Christus
ambulate in
quoque
Luke
dilexit
nos, et tradidit seipsum pro nobis oblationem et hostiam
1
Deo
30.
Matt.
vi.
iv.
24
;
Luke
xvii. 13.
2
Matt. v. 42
;
vi.
3
Eph.
20-24.
:
Book
ill
hi.]
TEE MISCELLANIES,
suavitatis.
97
odorem
et
ditia, vel avaritia,
Fornicatio autem, et omnis immunne nominetur quidem in vobis^ sicut decet
stultiloquium."
^
sanctos,
turpltudo, et
Eteniin
scribit
:
doceiis
Apostolus meditari vel ipsa voce esse castos,
"
Hoc
enim
illud
:
scitote,
quod omnis fornicator," et cjetera, usque ad " Magis autem arguite." ^ Effluxit
autem eis dogma
ex
quodam
libri
quje mater
hujus ab
Atque adeo afferam dictlonem, eorum intemperantise et origo est et sive ipsi scr
iptores se fateantur, en eorum vecordiam, licet
apocryplio libro.
:
Deo eum
aliis,
falso ascribant libidinis intemperantia ducti
:
sive
eos perverse audientes, hoc prsaclarum
dogma
acce-
perint, sic porro so liabent ejus verba:
postquam autem ejus
ab eo
inspiratio,
et
unitati
visum
iniit
est
cum
ea
erant omnia non esse solam, exiit communionem, et fecit
"Unum
dilectum.
Exhinc autem egressa
iniisset,
est
ab ipso inspiratio,
potestates, quse
cum
qua cum communionem
in
fecit
possunt videri nee audiri," usque ad
illud,
nee " unamquamque
aliquis
nomine proprio."
Si enim hi quoque, sicut Yalentiniani,
spiritales
posuissent communiones, suscepisset forte
:
eorum opinionem
Talia
falso
carnalis
autem
libidinis
communionem ad
qui
seipsos
esse
sanctam inducere proplietiam,
est ejus qui desperat salutem.
asseclas,
etiam statuunt Prodici quoque
:
nomine vocant Gnosticos natura filios primi Dei ea vero
;
seipsos
quidem dicentes
nobilitate et libertate
;
abu-
tentes, vivunt ut volunt
;
volunt autem libidinose
se nulla
re teneri arbitrati, ut " domini sabbati," et qui sint quovis
genere superiores,
scripta
filii
regales.
non
:
est.
Primum quidem, quod non
Regi autem, inquiunt, lex faciant omnia
multa enim eos prohibebunt, etsi cupiant et Quinetiam quos faciunt, non faciunt
ut reges, sed ut mastigise clanculum enim committunt adulteria, timentes ne depr
ehendantur, et vitantes ne condemnentur, et metuentes ne supplicio afficiantur.
Quomodo etiam res
quae volunt
conentur.
:
est
libera,
intemperantia et turpis sermo
?
" Omnis enim,
qui peccat, est servus," inquit Apostolus.^
Sed quomodo
dedititium
:
vitam
ex
Eph.
Deo
V. 1-4.
instituit,
qui
cuivis concupiscenti^e ?
1
cum
2
seipsum pra2buit " dixerit Dominus
y 5_ii
Ego autem
^i
iQ^
Epij_
3 Rojji^
CLEM.
VOL.
II.
G
98
dico
THE MISCELLANIES.
:
[Book
hi.
Ne
concupiscas."
Vultne autem
et
aliquis sua sponte
peccare, et clecernere adulteria esse commlttenda, voluptati-
busque et
monia,
dellciis se
explendum,
aliorum violanda matri-
cum
si
aliorum etiam, qui
inviti peccant,
misereamur
?
Quod
in
externum
mundum
venerint, qui in alieno
Afficit
;
non
fuerint fideles,
verum non habebunt.
aliquis cives contumelia, et eis injuriam facit
ut peregrinus, utens necessariis,
vivit, cives
ii,
autem hospes non potius non offendens ?
et
Quomodo autem, cum eadem
incontinentes,
et
faciant, ac
quos gentes odio
habent, quod legibus obtemperare nolint,
avari,
et
nempe
iniqui,
et
adulteri,
dicunt se solos
in
alienis
Deum
vero et
nosse
?
Oporteret enim eos,
cum
adsunt, recte
regiam indolem ostenderent. humanos legislatores, et divinam legem habent
vivere, ut revera
Jam
sibi
infensam,
cum
inique et prseter leges vivere instituerint. Is certe, qui scortatorem " confodi
t," a Deo pius esse ostenditur in Numeris. " Et si dixerimus," inquit Joannes in
epistola,
tenebris
quod societatem habemus cum eo," nempe Deo, " et in ambulamus, mentimur, et veri
tatem non facimus. Si autem in luce ambulamus, sicut et ipse est in luce, societ
atem habemus cum ipso, et sanguis Jesu filii ejus emundat nos a peccato." ^ Quom
odo ergo sunt hi hujus mundi homi'^
nibus meliores, qui hsec faciunt, et vel pessimis hujus mundi
sunt similes
factis
?
sunt enim, ut arbitror, similes natura, qui sunt
similes.
Quibus autem
se
esse
censent nobilitate
superiores, eos debent etiam superare moribus, ut vitent
ne
includantur in carcere. Revera enim, ut dixit Dominus : " Nisi abundaverit justi
tia vestra plus quam scribarum et
Pharisa^orum, non intrabitis in regnum Dei."^
nentia autem a cibis ostenditur a Daniele.^
De
absti-
Ut
:
semel autem
dicam, de obedientia dicit psallens David
? " ^
:
" In quo diriget
Et statim audit " In custodiendo junior viam suam sermones tuos in toto corde."
Et dicit Jeremias : " H^ec
autem dicit Dominus Hinc moti aliqui alii,
:
Per
vias .q-entium
pusilli et
^ ne ambulaveritis." nullius pretii, dicunt forma:
tum
^
fuisse
hominem a
John
i.
diversis potestatibus
2
et quae
^
sunt
j^
Nimi. XXV. 8; 1
Ps. cxviii, 9.
6, 7.
Matt.
v. 20.
p^^^^
*
^ Jer. x. 2.
:
Book
hi.]
THE MISCELLANIES.
;
99
quse autem qua de causa coitum quoque appetere. Non animadvertunt autem, quod su
periores quoque partes nutrimentum appetunt, et quibusdam libidlnantur. Adver-
quiclem usque ad umbillcum esse artis divinioris
subter,
minoris
;
santur autem Cliristo quoque, qui dixit Pharisasis,
eumdem
fiat
Deum
nem.^
corpus.
et
" internum " nostrum et
*'
externum "
fecisse liomietsi
Quinetiam appetitio non
est corporis,
per
Qaidam
alii,
quos etiam vocamus Antitactas, hoc
est " adversarios" et
repugnantes, dicunt quod
Deus quidem
universorum noster est natura pater, et omnia qusecunque fecit, bona sunt unus a
utem quispiam ex iis, qui ab ipso facti sunt, seminatis zizaniis, malorum natura
m generavit
;
quibus etiam nos omnes implicavit, ut nos efficeret Patri
Quare nos etiam ipsi huic adversamur ad Patrem ulciscendum, contra secundi volun
tatem facientes. Quoniam ergo hie dixit: "Non moechaberis :" nos, inquiunt, moec
hamur, ut ejus mandatum dissolvamus. Quibus responderimus quoque, quod pseudopro
phetas, et eos qui veritatem
adversarios.
si male audiunt autem vestra opera, quomodo adhuc dicetis vos veritatem tenere?
Aut enim nullum est malum, et non est utique
simulant, ex operibus cognosci accepimus
:
dignus reprehensione
is,
quem
vos insimulatis, ut qui
;
Deo
sit
adversatus, neque f uit alicujus mali effector
una enim cum
malo arbor quoque interimitur
sistit,
:
aut
si
est
malum
ac con-
dicant nobis, quid dicunt esse ea, quae data sunt, pras-
cepta, de justitia, de continentia, de tolerantia, de patientia,
iis, quaa sunt hujusmodi, bona an mala? et. si fuerit quidem malum praeceptum, q
uod plurima prohibet facere turpia, adversus seipsum legem feret vitium, ut seip
sum dissolvat, quod quidem non potest fieri sin autem bonum, cum bonis adversent
ur pr^ceptis, se bono adversari, et mala facere confitentur. Jam vero ipse quoqu
e Servator, cui soli censent esse parendum, odio habere, et maledictis" insequi
pro-
et
;
hibuit
:
et,
"
Cum
adversario," inquit, " vadens, ejus amicus
^
conare discedere."
Aut ergo
:
Christi
aut,
si
quoque negabunt
sint amici, contra
?
suasionem^ adversantes adversario
eum certamen
1
suscipere nolunt.
40.
Quid vero
25
;
an
xii.
nescitis,
58.
Luke
xi.
2 ^^att. v.
JLuke
100
viri egregil
THE MISCELLANIES.
(loquor enim
[Book
hi.
tanqnam
prassentibus),
quod cum
vos
prteceptis,
resistitis ?
qu93 se recte habent, pugnantes, proprias salnti
Non enim
ea, quae
:
sunt utiliter
ecllcta, seel
ipsos evcrtltis.
Et Dominus ^'Luceant" quidem, inquit, " bona vestra opera :" ^ vos autem libidin
es et intemperantias vestras manifestas redditis. Et alioqui si vultis legislato
ris prsecepta dissolvere, quanam de causa, illud quidem " Non moecliaberis ;" et
hoc " Stuprum puero non inferos,"
:
:
et
qusecunque ad continentiam conferunt, dissolvere conpropter vestram
amini,
autem, quae ab ipso
sestatem faciatis
:
non dissolvitis hiemem, ut media adhuc hieme neque terram navigabilem, mare aute
m
intemperantiam
:
fit,
pedibus
pervium,
facitis,
ut
qui
historias
composuerunt,
barbarum Xerxem dicunt voluisse facere ? Cur vero non omnibus pracceptis repugna
tis? Nam cum ille dicat; "Crescite et multiplicamini,"
^
oporteret vos, qui adversamini, nullo
:
modo uti coitu. Et cum dixit Dedi vobis omnia ad vescendum " et fruendum, vos nu
llo frui oportuit. Quinetiam " Oculum pro oculo," * oportuit vos decertaeo dicen
te tionem contraria non rependere decertatione. Et cum
^'
''
:
furem
^'
jusserit
reddere " quadruplum,"
^
oportuit
vos furl
:
aliquid etiam addere.
Rursus vero
similiter,
^
cum
praecepto
Diliges
Deum tuum
:
ex toto corde tuo,"
repugnetis, opor-
tuit
nee universorum quidem
dixerit
^'
Deum
dih'gere.
Et
^
rursus,
cum
Non
facies sculptile
neque
fusile,"
conse-
quens erat ut etiam sculptilia adoraretis. non impie facitis, qui Creatori quide
m, ut
quae sunt
Quomodo
ergo
;
dicitis, resistitis
autem meretricibus et adulteris similia, sectamini ? Quomodo autem non sentitis
vos eum majorem facere, quem pro imbecillo habetis si quidem id fit, quod hie vu
lt non autem illud, quod voluit bonus? contra enim ostenditur
;
;
ipsis, imbecillum esse, quem vestrum Recensent etiam ex quibusdam locis propheti
cis decerptas dictiones, et male consarcinatas, quaa alle-
quodam modo
a vobis
patrem
dicitis.
gorice dicta sunt
1
tanquam
2
5
recto ductu et citra figuram dicta
i_
Matt. V. 16.
Qci^^
23, ix. 1.
^
^
Qen.
Dg^t.
i.
29, ix. 2, 3.
^
'
Ex.
xxi. 24.
Kx.
xxii. 1.
vi. 5.
Deiit. xxvii. 15.
: ;
Book
III.]
THE MISCELLANIES.
:
101
sumentes.
et salvi
" Deo restiterunt, DIcunt enim scriptum esse :" ^ illl autem " Deo impuclenti "
addunt f acti sunt
et et
hoc eloqiiium tanquam consilium prjeceptum accipiunt hoc ad sakitem conferre exi
stimant, quod Creatori resisAt " impudenti " quidem '^ Deo," non est scriptum.
sic
tant.
quoque habeat, eum, qui vocatus est diabolus, impudentem: vel quod hominem cakim
niis impetat, vel quod accuset peccatores, vel quod sit apostata. Populus ergo,
de quo hoc dictum est, cum castigaretur propter sua
Si
intelh'gite
autem
peccata, segre ferentes et gementes, his verbis,
sunt,
quae dicta
murmurabant, quod alias quidem gentes cum inique se gerant non puniantur, ipsi a
utem in singulis vexentur adeo ^' ut Jeremias quoque dixerit Cur via impiorum pr
osperatur?"^ quod simile est ei, quod prius allatum est ex
; :
^lalachia
:
"
Deo
;
restiterunt, et salvi facti sunt."
Nam
pro-
phet93 divinitus inspirati,
loqui profitentur
non solum quse a Deo
audierint, se
sed et ipsi etiam solent ea, quas vulgo
jactantur a populo, exceptionis modo, edicere, et tanquam
qurestiones ab liominibus motas referre
:
cujusmodi
est illud
dictum, cujus mentio jam facta
verba sua dirigens,
"
scribit
Nunquid autem ad hos Apostolus in Epistola ad Romanos:
est.
blasphemamur, et sicut dicunt aliqui nos dicere Faciamus main, ut eveniant bona,
quorum justa est damnatio?"^ li sunt, qui inter legendum tono vocis pervertunt
Scripturas ad proprias voluptates, et quorumdam accentuum et punctorum transposi
tione, quae prudenter et " Qui irriutiliter pnecepta sunt, ad suas trahunt delic
ias. tatis Deum sermonibus vestris," inquit Malachias, " et dicitis,
sicut
:
Et non
in
quonam eum
;
irritavimus?
est
Dum
?""^
s
vos dicitis: Quicunque
et ipse in
eis
facit
malum, bonus
et ubi est
15.
iii.
coram Domino,
justitice
com17.
placuit
1
Deus
MaL
^ jg^,^ xii. 1.
^^^^
\[i g.
4 i^jai.
ii.
102
THE MISCELLANIES.
[Book
hi.
CAPUT
V.
:
DUO GENERA H^RETICORUM NOT AT
PEIUS ILLORUM QUI OMNIA OMNIBUS LICERE PRONUNTIANT, QUOS EEFUTAT.
ergo
Ne
absnrclarum
singulis
locum ungue amplias fcdicantes, pluriura meminerimus nee rursus diim in adversus
unamquamque dicere necesse habemus,
hiinc
heresiurn
;
propterea pudore afficiamur, et nimis prolixos
lios
faciamus
commentarios, age in duo dividentes omnes
lijereses, eis rc:
spondeamus.
tiam..
si
Aut enim docent
indiscrete vivere
excedentes, per impietatem et
aut moduni odium profitentur continen-
Prius autem tractandum est de prima parte.
quse est continens
Quod
quodlibet vitse genus licet eligere, turn earn scilicet etiam
:
licet,
et
si
electus tute poterit quodlibet
est earn, quse
vitse
genus
sectari,
manifestum
temperanter et
esse.
secundum virtutem ao;itur, longe tutissimam cum " domino sabbati," etiamsi intem
peranter
ratio
Nam
et
vivat, nulla
reddenda
sit,
multo
magis qui
vitam
moderate
temperate instituit, nulli erit ration! reddendse obnoxius. " Omnia enim licent,
sed non omnia expediunt,"^ ait Apostolus.
Quod
si
omnia
licent, videlicet
moderatum quoque
is
esse et
temperantem.
Quemadmodum
ergo
est
laudandus,
:
qui libertate sua usus est ad vivendum ex virtute
ita
multo
magis qui dedit nobis liberam nostri potestatem, et concessit vivere ut vellemus
, est venerandus et adorandus, quod non
permiserit, ut nostra electio et vitatio
serviret.
cuiquam necessario autem uterque seque securus, et qui incontinentiam, et qui co
ntinentiam elegerit, non est tamen ex Qui enim impegit in volupaequo honestum et
decorum. temperans autem animam corporis tates, gratificatur corpori
Si est
:
dominam
liberat a perturbationibus.
Et
si
dicant nos " voca-
tos fuisse in libertatem,
in occasionem carni,"^ ex sententia Apostoli.
ditati
solummodo ne prssbeamus libertatem, Si autem cupiet quse
est
obsequendum,
i
probrosa est et turpis vita
;
tanqnam
indifferens est eligenda, ut ipsi dicunt
1 Cor. vi. 13, X. 23.
^ (jal.
aut cupidi-
y. 13.
Book
iii.]
THE MISCELLANIES.
omnino parendum,
et
si
103
facienda sunt
tatibus est
hoc
ita est,
qufevis impudicissima et
maxime
nefaria, eos sequendo, qui
nobis persuadent
et
:
aut sunt aliquie declinanda? cupiditates,
non
est
amplius vivendum indifferenter, neque est impu-
denter serviendum vilissimis et abjectissimis nostris partibus,
ventri et pudendis, cadaveri.
dum
:
cupiditate ducti nostro blandimur
dum ei quemadmodum rursus si impediatur Quomodo autem fieri potest, ut et intert
urbetur, flaccescit. qui victus est a voluptatibus corporis. Domino assimiletur,
Omnis enim voluptatis prinaut Dei habeat cognitionem ?
Nutritur enini et vivificatur cupiditas,
voluptates ministrantur
cipium
est cupiditas
:
cupiditas
autem
est molestia et sollici-
tudo, quge propter egestatem aliquid appetit.
Quare
nihil
ahud mihi videntur, qui hanc quod dicitur,
vitse
rationem suscipiunt,
quam
Ultra ignominiam sentire dolores
;
ut qui
malum
^'
a se accersitum, nunc et in posterum eligant.
licerent," nee timendum esset ne a spe excideremus propter malas actiones, esset
fortasse eis aliquis prsBtextus, cur male viverent et miserabiliter. Quoniam au
tem
Si ergo
omnia
vita beata nobis ostensa est per prascepta,
quam
oportet
omnes
sit
si
sequentes, nee aliquid eorum, quse dicta sunt, perperam intelh'gentes,
nee eorum, quas convenit, aliquid,
sequi quo logos ducit
;
etsi
vel
minimum, contemnentes,
60
est
;
quia,
ab
aberraverimus, in
si
malum immortale incidamus
necesse
divinam autem Scripturam secuti fuerimus, per qu'^m
fieri potest,
ingrediuntur, qui crediderunt, ut Domino, quoad
assimilentur,
non
est
vivendum
indifferenter, sed pro viribus
mundos
est
est.
esse oportet a voluptatibus et cupiditatibus,
anirase,
gerenda
qua apud solum
Deum
curaque perseverandum
Mens enim, quae est munda et ab omni vitio hbera, est quodammodo apta ad potesta
tem Dei suscipiendam, cum divina in ea assurgat imago Et quicunque habet hanc
:
''
spem
facit,
castumque autem accipiant Dei cognitionem, qui adhuc ducuntur ab affectibus, min
ime potest
in
inquit,
^
Domino, seipsum,"
ille
"
mundum
quatenus
est castus."
Ut
ii
^
John
iii.
3.
104
fieri
THE MISCELLANIES.
:
[Book
hi.
ergo nee ut finem assequantur,
cum nullam
qui liunc
;
liabeant
Dei cognitioiiem.
ignoretur,
jDotest,
efficit
Et eum
vitaj
sit
quiclem,
finem non
assequitur, accnsare videtur
Dei ignoratio
ut
institutio.
Omnino enim
Deus autem fieri non
ut quis simul
et scientia prseditus, et blandiri cor-
non erubescat. Neque enim potest unquam convenire, quod voluptas sit bonum, cum
eo, quod bonum sit solum pulcbrum et bonestum vel etiam cum eo, quod solus sit p
ulcber Dominus, et solus bonus Deus, et solus amabilis. " In Cbristo autem circu
mcisi estis, circumcisione non manu
pori
:
facta,
in
exspoliatione
corporis
carnis,
in
circumcisione
Cbristi/
Si ergo
cum
Christo consurrexistis, qua3 sursum
sunt qu^rite, qute sursum sunt sapite, non quse sunt super
terram.
Christo in Deo " " Mortificate ergo
Mortui enim estis, et vita vestra absconsa est cum non autem ea, quam exercent,
fornicatio.
;
membra, quae sunt super terram,
ipsi
forni-
cationem, immunditiam, passionem, desiderium, propter qu^e
venit ira Dei.
Deponant ergo
quoque iram, indigna-
tionem, vitium, maledictum, turpem
sermonem ex
ore suo,
exuentes veterem
creavit ipsum."^
hominem cum
Vitos
concupiscentiis, et induentes
ad imaginem ejus, qui enim institutio aperte eos arguit, qui mandata novere qual
is enim sermo, talis est vita. Arbor autem cognoscitur ex fructibus, non ex flor
ibus et foliis ac ramis. Cognitio ergo est ex fructu et vitaa institutione, non
ex sermone et flore. Non enim nudum sermonem dicimus esse cognitionem, sed quamd
am divinam scientiam, et lucem
in agnitionem,
:
novum, qui renovatur
illam, quD3 innata anim?e ex prceceptorum obedientia,
omnia,
qu83 per generationem oriuntur, manifesta facit, et
instruit, ut
hominem
fieri
seipsum cognoscat,
et
qua ratione compos
possit, edocet.
mente
cognitio.
ii,
servit, sicut
Quod enim oculus est in corpore, hoc est in Neque dicant libertatem, qua quis vo
luptati Nos enim didiqui bilem dicunt dulcem.
liberat a volup-
cimus libertatem, qua Dominus noster nos
" Qui
1
tatibus, et a cupiditatibus, et aliis perturbationibus solvens.
dicit
:
mendax
Col.
est, et
ii.
Novi Dominum, et mandata ejus non in eo Veritas non est," ^ ait Joannes.
2
servat,
11.
Col.
iii,
4^ 10.
3 1
John
ii.
4.
:
Book
hi.]
THE MISCELLANIES.
105
CAPUT
VI.
SCILICET QUI EX IMPIA DE DEO OMNIUM COXDITOKE SENTENTIA, CONTINENTIAM EXERCENT.
Ad VERSUS
autem alterum genus
liaBreticorum, qui speciose
per contlnentiam impie se gerunt, turn in creaturam, turn in
sanctum Opificem, qui est solus Deus omnipotens et dicunt non esse admittendum m
atrimonium et liberorum procrea;
tionem, nee in
mundum
illud
esse inducendos alios infelices futuros,
Iia3c
nee suppeditandum morti nutrimentum,
sunt opponenda
:
primum quidem
facti sunt,
Joannis
:
"
Et nunc
antichrist! multi
unde scimus quod novissima hora est. Ex nobis non erant ex nobis. Nam si fuissen
t ex nobis, permansissent utique nobiscum."^ Deinde sunt etiam everexierunt, sed
tendi,
et dissolvenda, quro ab eis afferuntur, hoc modo " Salomoe interroganti, quousqu
e vigebit mors," non quasi
vita esset mala, et
mala creatura, "Dominus, Quoadusque,
naturalem docens con-
inquit, vos mulieres paritis," sed quasi
ortum enim omnino sequitur interitus. Vult ergo lex quidem nos a deliciis omniqu
e probro et dedecore educere. Et hie est ejus finis, ut nos ab injustitia ad jus
tltiam deducamur, honcsta eligendo matrimonin, et liberorum
sequentiam
:
procreationem, bonamque vitiB institutionem. Dominus autem " non venit ad solven
dam legem, sed ad implendam " ' ad
:
implendam autem, non ut cui aliquid deesset, sed quod propheti?e per ejus advent
um completse fuerint. Nam
vitse institutio, iis etiam,
legis
recta
qui juste vixerunt ante legem, per
logon prsedicabatur.
Vulgus ergo hominum, quod non novit continentiam, corpore vitam degit, sed non s
piritu sine spiritu autem corpus nihil aliud est quam terra et cinis. Jam adulte
rium judicat Dominus ex cogltatione. Quid enim ? annon licet etiam continenter u
ti matrimonio, et non conari dissolvere, quod " conjunxit Deus ? " ^ Talia enim
decent conjugii divisores, propter quod nomen probris ac maledictis
:
1
1
John
ii.
18, 19.
2
^^^tt. v. 17.
^
Matt. xix. 6
;
Mark
x. 9.
:
106
THE MISCELLANIES.
[Book
hi.
appetltur inter gentes.
coitum, qui
ipsi
Sceleratum autem dicentes isti esse quoque suam essentiam ex coitu accepere,
scelerati ?
quomodo non
sanctificati,
f uerint
Eorum
autem, qui sunt
est.
sanctum quoque, ut puto, semen quidem debet esse sanctificatus, non solum
mores, et vita, et corpus.
Ac
nobis
spiritus, sed et
Nam
quanam
ratione dicit Paulus
apostolus esse " sanctificatam mulierem a viro," aut '^ virum a muliere ? " ^ Qu
id est autem, quod Dominus quoque dixit
ils,
qui interrogabant de divortio
id permiserit
?
:
cum Moyses
inquit,
"
"
"An liceat uxorem dimittere, Ad durltiam cordis vestri,
legistis,
Moyses hsec
scripsit.
:
Vos autem non
duo
in carne
protoplasto
Deus
dixit
*
Eritis
una
?
quod Quare
qui dimittit uxorem, prseterquam fornicationis causa, facit
eam
moechari.'^
Sed post resurrectionem,
inquit,
nee uxorem
ducunt, nee nubunt.' " ^ Etenim de ventre et cibis dictum est " Escse ventri, et
venter escis Deus autem et ilium et has
;
destruet
sibi
;
" * lios
impetens, qui instar caprorum et hircorum
vivendum
esse censent,
ne secure ac sine terrore comessent
et coirent.
Si resurrectionem itaque receperint, ut ipsi dicunt,
;
et ideo
nee bibant
matrimonium infirmant et abrogant nee comedant, " destrui " enim " vcntrem et ci
bos," dIcit Apos:
tolus in resurrectione.
Quomodo
ergo esuriunt, et sitlunt, et
carnis patluntur affectiones, et
quse non patletur, qui per Christum accepit perfectam, quce speratur, resurrecti
onem ?
alia,
Quin etiam
"
Non
est "
ii, qui colunt idola, a cibis et venere abstinent. autem, inquit, " regnum Dei c
ibus est potus." ^
Certe magis quoque curas
est,
qui angelos colunt et dsemones,
simul a vino et animatis et rebus abstlnere venereis,
Quem-
admodum autem
affllctio
humllltas
ita
est
mansuetudo, non autem
corporis
:
etIam contlnentia est animas virtus, qu33
non est in manifesto, sed in occulto. Sunt autem etIam, qui matrimonium aperte d
icunt fornicatlonem, et decernunt id traditum esse a diabolo. Dicunt autem glori
osi isti jactatores se imitari Dominum, qui neque uxorem duxit, neque in mundo a
liquid possedit ; se magis quam alii Evangelium
^
1 Cor. vii. 14.
^
;
Matt. xix. 3
;
Mark
x. 2.
2
^
Matt. xxii. 30
1 Cor. vi. 13.
Mark
xii.
23
;
Luke xx. 35. Rom. xiv.
-'
17.
Book
iil]
THE MISCELLANIES.
Els autem
:
10\
" Deus dicit Scrlptura autem dat gratiam." ^ Deiiule nesciunt caiisam cur Domlnu
s uxorem non duxerit. Primum quidem, propriam sponsam habuit Ecclesiam deinde ve
ro, nee homo erat communis, ut opus haberet etiam adjutore neque erat ei necesse
procreare aliquo secundum carnem iilios, qui manet in seternum, et natus est so
lus Dei Filius. Hie ipse autem Dominus dicit " Quod Deus conjunxit, homo ne sepa
ret." ^ Et rursus " SIcut autem erat in diebus Noe, erant nubentes, et nuptui da
ntes, aadificantes, et planintellexisse glorlantes.
superbis
resistit,
liumilibus
:
;
:
:
tantes
;
et sicut erat in diebus
^
Lot, ita
erit
adventus
Filii
hominis."
Et quod hoc non
"
*
dicit
ad gentes, osteudit,
cum
subjungit
in terra in
illis
:
Num cum venerit Filius hominis, inveniet fidem
Et
rursus
:
?
"
" VaB pra8gnantibus et lactantibus
diebus."^ Quanquamhsec quoque dicuntur allegorice. Propterea nee " tempera " prs
eflniit, quae Pater posuit in
''
sua potestate,"
Illud

ut permaneret
mundus
per generationes.
:
autem
:
'^
Non omnes
sunt
;
capiunt verbum hoe
sunt enim
eunuchi, qui
sic nati
;
et sunt eunuchi, qui castrati sunt
ab hominibus
et
sunt eunuchi, qui seipsos castrarunt propter
regnum coelorum.
:
Qui
potest capere, capiat
;
"
^
nesciunt
quod, postquam de divortio esset locutus, cum quidam rogas" Si sic sit causa uxo
ris, non expedit homini uxorem sent
Dominus " Non omnes capiunt verbum datum est." ^ Hoe enim qui rogabant, volebant
ex eo scire, an uxore damnata et ejecta propter fornicationem, concedat aliam d
ucere. Aiunt autem athletas quoque non paucos abstinere a venere, propter exerci
tationem corporis
ducere
;
"
tunc
dixit
:
hoc, sed quibus
continentes
:
quemadmodum Crotoniatem Astylum,
Quinetiam Amoebeus
et Cri-
sonem Himergeum.
Cyi'enaeus Aristoteles
citharoedus,
cum
:
recenter matrimonio junctus esset, a sponsa abstinuit
et
amantem Laidem solus despexit. Cum meretrici itaque jurasset, se eam esse in pat
riam abducturum, si sibi adversus decertantes adversarios in aliquibus opem tuli
s1
Jas. iv. 6
;
1 Pet. v. 5.
;
2 j^fj^t^. ^
xix. 6
;
Mark
x. 9.
3
^
Matt. xxiv. 37
Matt. xxiv. 19
;
Luke xvii. 28. Mark xiii. 17 Luke
;
^"
Luke
xviii. 8.
xxi. 23.

6
Acts
i.
7.
Matt. xix. 11, 12.
Matt. xix. 10, 11.
:
108
set,
THE MISCELLANIES.
postquam
id perfeclsset, leplde a se
[Book
in.
dictum jusjurandum
exseqiiens,
depingi,
cum curasset imaginem ejus quam simillimam eam Cyrenos statuit, ut scribit Ister
in libro De
Quare nee
castitas est
l^roprietate certaminum.
fiat
propter delectionem Dei.
Jam
:
de
iis,
qui
bonum, nisi matrimonium
abhorrent, dicit beatus Paulus
cient
" In novissimis diebus defi-
quidam a
fide,
attendentes spiritlbus erroris, et doctrinis
abstliiere a cibis."
^
do3moniorum, proliibentium nubere,
rursus dicit:
religione, et
Et
"Nemo
vos seducat in voluntaria humilitatis
que
scribit
:
parcimonia corporis." ^ Idem autem ilia qno" Alligatus es uxori ? ne qu^eras sol
utionem.
''
Solutus es ab uxore ? ne quadras uxorem." Et rursus " Unusquisque autem suam uxo
rem liabeat, ne tentet vos
:
Satanas."
^
Quid vero
?
non
etir.m justi veteres
'^
creaturam
cum
Elia)
gratiarum actione participabant
Aliqui autem etiam
liberos susceperunt, continenter versati in matrimonio.
Et
quidem corvi alimentum afferebant, panes et carnes. Quinetiam Samuel propheta ar
mum, quem ex iis, qure come-
disset, reliquerat, allatum, dedit
edendum
Sauli.
Hi autem,
qui se eos dicunt vitas institutis excellere, cum illorum ac" Qui" itaque "non t
ionibus ne poterunt quidem conferri.
comedit, comedentem ne spernat.
qui
:
Qui autem comedit, eum non comedit non judicet Deus enim ipsum accepit." ^ Quin
etiam Dominus de seipso dicens " Venit," inquit,
:
"Joannes, nee comedens, nee bibens,
habet
;
et dicunt:
Dicmonium
et
et
venit Filius hominis comedens et bibens, et dicunt
et vini potor,
Ecce homo vorax
peccator."
^
An
etiam reprobant apostolos
procrearunt
:
amicus publicanorum, Petrus enim ?
filias
Philippus
suas viris
in
filios
Philippus autem
quoque
Et Paulus quidem certe non veretur suam appellare " conjugem," quam non circumfe
rebat, quod non magno ei esset opus ministerio. " Non habemus potestatem Dicit i
taque in quadam epistola sororem uxorem circumducendi, sicut et reliqui apostoli
?"'
locavit.
quadam
epistola
:
Sed
1
hi
quidem, ut erat consentaneum, ministerio, quod
iv.
divelli
27.
1
Tim.
Cor.
1,3.
2
Col.
ii.
18, 23
1 ^
Cor.
vii.
^ 1
7
vii. 2, 5.
^
Rom.
xiv. 3.
Matt.
xi. 18, 19.
1 Cor. ix. 5.
:
Book
hi.]
THE MISCELLANIES.
109
lion poterat, praedlcatlonl scilicet, attendentes, iion ut uxores,
qiia3 una ministraturae apud mulieres qujB domes custodiebant per quas etiam in
gyn?eceum, absque ulla reprehensione malave suspicione, ingredi posset doctrina
Domini. Scimus enim quiBcunque do feminis diaconis in altera ad Timotlieum prass
tantissimus " Non est regnum docet Paulus. Atqui hie ipse exclamavit
sed ut sorores circamducebant mulieres,
essent
:
:
Dei esca
bus
''
;
et potus
:
"
neque vero abstinentia a vino
et carni^
sed justitia, et pax, et
ovilla
gaudium
in Spiritu sancto."
Quis eorum,
circuit ut Elias ?
pelle indutus, zona pellicea accinctus, Quis cilicium induit, caetera nudus, et
dis-
calceatus, ut Isaias ? vel subligaculum
tantum habet lineum,
ut Jeremias
imitabitur
?
?
Joannis autem vit^ institutum gnosticum quis
quoque viventes, gratlas Creatori ageCarpocratis autem justitia, et eorum, qui a
eque atque ipse impudicam prosequuntur communionem, hoc modo dissolvitur simul e
nim ac dixerit '' Te petenti des;" subjungit "Et eum, qui velit mutuo accipere,
ne Sed
sic
bant beati prophets.
;
:
:
averseris
"
;
'
lianc
docens communionem, non autem illam
incestam et impudicam.
et accipit, et
is
Quomodo autem
si
fuerit
is
qui petit
qui mutuatur,
?
nullus
sit
qui habeat et det
:
mutuo
?
Quid vero
;
me me
pavistis
sitii,
;
et
quando dicit Dominus " Esurivi, potum mihi dedistis hospes eram,
; ;
et et
collegistis nudus, et me vestiistis " ^ deinde subjungit " Quatenus fecistis uni
horum minimorum, mihi fecistis."
"*
Nunquid easdem quoque tulit leges " Qui dat mendico, foeneratur Deo." a benef ac
iendo egeno," ^ inquit. Et
et fides
in
'"
Et
Veteri Testamento ? " Ne abstinueris
: :
rursus
" EleemosynjB
ne
te deficiant,"
'
inquit.
" Paupertas" autem " virum
:
autem manus virorum." ^ Subjungit autem " Qui pecuniam suam non dedit ad usuram,
fit acceptus." " Pretium redemptionis anima, proprise judicantur Et
humiliat, ditant
:
divitit\3." ^
Annon
aperte indicat, quod sicut
mundus comhumido
?
ponitur ex contrariis,
sicco, ita
1
nempe ex
calido et frigido,
iis
et
etiam ex
iis
qui dant, et ex
'
qui accipiunt
s jyxatt. ^
^
Et
Rom.
xiv. 17.
Matt. v. 42.
xxv. 35, 36.
iii.
4
Matt. XXV. 40.
Prov. xix. 17.
Prov. Prov.
27.
^
Prov.
X. 4.
xiii. 8.
no
rursus
THE MISCELLANIES.
cum
dixit
:
[Book
iii.
" Si vis perfectus esse, vende quse babes, et da pauperibus," refellit eum qui g
loriabatur quod " omuia
a juventute prgecepta servaverat ; " non euim impleverat " Dib'ges proximum tuum
sicut teipsum " ^ tunc autem illud
: :
cum
tiri
a
Domino
perficeretur, docebatur
per cbaritatem.
communicare et imperHoneste ergo non probibuit esse divitem,
^'
sed esse divitem in juste et inexplebiliter.
Possessio (enim,)
^
quae
cum
iniquitate acceleratur,
minor reddltur."
" Sunt
(enim,) qui seminantes multiplicant, et qui coliigentes minus " Dispersit, dedit
paubabent." ^ De quibus scriptum est
:
peribus, justitia ejus
manet
in sseculum s^culi."
*
Qui enim
" seminat et plura
colligit," is est,
qui per terrenam et tem-
poralem communicationem ac distributionem, coelestia acquirit et seterna. Est au
tem alius, qui nemini impertit, et incassum " tbesauros in terra collio[it, ubi
83ru2;o et tinea destruunt." ^
Qui colligit mercedes, colligit in sacDe quo scriptum est cum perforatum." ^ Huj
us " agrum" Dominus in Evangelio
:
^'
dicet " f uisse fertilem
et esset
" ^ deinde cum vellet fructus reponere, " majora borrea aedificaturus," sibi dix
isse per proso:
popoeiam
:
^'
Habes bona multa
:
reposita tibi in multos annos,
ede, bibe, laetare
Stulte ergo, inquit, liac nocte
?
animam tuam
"
a te repetunt
;
quae ergo parasti, cujus erunt
CAPUT
VII.
SIBI
QUA IN RE CHRTSTIANORUM CONTINENTIA EAM QUAM VINDICANT PHILOSOPHI ANTECELLAT.
Humana
ergo continentia, ea, inquam, quse est ex sententia
pbilosopborum Grsecorum, profitetur pugnare
tate, et in factis ei
;
cum
cupidi-
non inservire quse est autem ex nostra non ut quis consententia continentia, non
concupiscere
;
cupiscens se fortiter gerat, sed ut etiam a concupiscendo se
contineat.
1
Non
;
potest
x.
*
7
autem ea
;
aliter
comparari conti^
Matt. xix. 16
Mark
17
Luke
xii.
xviii. 18.
Prov.
Matt.
xiii.
11.
3
Prov.
xi. 23.
Ps. cxi.
9.
^
vi. 19.
Luke
16-20.
Book
III.]
THE MISCELLANIES.
Et
icieo dixit
:
Ill
nentia, nisi gratia Dei.
vobis."
^
" Petite,
et dabitur
Hanc
gratiam Moyses quoque accepit, qui indigo
melius est
:
corpore erat indtitus, nt qnadraginta diebus neque esuriret,
neque
sitiret.
Quemadmodum autem
;
sanum
lucem
lux,
esse,
esse,
quam quam
segrotantem disserere de sanitate
loqui de luce
et quas est
ita
ex veritate continentia, ea
ubi est
illic
qu93 docetur a pliilosophis.
tenebrse
:
Non enim
cum
ubi autem sola insidet cupiditas, etiamsi quiescat
congreditur.
a corporea operatione, at memoria
prsesens,
Generatim
eo, quod non est autem nobis procedat
aliis,
oratio de matrimonio, nutrimento, et
ut nihil faciamus
ex cupiditate, velimus autem ea sola, quae sunt necessaria.
Non sumus enim
filii cupiditatis, sed voluntatis et eum, qui uxorem duxit propter liberorum pro
creationem, exercere oportet continentiam, ut ne suam quidem concupiscat uxorem,
quam debet diligere, honesta et moderata voluntate operam dans liberis. Non eni
m " earn is curam gerere ad concu" honeste autem tanquam in die," piscentias " d
idicimus Christo, et Dominica lucida vitse institutione, " ambulantes, non in co
messationibus et ebrietatibus, non in cubilibus et impudicitiis, non in litibus
et contentionibus." ^ Verumenimvero non oportet considerare continentiam in uno
solum
; ;
genere,
aliis,
nempe
in rebus venereis, sed etiam in quibuscunque
quae luxuriosa concupiscit anima, non contenta neces-
sariis,
sed sollicita de
;
deliciis.
Continentia est pecuniam
despicere
excelso
voluptatem, possessionem, spectaculum
;
magno
et
animo contemnere
os continere, ratione quae sunt
mala vincere.
Jam
vero angeli quoque quidam,
cum
:
fuis-
sent incontinentes, victi cupiditate,
Valentinus autem in
hue e coelo deciderunt. " Cum Epistola ad Agathopodem
sibi
omnia, inquit, sustinuisset, erat continens, diviiiitatem
comparavit Jesus
reddens cibos
;
;
edebat et bibebat peculiari modo, non
inerat
vis
tanta ei
continentise,
ut
etiam
et
nutrimentum
interitum."
in eo
non
interierit,
quoniam
ipse
non habuit
Nos ergo
propter dilectionem in
Dominum,
propter ipsum honestum, amplectimur continentiam, templum Spiritus sanctificante
s. Honestum enim est, " propter
1
Matt.
vii. 7.
2
^^^^ ^m^
12, 13, 14.
112
THE MISCELLANIES.
seipsiim castrare "
^
[Book
hi.
regnum coelorum
*
ab omnl cupiditate,
et
emunclare conscientiam a mortuis operibus, ad serviendum
viventi."
^
Deo
Qui autem propter odium adversus carnem
susceptum a conjugali conjunctione, et eorum qui conveniunt ciborum participatio
ne, liberari deslderant, indocti sunt et
impii, et absque ratione contlnentes, sicut ali^ gentes plurimge.
Brachmanes quidem certe neque animatum comedunt, neque vinum bibunt sed aliqui q
uidem ex iis quotidie sicut nos cibum capiunt nonnulli autem ex iis tertio quoqu
e die, ut ait Alexander Polyhistor in Indicis; mortem autem contemnunt, et viver
e nihili faciunt credunt enim esse regenerationem aliqui autem colunt Heculem et
Panem. Qui autem ex Indis
;
;
;
:
vocantur
sigunt
:
^ejuLvol,
hoc
est,
venerandi, nudi totam vitam tran-
ii
veritatem exercent, et futura prsedicunt, et colunt
quamdam pyramidem,
reposita.
^6/xvoLj
sub qua existimant alicujus dei ossa
qui
Neque vero Gymnosophistas, nee
esse existimant
;
dicuntur
utuntur mulieribus, hoc enim prseter naturam et
iniquum
vant.
^/jLvaij
tia, et
qua de causa
seipsos castos conser-
Virgines autem sunt etiam mulieres,
qu^
dicuntur
coeles-
hoc
est,
venerandce.
Videntur autem observare
per eorum significationem qusedam futura prasdicere.
CAPUT
LOCA
VIII.
S. SCRIPTUK^ AB H^RETICIS IN VITUPERIUM MATRIMONII ADDUCTA EXPLICAT ET PRIMO VER
BA APOSTOLI ROM. VI. 14, AB H^RETICORUM PERVERSA INTERPRETATIONE VINDICAT.
;
QuONiAM autem qui introducunt indifferentiam, paucas quasdam Scripturas dctorque
ntes, titillanti suas voluptati eas suffragari existimant tum prsecipue illam qu
oque " Peccatum enim vestri non dominabitur non estis enim sub lege, sed sub gra
tia;"^ et aliquas alias hujusmodi, quarum post hgec non est rationi consentaneum
ut faciam mentionem (non enim navem instruo piraticam), age paucis eorum argume
ntum
; : ;
1
Matt. xix. 12.
2
Heb.
ix. 14.
-
Rom.
vi. 14.
"
Book
III.]
THE MISCELLANIES.
113
perfrlngamus.
Ipse enim egregius Apostolus in verbis, quae
prsedictae clictioni subjungit, intentati criminis afferet solu-
tionem
:
" Quid ergo
sub gratia
?
?
peccabimus, quia non sumus sub
^
lege, sed
Absit."
Adeo
divine et prophetice e
artem voluptatis sophisticam. Non intelligunt ergo, ut videtur, quod " omnes nos
oportet manifestari ante tribunal Cliristi, ut referat unusquisque per corpus e
a
vestigio dissolvit
qu^
fecit,
sive
bonum,
sive
malum
si
:" ^
ut quae per corpus
fecit aliquis, recipiat.
" Quare
quis est in Christo, nova
:
" Vetera praetecreatura est," nee amplius peccatis dedita " Ecce enim nova facta
rierunt," vitam antiquam exuimus
:
sunt,"
^
castitas
ex f ornicatione, et continentia ex inconti" Quae est
nentia, justitia ex injustitia.
justitias et injustitiae ?
enim
participatio
cum tenebris societas ? quae est autem conventio Christo cum Belial ? quae pars
est fideli cum infideli ? quae est autem consensio templo Dei cum idolis ? * Has
ergo habentes promissiones, mundemus nos
aut quae luci
ipsos ab
omni inquinamento
^
carnis et spiritus, perficientes
sanctitatem in timore Dei."
CAPUT
IX.
DICTUM CHRISTI AD SALOMEN EXPONIT, QUOD TANQUAM IN VITUPERIUM NUPTIARUM PROLATUM
H^RETICI ALLEGABANT.
Qui autem Dei
tinentiam,
ilia
creature resistunt per speciosam illam con-
quoque dicunt, quae ad Salomen dicta sunt, quorum prius meminimus habentur autem
, ut existimo, in Evangelic secundum iEgyptios. Aiunt enim ipsum dixisse " Veni
ad dissolvendum opera feminae Servatorem feminae quidem, cupiditatis opera autem
generationem et
:
;
:
;
Quid ergo dixerint ? Desiit haec administratio ? Non dixerint manet enim mundus
in eadem ceconomia. Sed non falsum dixit Dominus revera enim opera dissolvit
interitum.
:
;
1 4
Rom.
vi. 15.
vi.
2
2 Cor.
v. 10.
^
^
2 Cor. v. 16, 17. 9 Cor. vii. 1.
II
2 Cor.
14, 15, 16.
II.
CLEM.
VOL.
Ill
cuplditatis,
THE MISCELLANIES.
avai'itlam,
[Book
hi.
contentlonGin,
glorige
cupiditatem,
mulieriim insanum amorem, pasdicatum, ingluviem, luxum
et
profusionem, et quae sunt his similia.
:
Horum autem
mortui"
fieri
ortus, est animtB interitus
slquidem
'^
delictis
effici-
mxxv}
Ea
vero femina est intemperaiitia.
Ortum autem
et
interltum creaturarum propter ipsorum naturas
est,
necesse
usque ad perfectam distinctionem
per quam, quag etiam sunt
et restitutionem elec-
tionis,
mundo
permistas et confus^e
substantia?, proprietati suo3 restituuntur.
Unde
ait
merlto
:
cum
de consummatione Logos locutus fuerat,
usquo morientur homines
tura dupliciter
:
?
"
Salome ^' QuoIlominem autem vocat Scripet
et
eum, qui apparet,
rursus, qui servatur, et
dicitur
eum
qui non.
animam et eum Mors autem anima3
;
Dominus:
Quare caute et considerate respondet Quoadusque pepererint niulieres," hoc est q
uan" Et ideo quemadmodum per diu operabuntur cupiditates. unum hominem peccatum
ingressum est in mundum, per peccatum quoque mors ad omnes homines pervasit, qua
tenus omnes peccaverunt et regnavit mors ab Adam usque ad Moysen," ^ inquit Apos
tolus naturali autem divinse occonoet corporis et mi^e necessitate mors sequitur
generationem animas conjunctioneni consequitur eorum dissolutio. Si est autem p
ropter doctrinam et agnitionem generatio, restitutlonis causa erit dissolutio. Q
uomodo autem existimatur ita etiam mulier causa mortis, propterea quod pariat Pr
oinde quae dicetur dux vitas propter eamdem causam.
peccatum.
^'
;
:
:
:
prior inchoavit transgressionem, Vita est appellata,^ propter
causam
successionis
:
et
cant, tarn justorum
quam
eorum, qui generantur, et qui pecinjustorum, mater est, unoquoque
contra inobedientem con-
nostrum seipsum
stituente.
justificante, vel
Unde non
ego quidem arbltror Apostolum abhor:
rere vitam,
cum dicit " Sed in omni nunc quoque Chrlstus magnificabitur in fiducia, ut sempe
r, corpore meo, sive per vitam, sive per mortem. Mihi enim Si autem vivere in ca
rne, vivere Christus et mori lucrum. et hoc quoque mihi fructus operis, quid eli
gam nescio, et
quae est in carne,
coarctor ex duobus, cupiens resolvi, et esse
1
cum

Christo
iii.
:
Eph.
ii.
5.
2 i^ora. v.
12-14.
Qen.
20.
Book
hi.]
THE MISCELLANIES.
:
115
manere autem in carne, est magis ^ Per liffic enim, ut puto, aperte ostendit, ex
itus quidem e corpore perfectionem, esse in Dei dilectionem ejus autem pr?2senti
a3 in carne, ex grato animo profectam tolerantiam, propter eos, qui salute indig
ent. Quid vero? non etiam ea, quae deinceps seqauntur, ex iis, quas dicta sunt a
d Salomen, subjungunt ii, qui quidvis potius quam quae est ex verltate, evangeli
cam regulam sunt secuti ? Cum ea enim dixisset " Recte ergo feci, qua3 non pcper
i :" scilicet, quod generatio non esset ut oportet assumpta exci" Onmi herba ves
cere, ea autem, qujB pit Dominus, dicens habet amaritudinem, ne vescaris." Per h
gec enim significat, esse in nostra potestate, et non esse necessarium ex prolii
bitione pr^cepti, vel continentiam, vel etiam matrimonium et quod matrimonium cr
eationi aliquid affert auxilii, prseterea
necessarium propter vos."
:
multo enim melius
:
;
:
;
explicans.
Ne
quis
ergo
eum
deliquisse
existimet,
qui
secundum Logon matrimonium
esse filiorum
esse
inierit, nisi
existimet
amauam
educationem
liberis
:
contra tamen, permultis videtur
carere.
molestissimum
Neque amara cuiquam
videatur liberorum procreatio, eo quod negotiis implicates a
divinis abstrahat.
Est enim, qui vitam solitariam facile ferre
:
non valens, expetit matrimonium quandoquidem res grata, qua quis temperanter fru
itur, et innoxia et unusquisque nostrum eatenus sui dominus est, ut eligat, an v
elit liberos procreare. Intelligo autem, quod aliqui quidem, qui pra3textu matri
monii difficultatum ab eo abstinuerunt, non convenienter sanctse cognitioni ad i
nlmmanitatem et odium hominum defluxerunt, et perit apud ipsos charitas; alii au
tem
:
matrimonio
ligati, et
luxui ac voluptatibus dediti, lege quo-
dammodo
lati
eos comitante, f uerunt, ut ait Proplieta, " assimi^
jumentis."
1
Phil.
i.
20-24.
2
pg. xlviii. 21.
:
116
THE MISCELLANIES.
[Book
iii.
CAPUT
X.
QuiNAM
sunt autem
in "
illi
" duo et
tres,
nomine Domini, virum et mulierem
viro per
quorum "medio
qui congregaiitur in " est Dominus?^ annon
et filium tres dicit,
quoniam mulier cum
accinctus quis esse
liberos, propter earn,
Deum
conjungitur?
Quod
si
velit et expeditus,
non volens procreare
quae est in procreandis liberis, molestiam et occupationem,
"maneat," inquit Apostolus, absque uxore " ut ego."^
Qui-
dam
ribus
vero effatum
quidem
esse
cum pluCreatorem ac prsesidem generationis Deum;
Domini exponunt,
electo,
ac
si
dixisset,
cum uno
scilicet,
autem, nempe
sit.
Servatorem, qui
ita
alterius,
:
boni
Dei Filius
Hoc autem non
habet
sed est
quklem etiam cum iis, qui monio versati sunt, et liberos est autem etiam cum eo,
qui fuit continens, idem Deus.
tres
honeste ac moderate in matrisusceperunt,
Deus per Filium
aliter
secundum
:
logon, sen rationem,
Fuerint autem
caro
quidem,
ira, cupiditas, et ratio
autem
at
quoque anima et
spiritus, alia ratione.
Forte autem et vocationem et electertium genus, quod in primo honore
prius dicta
potestas,
:
tionem secundam,
collocatur,
et
innuit
trias
cum
quibus
est,
quae
omnia
considerat,
Dei
absque divisione cadens in
divisionem.
utitur operationibus, desiderat
nientia,
odio
:
Qui ergo animse naturalibus, ita ut oportet, quidem ea, quae sunt conveautem hab
et ea, quae laedunt, sicut jubent
mandata
ditate,
" Benedices " enim, inquit, " benedicenti, et male-
dices maledicenti."
Quando autem
et
his, ira scilicet et
cupi-
superior
factus,
creaturae
propter eum, qui est
Deus
et effector
amore vere affectus omnium, gnostice vitam
instituerit, et Salvatori similis
evadens, facilem temperantiae
habitum acquisiverit, et cognitionem, fidem, ac dilectionem
conjunxerity simplici hac in parte judicio utens, et vere spiritalis factus,
nee earum, quae ex
xviii. 20.
ira et cupiditate
procedunt,
ipso
>cogitationum omnino capax, ad
1
Domini imaginem ab
^
Matt,
1 Cor.
vii. 7.
Book
III.]
THE MISCELLANIES.
117
homo perfectus, is sane dignus jam est, qui Domino nominetur, is simul est amicu
s et filius. Sic ergo "duo et tres" in eodem " congregantuiy' nempe in
artifice efficitur
frater a
homine
gnostico.
Poterit etiam
multorum quoque concordia
ex tribus asstimata,
Ecclesiam,
cum
quibus est Dominus, significarc
unum
liominem, genus unum.
unam Annon cum uno
:
tans,
quidem Jud^eo erat Dominus, cum legem tulit at propbeet Jeremiam mittens Babylon
em, quinetiam eos qui
erant ex gentibus vocans per prophetiam, congregavit duos tertius autem est unus
, qui ex duobus " creatur in
:
populos
novum bominem, quo inambulat
sia?
et inhabitat " in ipsa Eccle-
Et lex simul et prophetse, una cum Evangelio, in nomine Cbristi congregantur in
unam cognitionem. Qui ergo propter odium uxorem non ducunt, vel propter concupis
centiam carne indifferenter abutuntur, non sunt in numero
illorum qui servantur,
cum
quibus est Dominus.
CAPUT XL
LEGIS ET CHRISTI
MANDATUM DE NON CONCUPISCENDO
EXPONIT.
sopliistis
His
sic
ostensis,
age Scripturas, quce adversantur
et
regulam continenti^ secundum logon seu rationem observandam declaremus. Qui vero
intelbsgreticis,
ligit,
jam adducamus,
quse Scriptura cuique bseresi contraria
sit,
eam tempes-
tive
adhibendo refutabit
eos, qui
dogmata mandatis contraria
fingunt.
Atque ut ab
alto
*'
sicut prius diximus, illud,
tui,"^
Non
prius exclamavit ante
rem repetamus, lex quidem, concupisces uxorem proximi conjunctam Domini in Novo
:
Testamento vocem, qu^e dicit ex sua ipsius persona " Audivistis legem prsecipien
tem Non moechaberis. Ego autem
:
dico
uti
:
Non
ex
concupisces.""
Quod enim
vellet
lex
viros
moderate uxoribus,
eo
et propter
est,
solam liberorum suscep" captiva " habere conei,
tionem,
clarum
quod prohibet quidem eum,
qui non habet uxorem, statim
cum
suetudinem.^
fuerit
1
Quod
-
si
semel desideraverit,
ut
liigeat
s
cum
diebus.
tonsa
Si
capillos,
permittere
Matt.
triginta
Ex. XX. 17.
v. 27, 28.
Dg^^t. xxi. 11, 12, Vd.
118
THE MISCELLANIES.
sic
[Book
hi.
autem ne
dare,
quidem emarcescat
cupiditas, tunc liberis
sit
operam
cum
qu?e dominatur
impulsio, probata
prgefinito
tempore consentanea rationi appetitio. Unde nullum ex veteribus ex Scriptura ost
enderis, qui cum prsegnante rem liabuerit sed postquam gestavit uterum, et postq
uam edituni fetum a lacte depulit, rursus a viris cognitas fuisse uxores.
:
Jam Imnc scopum et institutum invenies servantem Moysis patrem, cum triemiium po
st Aaronem editum intermisisset,
Et rursus Levitica tribus, servans banc traditam, aliis numero minor ingressa es
t in terram promissam. Non enim facile multiplicatar genus, cum viri quidem seni
inant, legitimo juncti matrimonio; exspectant autem non solum uteri gestationem,
sed etiam a lacte depulsionem. Unde merito Moyses, quoque Juda30s
geiiulsse
Moysem.
naturae legem a
Deo
paulatim proveliens ad continentiam,
cum
^'
tribus diebus"^
deinceps consequentibus a venerea voluptate abstinuissent, " Nos ergo Dei templa
sumus, sicut jussit audire verba Dei.
dixit proplieta
:
Inhabitabo in
eis, et
inambulabo,
et ero eoruni
Deus,
et ipsi
erunt
mens populus,"
si
ex prseceptis vitam in-
stituamus, sive singuli
nostrum, sive tota simul Ecclesia.
dicit
''Quare egredimini e medio ipsorum, et separamini,
minus, et
Do-
immundum
ne tangatis;
et
ego vos suscipiam, et
filios et fiiias, dicit
ero vobis in patrem, et vos eritis mihi in
Dominus omnipotcns;'"
prseterea
Non
ab
iis,
qui uxores duxerunt, ut
aiunt, sed a gentibus, quse
adlmc vivebant in fornicatione, autem a prius quoque dictis hseresibus, ut immun
dis
nos jubet separari.
eos,
et impiis, prophetice
Unde
iis,
etiam Paulus
quoque verba dirigens ad
similes
:
qui erant
qui dicti sunt,
:
"
Has ergo
promissiones habete, inquit, dilecti
mundemus
corda nostra ab omni inquinamento carnis et
timore Dei.^ Zelo enim enim vos uni viro, virginem castam Et Ecclesia quidem ali
i non jungitur exliibere Christo."^ sed unusquisque nosmatrimonio, cum sponsum h
abeat trum habet potestatem ducendi, quamcunque velit, legitimam
spiritus, perficientes sanctitatem in
vos zelo Dei; despondi
:
uxorem,
1
in
primis, inquam, nuptiis.
2 ^
'^
Vereor autem, ne
2.
Ex. xix. 20.
2 Cor.
vii. 1.
2 Cor. vi. 16, 17, 18. 2 Cor. xi.
3
"
Book
hi.]
THE MISCELLANIES.
Evam
in astutia,
119
sicut serpens seduxit
vestri
et
corrmnpantur sensus
a simplicitatej quce
instar
:
in
Christo est,"^ pie
iuquit, obsecro vos
admoduni
doctoris
dixit
Apostolus.
Quocirca admirabilis
quoque Petrus
advenas
"
Cliarissiini,
tanquam
et peregrinos, abstinete vos a carnalibus desideriis,
animam, conversationem vestram inter quoniam sic est voluntas Dei, ut bene facie
ntes obmutescere faciatis imprudentium hominuni quasi liberi, et non quasi velam
en habentes ignorantiam
qujE militant adversus
gentes liabentes
bonam
:
;
malitiss libertatem, sed ut servi Dei."
:
^
Similiter etiam scribit
Paulus in Epistola ad Romanos " Qui mortui sumus pecQuoniam vetus homo cato, quo
modo adliuc vivemus in ipso?
noster simul est crucifixus, ut destruatur corpus peccati," usque ad illud " Xeq
ue exhibete membra vestra, arma injus:
locum devenerim, eumdem Deum per legem et proplietas et Evangelium prjcdicet " N
on concupisces," quod scriptum Illud enim Apostolus. est in Evangelio, legi attr
ibuit in Epistola ad Eomanos, sciens esse unum cum, qui preedicavit per legem et
proplietas, Patrem, et qui per ipsuni est annuntiatus. Dicit enim ^' Quid dicem
us ? Lex estne peccatum ? Absit. Sed peccatum non Concupiscentiam enim non cogco
gnovi, nisi per legem.
titisa
peccato."
^
Atque adeo cum
in liunc
videor mihi non esse pr??termissurus, quin notem, quod
:
:
novissem, nisi lex diceret
:
Xon
concupisces.'""
qui sunt diversse sentential, repugnantes, existiment
Quod si ii, Paulum
ea,
verba sua dirigentem adversus Creatorem, dixisse
deinceps sequuntur
:
qua?
^'
Novi enim, quod non habitat
in
me,
hoc
sunt
est, in
;
carne mea,
bonum
;
"
^
legant ea, quce prius dicta
et ea,
qujB consequuntur.
Prius enim dixit
''
:
Sed
'
inhabitans in
erat dicere
me peccatum;" propter quod consentaneum illud Non habitat in carne mea bonum."
:
^'
Si autem quod nolo, hoc ego non utique ego id operor, sed quod inhabitat in me p
eccatum " quod " repugnans," inquit, " legi " Dei et " mentis mea3, captivat me
in lege peccati, qua? est in membris
Consequenter subjunxit
facio,
:
^'
:
1
2 Cor.
xi. 3.
vi. 13.
-
1
Pet.
ii.
11. 12, 15, 16.

^
* ^
Rom. Rom.
^
Rom.
vii. 7.
Rom. Rom.
vi. 2, 6.
vii. 18.
vii.
17.
:
120
ineis.
THE MISCELLANIES.
Miser ego homo, quis
? "
^
[Book
hi.
me
llberabit de corpore mortis
Et rursus (nunquam enim quovis modo juvaiido " Lex enim defatigatur) non veretm'
veluti concludere spiritus liberavit me a lege peccati et mortis :" quoniam " p
er Filium Deus condemnavit peccatum in carne, ut justificatio legis impleatur in
nobis, qui non secundum carnem ambulamus, sed secundum spiritum." ^ Praster hse
c adhuc
hujus
:
qu^ prius dicta sunt, exclamat " Corpus quidem mortuum propter peccatum " signif
icans id non esse templum, sed sepulcrum animo3. Quando enim sanctifideclarans e
a,
:
:
catum
fuerit
Deo, " Spiritus ejus,"
in
infert,
:
" qui suscitavit
Jesum
vobis."
^
a mortuis, habitat
vobis
qui vivificabit etiam
mortalia vestra corpora, per
ejus Spiritum, qui habitat in
Rursus itaque voluptarios increpans, ilia adjicit " Prudentia enim carnis, mors
quoniam qui ex carne vivunt,
;
ea, quse
sunt carnis, cogitant; et prudentia carnis est
cum
Deo
Qui autem sunt in carne," non ut quidam decernunt, ^^ Deo placere non possunt,"
sed ut prius diximus. Deinde ut eos dis" Vos autem non estis in carne, sed tingu
at, dicit Ecclesise in spiritu, si quidem spiritus Dei liabitat in vobis. Si qui
s autem spiritum Ohristi non habet, is non est ejus. Si autem Christus in vobis,
corpus quidem est mortuum per peccatum, spiritus autem vivus per justitiam. Deb
itores itaque sumus, fratres, non carni, ut secundum carnem vivamus. Si enim sec
undum carnem vivitis, estis morituri si vero spiritu facta carnis mortificaverit
is, vivetis. Quicunque enim spiritu Dei aguntur, ii sunt filii Dei." Et adversus
nobilitatem et ad: :
gerere inimicitias; legi enim Dei non subjicitur.
versus liber^atem, quge exsecrabiliter ab
iis,
qui sunt diversse
sentential, introducitur, qui de libidine gloriantur, subjungit
dicens
:
"
Non enim
accepistis spiritum servitutis rursus in
timorem, sed accepistis spiritum adoptionis filiorum, in quo
clamamus, Abba Pater " * hoc est, ad hoc accepimus, ut cognoscamus eum, quem ora
mus, qui est vere Pater, qui rerum omnium solus est Pater, qui ad salutem erudit
et castigat ut
pater, et
1
;
timorem minatur.
vii.
viii.
3
Rom. Rom.
20, 23, 24.
10, 11.
^ ^
Rom. viii. Rom. viii.
2, 3, 4.
5, 6, 7, 8, 9, 10, 12, 13, 14, 15.
"
Book
iil]
THE MISCELLANIES.
121
CAPUT
VERBA APOSTOLI
1
Xl'I.
COR. VII.
5, 39, 40,
ALIAQUE
S.
SCRIP-
TURE LOCA EODEM SPECTANTIA
EXPLICAT.
orationi
Quod
autem " ex consensu ad tempus
vacat
conjugium, doctrina est continentias. Adjecit eniin illud quidem, " ex consensu,
" ne quis dissolveret matrimonium " ad tempus autem," ^ ne, dum ex necessitate e
xercet con;
tinentiam
is,
qui uxorem duxerit, labatur in peccatum, et
dum
suo conjugio parcit, alien um concupiscat.
se indecore gerere existimat,
Qua
ratione
alat,
eum, qui
tarn is
quod virginem
recte earn dicit esse
nuptum daturum. qui castitatem delegit, quam is
Yerum
unusquisque,
qui propter liberorum
procreationem seipsum conjunxit matrimonio, in suo proposito firmiter debet pers
everare, nee in deterius deflectere.
Si enim majorem
et
vitse
suae institutum
augere ac intendere poterit,
sibi
apud
Deum
acquirit dignitatem, propter
puram
ex ratione profectam continentiam.
Si autem eam,
quam
regulam superaverit, in majorem deinde ad spem gloriam recidet. Habet enim sicut
castitas, ita etiam matrielegit,
monium
propria
munera
is,
et
ministeria,
quje ad
pertinent, filiorum, inquam,
curam gerere
et uxoris.
Dominnm Quod
enim honeste causatur
tiam in domo
qui est in matrimonio perfectus,
est conjugii necessitudo, ut qui
omnium curam
ac providen-
communi
ostenderit.
Ac
proinde, "episcopos,"
inquit, oportet constitui, qui ex
Ecclesise prgsesse sint meditati.
domo propria toti quoque " Urusquisque" ergo, "in
liber in accipiat.
quo vocatus
Christo
fiat,
est "
et
opere ministerium peragat, ut debitam ministerio suo mercedem
^
:
Et
rursus de lege disserens, utens allegoria
"
Nam
quae sub
^
viro est mulier," inquit, " viventi viro alligata est lege,"
et
Et rursus " Mulier est alligata, quandiu \dvit vir ejus sin autem mortuus fuerit
, libera est ut nubat, modo in Domino. Beata est autem si sic permanserit, mea q
uidem sententia." * Sed in priore quidem particula, " morquae sequuntur.
; :
1
1 Cor. vii. 5.
2 i
-
Cor.
vii.
24.
3
Rom.
vii. 2.
1 Cor. vii. 39, 40.
122
THE MISCELLANIES.
[Book
hi.
tificati estis/' inquit,
" legi," non matrimonio, " ut efficlamini
^
vos
alteri,
qui excitatus est ex mortuis,"
esse oportet, et ab
iis
sponsa et Ecclesia
;
quam castam
qua3 sunt intus, cogita;
tionibus, qu83 sunt contrarise veritati
et
ab
iis,
qui tentant
extrinsecus, hoc est ab
iis,
qui sectantur hsereses, et persua-
dent vobis fornicari ab uno viro,
^'
nempe omnipotenti Deo
'^
:
Ne
sicut serpens decepit
Evam,"
quae.
'^
vita " dicitur, nos
quoque inducti callidis lioeresium illecebris, transgrediamur Secunda auteni par
ticula statuit monogamiam non enim, ut quidam existimarunt, mulieris cum viro al
ligationem, carnis cum corruptela connexionem, significari putandum est impiorum
enim liominum, qui matrimonii inventionem diabolo aperte tribuunt, opinionem re
preliendit, unde in periculum venit legislator ne incessatur maledictis. Tatianu
m arbitror Syrum talia audere dogmata tradere. His verbis quidem certe scribit i
n libro De perfectione secundum Scrvatorem: Consensum quidem conjungit orationi
communio autem corrupteljp, interitus solvit interpellationem.
mandata.
:
;
:
Admodum
cum
^'
certe circumspecte arcet per concessionem. rursus permisit " simul convenire pro
pter Satanam et
"
Nam
intemperantiam,"' pronuntiavit eum, qui est obtemperaturus,
serviturum duobus
;
dominis
"*
:
per consensum
quidem,
Deo
tice
per dissensionem autem, intemperantiam et fornicationi
et diabolo.
Hlgc autem
dicit,
autem
eludit veritatem, per
Apostolum exponens. Sopbisverum, falsum confirmans
:
intemperantiam eniin et fornication em,
affectiones nos
rati
diabolica vitia
et
quoque confitemur
;
intercedit
autem modehonestate
matrimonii consensio, qua3 turn ad precationem conti-
nenter deducit,
conciliat.
tum ad procreandos
liberos
cum
^'Cognitio" quidem certe a Scriptura dictum est
:
tempus liberorum procreationis, cum dixit Adam Evam uxorem suam et concepit,
;
^'
Cognovit autem
et peperit filium,
et
Suscitavit enim mihi Deus semen pro Abel." ^ Vides, quemnam maledictis incessant
, qui honestam ac moderatam incessunt seminationem, et diabolo attribuunt genera
tionem. Non enim simpliciter
:
nominavit nomen ejus Seth
aliud
^
Rom.
Matt.
vii. 4.
^2
^
Cor.
xi. 3.
^1
Cor.
vii. 5.
^
vi.
24.
Qen.
iv. 2,5.
Book
iil]
THE MISCELLANIES.
qui articuli praemissione,
123
Deum
autem
clixitj
significavit
eum, qui
:
est
omnipotens.
rursus
dicitur,
nempc o 0eo? dicens, Quod ab Apostolo
convenite
propter
subjuiigitur
^
"Et
finem
simul
Satanam,"
in
eum
ut occasionem tollat ad
alias declinandi cupiditates.
Non
eiiim penitus repellit na:
turae appetitiones, qui
fit
ad tempus, consensus
per quern
sed
rursus inducit Apostolus conjugationem matrimonii, non ad
intemperantiam
guit
et
fornicationem
et
opus
diaboli,
no
subjugetur intemperantise, fornicationi, et diabolo.
sed non ut dicimus, "
Distin-
autem veterem quoque hominem et novum Tatianus, Veterem " quidem " virum," legem
^' " autem, Evangelium. novum Assentimur ei nos quoque, sed non eo modo, quo vu
lt ille, dissolvens legem ut alterius Dei sed idem vir et Dominus, dum vetera re
novat, non amplius concedit polygamiam (nam banc quidem expetebat Deus, quando o
portebat homines augeri et multiplicari), sed
; :
monogamiam
introducit propter liberorum prdcreationem et
est
domus curam, ad quam data
:
mulier adjutrix
:
et
si
cui
Apostolus propter intemperantiam et ustionem, veniam secundi concedit matrimonii
nam liic quoque non peccat
quidem ex Testaraento (non est enim a lege prohibitus), non implet autem summam
illam vit^e perfectionem, qua3 agitur ex Evangelio. Gloriam autem sibi acquirit
coelestem, qui apud se manserit, earn, quas est morte dissoluta, impollutam serv
ans conjunctionem, et grato ac lubente animo paret oeconomiae, per quam effectum
est, ut divelli non possit a Domini ministerio. Sed nee eum, qui ex conjugali s
urglt cubili, similiter ut olim, tingi nunc quoque jubet divina per Dominum prov
identia non enim necessario a liberorum abducit procreatione, qui credentes per
unum baptismum ad consuetudinem omni ex parte perfectam abluit, Dominus,
:
qui etiam multa Moysis baptismata per
unum
comprehendit
baptismum.
Proinde
lex,
ut
per carnalem generationem
nostram prsediceret regenerationem, genitali seminis facultati baptismum olim ad
hibuit, non vero quod ab hominis generatione abliorreret.
Quod enim
apparet
homo
generatus, hoc
valet seminis dejectio.
Non
1
sunt ergo multi coitus genitales,
1 Cor. vii. 5.
124
THE MISCELLANIES.
cum
[Book
hi.
sed matrlcis susceptio fatetur generationem,
in fetum.
in naturae
Quomoclo autem vetus officlna semen formatur solum matrimonium et legis inventum
, alienum quidem est autem est, quod est ex Domino, matrimonium, cum idem Deus s
ervetur a nobis ? " Non " enim " quod Deus conjunxit, homo " jure '^ dissolvent
" ^ multo autem magis quae Si autem idem simul jussit Pater, servabit quoque Fil
ius. est et legislator et evangelista, nunquam ipse secum pugnat.
;
Vivit enim lex, cum sit spiritalis, et gnostice intelligatur : nos autem " mortu
i " sumus " legi per corpus Christi, ut
gigneremur
fuit a lege,
alteri,
'^
qui resurrexit ex mortuis," qui prsedictus
ut
est sancta, et
Deo fructificaremus." ^ mandatum sanctum, et
Quare "lex quidem
justum, et bonum."
^
Mortui ergo sumus legi, hoc est, peccato, quod a lege significatur, quod ostendi
t, non autem generat lex, per jussionem eorum quae sunt facienda, et prohibition
em eorum qua^ non reprehendens subjectum peccatum, " ut appareat facienda peccat
um." Si autem peccatum est matrimonium, quod
;
secundum legem initur, nescio quomodo quis dicet se Deum Quod si " lex nosse, di
cens Dei jussum esse peccatum. Mysterium ergo sancta " est, sanctum est matrimon
ium. quemadhoc ad Christum et Ecclesiam ducit Apostolus modum " quod ex carne ge
neratur, caro est ita quod ex spiritu, spiritus," * non solum in pariendo, sed e
tiam in dis: ;
cendo.
Jam
" sancti sunt
filii,"
""
Deo
gratas oblectationes
verborum Dominicorum, quae desponderunt animam. Sunt ergo separata fornicatio et
matrimonium, quoniam a Deo
longe abest diabolus.
" Et vos ergo mortui
estis
legi per
corpus Christi, ut vos gigneremini alteri, qui surrexit a morSimul autem proxime
exauditur, si fueritis obedituis." ^
entes
:
quandoquidem etiam ex
^'
veritate legis
obedimus, qui prsecipit eminus.
eidem Domino Nunquid autem de ejusmodi
hominibus merito aperte
dicit Spiritus,
quod in posterioribus
temporibus deficient quidam a fide, attendentes spiritibus erroris, et doctrinis
daemoniorum, in hypocrisi falsiloquorum,
cauteriatam habentium conscientiam, et prohibentium nubere,
'^
Matt. xix.
6.
^
John
iii.
6.
2 Rom. vii. 4. ^1 Cor. vii. 14.
^
^
jjom.
vii.
12.
Rom.
vii. 4.
Book
hi.]
THE MISCELLANIES.
Deus
creavit ad participationem
et
125
abstinere a cibis, quos
cum
gratiarum actione
fidelibus,
qui
agnoverunt veritatem,^
quod omnis creatura Dei bona est, et nihil est rejiciendum quod sumitur cum grat
iarum actione. Sanctificatur enim per verbum Dei et orationem ? " ^ Omnino igitu
r non est prohibendum jungi matrimonio, neque carnibus vesci, aut " Bonum est ca
rnem vinum bibere. Scriptum est enim non comedere, nee vinum bibere, si quis com
edat per offen" Bonum est manere sicut ego." ^ Sed diculum." ^ Et
: :
et
qui utitur,
utitur, ipse
'-
cum
gratiarum actione,"
^'
^
et
qui
rursus
non
quoque
cum gratiarum
actione," et
cum
moderata ac temperanti vivat perceptione, logo seu rationi
convenienter.
tolse,
Et, ut in
summa
dicam, omnes Apostoli episet
que
moderationem docent
et
continentiam,
cum
et
de matrimonio,
de liberorum procreatione, et de domus administratione innumerabilia prascepta c
ontineant, nusquam
honestum moderatumque
abrogarunt
tiam,
:
matrimonium
:
prohibuerunt
aut
sed legis
cum Evangelio
et
;
servantes convenien-
eum, qui Deo agendo gratias, eum, qui, ut vult Dominus, " vivit in castitate, qu
emadmodum " vocatus est unusquisque " Et erat terra Jacob laudata inoffense et p
erfecte eligens.
utrumque admittunt
moderate utitur matrimonio
et
supra
omnem
terram,"
^
inquit
propheta, ipse vas
spiritus
gloria afficiens.
Insectatur autem aliquis generationem, in
eam
''
dicens interitum cadere,
eamque
perire
:
et
detorquet
:
aliquis
ad filiorum procreationem
oportere in terra thesauros
;
illud
dictum Servatoris
Non
recondere, ubi tinea et
ea, quae dicit
aerugo demolitur
"
^
nee erubescit his addere
propheta
:
*'
Omnes
vos sicut vestimentum veterascetis, et
Sed neque nos contradicimus Scripturge, neque in nostra corpora cadere interitum
, eaque esse fluxa, negamus. Fortasse autem iis, quos ibi alloquitur propheta,
tinea vos exedet."'^
ut peccatoribus,
prsedicit
nil
interitum.
dixit,
Servator autem
de
liberorum procreatione
sed ad
impertiendum ac
communicandum
1 4
eos hortatur, qui solum opibus abundare,
2
^
1
Tim.
iv. 1, 2, 3, 4, 5.
jjom. xiv. 21.
3 i
Cor.
vii. 8. vi.
Rom.
1.
xiv. 19.
9.
Sophon.
iii.
19.
Matt.
19.
7 Isa.
:
126
THE MISCELLANIES.
[Book
hi.
Quamobrem elicit egentibus autem nolebant opem ferre. " Operamini iion cibum, qu
i perit ; sed eum, qui manet in
vitam Eeternam."^
Similiter
autem afferunt etiam
:
illud
" Filii illius s^culi dictum de resurrectione mortuorum nee nubunt, nee nubuntur
." ^ Sed banc interrogationem et
eos qui interrogant,
si
quis consideraverit, inveniet
Dominum
non reprobare matrimonium, sed remedium
tationi
afferre exspec-
carnalis
cupiditatis
^
in
resurrectione.
Illud autem,
"
filiis
bujus
S93culi,"
non
dixit
ad distinctionem alicujus
:
alius sa3culi, sed perinde ac si diceret
Qui
et
in
boc nati sunt
et gig-
sseculo,
cum
;
per generationem sint
sed
filii,
gignvmt
nuntur
quoniam non absque generatione banc quis vitam
:
prsetergreditur
interitum,
ratus.
ba3C
generatio,
ei
qu^
similem suscipit
'^
non amplius competit
qui ab bac vita est sepacoelis
:
"
Unus
est
ergo Pater noster, qui est in
est
"
sed
is
ipse
quoque Pater
existimetis
omnium
per creationem.
vocaveritis ergo, inquit, vobis
diceret
:
patrem super terram."''
''Ne Quasi
eum, qui carnali vos sevit satu, aucadjuvantem causam Sic ergo nos rursus genera
tionis, vel ministrum potius. conversos vult effici ut pueros, eum, qui vere Pat
er est, agnoscentes, regenerates per aquam, cum b^Bc sit alia satio
torem
et
Ne
causam
vestrse essentia, sed
At, in quit, " Qui est cselebs, curat qua3 sunt Domini qui autem duxit uxorem, q
uomodo placebit uxori." Quid vero ? aunon licet etiam eis, qui secundum Deum
in creatione.
;
placent uxori,
ei,
Deo
gratias agere ?
Annon
permittitur etiam
qui
lis
de
una cum conjugio etiam esse solHcitum Sed quemadmodum " qu^ non qu8e sunt Domini
? uxorem
duxit,
nupsit, sollicita est de iis, qu83 sunt Domini, ut sit sancta corpore et spiritu
: " ^ ita etiam quse nupsit, et de iis, que
sunt mariti, et de
sollicita,
iis,
quse
sunt Domini, est in
ut
sit
sancta et corpore et spiritu.
:
Domino Amba3 enim
Domino base quidem ut uxor, ilia vero ut autem pudore afficiendos et reprimendos
, qui sunt proclives ad secundas nuptias, apte Apostolus alto
sunt sanct83 in
virgo.
Ad
eos
i
2
Jolm Luke
Matt,
vi. 27.
2
Luke
Matt,
Cor.
xx. 35.
xxiii. 9.
vii.
XX. 34.
xxiii. 9.
*
1
32, 33, 34.
:
Book
hi.]
THE MISCELLANIES.
eloquitur
;
127
quodam tono
peccat."
^
;
inquit eiiim
:
" Ecce,
omne peccatum
dicere forni-
est extra corpus
qui autem fornicatur, in proprium corpus
Si quis autenl
matrimonium audet
cationem, rnrsus, legem et
impetit.
Dominum
insectans, maledictis
et
Quemadmodum enim
avaritia
plura habendi
cupiditas dicitur fornicatio, ut qua3 adversetur sufficientias
et ut idololatria est ab
nicatio est ab
uno in multos Dei uno matrimonio ad plura
distributio, ita for-
prolapsio.
Tribus
enim modis, ut diximus, fornicatio et adulterium sumitur apud Apostolum. De his
dicit propheta: ''Peccatis vestris
venundati
estis."
Et rursus
:
" Pollntus es in terra aliena: "^
conjunctionem sceleratam existimans, qufe cum alieno corpore facta est, et non c
um eo, quod datur in conjnglo, ad
liberorum procreationem.
Unde
etiam Apostolus:
"Volo,
inquit, juniores nubere, filios procreare,
domui
preeesse, nul-
1am dare occasionem adversario maledicti crratia. Jam enim qugedam diverterunt p
ost Satanam."^ Quin et unius quoque uxoris virum utique admittit seu sit presbyt
er, sen diaconus,
;
sen laicus, utens matrimonio citra reprehensionem
:
" Serv^abi-
tur autem per filiorum procreationem."* Et rursus Servator dicens Judesos " gene
rationem pravam et adulteram," docet " sed seniorum tradieos legem non cognoviss
e, ut lex valt
:
tionem, et
hominum
si
prsecepta sequentes," adulterare len^em,
perinde ac
tis.
non
esset data vir et
dominus eorum
virginita-
Fortasse autem eos quoque innuit esse alienis manclpatos
cupiditatibus, propter quas assidue quoque servientes peccatis, vendebantur alie
nigenis. Nam apud Juda^os non erant
admissfe
terium.
venire,"
^
communes mulieres
Qui autem
dicit
:
:
verum prohibitum
"
erat adul-
Uxorem
duxi,
non possum
eos
ad divinam coenam,
est
quidem exemplum ad
arguendos, qui propter A'oluptates abscedunt a divino
dato
:
man-
alioquin nee qui justi fuere ante adventum, nee qui post
adventum uxores duxerunt, servabuntur, etiamsi sint apostoli. Quod si illud attu
lerint, quod propheta qaoque dicit '' Inveteravi inter omnes inimicos meos," ^ p
er inimicos peccat a
:
1
1 Cor.
1
vi. 18.
2 jsa^
j^
i
ii.
3
Tim.
V. 14, 15.
4
1 Tim.
15.
^
I.uke xiv. 20.
Ps. vi. 8.
128
intelligant.
THE MISCELLANIES.
Unuin quocldam autem
sed
fornicatio
:
[Book
hi.
est peccatunij
non ma-
trimonium,
alioqui
generationem quoque
dicunt peccatum, et creatorem generationis.
CAPUT
XIII.
;
JULII CASSIANI H^EETICI VEKBIS EESPONDET
ITEM LOCO
QUEM EX EVANGELIO APOCRYPHO IDEM ADDUXERAT.
Talibus argnmentis
fuit princeps sect^
nentia, vel
utitur quoque Julius Cassianus, qui Docetarum. In opere certe De conti:
De
castitate, his verbis dicit
"
Nee
dicat aliquis,
quod quoniam
femina,
aliter
habemus membra, ut aliter figurata sit vero masculus ilia quidem ad suscipiendum
,
talia
:
hie vero ad seminandum, concessam esse a
Deo
consuetu-
dinem.
stitutio,
Si enim a Deo, ad quern tendimus, esset li83c con;
non beatos dixisset esse eunuchos neque proplieta non esse arborem infrugiferam
^ transferens ab arbore ad hominem, qui sua sponte et ex institute se castrat ta
li cogitatione." Et pro impia opinione adhuc " Quomodo autem non jure quis decer
tans, subjungit
dixissetj eos
^
;'
:
reprelienderit Servatorem,
liberavit, et a
si
nos transformavit, et ab errore
conjunctione membrorum, et additamentorum,
:
et
hie
pudendorum?" in hoc eadem decernens cum Tatiano autem prodiit ex schola Valentin
i. Propterea dicit
:
Cassianus
tur, ea,
"
Cum
interrogaret Salome, quando cognoscen:
Quando pudoris ait Dominus indumentum conculcaveritis, et quando duo facta fueri
nt unum, et masculum cum femina, nee masculum nee femiPrimum quidem, in nobis tr
aditis quatuor Evanneum." geliis non habemus hoc dictum, sed in eo, quod est sec
undum
de quibus interrogabat,
Deinde mihi videtur ignorare, iram quidem, masculam appetitionem feminam vero, s
ignificare cupiditatem quorum operationem poenitentia et pudor consequuntur. Cum
quis ergo neque irse neque cupiditati obsequens, quae quidem et consuetudine et
mala educatione auctse, obumbrant
^gyptios.
;
:
1
Isa. Ivi. 3.
; :
Book
iir.]
TEE MISCELLANIES.
129
et contegunt ratlonem, seel quae ex
caliginem, et
iis proficlscitur exucns pudore affectus ex poenitentia, spiritum et
animam
ait
unierit in obedientia
Logi seu
rationis
;
tunc, ut
Paulus,
"non
inest in nobis
nee masculus, nee femina."
Kecedens enim anima ab ea figura, qua discernitur masculus unionem, cum ea nutru
m sit. Existimat autem hie vir praeclarus plus, quam par sit, Platonice, animam,
cum sit ab initio divina, cupiditate effeminatam, Imc A^enire ad generationem e
t interitum.
et femina, traducitur ad
CAPUT
2
XIY.
IV. 24,
COR. XI.
3,
ET EPH.
EXPONIT.
Jam
vero vel invitum cogit
Paulum generationem ex decep'*
tione deducere,
cum
dicit
:
Vereor autem, ne sicut serpens
decepit, corrupti sint sensus vestri a simplicitate, quse est Sed certum est, Do
minum quoque " venisse " in Christo." ^
Evam
ad
ea,
"
qu^
aberraverant."
^
alto repetita origin e in
eam, que
Aberraverunt autem, non ab liic est, generationem (est
oribus ad deteriora deduxerit
enim generatio creatura Omnipotentis, qui nunquam ex melianimam) sed ad eos, qui
sen;
sibus seu cogitationibus aberraverant, ad nos, inquam, venit
Servator
;
qui quidem ex nostra in prgeceptis inobedientia
corrupti sunt,
dum
nimis avide voluptatem persequeremur
cum
utique protoplastus noster tempus prsevenisset, et ante
debitum tempus matrimonii gratiam appetiisset et aberrasset quoniarn " quicunque
 aspicit mulierem ad concupiscendum eam, jam moechatus est eam," ^ ut qui volunt
atis tempus non exspectaverit. Is ipse ergo erat Dominus, qui tunc quoque damnab
at cupiditatem, quge praevenit matrimonium. Cum ergo dicit Apostolus " Induite n
ovum hominem, qui secundum Deum creatur," * nobis dicit, qui ab Omnipotentis vol
un^* tate efficti sumus, sicut sumus efficti. Veterem" autem dixit, non rescipie
ns ad generationem et regenerationem, sed
:
1
2 Cor.
xi. 3.
2
Matt,
xviii. 11, 12.
iv.
3
Matt. V. 28.
II.
4
Epb.
24.
CLEM.
VOL,
I
;
130
THE MISCELLANIES.
[Book
hi.
" Pelliceas " autem ad vitam inobedienti^ et obedientiEe. " tunicas " ^ existima
t Cassianus esse corpora in quo postea
:
et
eum,
et qui
idem cum eo
iis
sentiunt, aberrasse ostendemus,
cum
sunt,
de ortu hominis,
aggrediemur expositionem.
consequenter, qu93 prius dicenda " Quoniam, inquit, qui a
:
terrenis reguntur, et generant, et generantur
Nostra autem
conversatio est in coelo, ex quo etiam Salvatorem exsjoectajniis"^
Kecte ergo nos bsec quoque dicta esse scimus, quoniam ut hospites et advense per
egrinantes debemus vitam instituere
qui
uxorem habent, ut non habentes
;
;
qui possident, ut
non
sit
possidentes
qui liberos procreant, nt mortales gignentes, ut
relicturi possessiones, nt
etiam sine uxore victuri,
si
opus
non cum immodico
actione, et
animo
excelso.
CAPUT
1
XV.
ISA. LVI.
2, 3,
COR. VII.
1
;
LUC. XIV.
"
26
;
EXPLICAT.
Et
rursus
cum
dicit
:
Bonum
est
homini uxorem non tan-
gere,
sed propter fornicationes unusquisque
suam uxorem
vos tentet
habeat;"^ id vekiti exponens, rursus dicit:
Satanas."*
"Ne
Non enim
iis,
qui continenter utuntur matridicit,
monio propter solam liberorum procreation em,
intemperantiam;" sed
cupiunt transilire
sarius, excitet
:
"propter
iis,
qui finem liberorum procreationis
ne,
cum nimium
annuerit noster adverFortasse
appetitionem ad alien as voluptates.
iis,
autem quoniam
qui juste vivunt, resistit propter
^mula-
tionem, et adversus eos contendit, volens eos ad suos ordines traducere, per lab
oriosam continentiam eis vult prasbere occa" Melius est matrimonio jungi sionem.
Merito ergo dicit
:
quam
uri,"^ ut " vir redd at debitum uxori, et uxor viro, et
^
ne frustrentur invicem"
auxilio.
hoc divino ad generationem dato
"Qui
iii.
autem, inquiunt, non oderit patrem, vel mafilios,
^
trem, vel uxorem, vel
1
non
iii.
potest
20.
mens
esse discipulus."
^
^
Gen.
21.
phil.
i Cor.
1 Cor.
vii. 1, 2.
vii. 3, 5.
4
^
1 Cor.
vii. 5.
^ 1
Cor.
vii. 9.

Luke
xiv. 26.
" "
Book
hi.]
THE MISCELLANIES.
131
Non
jubet ocllsse proprium genus : " Honora " enim, inquit, " patrem et matrem, ut t
ibi bene sit:"^ sed ne abducaris,
in quit, per appetitiones a ratione alienas, sed
neque
civilibus
moribus conformis
Domus enim constat ex genere, quemadmodum Paulus quoque civitates autem ex domib
us mundo dixit placere." cos, qui occupantur in matrimonio,
fias.
;
'^
Rursus dicit Dominus " Qui uxorem duxit, ne expellat et qui non duxit, ne ducat
;"^ qui ex proposito castitatis professus est uxorem non ducere maneat ceelebs.
Utrisque ergo idem Dominus per prophetam Isaiam convenientes dat ' Ne dicat eunuc
bus Sum lignum promissiones sic dicens aridum ;" hsec enim dicit Dominus eunucbi
s " Si custodieritis sabbata mea, et feceritis qusecunque pr^cipio, dabo vobis l
ocum meliorem filiis et filiabus."* Non sola enim justificat castitas, sed nee s
abbatum eunuchi, nisi fecerit mandata. " Electi mei Infert autem iis, qui uxorem
duxerunt, et dicit non laborabunt in vanum, neque procreabunt filios in exsecra
tionem, quia semen est benedictum a Domino." ^ Ei enim, qui secundum Logon filio
s procreavit et educavit, et erudivit in Domino, sicut etiam ei, qui genuit per
veram catechesim. et institutionem, merces qu^dam est proposita, Alii autem " ex
secrationem sicut etiam electo semini. accipiunt esse ipsam liberorum procreatio
nem, et non intelligunt adversus illos ipsos ea dicere Scripturam. Qui enim sunt
revera electi Domini, non dogmata decernunt, nee filios progignunt, qui sunt ad
exsecrationem, et hsereses. Eunucbus ergo, non qui per vim excisas babet partes
, sed nee qui cselebs est, dictus est, sed qui non gignit veritatem. Lignum hie
prius erat aridum; si autem Logo obedierit, et sabbata custodierit per abstinent
iam a peccatis, et fecerit mandata,
:
;
:
:
:
:
erit
honorabilior
iis,
qui absque recta vitse institutione solo
'*
sermone erudiuntur.
Galatas, dicit
Filioli,
cum,"*^ inquit Magister.
:
modicum adhuc sum vobisQuare Paulus quoque scribens ad
Rursus ad
^
^
" Filioli mei, quos iterum parturio, donee
Corintliios
1 Cor.
vii.
formetur in vobis Christus."^
i
scri-
Ex. XX. 12.
3-5.
Gal. iv. 19.
2
1 Cor. vii. 33.
10, 11.
* Isa. Ivi.
7
^ Isa.
Ixv. 23.
John
xiii.
33.
132
THE MISCELLANIES.
:
[Book
hi.
bens
" Si enim decies mille psedagogos," inquit, " liabeatis
In Christo enim per sed non multos patres. Evangelium ego vos genui." ^ Proptere
a ^-non ingrediatur eunuchus in Ecclesiam Dei," ^ qui est sterilis, et non fert
fructum, nee vitaa institutione, nee sermone. Sed " qui se" quidem " castrarunt
" ab omni peccato " propter regnum coein Christo,
lorum,"
^ ii
sunt beati, qui a
mundo
jejunant.
CAPUT
JEE. XX.
14
;
XVI.
5
;
JOB XIV.
3
;
PS. L.
1
COR. IX.
27,
EXPOXIT.
"
ExsecranDa " autem
optanda,"
^
"dies in qua natus sum, et ut non
:
sit
inquit Jeremias
non absolute exsecrandani
:
dicens generationem, sed populi peccata segre ferens et in-
obedientiam. Subjungit itaque "Cur enim natus sum ut viderem labores et dolores,
et in perpetuo probro fuerunt dies niei?"^ Quin etiam omnes, qui prasdicabant v
eritatem,
propter eorum, qui audiebant, inobedientiam, qugerebantur ad poenam, et venieban
t in periculum. " Cur enim non fuit
uterus matris mese sepulcrum, ne viderem afflictionem Jacob
ait Esdras propheta. "'Nullus mundus," ait Job, " nee si sit quidem una dies vit
a ejus." ^ Dicant ergo nobis, ubi fornicatus est infans natus? vel quomodo sub A
dse cecidit exsecrationem, qui
et
laborem generis Israel ?" ^
est a sorde
nihil est operatus ? Restat ergo eis, ut videtur, consequenter,
ut dicant
malam
esse generationem,
etiam animae, per
quam
exsistit
corpus.
non solum corporis, sed Et quando dixit
David
cepit
:
" In peccatis conceptus sum, et in iniquitatibus con-
me
;
mater mea:"^
dicit
prophetice quidem
;
matrem
Evam
mater viventium " et si is " in peccatis fuit conceptus," at non ipse in peccato
, neque Utrum vero quicunque etiam a peccato vero ipse peccatum. ad fidem conver
titur, a peccandi consuetudine tanquam a
sed
1
Eva quidem
fuit "
1 Cor. iv. 15.
2
Deut.
Ps.
xxiii. 1.
s ^
Matt. xix. 12.
4 Jer.
7
XX. 14.
xiv. 4, 5.
^ Jer. ^
xx. 18.
1.
4 Esdr.
v. 35.
Job
7.
Look
iil]
THE MISCELLANIES.
133
milii testimo:
*'matre" convert! dicatur ad "vitam," feret
nium unns ex duodecim
prophetis, qui dixit
" Si dedero
primogenita pro impietate fructum ventris mei, pro peccatis animse mese." ^ Non
accusat eum, qui dixit " Crescite et
:
multiplicamini
:
"
^
sed
primos
post
generationem motus,
quorum tempore Deum non cognoscimus, dicit ^' impietates." Si quis autem ea rati
one dicit malam generationem, idem eam dicat bonam, quatenus in ipso veritatem c
ognoscimus.
" Abluamini juste, et ne peccetis. Ignorationem enim Dei quidam habent," ^ videl
icet qui peccant. " Quoniam nobis est colluctatio non adversus carnem et sanguin
em, sed adversus splritalia/'"^ Potentes autem sunt ad tentandum " principes ten
ebrarum hujus mundi," et ideo datur venia. Et ideo Paulus quoque " Corpus meum,"
inquit, ^' castigo, et in servitutem x'edigo quoniam qui certat, omnia continet
," lioc est, in omnibus continet, non ab omnibus abstinens, sed continenter uten
s iis, qu^ utenda judicavit, *' illi quidem ut corruptibilem coronam accipiant;
nos autem ut incorruptibilem,"^ in lucta vincentes, non autem sine pulvere coron
am accipientes. Jam nonnulli quoque prgeferunt viduam virgini, ut quoe, quam exp
erta est, voluptatem magno animo contempserit.
: ;
CAPUT
XVII.
QUI NUPTIAS ET GEXERATIOXEM MALAS ASSERUXT, II ET DEI CREATIONEM ET IPSAM EVANGE
LII DISPENSATIONE3I VITUPERANT.
Sin autem malum
fuisse
est generatio, in
malo blasphemi dicant
Dominum
qui fuit particeps generationis, in malo Yir!
genuit. Hei mihi quot et quanta mala Dei voluntatem maledictis incessunt, et mys
terium creationis, dum invehuntur in generationem. Et hinc " Docesin" fingit Cas
sianus hinc etiam Marcioni, et Valentino quoque est corpus
!
ginem qu?e
;
^
Mic.
vi. 7.
2
^
1 Cor. XV. 34.
''
Clement reads here
Ikvi-^ccts,
Gen. i. 28. " -wash," instead of
Cor.
ix. 27, 25.
iKv/j-^ccTi^
*
awake."
1
Eph.
vi. 12.
:
134
THE MISCELLANIES.
;
[Book
hi.
animale
similatus est jumentis.""^
quoniam homo, inqulunt, operam dans veneri, " asAtqui profecto, cum libidine ver
e
insaniens, allena inire voliierit, tunc revera, qui talis est, efe-
ratur
:
" Equi in feminas furentes facti sunt, unusquisque
hinniebat ad
uxorem proximi
sui."^
Quod
si
dicat serpentem,
a brutis animantibus accepta consilii sui ratione,
suasisse ut
Adamo
per-
cum Eva
coire consentiret,
quidam
existimant, protoplasti
tanquam alioqui, ut hac natura usuri non f uissent
rursus vituperatur creatio, ut quse rationis expertium animan-
tium natura homines
consecuti sunt, qui a
fecerit imbecilliores,
Deo primi
formati f uere.
quorum exempla Sin autem
natura quidem eos sicut bruta deduxit ad filiorum procreatio-
nem moti autem sunt citius quam oportuit, fraude inducti, cum adhuc essent juven
es justum quidem est Dei judicium
;
;
in eos qui
non exspectarunt ejus voluntatem
:
sancta est
quam mundus consistit, per quam cssentiaB, per quam naturae, per quam angeli, pe
r quam potestates, per quam animse, per quam prgecepta, per quam lex, " Et omnis
per quam Evangelium, per quam Dei cognitio.
autem
generatio, per
caro fenum, et omnis gloria ejus quasi
flos feni
quidem exsiccatur, flos autem manet," ^ quod unxit animam
potuisset absque corpore,
sise,
decidit,
et
sed
et fenum verbum Domini
;
uniit spiritui.
Quomodo
autem, quse est in Ecclesia nostra, oeconomia ad finem perduci
cum
etiam
ipse,
qui est caput Eccle-
quidem informis et specie carens vitam transiit, ut doceret nos respicere ad nat
uram divinge causa? informem " Arbor enim vitse," inquit propheta, " est et inco
rpoream ? in bono desiderio,"* docens bona et munda desideria, quse
in carne
sunt in
in
Domino
:
vivente.
Jam
matrimonio consuetudinem, quse dicta peccatum eam quippe indicari ex esu ^'
transgressionem notat.
Si
vero volunt viri cum uxore est " cognitio," esse
^
ligni boni et mali," per significationem hujus vocabuli " cognovit,"^ quse manda
ti
autem hoc
ita est, veritatis
quoque
cognitio, est esus ligni vitse.
Potest ergo honestum ac mode-
ratum matrimonium autem prius dictum
1
illius
est,
quoque ligni esse particeps. Nobis quod licet bene et male uti matri2
^
Ps. xlviii. 13, 21.
jer, ^. g^
3 ^
jga. xl. 6, 7, 8.
*
Prov.
xiij.
12.
Gen.
iii.
5.
Gen.
iv. 1.
;
Book
III.]
THE MISCELLANIES.
hoc
est
135
monio
;
et
amur
sicut
leges matrimonii.
lignum ^* cognitlonis/' si non transgrediQuid vero ? annon Servator noster,
etiam
corpus curavit ab affectionibus
?
animam,
vero
si
ita
Neque
tatis
esset caro inimica animse,
inimicam per sani-
" Hoc autem quod caro et sanguis regnum Dei non possunt possidere, neque corrupt
io possidet incorruptionem." ^ Peccatum eninij cum sit " corruptio/' non potest
habere societatem
restitutionem adversus ipsam muniisset.
dico, fratres,
cum
" incorruptione,"
qu^
est justitia.
"
Adeo
stulti/' inquit,
"estis?
cum
spiritu coeperitis,
nunc carne consummamini."^
CAPUT XVIIL
DUAS EXTREMAS OPINIONES ESSE VITANDAS PRIMAM ILLORUM QUI CREATORIS ODIO A NUPTII
S ABSTINENT; ALTERAM ILLORUM QUI HINC OCCASIONEM ARRIPIUNT
:
NEFARIIS LIBIDINIBUS INDULGENDI.
JuSTiTiAM ergo
firmaque,
alii
et salutis
harmoniam, qua3
est
veneranda
quidem, nt ostendimus, nimium intenderunt,
blaspheme ac maledice
continentiam;
cum
quavis impietate suscipientes
castitatem, quse secundum sanam regulam instituitur, eligere gratias quidem agen
do propter datam ipsis gratiam, non habendo autem odio creapie
liceret
:
cum
turam, neque eos aspernando, qui juncti sunt matrimonio
est
enim creatus mundus, creata est etiam castitas; ambo autem agant gratias in iis,
in quibus sunt collocati, si modo ea quoque norunt, in quibus sunt collocati. A
lii autem
effrenati se petulanter et insolenter gesserunt, re vera " effecti
equi in feminas insanientes, et ad proximorum suorum uxores
hinnientes
;
"
^
ut qui et ipsi contineri non possint, et proxi-
mis
illas
suis
persuadeant ut dent operam voluptati; infeliciter
:
audientes Scripturas
''
Qu^
unam
tibi obtigit,
partem pone
nobiscum, crumenam autem
et
possideamus
communem,
unum
1
fiat
pheta
dicit,
nobis marsupium." * Propter eos idem pro" Ne ambulaveris in via cum nobis consul
ens
:
1 Cor. XV. 50.
2
Q^i^
iii^
3^
3 jer. v. 8.
*
Prov.
i.
14.
136
declina
THE MISCELLANIES.
pedem tuum a
thesauros
semitis eorum.
Ipsi enim,
sibi
[Book
hi.
ipsis,
juste teiiduntur retia pennatis.
Non enim incum sint sangui;
num
participes,
malorum
et
est, sibi
affectantes
immunditiam,
hoc proximos similia docentes,
"
^ ^
recondmit
bellatores,
percussores caudis suis,
ut
ait
proplieta,
ii,
qnas quos
quidem Graeci KepKov^ appellant.
suis
Fuerint autem
significat prophetia, libidinosi intemperantes, qui sunt caudis
tenebrarum "irseque filii/'^ c^ede polluti, " Expropinquorum. purgate ergo vetus
 fermentum, ut sitis novo conspersio,"
pugnaces,
sibi
manus
nobis
afferentes, et liomicidge
'^
exclamat Apostolus.
Et
rursus,
propter
'^
quosdam
conversari
ejusmodi
homines
indignans,
prtecipit,
Ne
quidem,
qui est
legi
si
quis frater nominetur vel fornicator, vel avarus,
vel idololatra, vel maledicus, vel ebriosus, vel raptor
talis,
ne una quidem comedere.
;
mortuus sum," inquit '^ ut crucifixus vivo autem non amplius ego," ut vivebam pe
r cupiditates " vivit autem in me Christus," caste et beate per obedientiam prse
ceptorum. Quare tunc quidem in carne vivebam carnaliter " quod autem nunc vivo i
n carne, in fide vivo Filii Dei."^ "In viam gentium ne abieritis, et ne ingredia
mini in urbem Samaritanorum," ^ a contraria vit93 institutione nos dehortans dic
it Dominus quoniam " Iniquorum virorum mala est conversatio et h?Q sunt vite omn
ium, qui ea, qu93 sunt iniqua, efficiunt." ^ " Y^e homini illi," inquit Dominus
" bonum esset ei, si non natus esset, quam ut unum ex electis meis scandalizaret
.^ Melius esset, ut ei mola
cum eo, Ego enim per legem Deo vivam, cum Christo
;
sum
;
;

:
;
;

;
circumponeretur, et in mari demergeretur,
quam
ut
unum
ex
meis perverteret.^
ipsos."
^^
Nomen enim Dei
blasphematur propter
Unde
prseclare Apostolus: " Scripsi," inquit, " vobis
non conversari cum fornicatoribus," ^^ usque ad autem non fornicationi, sed Domi
no, et illud Dominus corpori." ^^ Et quod matrimonium non dicat forni" An nescit
is, quod cationem, ostendit eo, quod subjungit
in epistola,
:
" Corpus
:
1
Prov.
i.
15, 16, 17.
^ ^ 8
Apoc.
Gal.
ix. 10.
^
^
Eph.
ii.
3.
4
''
1 Cor. V. 7.
ii.
19, 20.
2-1.
Matt. x. 5.
Matt, xviii. 6 seqq.
I Cor. vi. 13.
Prov.
i.
18, 19.
24.
Matt. xxvi.

10
Rom.
ii.
^^ 1
Cor. v. 11.
^-
;
Book
hi.]
THE MISCELLANIES.
unum
est
137
^
qui aclhseret meretrici,
quis dicet virginem,
inquit,
corpus? "
An
meretricem
priusquam nubat ?
" Et ne fraudetis,"
'' vos invicem, nisi ex consensu ad tempus:"^ per dictionem, " fraudetis," osten
dens matrimonii debitum esse
liberorum procreationem quod quidem in iis, qua3 pra^ce" Mulieri vir debitum red
dat similidunt, ostendit, dicens
: :
;
ter
autem mulier quoque
viro ;"
^
post
quam
exsolutionem, in
dome
est.
Et adhuc
;
custodienda, et in ea quce est in Ciiristo fide, adjutrix " lis, qui sunt juncti
matriapertius, dicens
:
non ego, sed Dominus, uxorem a viro non separari sin autem separata f uerit, man
eat innupta, vel Keliquis viro reconcilietur et virum uxorem non dimittere. aute
m dico ego, non Dominus Si quis frater," ^ usque ad " Nunc autem sancta est." ^
Quid autem ad h83c illud dicunt, qui in legem invehuntur, et in matrimonium, qua
si sit solum a lege concessum, non autem etiam in Novo Testamento ? Quid ad has
leges latas possunt dicere, qui sationem
monio, pr^cipio,
in quit,
; : :
abhorrent et generationem
^
?
cum
'^
episcopum
"
quoque, " qui
;
domum domui recte prgesit," autem Dominicam ^^ unius mulieris" constituat conjug
ium. '' Omnia" ergo dicit esse '^munda mundis; pollutis autem et infidelibus nih
il est mundum, sed polluta est eorum et mens, et conscientia." ^ De ea autem vol
uptate, quse est prater regulam " Ne erretis," inquit ^' nee fornicatores, nee i
dololatrge, nee adulteri, nee molles, nee masculorum concubitores, neque avari,
neque fures, neque ebriosi, neque maledici, nee et nos quidem abluti raptores, r
egnum Dei possidebunt qui autem in banc tiiigunt sumus," ^ qui in his eramus
Ecclesi83
ducem
constituat
:
;
;
;
intemperantiam, ex temperantia in fornicationem baptizant,
voluptatibus et affectibus esse indulgendum decernentes, incontinentes ex modera
tis
fieri
docentes, et in spe sua
;
mem-
brorum suorum impudentiai afiixi ut a regno Dei abdicentur, non autem ut inscrib
antur, qui ad eos ventitant, efficientes
sub falso nominatse cognitionis
1
titulo, earn,
2
^ c
que ad exteriores
1 Cor. vi. 16.
1 Cor. yii. 5. 1 Cor. vii. 10, 11, 12.
3 5
1 Cor.
vii. 3.
1-1.
1 Cor. vii.
i.
1 Tim.
iii.
2,
4
;
Tit.
i.
6.
7 Tit.
15.
s
1 Cor. vi. 9, 10, 11.
;
138
THE MISCELLANIES.
ingredientes.
[Book
hi.
ducit tenebras, viam
fratres,
"
Quod reliquum
est,
qu^cunque
;
vera, qusecunque
honesta, quascunque
justa,
quEecmique
si
casta,
qusecunque amabilia, qusecunque
bon93 famse
qua
;
virtus, et si
qua
laus, ea considerate
quae et didicistis
in me, ea facite
;
quae etiam accepistis et audiistis et vidistis
et
Deus
:
pacis erit vobiscum."
''
^
similia dicit in Epistola
Ut fides vestra et
spes
sit
Et Petrus in Deum,
cum animas vestras
quasi
filii
castas effeceritis in obedientia veritatis :"^
obedientise,
que fuerunt in ignorantia
vos,
sanctum,
et
ipsi
:
sum."
falso
Quoniam scriptum est ^ Verumtamen
longius,
non configurati prioribus desideriis, sed secundum eum, qui vocavit sancti sitis
in omni conversatione. " Sancti eritis, quonlam ego sanctus
;
quae
adversus eos, qui cognitionem
est
nomine simulant, necessario suscepta
a nobis
dis-
putatio, nos
effecit prolixiorem.
quam par sit, abduxit, et orationem Unde tertius quoque liber Stromateus
eorum, quse sunt de vera philosophia, commentariorum, hunc finem habeat.
1
Phil. iv. 8, 9.
2
1 Pet. ^ 21,
22:
^ 1
Pet.
i.
14, 15, 16.
BOOK
IT.
CHAPTER
T
will follow, I think, that I
I.
OEDER OF CONTENTS.
should treat of martyr-
dom, and of wdio the perfect
ance
w^ith the
man
is.
With
these
points shall be included wdiat follows in accord-
about, and how^ both
demands of the points to be spoken bond and free must equally philosophize,
wdiether male or female in sex.
finishing
And
;
in the sequel, after
be said on faith and inquiry, w^e shall set forth the department of symbols so t
hat, on cursorily conis
what
to
cluding the discourse on ethics,
sophy.
we
shall exhibit the
advantage
wdiich has accrued to the Greeks from the barbarian philo-
After wdiich sketch, the brief explanation of the
Scriptures both against the Greeks and against the
Jews
will
be presented, and whatever points we were unable to embrace
in the previous Miscellanies (through having respect necessarily to the multitud
e of matters), in accordance with the
commencement
commentary.
of the proem, purposing to finish them in one In addition to these points, after
wards on
completing the sketch, as far as
we can
in accordance with
what we propose, we must give an account of the physical doctrines of the Greeks
and of the barbarians, respecting
elementary principles, as far as their opinions have reached us, and argue again
st the principal views excogitated by the
philosophers.
It will naturally fall after these, after a cursory view of
theology, to discuss the opinions
handed down respecting
prophecy
;
so that, having demonstrated that the Scriptures
139
140
wliich
TBE MISCELLANIES.
we
[Book
iv.
believe are valid from their omnipotent authority,
we
go over them consecutively, and to show God and Omnipotent Lord to be truly prea
ched by the law and the prophets, and besides
shall
be able
all
to
thence to
the heresies one
by the blessed
gospel.
Many contradictions
against the hete-
rodox await us while we attempt, in writing, to do away with
the force of the allegations
made by them, and
to persuade
them against
by the Scriptures themselves. On completing, then, the whole of what we propose
in the commentaries, on which, if the Spirit will, we ministering
their will, proving
to the
urgent need, (for
to the truth, to
it
is
exceedingly necessary, before
to
coming
embrace what ought
be said by
way
of preface), shall address ourselves to the true gnostic science of nature, rece
iving initiation into the minor mysteries before
the greater
;
so that nothing
may
be in the way of the truly
divine declaration of
sacred things, the subjects requiring
preliminary detail and statement being cleared away, and
sketched beforehand.
to the rule of the truth,
The
science of nature, then, or rather
observation, as contained in the gnostic tradition according
depends on the discussion concerning
to the
cosmogony, ascending thence
department of theology.
is
Whence,
then,
we
shall begin
our account of what
handed
down, with the creation as related by the prophets, introducing also the tenets
of the heterodox, and endeavourino^ as But it shall be written if far as we can
to confute them. God will, and as He inspires and now we must proceed to what we
proposed, and complete the discourse on ethics.
;
CHAPTER
IL
[ailSCELLANIES].
THE MEANING OF THE NAME STROM AT A
Let
these notes of ours, as
we have
often said for the sake
of those that consult them carelessly and unskilfully, be of varied character an
d as the name itself indicates, patched together passing constantly from one thi
ng to another, and in the series of discussions hinting at one thing and demon-

:
Book
iv.]
THE MISCELLANIES.
another.
''
141
for
strating
" For those
who
seek
little
gold,"
says
Heraclitus,
dig
much
earth and find
gold."
But
those
who
one
are of the truly golden race, in mining for
to them, will find the
to
understand
it.
much The
in
little.
what is alHed For the word will find
in the case of
Miscellanies of notes contribute,
then, to the recollection
and expression of truth
him who
is
able to investigate with reason.
And you must
:
prosecute, in addition to these, other labours and researches
since, in the case of people
who
are setting out on a road
it is
with which they are unacquainted,
point out the direction.
sufficient
merely
to
After
this
they must walk and find
to please
out the rest for themselves.
slave once asked at the oracle
his master, the
As, they say, when a certain
what he should do
Pythian
is
priestess replied, "
You
will find if
you
seek."
It
truly a difficult matter, then, as turns out,
to find out latent
good
;
since
is
" Before virtue
placed exertion,
reached,
And long and steep And rough at first
;
is
way to it, but when the summit
the
difficult [before]."
is
Then
is it
easy,
though
^'For narrow," in truth,
"and
strait is the
way"
of the Lord.
belono-s."^
And
it is
to the "violent that the kin^jdom of
God
on by the truly royal road, and not deviating. As we might expect, then, the gen
erative power of the seeds of the doctrines comprehended in this treatise is gre
at in small space, as the
shall find," holding
'-
Whence, "Seek, and ye
universal herbage of the field,"
^
as Scripture saith.
title,
Thus
the Miscellanies of notes have their proper
like that ancient oblation culled
wonderfully
from
all
sorts of thiniis of
which Sophocles writes
" For there was a sheep's fleece, and there was a And a libation, and grapes wel
l stored And there was mixed with it fruit of all kinds. And the fat of the oliv
e, and the most curious "Wax-formed work of the yellow bee."
;
vine,
Just so our Siromata, according to the husbandman of the comic poet Timocles, pr
oduce " figs, olives, dried figs, honey,
1
Matt.
vii.
14, xi. 12, vii. 7.
2
Jq^
y. 25.
:
U2
as
THE MISCELLANIES.
all-fruitful field;"
[Book
iv.
from an
on account of which exuberance
he adds
" Thou speakest of a liarvest-wreatli not of husbandry."
For the Athenians were wont
And honey
in a cup,
to cry
:
" The harvest-wreath bears figs and fat loaves,
and
olive oil to anoint you."
We must then often, as
this the great
in
winnowing
sieves,
shake and
toss
up
mixture of seeds, in order to separate the wheat.
CHAPTER
III.
THE TRUE EXCELLENCE OF MAN.
The
most of
men have
like the nature of
storms.
a disposition unstable and heedless, " Want of faith has done many
good things, and faith evil things." And Epicharmus says, " Don't forget to exer
cise incredulity for it is the sinews of
;
the soul."
lieve, life
;
Now,
to disbelieve truth brings death, as to beto believe the lie
and again,
and
to disbelieve the
truth hurries to destruction.
restraint
and licentiousness. good is the work of vice but to keep from wrong is the begin
ning of salvation. So the Sabbath, by abstinence from
;
The same is the case with selfTo restrain one's self from doincv o
seems to indicate self-restraint. And what, I ask, is it which man differs from
beasts, and the angels of God, on " Thou madest him a the other hand, are wiser
than he ? For some do not interpret little lower than the angels."^
evils,
in
this scripture of the
Lord, although
He
also bore flesh, but
of the perfect
man and
the gnostic, inferior in comparison
with the angels in time, and by reason of the vesture [of the body]. I call then
wisdom nothing but science, since
life differs
not from
is
life.
For
to live
is
common
to the
mortal nature, that
to
;
man, with that
to w^hich has
been
vouchsafed immortality
as also the faculty of contemplation
and of
self-restraint,
one of the two being more excellent.
1
Ps.
viii. 6.
"
Book
iv.]
THE MISCELLANIES.
to
143
to
On
this
ground Pythagoras seems
is wise^,
me
have said that
faith
God
alone
since also the apostle writes in the Epistle
to the
Eomans, " For the obedience of the
among
all
nations, being
made known
to the only wise
God
through
Jesus Christ;"^ and that he himself was a philosopher, on account of his friends
hip with God. Accordingly it is said, " God talked w4th Moses as a friend with a
friend."^ That,
then, which
truth.
is
true being clear to God, forthwith generates
And
the gnostic loves the truth.
" Go,"
it is
said,
" to the ant, thou sluggard, and be the disciple of the bee ; thus speaks Solomo
n.^ For if there is one function belonging to the peculiar nature of each creatu
re, alike of the ox,
and horse, and dog, what
tion of
shall
we say
is
the peculiar func-
man ?
He
is
like, it
appears to me, the Centaur, a
the ground, and
:
Thessalian figment, compounded of a rational and irrational
part, of soul
and body.
it
Well, the body
is
tills
hastes to
it
;
but the soul
raised to
its
God
trained in the
true philosophy,
speeds to
kindred above, turning away
these,
from toil and and fear belong to the good man. For if " by the law is the knowle
dge of sin,"* as those allege who disparage the law, and "till the law sin was i
n the world ;"^ yet "without the law sin was dead,"^ we oppose them. For when yo
u take away the cause of fear, sin, you have taken away fear and much more, puni
shment, when you have taken away that which gives " For the law is not made for
the just man," rise to lust.
lusts of the body,
fear,
from the
and besides
although
we have shown
that patience
;
'^
says the Scripture.
AYell,
then, says Heraclitus, "
They
would not have known the name of Justice if these things had not been." And Socr
ates says, " that the law was not
made for the sake know even this, as
of the good."
But the cavillers did not the apostle says, " that he who loveth his
this,
brother worketh not evil;" for
"Thou
shalt not
;
kill,
thou shalt not commit adultery, thou shalt not steal and if there be any other c
ommandment, it is comprehended in the
1
* 7
Rom. Eom.
xvi. 26, 27.
iii.
i.
2 *
Ex.
xxxiii. 11.
v. 13.
3

Pro^,
Pouj.
^i. 6, 8.
vii. 6.
20.
9.
Rom.
1 Tim.
^
144
THE MISCELLANIES.
Thou
said,
slialt
[Book
iv.
word,
is
it
love thy neighbour as thyself."^
shalt love the
So
all
also
"
Thou
Lord thy God with
thy
heart,
and thou
shalt love thy
neighbour as thyself."^
And
evil," and if comprehended in this, the loving our neighbour," the commandments,
by menacing with fear, work love, not hatred. Wherefore the law is productive o
f the emotion of fear. " So that the law is holy," and in truth
"if he that loveth his neighbour worketh no
" every commandment
is
"spiritual,"'^ according to the apostle.
fit,
We must,
then, as
is
body and the essence of the soul, apprehend the end of each, and not regard deat
h as an evil. " For when ye were the servants of sin," says the apostle, "ye wer
e free from righteousness. What fruit had ye then in those things in which ye ar
e now ashamed ? For the end of those things is death. But now, being made free f
rom sin, and become servants to God, ye have your fruit unto holiness, and the e
nd everlasting life. For the wages
in investigating the nature of the
of sin
is
death
:
but the gift of
^
God
is
eternal
life,
through
Jesus Christ our Lord."
hazarded, that
it
The
assertion,
then,
is
;
may
be
has been shown that death
the fellow-
and life the and ditches of lust which impede us, and the pits of wrath and ange
r which must be overleaped, and all the machinations we must avoid of those who
plot against us, who would no longer see the knowledge of God " through a glass.
"
ship of the soul in a state of sin with the
body
separation from sin.
And many
are the stakes

" The half of virtue the far-seeing Zeus takes From man, when he reduces him to
a state of slavery."
As
under sin " and " sold and of the body and beasts rather than men, " those who h
ave become like to cattle, female-mad horses, neighing after their neighbours' w
ives."
slaves the Scripture views those "
to sin," the lovers of pleasure
;
The
" the lustful ass," the covetous is the " savage wolf," and the deceiver is " a
serpent." The severance, therelicentious
is
fore, of the soul
1
from the body, made a
^
life-long study, pro^
;
*
Rom. Rom.
xiii. 8, x. 9.
Luke
x. 27.
j^om.
vii.
12, 14.
vi.
20-23.
^
Ps. xlviii. 13, 21
Jer. v. 8, etc.
;
Book
iv.]
THE MISCELLANIES.
is
145
easily
duces in the philosopher gnostic alacrity, so that he
able to bear natural death, which
is
the dissolution of the " For the world is chains which bind the soul to the body
. crucified to me, and I to the world," the [apostle] says ; " and
now
I live, though in the flesh, as having
^
my
conversation in
heaven."
CHAPTEK
Whence,
easily,
IV.
THE PRAISES OF MARTYRDOM.
as
is
reasonable, the gnostic,
his
and gives up
body
to
when called, obeys him who asks; and, pre-
viously divesting himself of the affections of this carcase, not
insulting the tempter, but rather, in
my opinion,
training
him
and convincing him,
" From what honour and what extent of wealth fallen,"
as says Empedocles, here for the future
he walks with mortals.
He,
loyal towards
he is faithful and and to the tempter, that he in vain envied him who is faithfu
l through love and to the Lord, of the inspired persuasion in reference to His d
octrine, from which he will not depart through fear of death ; further, he confi
rms also the truth of preaching by his deed, showing that God to whom he hastes
is powerful. You will wonder at his love, which he conspicuously shows with than
kfulness, in being united to what is allied to him, and besides by his precious
blood, shaming the unbelievers. He then avoids denying Christ through fear by re
ason of the command nor does he sell his faith in the hope of the gifts prepared
, but in love to the Lord he will most gladly depart from this life
in truth, bears witness to himself that
God
;
;
;
perhaps giving thanks both to him who afforded the cause of his departure hence,
and to him who laid the plot against
him, for receiving an honourable reason which he himself
furnished not, for showing what he
is, to him by by which even before
;
his patience,
and
to the
Lord
in love,
1
his birth
he
Gal. vi. 14
Phil.
iii.
20.
CLEM.
 VOL.
II.
K
;
146
THE MISCELLANIES.
[Book
iv.
was manifested to the Lord, who knew the martyr s choice. With good courage, the
n, he goes to the Lord, his friend, for whom he voluntarily gave his body, and,
as his judges hoped, his soul, hearing from our Saviour the words of poetry, ^'D
ear brother," by reason of the similarity of his life. We call martyrdom perfect
ion, not because the man comes to the end of his life as others, but because he
has And the ancients laud exhibited the perfect work of love. the death of those
among the Greeks who died in war, not that they advised people to die a violent
deatli, but because he who ends his life in war is released without the dread o
f dying, severed from the body without experiencing previous
suffering or being enfeebled in his soul, as the people that
suffer in diseases.
For they depart
;
in a state of effeminacy
and desiring
all
to live
and therefore they do not yield up the
it
soul pure, but bearing with
their lusts like weights of lead
Some but those who have been conspicuous in virtue. die in battle with their lus
ts, these being in no respect different from what they would have been if they h
ad wasted
away by
disease.
If the confession to
God
is
martyrdom, each soul which
has lived purely in the knowledge of God, which has obeyed the commandments, is
a witness both by life and word, in
whatever way
stance, the
it
may
be released from the body,
shedding
For
inshall leave
faith as blood along its
whole
life till its
departure.
Lord
says in the Gospel, "
Whosoever
father, or mother, or brethren,"
of the gospel
and so forth, " for the sake and my name," ^ he is blessed; not indicating simpl
e martyrdom, but the gnostic martyrdom, as of the
has conducted himself according to the rule of the
gospel, in love to the
man who
Lord (for the knowledge of the Name and the understanding of the gospel point ou
t the gnosis, but
not the bare appellation), so as to leave his worldly kindred, and wealth, and e
very possession, in order to lead a life free
from
passion.
;
"Mother"
figuratively
means country and
civil
sustenance
" fathers " are the laws of
polity
:
which
must be contemned thankfully by the high-souled
1
just
man
;
Matt. xix. 29.
Book
iv.]
THE MISCELLANIES.
147
for the sake of being the friend of
God, and of obtaining
slain in
the right hand in the holy place, as the Apostles have done.
Then
battle ;"
Heraclitus says,
'*
Gods and men honour those
and Plato
in the fifth
"
Of
those
who
?
die in
shall
winning renown,
golden race
the gods,
book of the Repuhlic writes, military service, whoever dies after we not say tha
t he is chief of the
assuredly." But the golden race is with who are in heaven, in the fixed sphere,
who chiefly hold command in the providence exercised towards men. Now some of th
e heretics who have misunderstood the Lord,
Most
have
at
once an impious and cowardly love of
life
;
saying
that the true
martyrdom
is
the knowledge of the only true
God
(which we also admit), and that the
man
is
a self-mur;
derer and a suicide
who makes
;
confession
by death
and
adducing other similar sophisms of cowardice.
shall reply at the proper time
To
these
we
for they differ with us in
regard to
us,
first principles.
Now
we, too, say that those
who
to
have rushed on death (for there are some, not belonginobut sharing the
name
merely,
who
are in haste to give
themselves up, the poor wretches dying through hatred to the Creator^) these, we
say, banish themselves without being martyrs, even though they are punished pub
licly. For they

do not preserve the characteristic mark of believing martyrdom, inasmuch as they

have not known the only true God,
but give themselves up
to a
vain death, as the Gymnosophists
of the Indians to useless
fire.
But
body,
since these falsely
named
[gnostics] calumniate the
let
them learn
that the harmonious mechanism, of the
body contributes
ness of nature.
to the
Wherefore in the
understanding which leads to goodthird book of the Republic^
Plato, whom they appeal to loudly as an authority that disparages generation, sa
ys, " that for the sake of harmony of
care must be taken for the body," by which, he who announces the proclamation of
the truth, finds it possible to live, and to live well. For it is by the path o
f life and
soul,
health that
we
to the height
learn gnosis. But is he who cannot advance without being occupied with necessary
thino^s,
^
Demiurgus.
148
THE MISCELLANIES.
[Book
i v.
choose to live well ?
and through them doing what tends to knowledge, not to In living, then, living w
ell is secured. And he who in the body has devoted himself to a good life, is be
ing sent on to the state of immortality.
CHAPTER
V,
ON CONTEMPT FOR PAIN, POVERTY, AND OTHER EXTERNAL THINGS.
Fit
is
objects for admiration are the Stoics,
who
say that the soul
not affected by the body, either to vice by disease, or to virtue
;
by health
of faith,
but both these things, they say, are indifferent.
And indeed Job, through exceeding continence, and excellence
when from rich he became poor, from being held in honour dishonoured, from being
comely unsightly, and sick from being healthy, is depicted as a good example, p
utting the Tempter to shame, blessing his Creator ; bearing what came second, as
the first, and most clearly teaching that it is possible for the gnostic to mak
e an excellent use of all circumstances. And that ancient achievements are propo
sed as images for our correction, the apostle shows, when he says, " So that my
bonds in Christ are become manifest in all the
palace,
and
to all the rest
;
Lord, waxing confident by
to speak the
and several of the brethren in the my bonds, are much more bold
without fear,"
^
word
of
God
since
^
martyrs'
testimonies are examples of conversion gloriously sanctified.
" For what things the Scripture speaks were written for our
instruction, that we,
through patience and the consolation of
the Scriptures, might have the hope of consolation."
When
and
to
pain
is
present, the soul appears to decline
from
it,
deem
release
it
moment
which
from present pain a precious thing. At that slackens from studies, when the othe
r virtues also
are neglected.
And
yet
we do not
say that
it is
virtue itself
suffers, for virtue is
not affected by disease.
But he
who
is
partaker of both, of virtue and the disease,
latter
;
is afilicted
by the pressure of the
1
and
if
2
he who has not yet
xv. 4.
Phil.
i.
13, 14.
Kom.
Book
IV.]
THE MISCELLANIES.
and the
it.
'
149
attained the habit of self-command be not a high-sonled man,
he
is
distraught;
inability to
endure
it
is
found
equivalent to fleeing from
The same
holds good also in the case of poverty.
to desist
compels the soul
For it from necessary things, I mean conoccupy himand abundance of free and unim
peded, and capable
in love, to
templation and from pure sinlessness, forcing him, ^Yho has
not wholly dedicated himself to
self
God
about provisions
;
as,
again, health
necessaries keep the soul
of
making a good use
of \Yhat
is
at
hand.
" For," says the
apostle, "
you.
But I spare For I would have you without anxiety, in order to decorum and assidu
ity for the Lord, without distraction."
such shall have trouble in the
flesh.
-^
These things, then, are
to
be abstained from, not for their
own
body
sakes, but for the sake of the
is
body
;
and care for the
it
exercised for the sake of the soul, to which
has
reference.
For on
is
this
account
it is
necessary for the
is
man
who
lives as a gnostic to
kno"w what
are
suitable.
is
Since the
fact that pleasure
fact that certain
not a good thing
evil,
admitted from the
this
if
pleasures
by
reason
good
is
and evil good. pleasures and shun others, it
appears
evil,
And
is
then,
we choose some
a
not every pleasure that
^ood
thins;.
Similarly, also, the
w^hich
same rule holds with
pains,
some of
it is
we
endure, and others %ve shun.
But
choice and avoid;
ance are exercised according to knowledge
pleasure that
is
so that
not
the good thing, but knowledge by which
we
shall choose a pleasure at a certain time,
and of a certain kind.
Now
the martyr chooses the pleasure that exists in prospect through the present pain
. If pain is conceived as existing in thirst, and pleasure in drinking, the pain
that has preceded
becomes the
efficient
cause of pleasure.
But
is
evil
cannot be
also
the efficient cause of good.
Neither, then,
the one thing
(as
nor the other
totle) v/rites,
evil.
Simonides accordingly
is
Aris-
" that to be in good health
the best thing,
and the second best thing is to be handsome, and the third best thing is to be r
ich without cheating."
1
1 Cor. vii. 28, 32, 35.
150
THE MISCELLANIES.
Theognis of !Megam says
"
:
[Book
iv.
And
You
The
must, to escape poverty, tlirow
Cyrnus,
Yourself,
down from
steep rocks into the deep sea."
On the other hand, Antiphanes, the comic poet, says, "Plutus (Wealth), when it h
as taken hold of those who see Now by the poets he better than others, makes the
m blind." is proclaimed as blind from his birth
:
"And
brought hhn forth blind who saw not the sun."
:
Says the Chalcidian Euphorion
Were
for
"Eiches, then, and extravagant luxuries.
men
in
the worst training for manliness."
:
Wrote Euripides
A lexander
"
And
it is said,
;
Penury has attained wisdom through misfortune But much wealth will capture not
Sparta alone, but every city."
" It
is
is
not then the only coin that mortals have, that which
white silver or golden, but virtue too," as Sophocles says.
CHAPTEK
YI.
SOME rOINTS IN THE BEATITUDES.
Our. holy Saviour applied poverty and
riches,
and the
like,
both to spiritual things and objects of sense. For when He said, " Blessed are t
hey that are persecuted for righteousness'
sake,"^
He
clearly taught us in every circumstance to seek for
if
the martyr who,
poor for righteousness' sake, witnesses that
;
the righteousness which he loves is a good thing and if he " hunger and thirst f
or righteousness' sake," testifies that
righteousness
is
the best thing.
Likewise he, that weeps and
it
mourns
is
^'
for righteousness' sake, testifies to the best law that
beautiful.
As, then, " those that are persecuted," so also
those that hunger and thirst " for righteousness' sake, are
^'
blessed " by Him who approves of the true desire, which not even famine can put
a stop to. And if " they
called
1
Matt.
V. 10.
Book
iv.]
THE MISCELLANIES,
"
151
hunger
after rigliteousness itself," they are blessed.
And
blessed are the poor," whether " in spirit " or in circumstances
that
good
is,
if
for righteousness'
sake.
It
is
not the poor
for right-
simply, but those that have wished to
eousness' sake, that
become poor
He
pronounces blessed
those who have
despised the honours of this world in order to attain " the
who, through chastity, have beand character, and those who are of noble birth, a
nd honourable, having through righteousness attained to adoption, and therefore
" have received power to become the sons of God," ^ and '^ to tread on serpents
and scorpions," and to rule over demons and " the host of the And, in fine, the
Lord's discipline draws the adversary." ^ soul away gladly from the body, even i
f it wrench itself away in its removal. ^* For he that loveth his life shall los
e it, and he that loseth his life shall find it," if we only join that which is
mortal of us with the immortality of God. It is the will of God [that we should
attain] the knowledge of God, which is the communication of immortality. He ther
efore, who, in accordance with the word of repentance, knows his life to be sinf
ul will lose it losing it from sin, from which it is wrenched but losing it, wil
l find it, according to the obedience which lives again to faith, but dies to si
n. This, then, is what it is " to find one's life," " to know one's self." The c
onversion, however, which leads to divine things, the Stoics say, is effected by
a change, the soul being changed to wisdom. And Plato " On the soul taking a tu
rn to what is Now better, and a change from a kind of nocturnal day." the philos
ophers also allow the good man an exit from life in accordance v/ith reason, in
the case of one depriving him of active exertion, so that the hope of action is
no longer left him. And the judge who compels us to deny Him whom we love, I reg
ard as showing who is and who is not the friend of God. In that case there is no
t left ground for even examining what one prefers the menaces of man or the love
of God. And abstinence from vicious acts is found, somehow, [to result in] the
diminution and extinction of vicious propen;
" likewise also those
come comely
in person

;
:

1
John
i.
12.
2
Luke
x. 19.
152
sities,
THE MISCELLANIES.
their energy
'^
[Book
iv.
being destroyed by inaction.
And
this is
and give to the poor, and that is, follow what is said by the Lord. Some say tha
t by what " thou hast" He designated the things in the soul, of a nature not aki
n to it, though how these are bestowed on the poor they are not able to say. For
God dispenses to all according to desert. His distribution being righteous. Des
pising, therefore, the possessions which God apportions to thee in thy magnifice
nce, comply with what is spoken by me; haste to the ascent of the Spirit, being
not only justified by abstinence from what is evil, but in addition also perfect
ed, by Christlike beneficence.^ In this instance He convicted the man, who boast
ed that he had
the import of
Sell come, follow me " ^
hast,

what thou
fulfilled the injunctions of the law, of
not loving his neigh-
bour
;
and
it is
by beneficence that the love which, according
is
to the gnostic ascending scale,
lord of the Sabbath, pro-
must then, according to my view, have recourse to the word of salvation neither
from fear of punishment nor promise of a gift, but on account of the good itself
. Such, as do so, stand on the right hand of the sanctuary ; but those who think
that by the gift of what is perishable they shall receive in exchange what belo
ngs to immortality are in And is the parable of the two brothers called " hireli
ngs." there not some light thrown here on the expression " in the likeness and i
mage," in the fact that some live according to the likeness of Christ, w^hile th
ose who stand on the left hand live according to their image ? There are then tw
o things proceeding from the truth, one root lying beneath both, the
claims
itself.
We

choice being, however, not equal, or rather the difference

that
To choose by way from the choice of him who chooses according to knowledge, as t
hat which is set on Israel, then, is fire differs from that which is illuminated
. the light of the likeness which is according to the Scripture. But the image i
s another thing. What means the parable of Lazarus, by showing the image of the
rich and poor ? And what the saying, " No man can serve two masters, God and
is
in the choice not being equal.
of imitation differs, as appears to me,
^
Matt. xix. 21.
^ x,vptu>t,Yi ivTiroiicc.
Book
iv.]
THE MISCELLANIES.
so
153
Mammon?" the Lord
instance, the covetous,
terming the love of money.
For
who were
invited, responded not to
the invitation to the supper, not because of their possess-
possessed.
evil
ing property, but of their inordinate affection to what they " The foxes," then,
have holes. He called those
and earthly men who are occupied about the wealth Thus also, is mined and dug fr
om the ground, foxes. " Go, tell that fox. Behold, I cast in reference to Herod
out devils, and perform cures to-day and to-morrow, and the For He applied the n
ame third day I shall be perfected."^ " fowls of the air " to those who were dis
tinct from the other birds those really pure, those that have the power of flyin
g to the knowledge of the heavenly Word. For not riches only, but also honour, a
nd marriage, and poverty, have ten
wdiich
:

thousand cares for him who

cares
is
unfit for them.
And
those
He
indicated in the parable of the fourfold seed,
when
He
said that
" the seed of the word which
therefore necessary to learn
life,
fell
unto the
to
thorns" and hedges was choked by them, and could not bring
forth fruit.
It
is
how
life.
make
For
it
use of every occurrence, so as by a good
according to
knowledge, to be trained for the state of eternal
said,
" I saw the wicked exalted and towering as the cedars
; and I passed," says the Scripture, " and, lo, he and I sought him, and his pla
ce was not found. Keep innocence, and look on uprightness for there is a remnant
to the man of peace." ^ Such will he be who believes unfeignedly with his whole
heart, and is tranquil in his whole soul. " For the different people honours me
with their " They bless lips, but their heart is far from the Lord." ^ with the
ir mouth, but they curse in their heart." * *' They loved Him with their mouth,
and lied to Him with their tongue but their heart was not right with Him, and th
ey were not faithful to His covenant." Wherefore " let the false lips become spe
echless, and let the Lord destroy the boastful tongue: those who say. We shall m
agnify our tongue, and
of
Lebanon
;
was not
:
;
our
1
lips
are our
xiii.
own
;
who
is
Lord over us
2
"*
?
For the
Luke
32.
pg^ xxxvii. 35-37.
Ps.
Ixi. 5.
" Isa.
xxix. 13 (0 g'rspof inserted).
;
154
affliction of the
THE MISCELLANIES.
poor and the groaning of the needy
;
[Book
iv.
now
will
1
arise, saith the
out in his
longs,
Lord I will case."^ For it is
set
him
in safety
;
I will speak
"
to the
humble
that Christ be-
who do
not exalt themselves against His flock.
Lay
"'
not up for yourselves, therefore, treasures on the earth, where
moth and
rust destroy,
and thieves break through and
steal,"
says the Lord, in reproach perchance of the covetous, and
perchance also of those who are simply anxious and
cares,
full of
and those too who indulge their bodies. For amours, and diseases, and evil thoug
hts " break through " the mind and the whole man. But our true " treasure" is wh
ere what is allied to our mind is, since it bestows the communicative power of r
ighteousness, showing that we must assign to the habit of our old conversation w
hat we have acquired by it, and have recourse to God, beseeching mercy. He is, i
n truth, " the bag that waxeth not old," the provisions of eternal life, ^' '^ t
he treasure that faileth not in heaven."^ For I will have mercy on whom I will h
ave mercy,"" saith the Lord. And
they say those things to those
eousness' sake.
who wish
to be poor for right-
For they have heard
in the
commandment
that " the broad and wide
way
leadeth to destruction, and
many
that the assertion
in by it." ^ It is not of anything else made, but of profligacy, and love of wom
en, and love of glory, and ambition, and similar passions. For so He says, '^ Fo
ol, this night shall thy soul be required of thee; and whose shall those things
be which thou hast
there are
who go
is
And the commandment is expressed in these very words, " Take heed, therefore, of
covetousness. For a
prepared?"^
man's life does not consist in the abundance of those things which he possesses.
For what shall it profit a man, if he shall gain the whole world, and lose his
own soul ? or what " Wherefore shall a man give in exchange for his soul ? " ^ I
say. Take no thought for your life, what ye shall eat For your life neither for
your body, what ye shall put on. And is more than meat, and your body than raim
ent."^
1
Ps.
xii.
3-5.
2
^
Matt.
vi. 19.
s
^
4
^
Rom.
iv. 15.
^latt. viii. 13.
Luke Luke
xii.
xii.
33.
20.
Matt. xvi. 26.
^
Matt.
vi.
31
;
Luke
xii.
22, 23.
Book
iv.]
THE MISCELLANIES.
155
again,
"For your Father
these thinfTs."
its
knowetli that ye have need of all " But seek first the kinfirdom of heaven, and
righteousness/' for these are the great things, and the things whicli are small
and appertain to this hfe " shall be
added
deed?
to you.''
^
the gnostic
life,
Does He not plainly then exhort us to follow and enjoin us to seek the truth in
word and
Therefore Christ,
who
trains the soul, reckons one
It is said, therefore,
rich, not
by
his gifts,
but by his choice.
Matthew, the chief of the publicans, on hearing that the Lord had deigned to com
e to him, said, " Lord, and if I have taken anything by false accusation, I rest
ore him fourfold ;" on which the Saviour said, " The Son of man, on coming to-da
y, has found that which was lost."" Again, on seeing the rich cast into the trea
sury according to their wealth, and the widow two mites. He said " that the wido
w had cast in more than they all," for " they had
that Zaccheus, or, according to some,
contributed of their abundance, but she of her destitution."
And
because
of the soul,
inherit the
He brought all things to bear on the discipline He said, Blessed are the meek fo
r they shall And the meek are those who have earth." ^
*'
:
quelled the battle of unbelief in the soul, the battle of wrat'i,
and the other forms that are subject to them. And meek by choice, not by necessi
ty. For there are with the Lord both rewards and " many mansions," corresponding
to men's lives. ''Whosoever shall receive," says He, " a prophet in the name of
a prophet, shall receive a prophet's reward and whosoever shall receive a right
eous man in the name of a righteous man, shall receive a righteous man's reward;
and whoso shall receive one of the least of and
lust,
lie praises those
;
these
my
disciples, shall
not lose his reward."*
And
again,
the differences of virtue according to merit, and the noble
rewards.
in addition,

indicated by the hours unequal in number; and by the equal reward given to each
of the labourers that is, salvation, which is meant by the penny He indicated th
e equality of justice and the difference of those called He intimated, by those
who worked for unequal por-
He

;
1
Matt.
vi.
32, 33
5.
;
Luke
xii.
30, 31.
^ l^^j^^ xix. 8, 9,
10.
3
Matt. V.
4
Luke
xix. 8-10.
;
156
tions of time.
THE MISCELLANIES.
They
as
shall
[Book
iv.
work, therefore, in accordance
with the appropriate mansions of which they have been
deemed worthy
Plato, "
rewards,
ineffable administration
and
service.^
being fellow -workers in the " Those, then," says
who seem called to a holy life, are those who, freed and released from those ear
thly localities as from prisons, In clearer have reached the pure dwelling-place
on high." " Those who by terms again he expresses the same thing philosophy hav
e been sufficiently purged from those things, Although they are live without bod
ies entirely for all time. enveloped in certain shapes; in the case of some, of
air, and
:
others, of fire."
He
adds further
it is
:
^'
And
they reach abodes
is
fairer than those,
which
not easy, nor
there sufficient
time
now
to describe."
Whence
with reason, " Blessed are
they that mourn: for they shall be comforted;"^ for they
who have repented
" the calling "
of their former evil life shall attain to
for this
is
{Kkrjcriv),
the
meaning of being
comforted {irapaKKiiOrivab).
penitents.
And
there are two styles of
That which is more common is fear on account of and what is more special, the sh
ame which the Whether then, spirit feels in itself arising from conscience. here
or elsewhere (for no place is devoid of the beneficence
what
is
done
;
of God),
He
again says, " Blessed are the merciful
:
for they
philo-
shall obtain
mercy."
And mercy
is
not, as
some of the
sophers have imagined, pain on account of others' calamities,
but rather something good, as the prophets say.
said,
For
it is
" I will have mercy, and not sacrifice."
^
And He
means by the merciful, not only those who do acts of mercy, but those who wish t
o do them, though they be not able who do as far as purpose is concerned. For so
metimes we wish by the gift of money or by personal effort to do mercy, as to as
sist one in want, or help one who is sick, or stand by one who is in any emergen
cy and are not able either from
;
poverty, or disease, or old age (for this also
is
natural dis-
ease), to carry out our purpose, in reference to the things to
1
Translated as completed, and amended by Heinsius.
In the text
it
is
plainly mutilated
2
and corrupt.
^
Matt. V. 4,
7.
Hos.
vi.
6
;
Matt.
ix. 13, xii. 7.
Book
iv.]
THE MISCELLANIES.
157
which we are impelled, being unable to conduct them to the end we wished. Those,
who have entertained the wish whose purpose is equal, share in the same honour
with those who have the ability, although others have the advantage in point of
resources. And since there are two paths of reaching the perfection of salvation
, works and knowledge, He called And if the " pure in heart blessed, for they sh
all see God." we really look to the truth of the matter, knowledge is the purifi
cation of the leading faculty of the soul, and is a good activity. Some things a
ccordingly are good in themselves, and others by participation in what is good,
as we say good But without things intermediate which actions are good. hold the
place of material, neither good nor bad actions are constituted, such I mean as
life, and health, and other necesPure then as respects corposary things or circu
mstantials. real lusts, and pure in respect of holy thoughts, he means those are
, who attain to the knowledge of God, when the
chief faculty of the soul has nothing spurious to stand in the
way
tion,
of
its
power.
When,
therefore, he
who
partakes gnos-
tically
of this
holy quality devotes himself to contemplain purity with the divine,
communing
he enters more
be science and
nearly into the state of impassible identity, so as no longer
to
have science and possess knowledge, but
to
knowledoje.
" Blessed, then, are the peacemakers," who have subdued and tamed the law which
wars against the disposition of the mind, the menaces of anger, and the baits of
lust, and the other passions which war against the reason who, having lived in
the knowledge both of good works and true reason, shall be reinstated in adoptio
n, which is dearer. It follows that the perfect peacemaking is that which keeps
unchanged in all circumstances what is peaceful calls Providence holy and good a
nd has its being in the knowledge of divine and human affairs, by which it deems
the opposites that are in the world to be the fairest harmony of creation. They
also are peacemakers, who teach those who war against the stratagems of sin to
have recourse to faith and peace. And it is the
;
; ;
sum
of all virtue, in
my
opinion,
when
the
Lord teaches us
158
that for love to
THE MISCELLANIES.
God we must
''
[Book
iv.
gnostically despise death.
" Blessed are they," says He,
who
are persecuted for right-
eousness' sake, for they shall be called the sons of
as
God ;"^
or,
some of those who transpose the Gospels say, " Blessed are they who are persecut
ed by righteousness, for they shall be perfect." And, " Blessed are they who are
persecuted for
my
sake
;
for they shall have a place v.'here they shall not
you,
And, "Blessed are ye when men shall hate when they shall separate you, when they
shall cast out your name as evil, for the Son of man's sake ;" ^ if we do not
be persecuted."
detest
our persecutors, and undergo punishments at their
hands, not hating them under the idea that
to trial
we have been put
but knowing this
testifying.
more
tardily than
we looked
trial is
for
;
also, that
every instance of
an occasion for
CHAPTER
VII.
THE BLESSEDNESS OF THE MARTYK.
and shown himself unfaithful, and what evil do we think him to be ? He belies, t
herefore, the Lord, or rather he is cheated and he believes not of his own hope
who believes not God who does not what He has commanded. And what ? Does not he,
who denies the Lord, deny himself ? For does he not rob his Master of His autho
rity, who He, then, who deprives himself of his relation to Him? ^ for " tlie li
ght was life." denies the Saviour, denies life He does not term those men of lit
tle faith, but faithless and hypocrites,^ who have the name inscribed on them, b
ut deny
lied
Then
he who has
revolted to the devil's army, in
;
;
that they are really believers.
both servant and friend.
loves the Lord,
his soul.
But the So that if one
faithful
is
called
loves himself, he
and confesses
to salvation that
he
may
save
your neighbour out of love, and regard the Saviour as our neighbour (for God who
saves is said to be nigh in respect to what is saved) ; you do so,
die for
1
Though you
Matt. V. 10.
2
L^^ke
yi. 22.

joi^^
i.
4.
^
Matt.
vi.
30.
Book
iy.]
THE MISCELLANIES.
And
159
choosing death on account of hfe, and suffering for your
sake rather than
his.
is it
own
not for this that he
is
called
brother? he who, suffering out of love to God, suffered for
own salvation while he, on the other hand, who dies for own salvation, endures f
or love to the Lord. For he being life, in wdiat he suffered, wished to suifer t
hat we might live
his his
;
by
his suffering.
"
Why
call
ye
me
Lord, Lord,"
He
says,
''
and do not the
For " the people that lovetli with their lips, but have their heart far from the
Lord,"" is another people, and trust in another, and have wilhngly sold themsel
ves to another but those who perform the commandments of the Lord, in every acti
on '^ testify," by doing what He wishes, and consistently naming the Lord's name
and " testifying" by deed to Him in whom they trust, that they
things which I say?"^
;
;
are those
'^
and
lusts."
who have crucified the flesh, with the affections '' If we live in the Spirit, l
et us also w^alk in the
that soweth to his flesh, shall of the flesh
;
Spirit."^
"He
reap corruption
but he that soweth to the
"^
Spirit, shall of
the Spirit reap life everlasting."
But to those miserable men, witness to the Lord by blood seems a most violent de
ath, not knowinnj that such a ^ate of death is the beginning of the true life and
they will understand neither the honours after death, wdiich belong to those
;
who have lived holily, nor the punishments of those who have lived unrighteously
and impurely. I do not say only from our Scriptures (for almost all the command
ments indicate them)
;
but they will not even hear their
writes,
"'
own
discourses.
For the Pythagorean Theano
feast to the wacked, wdio,
Life were indeed a
evil,
having done
then die
;
w^re
not the soul immortal, death would be a godsend." And Plato in the Phcedo, " For
if death were release from everything,"
and
so forth.
We
are not then to think according
to the Telephus of
Hades."
^schylus, " that a single 23ath leads to The ways are many, and the sins that le
ad thither.
as the unfaithful are, Aristophanes
Such deeply erring ones
^
properly makes the subjects of comedy.
" Come," he says,
^
Luke
vi.
46.
^ jg^^,
^^ix. 15.
s
Qa]. v. 24, 25.
Gal.
vi. 8.
160
'^
THE MISCELLANIES.
men
of obscure
figures,
life,
[Book
iv.
ye
ye that are
like the race of leaves,
feeble,
wax
shadowy
tribes,
ephemeral."
flated skins."
is
And Epicharmus, And the Saviour
evanescent, fleeting, " This nature of men is inhas said to us, " The spirit
is
but the flesh is weak."^ " Because the carnal mind enmity against God," explains
the apostle " for it is not subject to the law of God, neither indeed can be. A
nd they that are in the flesh cannot please God." And in further
willing,
:
explanation continues, that no one may, like Marcion, regard " But if Christ be
in you, the body is the creature as evil.
dead because of
eousness."
shall die.
sin
;
And
again
but the Spirit is life because of right" For if ye live after the flesh, ye
:
For I reckon
in us.
that the sufferings of this present
time are not worthy to be compared to the glory which shall
be revealed
that
to
all
If
we
suffer with
Him,
to
that
we
also
may
God,
be glorified together as joint-heirs of Christ.
things
And we know
love
work together
for
good
them that
them
that are called according to the purpose.
For whom
He
did foreknow.
He
also did predestinate to
be conformed
He might be the first-born And whom He did predestinate, among many brethren. th
em He also called and whom He called, them He also and whom He justified, them H
e also glorified." ^ justified You see that martyrdom for love's sake is taught.
And
to the
image of His Son, that
;
;
should you wish to be a martyr for the recompense of ad-
For we are saved by hope for what a man seeth, why But if we hope for that we se
e not, doth he yet hope for ? then do we with patience wait for it." ^ " But if
we also suffer
vantages, you shall hear again.
":
but hope that
is
seen
is
not hope
:
for righteousness' sake," says Peter, "blessed are we.
Be
not afraid of their fear, neither be troubled.
the
:
But
sanctify
Lord God in your hearts and be ready always to give an answer to him that asks a
reason of the hope that is in you, but with meekness and fear, having a good co
nscience so that in reference to that for which you are spoken against,
;
1
Matt. xxvi. 41.
2
3
Rom. Eom.
viii. 7, 8,
10, 13, 17, 18, 28, 29, 30.
viii.
24, 25.
Book
they
the
iv.]
THE MISCELLANIES.
IGl
may
of
be ashamed wlio calumniate your good conversa-
tion in Christ.
^yill
For it is better to suffer for well-doing, if God, than for evil-doing." But if
one should cap-
tiously say,
And how
is
it
possible for feeble flesh to resist
let
the energies and spirits of the Powers ?^ well,
this, that,
confiding in the Almighty and the Lord,
of
him know we war
death.
against the principalities
'-'
darkness, and
against
Whilst thou art yet speaking," He says, " Lo, here am I." See the invincible Hel
per who shields us. '' Think it not strange, therefore, concerning the burning s
ent for your trial,
as
though some strange thing happened
to
you
:
But, as you
;
are partakers in the sufferings of Christ, rejoice
revelation of His glory ye
that at the
If ye be re-
may
rejoice exultant.
;
proached in the name of Christ, happy are ye for the Spirit As it is written, of
glory and of God resteth on you."" " Because for Thy sake we are killed all the
day long we
;
are accounted as sheep for the slaughter.
Nay,
in all these
things
we
are
more than conquerors, through
Him
that loved
'
'
What you wish to ascertain from my mind, You shall not ascertain, not were you t
o apply
Horrid saws from the crown of my head to the Not were you to load me with chains
,"
soles of
my
feet,
says a
woman
"
acting manfully in the tragedy.
And
Anti:
gone, contemning the proclamation of Creon, says boldly
It
was not Zeus who uttered
that
"
this proclamation."
makes proclamation to us, and He must For with the heart man believeth unto righ
teousness and with the mouth confession is made unto salvation. Wherefore the Sc
ripture saith. Whosoever be-
But
it is
God
be believed.
;
lieveth on
Him
shall not
^'
be put
to
shame." ^
Accordingly
Simonides justly writes,
all
It is said that virtue dwells
among
but inaccessible rocks, but that she speedily traverses a pure place. iSTor is s
he visible to the eyes of all mortals.
1
In allusion to Eph.
vi. 12.
"
1 Pet. iv. 12, 13, 14.
"
Rom.
viii.
36, 37.
II.
^
CLEM.
VOL.
Rom.
x. 10, 11.
I.
:
162
THE MISCELLANIES.
is
[Book
iv.
He who
not penetrated by heart- vexing sweat will not scale
the summit of manliness."
And
Pindar says
toils,
" But the anxious thoughts of youths, revolving with Will find glory and in time
their deeds
:
Will in resplendent ether splendid shine."
JEschylus, too, having grasped this thought, says
" To liim
:

who
toils is
due,
As product
" For
great
:
of his toil, glory
from the gods."
destinies,"
Fates attain
great
according
to
Heraclitus
"
And what
slave
is
there,
who
is
careless of death
?"
"
For God hath not given us the
;
spirit of
bondage again
to fear
but of power, and love, and of a sound mind.
Be
not therefore ashamed of the testimony of our Lord, or of
me
"
to Timothy.^ Such shall he be which is good," according to the for he apostle,^
" who hates evil, having love unfeigned If, then, this God, that loveth another
f alfilleth the law." ^ to whom we bear witness, be as He is, the God of hope, w
e acknowledge our hope, speeding on to hope, " saturated with
his prisoner,"
he writes
who
cleaves
to that
;
goodness,
filled
with
all
knowledge."*
The Indian
sages say to Alexander of
transport men's bodies from place to place.
Macedon "You But you shall
:
not force our souls to do what
we do not
despise."
;
wish.
Fire
is
to
men the greatest torture,
this
we
Hence Heraclitus
preferred one thing, glory, to
all else
and professes " that he
allows the crowd to stuff themselves to satiety like cattle."
*'
For on account of the body are many toils. For it we have invented a roofed hous
e, And discovered how to dig up silver, and sow the land, And all the rest which
we know by names."
To
the multitude, then, this vain labour is desirable. But to us the apostle says,
" Now we know this, that our old man is crucified with Him, that the body of sin
might be destroyed,
1
^ j^om. xii. 9. 2 Tim. i. 7, 8 Rom. viii. 15. Instead of ^gy/o-ro;, read from Ro
m. xv. 13, 14,
;
^
j^om.
xiii. 8.
^
fcsarol.
:
;
:
;
Book
IV.]
THE MISCELLANIES.
we
shoukl not serve sin."
^
163
that henceforth
apostle then plainly
add the following,
?
for faith in the case of the multitude
Does not the show the contempt " For I think that God
to
:
hath
are
set forth
us the apostles
last,
as appointed to death
we
made
a spectacle to the world, and to angels, and to men.
Up
to this present
hour we both hunger, and
reviled,
thirst,
and are
naked, and are beaten, and are feeble, and labour, working
with our hands.
Being
we
"
bless
;
;
being persecuted,
we endure
were the
are become as it Such also are the words " The just man, though stretched of Pla
to in the Republic on the rack, though his eyes are dug out, will be happy."
;
being defamed,
we
entreat
we
offscourinf^s of the world."
:
The Gnostic
life,
will
never then have the chief end placed in
but in being always happy and blessed, and a kingly
confiscation,
friend of God.
Although visited with ignominy and exile, and above all, death, he will never be
and wrenched from his freedom, and signal love to God. " The charity which bear
s all things, endures all things," ^ is
assured that Divine Providence orders
all
things well.
" I
exhort you," therefore
first
it is
said,
^'
Be
followers of me."
The
step to salvation*
is
the instruction accompanied with
fear, in
is wrong and the second is hope, by reason of which we desire the best things bu
t love, as is fitting, perfects, by training now according to knowledge. For the
Greeks, I know not how,
;
consequence of which we abstain from what
attributing events to unreasoning
yield to
necessity,
own
that they
:
them unwillingly.
Accordingly Euripides says
"
What I declare, receive from me, madam No mortal exists who has not toil He buri
es children, and begets others. And he himself dies. And thus mortals are
afihcted."
Then he adds
" "We must bear those things which are inevitable according to nature, and go th
rough them Not one of the things which are necessary is formidable for mortals."
:
1 ^
Rom.
vi. 6.
^
1 Cor. iv. 9, 11, 12, 13.
1 Cor. xiii. 7.
*
For
au^uccro;
read
auTripioig.
;
164
THE MISCELLANIES.
for those
[Book
is
iv.
And
who
are aiming at perfection there
proposed
the rational gnosis, the foundation of which is " the sacred " Faith, hope, love
; but the greatest of these is Triad."
love."
^
Truly, "
says
all
things are lawful, but
:
all
things are not
expedient,"
the apostle
'^
me, but
all
things edify not."
^
things are lawful for And, " Let no one seek his
all
own advantage, but
able at once to do
also that of his neighbour,"^ so as to
and
is
to teach, building
be and building up.
For that " the earth
is
the Lord's, and the fulness thereof,"
is supported. " Conscience, I say, not his own, but that of the other for
admitted
;
but the conscience of the w^eak
;
judged of by another conscience ? For if I by grace am partaker, why am I evil s
poken of for that for which I give thanks ? Whether therefore ye eat, or drink,
is
why
my
liberty
or whatsoever ye do, do
all
to the glory of
God."
"^
"For
though we walk in the flesh, we do not war after the flesh for the weapons of ou
r warfare are not carnal, but mighty through God to the demolition of fortificat
ions, demolishing thoughts, and every high thing which exalteth itself against t
he knowledge of Christ." ^ Equipped with these weapons, the Gnostic says O Lord,
give opportunity, and receive I contemn dangers let this dread event pass demon
stration
: ;
;
for the love I bear to Thee.
" Because alone of
human
things
Virtue receives not a recompense from without,
But has
itself as
the reward of
its toils."
" Put on therefore, as the elect of God, holy and beloved, bowels of mercies, ki
ndness, humbleness, meekness, longsuffering.
perfection.
to
And above all these, love, which is And let the peace of God reign in
;
the
bond
of
your hearts,
^ which also ye are called in one body and be thankful," ye who, while still in
the body, like the just men of old, enjoy impassibility and tranquillity of soul
1
1
Cor.
xiii. 13.
^ i
c^r. x. 23.
^ i
Cor. x. 24.
x. 3, 4, 5.
4
1 Cor. X. 26, 28, 29, 30, 31.
iii.
2 Cor.
6 Col.
12, 14, 15
;
Book
IV.]
TEE MISCELLANIES,
165
CHAPTER
VIII.
W03IEN AS WELL AS MEN, SLAVES AS WELL AS FREEMEN, CANDIDATES FOR THE MARTYR's CR
OWN.
Since, then, not onlj the ^sopians, and Macedonians, and
the Lacedaemonians endured
Eratosthenes says in his work,
but also Zeno of Elea,
nothing
when subjected to torture, as On Things Good and Evil when subjected to compulsi
on to
divulge a secret, held out against the tortures, and confessed
;
at the tyrant,
who, when expiring, bit out his tongue and spat it whom some term Nearchus, and
some Demulus.
Theodotus the Pythagorean acted also similarly, and Paulus the friend of Lacydes
, as Timotheus of Pergamus says in his work on The Fortitude of Philosojjhers, a
nd Achaicus in The Ethics. Posthumus also, the Roman, when captured by Peucetion
, did not divulge a single secret; but putting his hand on the fire, held it to
it as if to a piece of brass, without moving a muscle of his face. I omit the ca
se of Anaxarchus,
who
exclaimed, "
it is
Pound away
at the sack
which holds Anax-
archus, for
not Anaxarchus you are pounding," Avhen by
the tyrant's orders he was being pounded with iron pestles.
Neither, then, the hope of happiness nor the love of
takes what befalls
ill,
God
fire
;
but remains
free, althougli
thrown
among
the Avildest
beasts or into the all-devouring
though racked with a tyrant's tortures. Depending as it does on the divine favou
r, it ascends aloft unenslaved, surrendering the body to those who can touch it
alone. barbarous nation, not cumbered with philosophy, select, it is said, annua
lly an ambassador to the hero Zamolxis. Zamolxis was one of the disciples of Pyt
hagoras. The one, then, who is judged of the most sterling w^orth is put to deat
h, to the distress of those who have practised philosophy, but have not been sel
ected, at being reckoned unworthy of a happy service. So the church is full of t
hose, as well chaste women as men, who all their life have courted the death whi
ch rouses up to Christ. For the individual whose life is framed as
A
166
ours
THE MISCELLANIES.
is,
[Book
iv.
may philosophize
woman.
without Learning, whether barbarian,
whether Greek, whether slave
boy, or a
whether
is
an old man, or a
common to all human beino;s And we admit that the same nature exists in every ra
ce, and the same virtue. As far as respects human nature, the woman does not pos
sess one nature, and the man exhibit another, but the same so
For self-control who have made choice of it.
:
also
with virtue.
If,
consequently, a self-restraint and rightqualities are
it
eousness,
and whatever
regarded as following
them,
to
is
the virtue of the male,
belongs to the male alone
be virtuous, and to the
it is
woman
to
be licentious and unjust.
But
offensive even to say this.
Accordingly
woman
is
and righteousness, and every other virtue, as well as man, both bond and free si
nce it is a fit consequence that the same nature possesses one and the same virt
ue. We do not say that woman's nature is the same as man's, as she is woman. For
undoubtedly it stands to reason that some difference should exist between each
of them, in Pregvirtue of which one is male and the other female. nancy and part
urition, accordingly, we say belong to woman, as she is woman, and not as she is
a human being. But if there were no difference between man and woman, both woul
d do and suffer the same things. As then there is
to practise self-restraint
;
sameness,
the same
as
far as respects
;
the soul, she will
is
attain
to
virtue
but
as
there
difference
is
as
respects
the peculiar construction of
the body, she
destined for
^' For I would have you child-bearing and housekeeping. " that the head of every
 man is know," says the apostle,
Christ
;
and the head of the woman
not of the woman, but the
is
is
the
man
:
for the
man
the
is
woman
as
of the
man.
For
neither
the
woman
without the man, nor the
^
man
without
woman,
in the Lord."
For
we say
that the
man
ought to be continent, and superior to pleasures ; so also we reckon that the wo
man should be continent and practised in
fighting against pleasures.
"
But I
say,
Walk
in the Spirit,
and ye
apostolic
shall not fulfil the lusts of the flesh," counsels the
command
;
" for the flesh lusteth against the
1
spirit,
1 Cor. xi. 3, 8, 11.
:
:
;
Book
IV.]
THE MISCELLANIES.
spirit
167
and the
against the flesh.
These, then, are contrary"
advantageously), he
(not as good to evil, but
as fighting
adds therefore, "so that ye cannot do the things that ye
would.
Now
the works of the flesh are manifest, which are,
profligacy,
idolatry,
fornication,
uncleanness,
witchcrafts,
enmities, strifes, jealousies, wrath, contentions, dissensions,
heresies, envyings, drunkenness, revellings,
and such
like
of which I
tell
you
before, as I have also said before, that
they which do such things shall not inherit the kingdom of
God.
But the
calls
fruit of the Spirit
is
love, joy, peace, long-
suffering, gentleness, temperance, goodness, faith, meekness."
He
"
sinners, as
I think,
is
" flesh,"
to
and the righteous
be assumed in order to produce confidence and forbearance, so as " to him that
spirit."
Further, manliness
strikes
on the one cheek, to give
to
him
like
that takes
away the
cloak, to yield to
him the other and to him the coat also,"
;
strongly restraining anger.
Amazons
to manliness in
For we do not train our women war since we wish the men
;
even to be peaceable.
practise
I hear that the Sarmatian
women
war no
I
less
than the
men
;
and the women of the
Sacae besides,
as the
who
shoot backwards, feigning flight as well
men.
am
aware, too, that the
toil,
women
;
near Iberia
their
practise
manly work and
not refraining from
tasks
even though near their delivery
but even in the
very struggle of her pains, the woman, on being delivered,
taking up the infant, carries
it
home.
Further, the females
no
less
than the males manage the house, and hunt, and keep
the flocks
" Cressa the hound ran keenly in the stag's track."
Women
are therefore to philosophize equally with men, though the males are best at eve
rything, unless they have become effeminate. To the whole human race, then, disc
ipline and virtue are a necessity, if they would pursue after happiness.
And how
recklessly Euripides writes variously
!
On
one occasion,
"For
every wife
is
inferior to her husband,
is
though the most excellent one marry her that And on another
of fair fame."
;
168
THE MISCELLANIES.
" For the chaste
is
[Book
iv.
her husband's slave,
While she that is unchaste in her folly despises her consort For nothing is bette
r and more excellent, Than when as husband and wife ye keep house, Harmonious in
your sentiments."
. . ,
ruling power is therefore the head. And if " the Lord head of the man, and the m
an is head of the woman," is the man, " being the image and glory of God, is lor
d of the woman." ^ Wherefore also in the Epistle to the Ephesians it is written,
" Subjecting yourselves one to another in the fear of God. Wives, submit yourse
lves to your own husbands, as to the Lord. For the husband is head of the wife,
as also Christ is the head of the church; and He is the Saviour Husbands, love y
our wives, as also Christ of the body. So also ought men to love their wives lov
ed the church. he that lovetli his wife loveth himself. as their own bodies For
no man ever yet hated his own flesh." ^ And in that to the Colossians it is said
, " Wives, submit yourselves to your own husbands, as is fit in the Lord. Husban
ds, love your Children, obey your wives, and be not bitter against them. for thi
s is well pleasing to the Lord. parents in all things Fathers, provoke not your
chiklren to anger, lest they be dis-
The
:
;
couraged.
Servants, be obedient in
all
;
things to those
who
are
your masters according to the flesh not with eye-service, as men-pleasers but wi
th singleness of heart, fearing the Lord. And whatsoever ye do, do it heartily,
as serving the Lord and
;
not
men
;
knowing
that of the
:
Lord ye
shall receive the re-
ward
of the inheritance
for ye serve the
Lord
Christ.
For
the wrong-doer shall receive the wrong, which he hath done
and there
Master
in
is
servants justice
Masters, render to your no respect of persons. and equity; knowing that ye also
have a heaven, where there is neither Greek nor Jew, cir-
cumcision and uncircumcision, barbarian, Scythian, bond, free: but Christ is all
, and in all." ^ And the earthly church is the image of the heavenly, as we pray
also " that the will of God
may
be done upon the earth as in heaven."
1
^
" Putting on^
v.
1 Cor. xi. 3, 7.
iii.
2
Eph.
Matt.
21-29.
s Col.
18-25,
iv. 1,
iii.
11.
*
vi. 10.
Book
IV.]
THE MISCELLANIES.
1G9
therefore, bowels of mercy, gentleness, humbleness,
ness, long-suffering
;
meekas also
forbearing one another, and forgiving
one another,
if
one have a quarrel against any
let us.
man
;
Christ hath forgiven us, so also things put on charity, which
let
is
And
above
all
these
the bond of perfectness.
And
the peace of
God
;
rule in your hearts, to
body and be thankful." ^ obstacle to adducing frequently the same Scripture in o
rder to put Marcion to the blush, if perchance he be persuaded and converted by
learning that the faithful ought to be
called in one
;
which ye are For there is no
grateful to
God
the Creator,
preached the gospel in the body.
the unity of the faith
perfect
who hath From
called us,
and who
these considerations
is clear, and it is shown who is the though some are reluctant, and offer as muc
h resistance as they can, though menaced with punishments at the hand of husband
or master, both the domestic and the wife will philosophize. Moreover, the free
, though
man
;
so that
threatened with death at a tyrant's hands, and brought before
the tribunals, and all means abandon piety
his
;
substances imperilled, will
by no
nor will the wife
who
dwells with a
wicked husband, or the son if he has a bad father, or the domestic if he has a b
ad master, ever fail in holding nobly
to virtue.
But
as
it is
noble for a
man
to die for virtue,
for liberty,
and for himself,
so also
is it
for a
woman.
and For
this is not peculiar to the
nature of males, but to the nature
of the good.
Accordingly, both the old man, the young, and
if
;
the servant will live faithfully, and
will
need be die which So we know that both children, and women, and servants have of
ten, against their fathers', and masters', and husbands' will, reached the highe
st degree of excellence. Wherefore those who are determined to live piously ough
t none the less to exhibit alacrity, when some seem to exercise compulsion on th
em but much more, I think, does it become them to show eagerness, and to
be to be made
alive
by
death.
;
strive
w^ith
uncommon
vigour,
lest,
being overcome, they
abandon the best and most indispensable counsels. For it does not, I think, admi
t of comparison, whether it be bettei'
1
Col.
iii.
12-15.
]
70
THE MISCELLANIES.
For the things which
are done
[Book
iv.
to
be a follower of the Almighty than to choose the dark-
ness of demons.
by us on
account of others
we
are to do always, endeavouring to have
it
respect to those for whose sake
is
proper that they be
done, regarding the gratification rendered in their case, as
what
our
is
to
be our rule
;
but the things which are done for
own
sake rather than that of others, are to be done with
equal earnestness, whether they are like to please certain
people or not.
If
some
indifferent things
have obtained
such honour as to appear worthy of adoption, though against
the will of some
as
much more is virtue to be regarded by us worth contending for, looking the while
to nothing but what can be rightly done, whether it seem good to others or not.
Well then, Epicurus, writing to Menoeceus, says, " Let
;
not him
old
who
is
young delay
philosophizing,
;
and
let
not the
either
man grow weary
of philosophizing
for no one
is
not of age or past age for attending to the health of his soul.
And
come
he who says that the time for philosophizing
or
is
is
not
past, is like the
man who
says that the time for
that
happiness
is
not come or has gone.
So
young
as well as
old ought to philosophize : the one, in order that, while growing
old,
he
may grow young
is
ing from what
young and
old,
in good things out of favour accruand the other, that he may be at once from wan
t of fear for the future."
past
;
CHAPTEE
On
IX.
martyrdom.
explicitly,
Christ's sayings respecting
martyrdom the Lord hath spoken
and what
''
is
written in different places
we bring
together.
But
I say
unto you. Whosoever shall confess in
of
me
before men, the Son
of
man
also shall confess before the angels
God
;
but
him will I deny before whosoever shall " Whosoever shall be ashamed of me or of
my the angels."^ words in this adulterous and sinful generation, of him shall th
e Son of man also be ashamed when He cometh in the
before men,
^
deny me
Luke
xii. 8.
1
Book
iv.]
THE MISCELLANIES,
me
before men,
^
17
glory of His Father with His angels.
shall confess in
Whosoever therefore
they bring you before
him
will I also confess before
my
Father
in heaven."
"
And when
synagogues, and rulers, and powers, think not beforehand
how ye
the
shall
make your
defence, or what ye shall say.
Holy must say." ^ In explanation of this passage, Heracleon, the most distinguis
hed of the school of Yalentinians, says expressly, " that there is a confession
by faith and conduct, and one with the voice. The confession that is made with t
he voice, and before the authorities, is what the most reckon the only confessio
n. Not soundly and hypocrites also can
Spirit shall teach
you
in the
For same hour what ye
:
confess with this confession.
But
neither will this utterance
;
be found to be spoken universally
confessed with the confession
parted.
for all the saved have
Of whom
are
the voice, and deMatthew, Philip, Thomas, Levi, and
made by
partial.
And confession by the lip is not universal, but But that which He specifies now
is universal, that which is by deeds and actions corresponding to faith in Him.
This confession is followed by that which is partial, that before the authoritie
s, if necessary, and reason dictate. For he will
many
others.
confess rightly with his voice wdio has
disposition.
first
confessed by his
he has well used, with regard to those who confess, the expression ^ in me,' and
applied to those who deny
the expression
'
And
me.'
For
those,
though they confess
Him
with the voice, yet deny Him, not confessing
conduct.
Him
in then-
But
those alone confess
'
in
Him,' who
in
live in the
confession and conduct according to
confesses,
Him,
which
He
also
who is contained in them and held by them. Wherefore 'He never can deny Himself.
' And those deny Him who are not in Him. For He said not, Whosoever shall deny'
'
in
me, but
'
me.'
For no one wdio
'
is
in
'
Him
wall ever
deny
Him.
And
the expression
before
men
applies both to the
saved and the heathen similarly by conduct before the one,
and by voice before the other. Wherefore they never can deny Him. But those deny
Him who are not in Him." So
far Heracleon.
And
in other things he seems to be of the
2
.Matt. X. 32.
Lijije xii. 11, 12.
172
TEE MISCELLANIES.
iis
[Book
iv.
same sentiments with
verted to
this,
in this section
;
but he has not ad-
some have not by conduct and in their life "confessed Christ before men," they a
re manifested to have beheved with the heart, by confessing Him with the mouth a
t the tribunals, and not denying Him when tortured to the And the disposition be
ing confessed, and especially death. not being changed by death at any time, cut
s away all pasFor there sions which were engendered by corporeal desire. close o
f life a sudden repentance in is, so to speak, at the action, and a true confess
ion toward Christ, in the testimony But if the Spirit of the Father testifies in
us, of the voice. how^ can we be any more hypocrites, who ar said to bear
that
if
testimony with the voice alone
some,
if
?
But
it
will
be given to
expedient, to
all
make
a defence, that by their witness
and confession
may
be benefited
those
in the
church
being confirmed, and those of the heathen
led to the faith
who have devoted
themselves to the search after salvation wondering and being
;
that confession
is
and the rest seized with amazement. So by all means necessary. For it is in our
a defence for our faith
is
power.
But
to
make
For
not univer-
sally necessary.
that does not depend on us.
" But he
of those
that endureth to the end shall be saved."
For wdio
who
would not choose to reign in God, and even to serve ? So some " confess that the
y know God," according " but in works they deny Him, being abomito the apostle ^
nable and disobedient, and to every good work reprobate." And these, though the
y confess nothing but this, will have done at the end one good work. Their witne
ss, then, appears For instance, to be the cleansing away of sins with glory. " Y
ou will escape the energy of the wild the Shepherd says Also the beast, if your
heart become pure and blameless." " Satan hath desired to sift you but I Lord Hi
mself says
are wise
;
: : ;
have prayed."
tion
-^
Alone, therefore, the Lord, for the purificaplotted against
;
of the
men who
the cup
Him, " drank
" in imitation of
Him and disbelieved whom the apostles,
and
perfect, suffered
that they might be in reality Gnostics,
for the churches
1
which they founded.
2
So, then, also the
xxii. 31, 32.
Tit.
i.
16.
Luke
;
Book
iv.]
THE MISCELLANIES,
who
173
Gnostics
tread in the footsteps of the apostles ouglit to
if occasion call, enduring without stumbling, the church, " they may drink the c
up." Those
be
sinless,
and, out of love to the Lord, to love also their
brother; so that,
afflictions for
who
witness in their life by deed, and at the tribunal by word, whether entertaining
hope or surmising fear, are better than
those
who
confess salvation
by
their
mouth
alone.
But
if
one ascend also to love, he is a really blessed and true martyr, having confesse
d perfectly both to the commandments and to
God, by the Lord
santly
;
whom
brother, giving himself
up wholly
having loved, he acknowledged a for God, resigning plealike a deposit.
and lovingly the man when asked,
CHAPTER
THOSE
REPROVED.
X.
WHO OFFERED THEMSELVES FOR MARTYRDOM
He
says, "
When,
city, flee
again.
ye to the other," ^
persecution were an evil
When they persecute you in this He does not advise flight, as if thing nor does
He enjoin them by
;
flight to avoid death, as if in
dread of
it,
but wishes us neither
to
be the authors nor abettors of any
evil to
to ourselves or the persecutor
and murderer.
any one, either For He, in a
disobeys
is
way, bids us take care of ourselves.
rash and foolhardy.
against God, he also If he
But he who
kills
who
a
man
of
God
is
sins
who
presents himself before the judg-
ment-seat becomes guilty of his death.
case with
And
such
also the
him who does not avoid
persecution, but out of
daring presents himself for capture.
in
Such a
one, as far as
him
lies,
secutor.
becomes an accomplice in the crime of the perAnd if he also uses provocation, he
is wholly guilty,
challenging the wild beast.
And
similarly, if
he afford any
cause for conflict or punishment, or retribution or enmity, he gives occasion fo
r persecution. Wherefore, then, we are
enjoined not to cling to anything that belongs to this life but " to him that ta
kes our cloak to give our coat," not only
1
Matt.
X. 23.
174
that
THE MISCELLANIES.
[Book
iv.
that
we may continue destitute of inordinate affection, but we may not by retahating
make our persecutors savage against ourselves, and stir them up to blaspheme the
name.
CHAPTER XL
THE OBJECTION, WHY DO YOU SUFFER
YOU, ANSWERED.
IF
GOD CARES FOR
you persecuted ? No,
to
But, say
and put
they,
if
God
cares for you,
why
are
to death ?
Has He
delivered you to this
we do
happen
not suppose that the
Lord wishes us
be involved
in calamities,
but that
He
foretold prophetically
what would
that we
should be persecuted for His name's sake,
slaughtered, and impaled.
So that
it
was not that
He wished
we
us to be persecuted, but
shall suffer
He
intimated beforehand what
by the prediction of what would take place, training us to endurance, to which H
e promised the inheritance, although we are punished not alone, but along with m
any. But those, it is said, being malefactors, are righteously punished.
Accordingly, they unwillingly bear testimony to our
righteousness,
sake.
we being unjustly punished for righteolisness' But the injustice of the judge do
es not affect the providence of God. For the judge must be master of his own
opinion
not
pulled by strings, like inanimate machines, set
in motion only
by external
causes.
Accordingly he
is
judged
in respect to his
judgment, as we
also, in
accordance with our
choice of things desirable, and our endurance.
Although
we do not wrong,
for he neither
yet the judge looks on us as doing wrong,
knows nor wishes to know about us, but is unwarranted prejudice wherefore also h
e is influenced by judged. Accordingly they persecute us, not from the suppositi
on that we are wrong-doers, but imagining that by the
;
very fact of our being Christians we sin against life in so conducting ourselves
, and exhorting others to adopt the like life.
But why are you not What wrong is done us,
released
helped
as far as
when persecuted ? say they. we are concerned, in being
by death
to
go to the Lord, and so undergoing a
Book
IV.]
THE MISCELLANIES.
175
change of life, as if a change from one time of life to another? Did we tliink r
io;htly, we should feel oblio-ed to those who have afforded the means for speedy
departure, if it is for love that w^e bear witness and if not, we should appear
to the multitude to be base men. Had they also known the truth, all would have
bounded on to the way, and there would have been no choice. But our faith, being
the " Should Anytus and light of the world, reproves unbelief. Melitus kill me,
they will not hurt me in the least for I do
; ;
not think
it
right for the better to be hurt
by the
w^orse,"
So that each one of us may with confidence say, " The I^ord is my helper I will
not fear what shall man do to me?"^ ^^ For the souls of the righteous are in the
hand of the Lord, and no plague shall touch them." ^
[says Socrates],
;
:
CHAPTER
BASILIDES' IDEA OF
XII.
MARTYRDOM REFUTED.
Basilides, in the twenty-third book of the Exegetics, respecting those that are
punished by martyrdom, expresses " For I say this. Whohimself in the following l
anguage
:
soever
fall
under the
afflictions
mentioned, in consequence of
unconsciously transgressing in other matters, are brought to
this
good end by the kindness of
;
Him who
brings them, but
accused on other grounds
so that they
may
not suffer as
condemned
for
what are owned
to be iniquities, nor re-
proached as the adulterer or the murderer, but because they
are Christians
;
wdiich will console them, so that they do not
one who has not sinned at all incur even he will not suffer aught through the ma
chinations of power, but will suffer as the child which seems not to have sinned
w^ould suffer." Then
appear to
suffer.
if
suffering
a
And
rare case
yet
further on he adds
:
" As, then, the child which has not
itself,
sinned before, or committed actual sin in
that which committed sin,
1
but has
when
subjected to suffering, gets
2 -^Yigcl. iii. 1.
Ps. cxviii. 6.
176
THE MISCELLANIES.
many
difficulties act,
;
fBooKiv.
so also,
good, reaping the advantage of
although a perfect
man may
not have sinned in
while he
endures
afflictions,
he suffers similarly
^Yith the child.
Having
within him the sinful principle, but not embracing the opportunity of committing
sin, he does not sin
to
he is not he who wishes to commit adultery is an adulterer, although he do not s
ucceed in committing adultery and he that wishes to commit murder is a murderer,
although he is unable to kill so also,
;
so that
as
be reckoned as not having sinned.
For
;
;
if
I see the
man
without
sin,
whom
For I
I specify, suffering,
call
though he have done nothing bad, I should
account of his wishing to
sin.
him bad, on
anything
will affirm
rather than call Providence evil."
Then,
in continuation,
he
If
says expressly concerning the Lord, as concerning
then, passing
man
:
'^
ceed to
from all these observations, you were to proput me to shame by saying, perchance
impersonating
certain parties, This
man
has then sinned
will say.
;
for this
man
has
suffered:

if
you permit, I
He
has not sinned;
but was like a child suffering.
urgently, I would say,
'
If you were to insist more That the man you name is man, For no one is pure,' as
one but that God is righteous But the hypothesis of Basilides said, f rom pollu
tion.'"^
:
^
says that the soul, having sinned before in another
life,
en-
honour by martyrdom, the other purged by appropriate punishment. How can this be
true, when the confessing and suffering
dures punishment in this
elect soul with
the
punishment or not depends on ourselves
of the
is
?
For
in the case
man who
shall deny. Providence, as held
by
Basilides,
done away with. I will ask him, then, in the case of a confessor who has been ar
rested, whether he will confess and be punished in virtue of Providence or not ?
For in the case
of denying he will not be punished.
But
if,
for the sake of
escaping and evading the necessity of punishing such an one,
lie shall
say that the destruction of those
the case, that there
Job
who
up
shall
deny
is
of
Providence, he will be a martyr against his
will.
And how
heaven the
any more
is it
is
laid
in
very glorious recompense to him who has witnessed, for his
1
xiv. 4.
Book IV.]
witnessing
?
THE MISCELLANIES.
177
If Providence did not permit the sinner to get
it is
the length of sinning,
unjust in both cases
;
both in not
punishment for rightrescuing the man who is eousness' sake, and in having rescue
d him who wished to do wrong, he having done it as far as voUtion was concerned,
but [Providence] having prevented the deed, and unjustly
dragged
to
favoured the sinner.
devil,
And how
call the
impious, in deifying the
!
and
in
daring to
devil tempting us,
For the Lord a sinful man knowing what we are, but not knowing if
faith,
we
is
will hold out,
but wishing to dislodge us from, the
attempts also to bring us into subjection to himself.
all
Which
that
is
allowed to him, partly from the necessity of
occasion
saving us,
who have taken
;
from the command-
ment, from ourselves
partly for the confusion of
him who
has tempted and failed; for the confirmation of the
the constancy [displayed].
mem-
bers of the church, and the conscience of those wdio admire
But if martyrdom be retribuby way of punishment, then also faith and doctrine, o
n account of which martyrdom comes, are co-operators in punishment than which, w
hat other absurdity could be But with reference to these dogmas, whether the gre
ater ? soul is changed to another body, also of the devil at the proper time men
tion will be made. But at present, to what has been already said, let us add the
following Where any more is faith in the retribution of sins committed before m
artyrdom takes place ? And where is love to God, which is persecuted and endures
for the truth ? And where is the praise of him who has confessed, or the censur
e of him who has denied ? And for what use is right conduct, the mortification o
f the lusts, and the hating of no creature ?
tion

:
But
all
if,
as Basilides himself says,
we
suppose one part of the
declared will of
all things because things bear a relation to the Whole, and another " not
God
to
be the loving of
to lust after anything,"
and a third " not
to hate anything,"
it
by the
will of
God
these also will be punishments, which
were impious
secuted
to think.
For neither did the Lord
suffer
by
the
the will of the Father, nor are those
who
are persecuted per-
by the
will of
II.
CLEM.
VOL.
God
,
since either of
two things
is
M
178
case
THE MISCELLANIES.
:
[Book
iv.
either persecution in consequence of the will of
God
is
a good thing, or those
who
decree and
afflict
are guiltless.
But nothing
vention of
is
without the will of the Lord of the universe.
for this alone saves both the providence
It remains to say that such things
God
;
happen without the preand
the goodness of God.
We
must not therefore think that
it
He
actively produces afflictions (far be
this
!)
;
that
we should think
does not prevent
but we must be persuaded that
^'
He
those that cause them, but overrules for good the crimes of
Plis
enemies
:
I will therefore,"
He
says,
" destroy the
wall,
and
it
shall
be for treading under foot."^
in the case of the
Providence
apostles
:
being a disciplinary aTt f in the case of others for each individual's sins,
and
Lord and His
for
ours.
To
this
point
says
the divine apostle
" For
this is
the will of God, even your sanctification, that ye
:
abstain from fornication
that each one of
how
to possess his vessel in sanctification
you should know and honour not in
;
the lust of concupiscence, as the Gentiles
who know
not the
you should overreach or take advantage of his brother in any matter because the
Lord is the avenger in respect of all such, as w^e also told 3'ou before, and te
stified. For God hath not called us unto uncleanness, but to holiness. Wherefore
he that despiseth, despiseth not man, but God, wdio hath also given His Holy Sp
irit to you."^ Wherefore the Lord was not prohibited from this sanctifiIf, then,
one of them were to say, in reply, cation of ours.
:
Lord
that none of
;
that the martyr
is
punished for sins committed before
this
embodying, and that he
duct in this
life,
will again reap the fruit of his con-
for that such are the
arrangements of the
if
[divine administration], w^e shall ask
him
the retribution
takes place by Providence.
administration, the
falls
For
;
if
it
be not of the divine
hypothesis
economy of expiations is gone, and their but if expiations are by the ground Pro
vidence, punishments are by Providence too. But Proto
^
Tsa. V. 5.
2
The text has
Thess.
iv.
':Tuilivriy7/i;
rixvn;
ryjg
roiuh, for which Sylburgius
suggests roiaah., as translated above.
2 1
3-8.
Book
IV.]
THE MISCELLANIES.
it
179
vidence, although
heglns, so to speak, to
move with
the
Ruler, yet
is
implanted in substances along with their origin
by the God of the universe. Such being the case, they must confess either that p
unishment is not just, and those who condemn and persecute the martyrs do right,
or that persecutions even are wrought by the w^ill of God. Labour and fear are
not, then, as they say, incident to affairs as rust to iron, but come upon the s
oul through its own will. And on these points there is much to say, which will b
e reserved for future consideration, taking them up in due course.
CHAPTER
Valentixiax,
in
XIII.
VALENTINIA^'S VAGARIES ABOUT THE ABOLITION OF
DEATH REFUTED.
a homily, writes in these words
:
"
Ye
and
are originally immortal,
and children
of
eternal
life,
ye w^ould have death distributed to you, that ye may spend and lavish it, and th
at death may die in you and by you for when ye dissolve the world, and are not y
ourselves dis;
solved, ye
have dominion over creation and
all
corruption."
For he also, similarly witli Basilides, supposes a class saved by nature, and th
at this different race has come hither to us
from above for the abolition of death, and that the origin of death is the work
of the Creator of the world. AYherefore also he so expounds that scripture, " No
man shall see the face of God, and live," as if He were the cause of death. Res
pecting this God, he makes those allusions when writing " As much as the image i
s inferior to in these expressions
:
the living face, so
2i0x\.
much
is
the world inferior to the living
What
is,
then, the cause of the
image?
The majesty
of the face, which exhibits the figure to the painter, to be
honoured by
the
life,
his
name
;
for the
form
is
is
but the name supplies what
not found exactly to wanting in the effigy.
The
invisibility of
God
co-operates also in order to the faith
of that which has been fashioned."
God and
For the Creator, called Father, he designated as " Painter," and " Wisis
dom," whose image that which
formed
is,
to the glory of
180
the invisible
THE MISCELLANIES.
One
;
[Book
iv.
pair are complements,
which proceed from a and those which proceed from one are images. But since what
is seen is no part of Him, the soul comes from what is intermediate, which is d
ifferent; and this is the inspiration of the different spirit, and generally wha
t is breathed into the soul, which is the image of the spirit. And in general, w
hat is said of the Creator, who was made according to the image, they say was fo
retold by a sensible image in the book of Genesis respecting the origin of man a
nd the likeness they transfer to themselves, teaching that the addition of the d
ifferent spirit was made, unsince tiie things
;
known
of
to the Creator.
When,
then,
we
treat of the unity
the
God who
is
proclaimed in the law, the prophets,
;
and the gospel, we
supreme.
shall also discuss this
for the topic
is
But we must advance to that which is urgent. If for the purpose of doing away wi
th death the peculiar race has come, it is not Christ who has abolished death,
unless
And
who
life
if
He also is said to be of He abolished it to this
it is
the same essence with them.
end, that
it
might not touch
spirit
the peculiar race,
not these, the rivals of the Creator,
the
breathe into the image of their intermediate
from above
dogma
that
dogma
in
accordance with the principle of the
abolish death.
But should they
let
say that this
takes place by His mother, or should they say that they,
along with Christ, war against death,
secret
them own the
assail
that they have the
hardihood to
the
divine power of the Creator,
tion, as if
by
setting to rights
His crea-
they were superior, endeavouring to save the vital
image which
He
was not able
to rescue
from corruption.
the Creator
;
Then
the
Lord would be
But
superior to
God
for
the son would never
contend with the father, especially
the point that the Creator of all
among
the gods.
is the Father of the Son, we have deferred till the discussion of these points,
in which we have undertaken to dispute against the heresies, showing that
things, the omnipotent Lord,
He
alone
is
the
God
proclaimed by Him.
with reference to the enthis is of
But the
tdurance of
apostle, writing to us
afflictions, says,
"
And
God, that
it is
"
Book
iv.]
THE MISCELLANIES.
181
given to you on behalf of Christ, not only to believe on Him, but also to suffer
for His sake having the same con;
flict
which ye saw in me, and now hear to be in me. If there is therefore any consolat
ion in Christ, if any comfort of love, if any communion of spirit, if any bowels
and mercies, fulfil ye my joy, tliat ye may be of the same mind, having the sam
e love, unanimous, thinking one thing. And if he is offered on the sacrifice and
service of faith, joying and rejoicing with the Philippians, to wdiom the apost
le speaks, calling them " fellow-partakers of joy,"^ how does he say that they a
re of
'''
one soul, and having a soul ? Likewise also, writing respecting Timothy and hims
elf, he says, " For I have no one likesouled,
who
will
nobly care for your
state.
For
^
all
seek
their own, not the things wdiich are Jesus Christ's."
Let not the above-mentioned people, then,
of reproach, "natural
either; for these
selves to the
call us,
by way
men"
(^^rv')(^LKol),
nor the Phrygians
now call those who do not apply themnew prophecy "natural men" (T/ru^tArot), w^i
th
discuss
in
whom we
The
shall
our remarks on
to
" Prophecy."
love,
perfect
man ought
therefore
practise
and
thence to haste to the divine friendship, fulfilling the com-
mandments from love. And loving mean loving wickedness, or impiety,
but the
sins,
one's enemies does not
or adultery, or theft;
not as far as he by which he stains the name of man, but as he is a man, and the
work of God. Assuredly sin is an activity, not an existence and therefore it is
not a work of God. Now sinners are called enemies of God enemies, that is, of t
he commands which they do not obey, as those who obey become friends, the one na
med so from their fellowship, the others from their estrangement, which is the r
esult of free choice for there is neither enmity nor sin w^ithout the enemy and
the sinner. And the command
thief, the impious, the adulterer,
and
in respect of the actions
:

;
" to covet nothing," not as if the things to be desired did not belong to us, do
es not teach us not to entertain desire, as those suppose who teach that the Cre
ator is different
from the
1
first
God, not
ii.
as if creation
2 pi,ii.
i,
was loathsome and
3 piiii^
ii,
Phil.
i.
29, 30,
1, 2, 17.
7,
20, 21.
182
THE MISCELLANIES.
But we say
if
[Book
iv.
bad (for such opinions are impious).
strous, not as if they did not
that the
things of the world are not our own, not as
they were mon-
universe, but because
belong to God, the Lord of the we do not continue among them for ever;
being, in respect of possession, not ours, and passing
from
one
tliey
to another in succession
;
but belonging to us, for
it is
whom
were made in respect of use, so long as
necessary to
In accordance, therefore, with natural appetite, things disallowed are to be use
d rightly, avoiding all excess and inordinate affection.
continue with them.
CHAPTER
How
said,
!
XIV.
THE LOVE OF ALL, EVEN OF OUR EXEMIES.
" Love your enemies," great also is benignity " bless them who curse you, and pr
ay for them
it
is
who
is
despitefully use you,"^
and the
like; to
which
it
is
added,
in
" that ye
may
be the children of your Father who
Again, it is heaven," in allusion to resemblance to God. said, " Agree with thin
e adversary quickly, whilst thou art in
the
way with him." ^
it.
The
us in
adversary
would have
his
but the
devil,
who walks along with
those
is not the body, as some and those assimilated to him, the person of men, who em
ulate
deeds in this earthly
life.
It
is
inevitable, then, that
who
confess themselves to belong to Christ, but find
themselves in the midst of the devil's works, suffer the most
hostile treatment.
to the judge,
For
it is
written,
^'
Lest he deliver thee
and the judge deliver thee to the officers of Satan's kingdom." " For I am persua
ded that neither death," through the assault of persecutors, " nor life " in thi
s world,
" nor angels," the apostate ones, "nor powers" (and Satan's
power is the life which he chose, for such are the powers and principalities of
darkness belonging to him), " nor things present," amid which we exist during th
e time of life, as the hope entertained by the soldier, and the merchant's gain,
" nor height, nor depth, nor any other creature," in conse1
Matt.
V. 44, 45.
2
Matt.
v. 24.
Book
IV.]
THE MISCELLANIES.
to a
183
the faith of
quence of the energy proper
man,
opposes
him who acts according to free choice. "Creature" is synonymous ^Yith activity,
being our work, and such activity " shall
not be able to separate us from the love of God, which
Christ Jesus our Lord."
''
is
in
You
have got a compendious
account of the gnostic martyr.
CHAPTER
"'
XV.
ox AVOIDING OFFENCE.
We
ledge in
know that we all have common things, and
knowledcre " common knowo the knowledge that there is
;

one God. For he was writing to believers whence he adds, " But knowledge (gnosis
) is not in all," being communicated
to few.
And
there are those
who
say that the knowledge
about things sacrificed to idols is not promulgated among all, " lest our libert
y prove a stumbling-block to the weak. For
by thy knowledge he that is weak is destroyed."" Should they say, " Whatsoever i
s sold in the shambles, ought that to be bought ? " adding, by way of interrogat
ion, '- asking no
questions,"^ as
if
equivalent to " asking questions," they give
a ridiculous interpretation.
things
For the
apostle says,
buy out
of the shambles, asking
"All other no questions," with
the exception of the things mentioned in the catholic epistle of all the apostle
s,"^ " with the consent of the Holy Ghost,"
which
is
written in the Acts of the Apostles, and conveyed to
the faithful by the hands of Paul himself. For they intimated " that they must o
f necessity abstain from things
from blood, and from things strangled, from which keeping themselves, they shoul
d do well." It is a different matter, then, which is ex" Have we not power to ea
t and to pressed by the apostle drink ? Have we not power to lead about a sister
, a wife, as the rest of the apostles, as the brethren of the Lord and Cephas ?
But we have not used this power," he says, " but
and from
fornication,
:
offered to idols, and
1
Rom.
viii.
38, 39.
- 1
Cor.
viii. 1, 7, 9,
11.
3 1 Cor. X. 25.
4
^cts xv, 24,
etc.

184
bear
all
:
THE MISCELLANIES.
things, lest
;
[Book
iv.
we should
occasion hindrance to the gos-
pel of Christ " namely,
was necessary to
by bearing about burdens, when it be untrammelled for all things; or to become
an example to those who wish to exercise temperance, not encouraging each other
to eat greedily of what is set before us,
and not
to consort inconsiderately with
woman.
And
espe-
incumbent on those entrusted with such a dispensa" For though I tion to exhibit
to disciples a pure example. be free from all men, I have made myself servant to
all," it And every one that strivetli is said, " that I might gain all. " But t
he earth is for mastery is temperate in all things." ^ the Lord's, and the fulne
ss thereof." ^ For conscience sake, then, we are to abstain from what we ought t
o abstain. ^' Conscience, I say, not his own," for it is endued wdth knowledge,
" but that of the other," lest he be trained badly, and by imitating in ignoranc
e what he knows not, he become a despiser "For why is my liberty instead of a st
rong-minded man. judged of by another conscience ? For if I by grace am a partak
er, why am I evil spoken of for that for which I give thanks ? Whatever ye do, d
o all to the glory of God " ^ what you are commanded to do by the rule of faith.
cially is it
CHAPTEE XVL
PASSAGES OF SCRIPTURE RESPECTING THE CONSTANCY, PATIENCE, AND LOVE OF THE MARTYR
S.
"
With
the heart
man
believeth unto righteousness, and
is made unto salvation. WhereWhosoever believeth on Him shall not be ashamed tha
t isj the word of f aitli which we preach for if thou confess the word with thy
mouth that Jesus is Lord, and believe in thy heart that God hath raised Him from
the dead, thou shalt be saved." * There is clearly de-
with the mouth confession
fore the scripture saith.
;
scribed the perfect righteousness, fulfilled both in practice
and contemplation.
1
Wherefore we are "
^
to bless those
who
1 Cor. ix. 19-25.
1 Cor. x. 26.
3 1 Cor, X.
28-31.
^
Rom.
x. 10, 11, 8, 9.
Book
iv.]
THE MISCELLANIES.
Bless,
185
persecute us.
is this,
and curse
not."
^
" For cur rejoicing
the testimony of a good conscience, that in holiness
and
sincerity
we know God " by
this inconsiderable instance
work of love, that " not in fleshly wisdom, but by the grace of God, we have had
our conversation in the world." ^ So far the apostle respecting knowledge and i
n
exhibiting the
;
the second Epistle to the Corinthians he calls the common " teaching of faith "
the savour of knowledge. " For unto
day the same veil remains on many in the reading of Old Testament," ^ not being
uncovered by turning to the Lord. Wherefore also to those capable of perceiving
he showed resurrection, that of the life still in the flesh,
this
the
creeping on its belly. Whence also he applied the name " brood of vipers " to th
e voluptuous, who serve the belly and
the pudenda, and cut off one another's heads for the sake
of worldly pleasures.
"Little children,
let
us not love in
word, or in tongue," says John, teaching them to be perfect, " but in deed and i
n truth ; hereby shall we know that we
* And if " God be love," piety also is love no fear in love but perfect love cas
teth out " This is the love of God, that we keep His comfear." ^ mandments." ^ A
nd again, to him who desires to become a
are of the truth."
:
" there
is
;
Gnostic,
it is
written, "
But be thou an example
of the be-
lievers, in
word, in conversation, in love, in faith, in purity."^
For
perfection in faith differs, I think, from ordinary faith.
And
the divine apostle furnishes the rule for the Gnostic in
these words, writing as follows:
"For
I
I have learned, in
whatsoever state I am,
be abased, and I
all
to
be content.
to abound.
know both how
to
know how
things I am instructed both to both to abound and to lack. I can do all things t
hrough Him who strengtheneth me." ^ And also, when discussing
Everywhere and in be full and to be hungry,
with others in order to put them to shame, he does not shrink from saying, " But
call to mind the former days, in which, after ye were illuminated, ye endured a
great fight of afflic1 4 7
1
Eom. xii. 14. Johu iii. 18,
1 Tim. iv. 12.
2
2 Cor.
ii.
12.
s
2 Cor.
iii.
14.
19.
^
1 JqI^^ iv. 16, 18.
1
John
v. 3.
Phil. iv.
11-13.
186
tions
THE MISCELLANIES.
;
[Book
iv.
partly, whilst
ye were made a gazlng-stock, both by
;
reproaches
and partly, whilst ye became companions of them that were so used. For ye had co
mpassion of me in my bonds, and took with joy the spoiling of your goods, knowin
g that you have a better and enduring substance. Cast not away therefore your co
nfidence, which hath great recompense of reward. For ye have need of patience, t
hat, after doing the will of God, ye may obtain the promise. For yet a little wh
ile, and He that cometh will come, and will not tarry. Now the just shall live b
y faith and if any man draw back, my soul shall have no pleasure in him. But we
are not of them that draw back unto perdition, but of them that believe to the s
aving of the soul." ^ He then brins^s forward a swarm of divine examples. For wa
s it not " by faith," he says, this endurance, that they acted nobly who " had t
rial of mockeries and scourgings, and, moreover, of bonds and imprisonments ? Th
ey were stoned, they were tempted, were slain with the sword. They wandered abou
t in sheep-skins and goat-skins, being destitute, afflicted, tormented, of wdiom
the world was not worthy. They wandered in deserts, in mountains, in dens, and
caves of the earth. And all having received a good report, through faith, receiv
ed not the promise of God (what is expressed by a parasiopesis is left to be und
erstood, viz. "alone"). He adds accordingly, "God having provided
afflictions
:
and
''
some better thing for us
not without us be
was good), that they should AVherefore also, having encompassing us such a cloud
," holy and transparent, "of witnesses, laying aside every w^eight, and the sin
which doth so easily beset us, let us run with patience the race set before us,
looking unto Jesus, the author and finisher of our faith.""" Since, then, he spe
cifies one salvation in Christ of the righteous,^ and of us he has expressed the
former unambiguously, and saying nothing less respecting Moses, adds, " Esteemi
ng
(for
He
made
perfect.
the reproach of Christ greater riches than the treasures of
Egypt
1
:
for he
had respect
to the
2
recompense of the reward
Heb.
xi.
2
Heb. X. 32-39. AY ho lived before Christ.
36-40,
xii. 1, 2.
Book
iv.]
THE MISCELLANIES.
187
By
king
he forsook Egypt, not fearhig the wrath of the endured as seeing Him who is invi
sible." ^ The divine Wisdom says of the martyrs, ^'They seemed in the
faith
:
for he
eyes of the foohsh to
die,
and
their departure
was reckoned
But For though in the sight of men they were punished, their hope was full of in
miortality." " He then adds, teaching martyrdom to be a glorious purificaa calam
ity, and their migration from us an
affliction.
they are in peace.
tion,
'^
And
being chastened a
little,
they shall be benefited
much
be
;
because
God proved
trial,
''
tried, to
put them
to the proof,
author of their
is, suffered them to and to put to shame the and found them worthy of Himself,"
them," that
plainly, to be called sons.
"
As
gold in the furnace
them, and as a whole burnt-offering of sacrifice
He proved He accepted
them.
And
in the time of their visitation they will shine
run along the stubble. They shall judge the nations, and rule over the peoples,
and the Lord
forth, even as sparks
shall
rei!;n
over them for ever."
^
CHAPTER
XVII.
PASSAGES FROM CLEMEXl's EPISTLE TO THE COPvIKTHIANS
OX 3IARTYED03I.
ISIOEEOVEE, in the Epistle to the Corinthians, the Apostle Clement also, drawing
a picture of the Gnostic, says '- For who that has sojourned among you has not
proved your per:
? and has not admired your sound and and has not celebrated the munificent style
of your hospitality ? and has not felicitated your complete and sure knowledge
? For ye did all things impartially, and walked in the ordinances of God ;" and
so forth. Then more clearly '^ Let us fix our eyes on those who have yielded per
fect service to His magnificent glory. Let us take Enoch, who, being by his obed
ience found righteous, w^as translated and Noah, who, having believed, was saved
and Abraham, who for his faith and hospitality was called
fect
and firm
%
faith
gentle piety
:
;
;
1
Heb.
xi.
26, 27.
2 ^^ig^j, i^^^ 2, 3,
4.
3 ^^Yi?>^.. iii. 5, 6, 7, 8.
:
188
THE MISCELLANIES.
[Book
iv.
the friend of God, and was the father of Isaac."
" For hospi-
tahty and piety, Lot was saved from Sodom."
hospitahty,
faith they
" For faith and
"From patience and and sheep-skins, and folds of camels' hair, proclaiming the k
ingdom of Christ. We name His prophets Elias, and Elisens, and Ezekiel, and John
." " For Abraham, who for his free faith w^as called the friend of God,' was not
elated by glory, but modestly said, ' I am dust and ashes.' ^ And of Job it is
thus written ^ Job was just and blameless, true and pious, abstaining from He it
was who overcame the tempter by patience, all evil.'"^ and at once testified an
d w^as testified to by God who keeps hold of humihty, and says, " No one is pure
from defilement, "Moses, Hhe not even if his life were but for one day."^ in al
l his house,' said to Him who servant who was faithful uttered the oracles from
the bush, * Who am I, that Thou sendest me? I am slow of speech, and of a stamme
ring
Eahab
the harlot was saved."
in goat-skins,
walked about
^
;
tongue,'
to
:
minister the voice of
^I
God
And
again
am smoke from
a pot.'"
in human "For God
*
speech.
resisteth
the proud, but giveth grace to the humble." " David too, of whom the Lord, testi
fying, says,
*
I found
a
man
after
oil
my own
heart,
David the son of
^
Jesse.
With
my
'
holy
I anointed him.'
But he
also saj^s to
;
Pity me,
O
God, according
to
Thy mercy
God, and according
to the multitude of
gression.
cleanse
Thy tender mercies, blot out my transWash me thoroughly from mine iniquity, and
me from my sin. For I know my transgression, and
is
my
is
sin
ever before me.' "
^
Then, alluding
to sin
which
not subject to the law, in the exercise of the moderation of true knowledge, he
adds, " Against Thee only have I
sinned,
and done evil somewhere says, " The
a
in
Thy
sight."
^
For the Scripture
is
Spirit of the
Lord
a lamp, search-
ing the recesses of the belly." ^
And
the more of a Gnostic
;
Book
iv.]
THE MISCELLANIES.
HimI mean
Lord
189
righteous,
and none of the thoughts and reasonings of which
the
we
are the authors escape
Jesus,"
^'
the scrutinizer by His omnipotent will of our heart,.
whose Let us therefore respect those who are over us, and reverence the elders l
et us honour the young, and let us teach the discipline of God." For blessed is
he who shall do and teach the Lord's commands worthily and he is of a magnanimou
s mind, and of a mind contempla" Let us direct our wives to what is good tive of
truth.
blood was consecrated^ for us.
;
let
them
;
exhibit," says he, " the lovable disposition of chas;
let tity let them show the guileless will of their meekness them manifest the ge
ntleness of their tongue by silence let them give their love not according to th
eir inclinations, but equal love in sanctity to all that fear God. Let our child
ren let them learn what share in the discipline that is in Christ humility avail
s before God what is the power of holy love before God, how lovely and great is
the fear of the Lord,
;
; ;
saving
all
that walk in
it holily,
wath a pure heart
will take
:
for
He
is
the Searcher of the thoughts and sentiments, whose breath
is
in us,
and wdien
^
He
wills
He
it
away."
faith that
is
"Now all
Christ.
those things are confirmed
by the
'
in
Come, ye children,' says the Lord, hearken to me, and I w^ill teach you the fear
of the Lord. Who is the man Then He that desireth life, that loveth to see good
days?'^ subjoins the gnostic mystery of the numbers seven and eight. ^Stop thy
tongue from evil, and thy lips from speaking guile. Depart from evil, and do goo
d. Seek peace, and pursue it.'^ For in these w^ords He alludes to knowledge (gno
sis), with abstinence from evil and the doing of what is good, teaching The eyes
of the that it is to be perfected by word and deed. Lord are on the righteous,
and His ears are to their prayer.
^
But the
their
face of
God
is
against those that do evil, to root out
The righteous cried, and the Lord heard, and delivered him out of all his distre
sses.' ^ Many are the stripes of sinners but those who hope in
the earth.
^
;
memory from
the Lord,
1 vjyiaad'/i.
mercy
shall
compass about.' "^
slodn.
*
"A
^
^
multitude of
Ps. xxxiv. 12.
Clemens Romanus has
3 Ps.
xxxiv. 13, 14.
Ps. xxxiv. 15-17.
pg^ ^xxii. 10.
190
THE MISCELLANIES.
[Book
iv.
mercy," he nobly says, " surrounds him that trusts in the
Lord."
For it is written
in the Epistle to the Corinthians, "
Through
Jesus Christ our foolish and darkened mind springs up to the By Him the Sovereig
n Lord wished us to taste the light.
knowledge that is immortal." And, showing more expressly the pecuHar nature of k
nowledge, he added " These things,
:
then,
being clear to us, looking into the depths of divine
knowledge,
seasons.
we ought
to
do
all
things in order which the
at the
Sovereign Lord commanded us to perform
appointed
Let the wise man, then, show his wisdom not in words only, but in good deeds. Le
t the humble not testify to himself, but allow testimony to be borne to him by a
nother. Let not him who is pure in the flesh boast, knowing that it is
another
who
furnishes
him with
of."
continence.
Ye
see, brethren,
that the
more we
are subjected to peril, the
more knowledge
are
we counted worthy
CHAPTER XVIIL
ON LOVE, AND THE EEPRESSING OF OUK DESIEES.
'
The
decorous tendency of our philanthropy, therefore,"
^'
seeks the common good;" whether by suffering martyrdom, or by teaching by deed a
nd word, This the latter being twofold, unwritten and written. " This conducts i
s love, to love God and our neighbour. Love covers a multito the height which is
unutterable.
according to Clement,

^
tude of
sins.^
Love beareth
God, does
all
things, suffereth all things.'^
Love
all
joins us to
all
things in concord. "
the chosen of
is
God
w^ere perfected.
Li Apart from
love,
love,
nothing
is
well pleasing to God."
it is
Of
?
its
perfection there
no unfolding,"
said.
"
Who
is fit
to
be found in
it,
except those
whom God
'^
counts worthy
"
To
the point the
Apostle Paul speaks, I
am sounding
1
brass,
from a
disposition
;
If I give my body, and have not love, and a tinkhng cymbal."^ If it is not deter
mined by gnostic love that I shall
^
Jas. V. 20
1 Pet. iv. 8.
i Cor.
xiii. 7.
Book
IV.]
THE MISCELLANIES.
means
;
191
testify, lie
but
if
througli fear and expected reward,
moving
my
lips in
order to testify to the
Lord
that I shall
confess the Lord, I
name, not
common man, sounding the Lord's knowing Him. "For there is the people that
a
;
am
and there is another which gives the body to be burned." " And if I give all my
goods in alms," he says, not according to the principle of loving communication,
but on account of recompense, either from him wlio has received the benefit, or
the Lord wdio has promised " and if I have all faith so as to remove mountains,
" and cast away obscuring passions, and be not faithful to the Lord from love, "
I am nothing," as in comparison of him who testifies as a Gnostic, and the crow
d, and being reckoned nothing better. " Now all the generations from Adam to thi
s day are gone. But they who have been perfected in love, through the grace of G
od, hold the place of the godly, who shall be manifested at the visitation of th
e kingdom of Christ." Love permits not to sin but if it fall into any such case,
by reason of the interference of the adversary, in imitation " I will confess u
nto the Lord, and it of David, it will sing will please Him above a young bulloc
k that has horns and hoofs. For he says, Let the poor see it, and be glad." " Sa
crifice to God a sacrifice of praise, and pay to the Lord thy vows and call upon
me in the day of trouble, and I will deliver thee, and thou shalt glorify me."^
"For the
loveth with the lips
; ;
:
;
sacrifice of
God is a broken spirit."^ " God," then, being good, " is love,"
ill
it
is
said.^
Whose
nor
"love vrorketh no
to the imao^e of
to his neighbour,"^ neither injuring
revencrino; ever, but, in a word, doino; jood to all according;
God.
"Love
is,"
is
then, "the fulfillino; of
the law^;"^ like as Christ, that
the presence of the
of,
Lord
to
who
loves us;
and our loving teaching
and
discipline
according to Christ.
By
love, then, the
commands not
commit adultery, and not
fulfilled, [these sins
to covet one's neighbour's wife, arc
being] formerly prohibited by fear.
it
The same work,
is
1
then, presents a difference, according as
done by
fear, or
2
accomplished by love,
Ps.
li.
and
is
*
wrought by
Rom.
xiii.
Ps. IxLx. 30, 81.
17.
3
1
John
iv. 8, 16.
10.
;
192
faith or
THE MISCELLANIES.
by knowledge.
[Book
iv.
different.
To
Kightly, therefore, their rewards are the Gnostic " are prepared what eye hath n
ot
seen, nor ear heard, nor hath entered into the heart of
man;"
a
but to him
who has
exercised simple faith
He
testifies
hundred- fold in return for wdiat he has left, a promise which has turned out to
fall wathin human comprehension.

Come
to
this point,
I recollect one
a Gnostic.
For, expounding the words,
who called himself "But I say unto
comdesire
you, he that looketh on a
woman
if
to lust after, hath
it
mitted adultery,"^ he thought that
that
was not bare
is
was condemned;
it
it.
but
through the desire the act
that results from
plished in
proceeding beyond the desire
accom-
For dream employs phantasy and the body.
Accordingly, the historians relate the following decision of
Bocchoris the just.
A youth,
falling in love with a cour-
come to him next day. But his desire being unexpectedly satiated, by laying hold
of the girl in a dream, by anticipation, when the object of his love came accor
ding to stipulation, he prohibited her from coming in. But she, on learning what
had taken place, demanded the reward, saying that in this way she had sated the
lover's desire. They came accordingly to the judge. He, ordering the youth to h
old out
tezan, persuades the girl, for a stipulated reward, to
the purse containing the reward in the sun, bade the courte-
zan take hold of the shadow; facetiously bidding him pay
the image of a reward for the image of an embrace.
Accordingly one dreams, the soul assenting to the
vision.
But he dreams waking,
that Gnostic said,
if
wdio looks so as to lust
;
not only, as
along with the sight of the
woman
he
imagine in his mind intercourse, for this is already the act of lust, as lust bu
t if one looks on beauty of person (the Word
;
and the flesh seem to him in the way of lust to be fair, looking on carnally and
sinfully, he is judged because he admired. For, on the other hand, he wdio in c
haste love looks on beauty, thinks not that the flesh is beautiful, but the spir
it, admiring, as I judge, the body as an image, by whose beauty he transports hi
mself to the Artist, and to the true beauty
says),
1
Matt. V. 28.
;
Book
IV.]
THE MISCELLANIES.
mean
193
exhibiting the sacred symbol, the bright impress of righteousness to the angels
that wait on the ascension
;^
I
the
unction of acceptance, the quality of disposition which resides
gladdened by the communication of the This glory, which shone forth on the face
of Moses, the people could not look on. Wherefore he took a For those, veil for
the glory, to those who looked carnally.
in the soul that is
Spirit.
Holy
who demand
toll,
detain those
who bring
in
any worldly
burdened with their own passions. But him that is free of all things which are s
ubject to duty, and is full of knowledge, and of the righteousness of works, the
y pass on with their good wishes, blessing the man with his work. " And his life
shall not fall away " the leaf of the living
things, wdio are

tree that
is
nourished
"by
the w^ater-courses."^
Now
And
the
righteous
is
likened to fruit-bearing trees, and not only to
in the
such as are of the nature"^ of tall-growing ones.
sacrificial oblations,
according to the law, there were those
who looked
skilled in
for blemishes in the sacrifices.
They who
are
such matters distinguish propension* (ope^c^;) from and assign the latter, as be
ing irrational, lust {liriOvfJila) and propension, as being a to pleasures and l
icentiousness
; ;
rational
movement, they assign
to the necessities of nature.
CHAPTER
WOMEN
In
AS
XIX.
WELL AS MEN CAPABLE OF PERFECTION.
it is
this perfection
possible for
man and woman
equally
to share.
It
is
not only Moses, then, that heard from God,
Suffer
" I have spoken to thee once, and twdce, saying, I have seen
this people,
and
lo, it is
stiff-necked.
me
to exter-
minate them, and blot out their name from under heaven
^ i.e.
of blessed souls.
h'aiau^ for
2
pg^
i_
3^
^
The text has
which
(pviiv
has been suggested as probably
the true reading.
* opz^ig
the Stoics define to be a desire agreeable to reason
;
Itti&vi^icc,
a desire contrary to reason.
CLEM.
VOL.
II.
N

;
19i
THE MISCELLANIES,
will
[Book
iv.
and I
the
make
tliee into
;"
a great and wonderful nation
much
greater than this
who answers
:
not regarding himself, but
common
salvation
sin,
'^
people their
or blot
By no me out
means,
O
Lord
;
forgive this
^
of the book of the living."
How
great was his perfection, in wishing to die together with
!
the people, rather than be saved alone
But Judith
too,
who became
perfect
among women,
in the
siege of the city, at the entreaty of the elders
went forth into
the strangers' camp, despising
all
danger for her country's
hand in faith in God and straightway she obtained the reward of her faith, thoug
h a woman, prevailing over the enemy of her faith, and gaining possession of the
head of Holofernes. And again, Esther perfect by faith, who rescued Israel from
the power of the king and the satrap's cruelty: a woman alone, afflicted with f
astings,^ held back ten thousand armed ^ hands, annulling by her faith the tyran
t's decree; him indeed she appeased, Haman she restrained, and Israel she preser
ved scatldess by her perfect prayer to God. I pass over in silence Susanna and t
he sister of Moses, since the latter was the prophet's
sake, giving herself into the enemy's
associate in
women among
wisdom
;
commanding the host, being superior the Hebrews who were in repute
to all the
for their
and the former in her surpassing modesty, going even to death condemned by licen
tious admirers, remained the unwavering martyr of chastity.
Dion,
too,
the
philosopher, tells
that a certain
woman
Lysidica, through excess of modesty, bathed in her clothes
and that Philotera, when she was to enter the bath, gradually drew back her tuni
c as the water covered the naked parts and then rising by degrees, put it on. An
d did not LesBna of Attica manfully bear the torture ? She being privy to the co
nspiracy of Harmodius and Aristogeiton against HipparAnd chus, uttered not a wor
d, though severely tortured.
1
Ex. xxxii. 32.
2
So rendered by
tlie
Latin translator, as
uTr'Kiay.ivcig
if
the reading were
rsdT^if/.-
^
Sylburgius' conjecture of
instead of
oTrT^iaocfcivxg is
here
adopted.
:
;
Book
iv.]
THE MISCELLANIES.
tliat
195
of
they say
the Argoh'c
women, under the guidance
doughty Spartans by themselves ; and that she produced in them merely showing Si
milarly speaks he who composed the fearlessness of death.
Telesilla the poetess, turned to flight the
Danais respecting the daughters of Danaus
"And
and
then the daughters of Danaus sTviftly armed themselves, Before the fair-flowing
river, majestic Nile ;"
so forth.
And
the rest of the poets sing of Atalanta's swiftness in the
chase, of Anticlea's love for children, of Alcestis' love for her
husband, of the courage of Makssria and of the Hyacinthides.
What
Did not Theano the Pythagorean make to him who looked intently at her, and said,
Your arm is beautiful," she answered "Yes, Characterized by the same propriety,
but it is not public?" there is also reported the following reply. When asked w
hen a woman after beino; with her husband attends the Themsoshall I say
?
such progress in philosophy, that
^*
phoria, said, "
From her own husband at once, from a stranger Themisto too, of Lampsacus, the da
ughter of Zoilus, the wife of Leontes of Lampsacus, studied the Epicurean philos
ophy, as Myia the daughter of Theano the Pythagorean,
never,"
and Arignote, who wrote the history of Dionysius. And the daughters of Diodorus,
 who was called Kronus, all became dialecticians, as Philo the dialectician says
in the Menexeims, whose names are mentioned as follow Menexene,

Aro-ia, Theoo-nis,
Artemesia, Pantaclea.
I also recollect a
female Cynic,
wife of Crates,
she
in
was called Hipparchia, a Maronite, the whose case the so-called dog-wedding
Arete of Cyrene,
too,
was celebrated
in the Poecile.
the
daughter of Aristippus, educated her son Aristippus, who was surnamed Mother-tau
ght. Lastheneia of Arcis, and Axiothea
of Phlius, studied philosophy with Plato.
Besides, Aspasia
of Miletus, of
whom
the writers of
trained by Socrates in
comedy write much, was philosophy, by Pericles in rhetoric.
I omit, on account of the length of the discourse, the rest enumerating neither
the poetesses Corinna, Telesilla, Myia,
and Sappho nor the painters, as Irene the daughter of Cratinus, and Anaxandra th
e daughter of Nealces, according to
;
;
196
tliG
THE MISCELLANIES.
account of Didymus in the Symposiaci.
to
[Book
iv.
The daughter
Also the
of Cleobulus, the sage
and monarch of the Lindii, was not
feet of her father's guests.
ashamed
wash the
wife of Abraham, the blessed Sarah, in her
own
;
person prealso the
pared the cakes baked in the ashes for the angels
and princely
maidens among the Hebrews fed sheep. Whence Nausicaa of Homer went to the washin
cr-tubs. o
The wise woman,
band
to
then, will
first
choose to persuade her husis
be her associate in what
conducive to happiness.
let
And
should that be found impracticable,
her by herself with
earnestly aim at virtue, gaining her husband's consent in
everything, so as never to do anything against his
will,
exception of what
salvation.
is
reckoned as contributing
set
to virtue
and
But
if
one keeps from such a mode of
is
life either
wife or maid-servant, whose heart
a person in that case plainly does
is
on
it;
what such
nothing else than deter-
mine
It
to drive her
to choose to
is
make
away from righteousness and sobriety, and his own house wicked and licentious.
not then possible that
man
or
woman
;
can be con-
versant with anything whatever, without the advantage of
education, and application, and training
said,
and
virtue,
all.
;
we have
Other
but with
depends not on others, but on ourselves above
one's self, this
is
things one can repress,
by waging war against them
For the
what depends on
entirely out of the question,
gift
is
even with the most strenuous persistence.
one
conferred by God, and not in the power of any other.
licentiousness should be regarded as the evil of
tiian of
Whence
him who
is
guilty of licentiousness
;
no other one and temperance,
it.
on the other hand,
as the
good of him who
is
able to practise
CHAPTER XX.
A GOOD WIFE.
The woman
who, with propriety, loves her husband, Euripides
describes, while admonishing,
" That when her husband says aught, She ought to regard him as speaking well
if
she say nothing
:
Book
iv.]
THE MISCELLANIES,
if
107
And
she will say anything, to do her endeavour to gratify her
husband."
And
"
again he subjoins the like
And
that the wife should sweetly look sad with her husband, Should aught evil befall
him. And have in common a share of sorrow and joy."
Then, describing her as gentle and kind even he adds
:
in misfortunes,
"
And And
:
I,
when you
bear
are
ill,
will,
sharing your sickness, bear it;
I will
my
share in your misfortunes."
And
" Nothing is bitter to me, For with friends one ought to be happy, For what else
is friendship but this ? "
The
marriage, then, that
is
is
consummated according
to the
God, and be conducted " with a true heart, in full assurance of faith, having he
arts sprinkled from an evil conscience, and the body washed with pure water, and
holding the confession
word,
sanctified, if the
to
union be under subjection
of hope
;
for
He
by
is
faithful that promised."
And
the happi-
ness of marriage ought never to be estimated either
or beauty, but
''
by wealth
virtue.
Beauty," says the tragedy,
;
" Helps no wife with her husband
;
But virtue has helped many for every good wife Who is attached to her husband kn
oAvs how to practise
sobriety."
Then,
"
as giving admonitions,
he says
:
First, then, this is
incumbent on her who is endowed with mind, That even if her husband be ugly, he
must appear good-looking For it is for the mind, not the eye, to judge."
so forth.
;
And
is
For with perfect propriety Scripture has given by God as "an help" to man. It
said that
is
woman
evident, then,
in
my
opinion, that she will charge herself with remedying,
by good sense and persuasion, each of the annoyances that And if he originate wi
th her husband in domestic economy.
do not yield, then she will endeavour, as far as possible for
198
THE MISCELLANIES,
nature, to lead a sinless life
in
;
[Book
iv.
human
to die,
whether
it
;
be necessary
considering
accordance with reason, or to live
is
that
God
her helper and associate in such a course of
conduct, her true defender and Saviour both for the present
and for the future
of
all
;
making
Him
the
leader and guide
her actions, reckoning sobriety and righteousness her
work, and making the favour of
fully,
God
her end.
Grace-
therefore,
the
apostle says in
the Epistle to Titus,
" that the elder women should be of godly behaviour, should not be slanderers, n
ot enslaved to much wine that they should counsel the young women to be lovers o
f their hus;
bands, lovers of their children, discreet, chaste, housekeepers,
good, subject to their
own husbands
But
rather,
;
that the
word
of
God
be not blasphemed."
he says, " Follow peace with all men, and holiness, without which no man shall s
ee the Lord looking diligently, lest there be any fornicator
^
;
or profane person, as Esau,
his birthright
;
who
for one morsel surrendered
and lest any root of bitterness springing up trouble you, and thereby many be de
filed." ^ And then, as
putting the finishing stroke to the question about marriage,
he adds
filed
:
:
^'
IMarriage
is
honourable in
all,
and the bed un de-
but whoremongers and adulterers
to the
God
will judge."
^
And
one aim and one end, as far as regards perfection, being
demonstrated to belong
his epistle says,
'^
man and
the w^oman, Peter in
if
Though now
for a season,
;
need
be,
ye are
in heaviness through manifold temptations
that the trial of
your
faith,
being
much more
it
precious than that of gold which
fire,
perisheth, though
praise,
be tried with
at
might be found unto
in
and honour, and glory
;
the revelation of Jesus
;
Christ
wdiom, having not seen, ye love
see
whom, though
now ye
Him
not, yet believing,
ye rejoice with joy unalso Paul rejoices more abundantly,
speakable, and full of glory, receiving the end of your faith,
the salvation of your souls."
for Christ's sake that he
in stripes
1
^
'^
Wherefore
in labours
oft."
^
was
above measure, in deaths
3-5.
i.
Tit.
ii.
2
5
Heb.
xii.
13-17.
^
Heb.
xiii.
4.
*
1 Pet.
6-9.
2 Cor.
xi. 23.
:
Book
iv.J
THE MISCELLANIES.
199
CIIAPTEK XXL
DESCRIPTION OF THE PERFECT MAN, OR GNOSTIC.
Here I find perfection apprehended variously in relation to Him who excels in ev
ery virtue. Accordingly one is perfected
as pious,
and
as patient,
and
as continent,
and
as a worker,
and
as a martyr,
men
perfect
according to
fect?
But I know no one of in all things at once, while still human, though the mere l
etter of the law, except Him alone who
and
as a Gnostic.
for us clothed Himself with humanity.
Who
is
then
bad.
is
per-
He who
way
professes abstinence
to the gospel
from what
Well,
this is the
and
is
to well-doinoj.
But gnostic
be perfect.
perfection in the case of the legal
man
is
the acceptance
of the gospel, that he that
after the
law
may
it was we might, according to the apostle, receive Christ, the fulness of the la
w.^ But now in the gospel the Gnostic attains proficiency not only by making use
of the law as a step, but by understanding and compreIiending it, as the Lord w
ho gave the Covenants delivered it
For
so he,
who was
after the law, Moses, foretold that
necessary to hear in order that
to the apostles.
And
if
he conduct himself rightly
(as as-
suredly
it is
;
impossible to attain knowledge (gnosis) by bad
and if, further, having made an eminently right become a martyr out of love, obt
aining considerable renown as among men not even thus will he be
conduct)
confession, he
;
called perfect in the flesh beforehand
life
;
since
it is
the close of
which claims this appellation, w^hen the gnostic martyr has first shown the perf
ect work, and rightly exhibited it, and having thankfully shed his blood, has yi
elded up the ghost blessed then will he be, and truly proclaimed perfect, " that
the excellency of the power may be of God, and not of us,"
as the apostle says.
^'
Only
let
us preserve free-will and love
;
:
troubled on every side, yet not distressed
;
perplexed, but
cast
not in despair
Deut.
persecuted, but not forsaken
^
;
down, but
perfection,
not destroyed."
1
Fur those who
13
;
strive
after
Cor.
xviii.
Rom.
x. 4.
^2
iv. 8, 9.
200
THE MISCELLANIES.
[Book
iv.
according to the same apostle, must " give no offence in anything, but in everyt
hing approve themselves not to
to
men, but
God."
;
And,
it
as a consequence, also they
ought
to yield to
men
for
is
is
reasonable, on account of abusive calumnies.
:
Here
the specification
" in
much
patience, in afflictions,
in necessities, in distresses, in stripes, in imprisonments, in
tumults, in labours, in watchings, in fastings, in pureness, in
knowledge, in long-suffering, in kindness, in the Holy Ghost,
power of God," that we may be the temples of God, purified " from all filthiness
of the flesh and of the spirit." "x\nd I," He sa3"s, ^'will and I will be to yo
u for a Father, and ye shall receive you ^ be to me for sons and daughters, sait
h the Lord Almighty." "Let us then," he says, "perfect holiness in the fear of G
od." For though fear beget pain, " I rejoice," he says, " not that ye were made
sorry, but that ye showed susceptibility to repentance. For ye sorrowed after a
godly sort, that ye might For godly sorrow worketh receive damage by us in nothi
ng.
in love unfeigned, in the
word
of truth, in the
^
;
repentance unto salvation not to be regretted; but the sorrow
For this same thing that ye what earnestness it wrought in you yea, what clearin
g of yourselves yea, what compuncyea, what fear; yea, what desire yea, what zeal
yea, tion In all thinos ve have showed yourselves clear in revenue Such are the
preparatory exercises of gnostic the matter." ^
of the w^orld worketh death.
sorrowed after a godly
;
sort,
;
;
;
;
I
discipline.
And
since the omnipotent
God Himself
" gave
some apostles, and some prophets, and some evangelists, and some pastors and tea
chers, for the perfecting of the saints, for the work of the ministry, for the e
difying of the body of Christ, till we all attain to the unity of the faith, and
of the knowledge of the Son of God, to a perfect man, to the measure of the sta
ture of the fulness of Christ ;" * we are then to strive to reach manhood as bef
its the Gnostic, and to be as perfect as w^e can while still abiding in the fles
h, making
it
our study with perfect concord here to concur
Avith the will
of
God,
1
to the restoration of
what
^ ^
is
the truly perfect noblevii. 1, vi.
2 Cor. vi. 3-7.
2 Cor.
16, 17, 18.
3
2 Cor.
vii.
1-11.
Eph.
iv. 11, 12, 13.
;
Book
iv.]
THE MISCELLANIES.
201
ness and relationship, to the fuhiess of Christ, that which
perfectly depends on our perfection.
And now we
perceive where, and how, and
perfect man,
when
the divine
apostle mentions the
differences of the perfect.
'
And
and how he shows the again, on the other hand
:
The
manifestation of the Spirit
is
given for our
profit.
;
For
to to one is given the word of wisdom hy the Spirit another the word of knowledg
e according to the same Spirit to another the to another faith through the same
Spirit
;
gifts
of healing through the
;
same
Spirit; to
;
another the
working of miracles cernment of spirits
to another
prophecy
to
another
;
dis-
;
to another diversities
:
of tongues
to
another the interpretation of tongues
ing as
and
all
these worketh
the one and the same Spirit, distributing to each one accord-
He
wills."
^
Such being the
case, the prophets are
perfect in prophecy, the righteous in righteousness, and the
martyrs in confession, and others in preaching, not that they are not sharers in
the common virtues, but are proficient in
those to which they are appointed.
senses would say that a prophet was not righteous?
For what man in his For what?
?
did not righteous
men
like
Abraham prophesy
" For to one God has given warlike deeds, To another the accomplishment of the d
ance,
To another the
says
lyre
and song,"
-
Homer.
in
" But each has his
own proper
one
acts
one w'ay, another in another.
God," ^ But the apostles were
gift of
perfected in all
You will find, then, if you choose, in their and writings, knowledge, life, prea
ching, righteousness, We must know, then, that if Paul is purity, prophecy. youn
g in respect to time having flourished immediately yet his writings depend on th
e after the Lord's ascension Old Testament, breathing and speaking of them. For
faith

;
in Christ
and the knowledge of the gospel are the explanation and fulfilment of the law an
d therefore it was said to the Hebrews, '' If ye believe not, neither shall you
understand ;" that is, unless you believe what is prophesied in the law, and
"*
I
1 Cor. xii. 7-11.
2
m^d^
^iii.
730.
3 1
Cor.
vii. 7.
* Isa. vii. 9.

; ;
202
THE MISCELLANIES,
[Book
iv.
oracularly delivered
by the law, you will not understand the Old Testament, which He by His coming ex
pounded.
CHAPTER
XXII.
THE TKUE GNOSTIC DOES GOOD, NOT FROM FEAR OF PUNISHMENT OR HOPE OF REWARD, BUT O
NLY FOR THE SAKE OF GOOD ITSELF.
The man
Gnostic.
evil (for
of
understanding and perspicacity
his business is not abstinence
is,
then,
a
is
And
this
from what
is
doing of good out of fear.
shall
a step to the highest perfection), or the For it is written, " Whither
shall I hide myself
I
?
flee,
and where
sence
If I ascend into heaven,
Thou
art there
from Thy preif I go
;
away hand
to the uttermost parts of the sea, there is
;
if
I go down into the depths, there
is
is
Thy right Thy Spirit." ^
is
Nor any more
pense.
he
to
'-
do so from hope of promised recom-
For
it is said,
Behold the Lord, and His rewan^
before His face, to give to every one according to his workV^
what eye hath not
and ear hath not heard, and hath man what God hath prepared for them that love H
im." ^ But only the doing of good out of love, and for the sake of its own excel
lence, is to be the
seen,
not entered into the heart of
Gnostic's choice.
"
Now,
in the person of
will give the
God
it is
said to the
Lord, " Ask of me, and I
inheritance
that
is,
;
heathen for Thine
^
teaching
Him
to ask a truly regal request
the salvation of
men
without price, that
we may
to desire
this
and possess the Lord. For, on the contrary, knowledge about God for any practica
l purpose, that
inherit
may
be done, or that
plation.
may not be
done,
is
not proper to the Gnostic
as the reason for
but the knowledge
itself suffices
contem-
For I
will dare aver that it is not
because he wishes
to be saved that he,
who
devotes himself to knowledge for the
itself,
sake of the divine science
^
chooses knowledge.
For the
Ps. cxxxix. 7-10.
2 Isa. xl. 10, Ixii. 3 Ps.
ii.
11
;
Ps.
Ixii.
12
;
Rev.
xxii.
12
;
Rom.
ii.
6.
8.
Book
iv.J
THE MISCELLANIES,
by exercise
is
203
exertion of the intellect
prolonged to a pev-
petual exertion.
is
And
the perpetual exertion of the intellect
the essence of an intelligent being, which results from an
uninterrupted process of admixture, and remains eternal contemplation, a living
substance.
Could we, then, suppose any
one proposing
to the
Gnostic whether he would choose the
;
and if these, knowledge of God or everlasting salvation which are entirely ident
ical, were separable, he would without the least hesitation choose the knowledo;
e of God, deeminir that property of faith, which from love ascends to knowledge,
This, then, is the perfect man's desirable, for its own sake. first form of doi
ng good, when it is done not for any advantage in what pertains to him, but beca
use he judges it right to do good and the energy being vigorously exerted in all
not, good in some things, in the very act becomes good thincrs, and not siood i
n others but consistinc; in the habit of
;
;
;
doing good, neither for glory, nor, as the philosophers say,
for reputation, nor
so as to pass life after the
And if,
in
from reward either from men or God but image and likeness of the Lord. doing goo
d, he be met with anything adverse, he
;
will let the
recompense pass without resentment as
if it
were
good, he being just and good "to the just and the unjust." To such the Lord says
, " Be ye, as your Father is perfect."
To him
the flesh
is
dead
;
but he himself
lives alone,
having
consecrated the sepulchre into a holy temple to the Lord,
havino; turned towards
God
the old sinful soul.
no longer continent, but has reached a state " If of passionlessness, waiting to
put on the divine image. " let no one know it and if thou thou doest alms," it
is said, fastest, anoint thyself, that God alone may know," ^ and not Not even h
e himself who shows a sinMe human beinoj.
Such an one
is
;
mercy ought
to
know
that he does
show mercy
;
for in this
way he will be sometimes merciful, sometimes not. And when he shall do good by h
abit, he will imitate the nature of
good, and his disposition will be his nature and his practice.
There
is
high, but there
no necessity for removing those who are raised on is necessity for those who are
walking to reach
^
Matt.
vi. 2, etc.
;
204
'
THE MISCELLANIES.
[Book
iv.
tlie whole of the narrow drawn by the Father, to become worthy to receive the po
wer of grace from God, so as to run without hindrance. And if some hate the elec
t, such an one knows their ignorance, and pities their minds for its folly. As i
s right, then, knowledge itself loves and teaches the ignorant, and instructs th
e whole creation to honour God Almighty. And if such an one teaches to love God,
he will not hold virtue as a thing to be lost in any case, either awake or in a
dream, or in any vision since the habit never goes out of Itself by falling fro
m being a habit. Whether, then, knowledge be said to be habit or disposition on
account of
the requisite goal, by passing over
way.
For
this
is
to be
;
;
diverse sentiments never obtaining access, the guiding faculty,
remaining unaltered, admits no alteration of appearances by framing in dreams vi
sionary conceptions out of its movements by day. Wherefore also the Lord enjoins
" to watch,"
so that our soul
may never be perturbed with passion, even in dreams; but also to keep the life o
f the night pure and stainspent In the day.
is
less, as If
For
assimilation to
Its
God,
as far
as
we
can,
preserving the mind in
this
Is
relation to the
as mind.
same
things.
And
the relation of
mind
But the variety of
to material things.
disposition arises
from Inordinate
affection
And
for this reason, as they appear to me,
;
to have called night Euphrone since then the soul, released from the perceptions
of sense, turns In on itself, and has a truer hold of intelligence {(^p6v7]cn^)
} Wherefore the mysteries are for the most part celebrated by night, indicating
the withdrawal of the soul from the body, wdiich takes place by night. " Let us
not then sleep, as do others but let us watch and be sober. For they that sleep,
sleep in the night and they that are drunken, are drunken in the night. But
;
let
us
who
are of the day be sober, putting on the breastplate
love,
of faith
and
and
as
an helmet the hope of
salvation.'"^'
And
as to what, again, they say of sleep, the very
same things
as
are to be understood of death.
For each
exhibits the depar;
ture of the soul, the one more, the other less
also get this In Pleraclitus
1
:
we may
"Man
touches night in himself,
-
Euphrone
is
plainly " kindly, cheerful."
1
Thess. v. 6-8.
:
:
Book
iv.]
THE MISCELLANIES.
his liglit
;
205
when dead and
touclies
he touches the dead
quenched and alivCj when he sleeps and awake, when he shuts his eyes, he the sle
eper."^ " For blessed are those that have seen
;
the Lord,"" according to
tlie
apostle; " for
is
it is
high time to
awake out of
sleep.
For no\v
our salvation nearer than
The night is far spent, the day is at believed. Let us therefore cast off the wo
rks of darkness, and put on the armour of light." ^ By day and light he designat
es figuratively the Son, and by the armour of light metaphoriwhen we
hand.
cally the promises.
So
and
it is
said that
we ought
;
prayers, clean and bright
to go washed to sacrifices and and that this external adornment
purification are practised for a sign.
Now
purity
is
to
think holy thoughts.
Further, there
is
the image of baptism,
which
"
also
was handed down
to the poets
from Moses
as follows
clothes."
"*
And she having drawn water, and wearing on her body clean
Penelope that
is
It is
going to prayer
"
Having washed
It
his
Telemachus, hands in the hoary
And
sea,
prayed to Athene."^
in bed.
was a custom of the Jews to wash frequently after being It was then well said,
'
Be pure, not by washing
of water, but in the mind."
For sanctity, as I conceive it, is perfect pureness of mind, and deeds, and thou
ghts, and words too, and in its last
degree sinlessness in dreams.
And
actions,
sufficient purification to a
If,
and sure repentance.
man, I reckon, is thorough condemning ourselves for our former
which please us through
iino-Ti^fjiri,
we
^o
forward, after these thino-s takini: thouo-ht,^ and
of the things
divesting our
mind both
the senses, and of our former transcrressions.
If,
then,
it
we
are to give the etymology of
is
know-
*
As
stands in the text the passage
uniutclligible,
and has been
xiii.
variously
2 2
amended
successfully.
Kotipou in
iv.
Clement seems to have read Kvptou for * Homer, Odyss. Rom. xiii. 11, 12.
ii.
Rom.
;
11.
751, 760
xvii. 48, 58.
^ Ochjss.
2G1.
^
Explaining
(/.iTccuoiu
ctymologically.

;
206
ledge,
its
THE MISCELLANIES.
signification
[Book
iv.
for our soul,
is to be derived from arcicn^;, placing which was formerly borne, now in one way
,
it
now
in another,
settles in objects.
Similarly faith
{orTacrL^) of
is
to
be
explained etymologically, as the settling
respecting that w^hich
is.
our soul
But we
desire to learn about the
;
in all things righteous
man who is always and who, neither dreading the penalty
live
proceeding from the law, nor fearing to entertain hatred of
evil in the case of those
who
with him and
who
prosecute
the injured, nor dreading danger at the hands of those
who
For he who, on account of these considerations, abstains from anything wrong, is
not Even Epicurus voluntarily kind, but is good from fear. says, that the man w
ho in his estimation was wise, " would not do wrong to any one for the sake of g
ain for he could not persuade himself that he would escape detection." So that,
if he knew he would not be detected, he would, accorddo wrong, remains righteous
.
;
ing to him, do
If, too,
evil.
And
such are the doctrines of darkness.
one shall abstain from doing wrong from hope of the
recompense given by God on account of righteous deeds, he is not on this supposi
tion spontaneously good. For as fear makes that man just, so reward makes this o
ne or rather, makes him appear to be just. But with the hope after death a good
hope to the good, to the bad the reverse
;

not only they

who
follow after Barbarian wisdom, but also
the Pythagoreans, are acquainted.
For the
latter also pro-
posed hope as an end to those
who
philosophize.
Whereas
Socrates also, in the Phcedo, says 'Hhat good souls depart
; hence with a good hope " and again, denouncing the wicked, he sets against thi
s the assertion, " For they live with an evil
hope."
With him
sertations concerning
Heraclitus manifestly agrees in his dismen " There awaits man after death
:
Divinely, therefore, what they neither hope nor think." Paul writes expressly, "
Tribulation worketh patience, and patience experience, and experience hope and h
ope maketh not ashamed." ^ For the patience is on account of the hope in the fut
ure. Now hope is synonymous with the recom;
1
Rom.
V. 3-5.
;
Book IV.]
THE MISCELLANIES.
;
207
pense and restitution of hope
not being any more
vilified.
\Yliich
maketli not ashamed,
call, as he is called, neither for on his way to knowledge (jvS)cn<;). For he do
es not consider whether any extrinsic lucrative gain or enjoyment follows to him
but drawn by the love of Him
But he who obeys the mere
nor
f or
fear,
en joyments,
is
;
who
is
the true object of love, and led to what
is
requisite,
practises piety.
So that not even were we
if
receive from
God
suppose him to leave to do things forbidden with imputo to get the
nity
;
not even
not even
he were
promise that he would
;
receive as a reward the good things of the blessed
sides,
if
but be-
he could persuade himself that God would be hoodwinked with reference to what he
does (which is impossible), would he ever wish to do aught contrary to right
made choice of what is truly good and its own account, and therefore to be loved
. For it is not in the food of the belly that we have heard good to be situated.
But he has heard that '- m.eat will not commend us," ^ nor marriage, nor abstin
ence from marriage in ignorance but virtuous gnostic conduct. For
reason, having once
worthy of choice on
;
the dog, which
fore keeping
is
an
irrational animal,
it
may
let
be said to be
the predicted
continent, dreading as
does the uplifted stick, and there-
away from the meat.
But
promise be taken away, and the threatened dread cancelled, and the impending dan
ger removed, and the disposition of
such people
will
be revealed.
CHAPTER
For it is not suitable to the nature
XXIII.
THE SAME SUBJECT CONTINUED.
of the thing itself, that they should apprehend in the truly gnostic manner the
truth, that all things which w^ere created for our use are good as, for
;
example, marriage and procreation,
when used
in
moderation
and that
it is
better than good to
virtuous by assimilation to the divine.
1 1
become free of passion, and But in the case of ex-
Cor.
viii. 8.
208
THE MISCELLANIES.
[Book
iv.
ternal thlngSj agreeable or disagreeable,
stain,
from some tliey abfrom others not. But in those things from which they abstain f
rom disgust, they plainly find fault with the creature and the Creator and thoug
h in appearance they w^alk faithThat command, fully, the opinion they maintain i
s impious.
;
^^
Thou
shalt not lust," needs neither the necessity arising
from
fear,
:
wdiich compels
to
keep from things that are
pleasant
nor the reward, which by promise persuades to
restrain the impulses of passion.
.
And
those
who obey God through
the promise, caught by
the bait of pleasure, choose obedience not for the sake of
the
will
commandment, but for the sake of the promise. Nor turning away from objects of s
ense, as a matter of necesthe
contrary,
sary consequence, produce attachment to intellectual objects.
the attachment to intellectual objects becomes to the Gnostic an influence which
draws naturally away from the objects of sense inasmuch as he, in virtue of the
selection of what is good, has chosen wdiat is good according to knowledge (yvc
oaTCKcb^)^ admiring generation, and by
;
On
sanctifying the Creator sanctifying assimilation to the divine.
But
is
I shall free myself from lust, let
the sake of alliance with Thee.
good, and
all
him say, O Lord, for For the economy of creation
:
things are well administered
nothing happens
without a cause.
I must be in what
is
Thine,
O
Omnipotent
One.
be
And
if
free of fear
satisfied
am there, I am near Thee. And I would be that I may be able to draw near to Thee
, and to with little, practising Thy just choice between
I
tliinfTS ffood
and thino;s like. Right mystically and sacredly the apostle, teaching us the cho
ice which is truly gracious, not in the way of rejection of other things as bad,
but so as to do things better than what is good, has spoken, saying, " So he th
at giveth his virgin in
marriafi^e doetli well;
as far as respects seemliness
and he that givetli her not doetli better; and undistracted attendance on
the Lord."
^
Now we know that
tial
;
tilings which are difficult are not essenwhich are essential have been graciousl
y but that things
1
1 Cor. vii. 38, 35.
Book
iv.]
THE MISCELLANIES.
209
made easy
Wherefore Democritus of attainment by God. well says, that " nature and instruct
ion " are like each other.
And we
have briefly assigned the cause. For instruction harmonizes man, and by harmoniz
ing makes him natural; and it is no matter whether one was made such as he is by
nature, or
transformed by time and education.
both
;
The Lord
has furnished
is
that which
is
by
creation,
and that which
is
by creating
but what
is
again and renewal through the covenant.
able which
is
And that is prefer;
advantageous to what
is
superior
good is seen to be most pleasant, and of itself produces the fruit which is desi
red tranquillity of soul. " And he who hears me," it is " shall rest in peace, c
onfident, and shall be calm withsaid, out fear of any evil." ^ " Rely with all t
hy heart and thy
superior to everything
mind.
So, then,
what
is
really

mind on God."^
On
this wise
it is
possible for the Gnostic already to
have
become God. "I said. Ye are gods, and sons of the Highest."^ And Empedocles says
that the souls of the wise become gods,
writing as follows
"
:
At
last prophets, minstrels,
and physicians,
;
And
the foremost
among mortal men, approach
Whence
spring gods supreme in honours."
is
Man,
then, generically considered,
spirit.
formed
in accordance
is
with the idea of the connate
mystically the production of
For he
not created
formless and shapeless in the workshop of nature, where
man
is
accomplished, both art
But the individual man is and essence being common. stamped according to the imp
ression produced in the soul by the objects of his choice. Thus we say that Adam
was for none of the perfect, as far as respects his formation distinctive chara
cteristics of the idea and form of man were wanting to him but in the act of com
ing into being he received perfection. And he was justified by obedience this wa
s reaching manhood, as far as depended on him. And the cause lay in his choosing
, and especially in his choosing what was forbidden. God was not the cause. For
production is twofold of things procreated, and of
;
; ;

1
Prov.
i.
33.
II.
2
proy,
]^^ 5,
3 pg^ i^xxii. 6.
CLEM.
YOL.
O
;
210
things that grow.
THE MISCELLANIES.
And
manliness in man,
[Book
iv.
who
is
subject
to perturbation, as they say,
makes him who partakes of it fearless and invincible and anger is the mind's ess
entially satellite in patience, and endurance, and the like and selfconstraint a
nd salutary sense are set over desire. But God
; ;
is
impassible, free of anger, destitute of desire.
And He
is
is
not free of fear, in the sense of avoiding what
or temperate, in the sense of having
terrible
command
fall in
of desires.
For neither can the nature
terrible,
of
God
;
with anything
will not feel
nor does
God
flee fear
just as
He
desire, so as to rule
over desires.
;"
Accordingly that Pythaus, " that
is
gorean saying was mystically uttered respecting
man
one,
^
ought
to
become one
for the high priest himself
God
of
being one in the immutable state of the perpetual flow
good things. Now the Saviour has taken away wrath in and with lust, wrath being
lust of vengeance. For universally and man, liability to feeling belongs to ever
y kind of desire when deified purely into a passionless state, becomes a unit. A
s, then, those, who at sea are held by an anchor, pull at
;
the anchor, but do not drag
to the
it
to them,
but drag themselves
life,
anchor
;
so those
who, according to the gnostic
draw God towards them, imperceptibly bring themselves to God: for he who reveren
ces God, reverences himself. In
the contemplative
to himself,
life,
then, one in worshipping
his
God
attends
and through
holily
;
own
spotless purification beholds
the holy
God
for self-control, being present, surveying
is
and contemplating itself uninterruptedly, assimilated to God.
as far as possible
CHAPTEE XXIV.
THE REASON AND END OF DIVINE PUNISHMENTS.
Now
we
that
is
in our power, of
which equally with
its
opposite
are masters,

as, say,
to philosophize or not, to believe
or disbelieve.
masters of each of the opposites, what depends on us
1
In consequence, then, of our being equally is found
kh
.
.
.
Qiog.
Book
IV.]
THE MISCELLANIES.
Xow
as
211
or not done
possible.
the
commandments may be done
by
us,
who,
is
reasonable, are liable to praise and blame.
And
done
those, again,
who
are punished on account of sins
;
mitted by them, are punished for them alone
sins
for
comwhat is
The is past, and what is done can never be undone. committed before faith are ac
cordingly forgiven by the Lord, not that they may be undone, but as if they had
not
been done. " But not all," says Basllides, " but only sins involuntary and in ig
norance, are forgiven;" as would be the
case were
it
a man, and not God, that conferred such a boon.
To such an one
would be
tary sins,
Scripture says,
^
"Thou
thoughtest that I
like thee."
But
if
we
are punished for volun-
we
are punished not
tliat
the sins which are done
may
be undone, but because they were done.
avail to
sin
ment does not
but that he
the like.
causes
:
may
But punishhim who has sinned, to undo his sin, no more, and that no one else fal
l into
Therefore the good
First, that
God
corrects for these three
he wdio
;
is
corrected
than his former
nished
self
then that those
that he
may become better who are capable of
being saved by examples
;
and
thirdly,
may be driven back, being admowho is injured may not be
to receive injury.
readily despised,
and be apt
And
there
are two methods of correction
tive,
the instructive and the punito
^
which we have called the disciplinary. It ought known, then, that those vrho fal
l into sin after baptism
those
be
are
who
are subjected to discipline
;
for the deeds done
before are remitted, and those done after are purged. It is in reference to the
unbelieving that it is said, " that they are
reckoned as the chaff which the wind drives from the face of
the earth, and the drop which falls from a vessel."
1
"'
Ps.
1.
21.
2 7voy7/?o'y.
3
Ps. I 4
.
iga. xl. 15.
212
THE MISCELLANIES.
[Book
iv.
CHAPTER XXV,
TRUE PERFECTION CONSISTS IN THE KNOWLEDGE AND LOVE OF GOD.
"
Happy
he who possesses the culture of knowledge, and
to the injury of the citizens or to
is
not
moved
wrong
actions,
but contemplates the undecaying order of immortal nature, how and in what way an
d manner it subsists. To such the
practice of base deeds attaches not."
says, " that the
Rightly, then, Plato
man who
devotes himself to the contemplation
;
of ideas will live as a
place of ideas, and
templates the
dialectician, "
god among men now the mind is the God is mind." He says that he who conunseen Go
d lives as a -god among men. And
in the Sophist, Socrates calls the stranger of Elea,
god
:"
^'
guests, frequent cities.
who was a Such are the gods who, like stranger For when the soul, rising above t
he
by
itself apart,
sphere of generation,
is
and dwells amidst
ideas," like the Coryphasus in Thesetetus, now become as an angel, it will be w^
ith Christ, being rapt in contemplation,
ever keeping in view the will of
God
flit
;
in reality
" Alone wise, while these
like
shadows."^
" For the dead bury their dead."
" I will
fill it
Whence Jeremiah
says
:
with the earth-born dead
whom mine
anger has
smitten."
be the object of science.
ledge,
is
God, then, being not a subject for demonstration, cannot But the Son is wisdom,
and knowand
truth,
and
all
else that
has affinity thereto.
He
also susceptible of demonstration
all
the powers of the Spirit,
and of description. And becoming collectively one thing,
terminate in the same point
is
that
Son
is
is,
in the Son.
But
He
incapable of being declared, in respect of the idea of each
one of His powers.
as one thing, nor
And
the
neither simply one thing
all
many
things as parts, but one thing as
is all
things
all
;
whence
also
He
things.
For
He
is
the circle of
Word
powers rolled and united into one unity. Wherefore the is called the Alpha and t
he Omega, of whom alone the
^
Horn. Odyss.
^ Jer. xxxiii. 5.
Book
iv.]
THE MISCELLANIES.
213
end becomes beginning, and ends again at the original beginning without any brea
k. Wherefore also to believe in Him, and by Him, is to become a unit, being indi
ssolubly united in Him and to disbelieve is to be separated, disjoined, divided.
" Wherefore thus saith the Lord, Every alien son is uncircumcised in heart, and
uncircumcised in flesh" (that is, unclean in body and soul)* " there shall not
enter one of
;
:
the strangers into the midst of the house of Israel, but the
Levites."^
He
God.
calls those that
would not
believe, but
would
disbelieve, strangers.
priests of
Only
those
who
all
live
purely being true
Wherefore, of
the circumcised tribes,
those anointed to be high priests, and kings, and prophets,
Whence He commands them were reckoned more holy. not to touch dead bodies, or ap
proach the dead not that the body was polluted, but that sin and disobedience we
re incarnate, and embodied, and dead, and therefore abominable. It was only, the
n, when a father and mother, a son and daughter died, that the priest was allowe
d to enter, because these were related only by flesh and seed, to whom the pries
t w^as indebted for the immediate cause of his en;
trance into
life.
And
they purify themselves seven days,
celebrated
the period in which Creation was consummated.
the seventh day the rest
brings a propitiation, as
is
is
;
For on and on the eighth he
written in Ezekiel, according to
is
which propitiation the promise
perfect propitiation, I take
to be received.^
And
the
it, is
that propitious faith in the
gospel which
is
by the law and the prophets, and the purity
universal obedience, with the abandon-
which shows
itself in
ment
of the things of the world; in order to that grateful sur-
render of the tabernacle, which results from the enjoyment of
the soul.
Whether, then, the time be that which through the
rest," or
;
seven periods enumerated returns to the chiefest
the
or
seven heavens, which some reckon one above the other
whether also the fixed sphere which borders on the intellectual world be called
the eighth, the expression denotes that the Gnostic ought to rise out of the sph
ere of creation and of sin. After these seven days, sacrifices are offered for s
ins.
1
Ezek. xHv. 9, 10.
2
E2ek. xliv. 27.
^
xhe jubUee.
214
THE MISCELLANIES.
tliere Is still fear of
[Book
iv.
For
change, and
says
:
it
touches the seventh
out of
The righteous Job mother's womb, and naked
circle.
"
Naked came I
my
shall I return there ;"^ not
naked
of possessions, for that were a trivial and
as a just
common
thing; but,
man, he departs naked of evil and sin, and of the unsightly shape which follows
those who have led bad lives. For this was what was said, " Unless ye be convert
ed, and become as children," ^ pure in flesh, holy in soul by abstinence from ev
il deeds showing that He would have us to be such as the water.^ also He generat
ed us from our mother For the
;

intent of one !;eneration succeedino; another

is
to immortalize
by progress. That purity
the all-wise
But the lamp of the wicked shall be put out."^ In body and soul which the Gnosti
c partakes of, Moses indicated, by employing repetition in de''
scribing the Incorruptibility of body
of Rebecca, thus
:
and of soul
fair,
In the person
'^
Now
not
of
known
;
her."
^
And
and man had Rebecca, interpreted, means " glory
the virgin was
God
"
and the glory
of
God
is
Immortality.
This
Is
In
reality righteousness, not to desire other things, but to
be
entirely the consecrated temple of the Lord.
is
Righteousness
^'
and a well-conditioned state, to which the Lord dismissed her when He said, " De
part Into peace." For Salem is, by interpretation, peace of which our Saviour Is
enrolled King, as Moses says, Melchlzedek king of Salem, priest of the most hig
h God, who gave bread and wine, furpeace of
life
;
nishing consecrated food for a type of the Eucharist.
And
name
Melchizedek
is
is
Interpreted "righteous king;" and the
for righteousness
a
synonym
ever, supposes that Righteousness
and peace. Basilldes, howand her daughter Peace
dwell stationed in the eighth sphere.
But we must
in hand.
pass from physics to ethics, which are clearer;
for the discourse concerning these will follow after the treatise
The Saviour Himself,
" Seeing those
then, plainly initiates us Into
^
:
the mysteries, according to the words of the tragedy
who
2
5
see,
he also gives the orgies."
xviii. 3.
^ i.e.
^
^
"^
Job Job
i.
21,
Matt,
Baptism.
v. 34.
xxi. 10.
Qen. xxiv. 16.
Mark
Eurip. BaccJix, 465, etc.
:
;
:
Book
iv.]
THE MISCELLANIES.
ask,
their nature ? "
215
And
You
"
if
you
" These orgies, what
will licar afrain
is
o
:
It is forbidden to mortals uninitiated in the
Bacchic
rites to
know."
And
hear
"
if
any one
^Yill
inquire curiously
what
tiiey are, let
him
It is not lawful for thee to hear,
but they are worth knowing
practises impiety."
is
The
rites of
the
is
God
detest
him who
Now
then.
God, who
witliout beginning,
the perfect beginning
of the universe, and the producer of the beginning.
As,
He
is
being.
He
is
the
first
principle of the department
;
of action, as
other hand,
ment.
of the
He is good, of morals as He is mind, on the He is the first principle of reasoni
ng and of judgWhence also He alone is Teacher, who is the only Son
of
Most High Father, the Instructor
men.
CHAPTER XXYL
HOW THE PERFECT MAN
Those, TREATS THE BODY AND THE THINGS OF THE WORLD.
then, who run down created existence and vilify the body are wrong; not consider
ing tliat the frame of man was formed erect for the contemplation of heaven, and
that the organization of the senses tends to knowledge and that the members and
parts are arranged for good, not for pleasure. Whence this abode becomes recept
ive of the soul which is most precious to God; and is dignified with the Holy Sp
irit through the sanctification of soul and body, perfected with the perfec;
tion of the Saviour.
is
And
the succession of the three virtues
found in the Gnostic, who morally, physically, and logically' occupies himself w
ith God. For wisdom is the knowledge of things divine and human and righteousnes
s is the concord of the parts of the soul and holiness is the service of God. Bu
t if one were to say that he disparaged the flesh, and generation on account of
it, by quoting Isaiah, who says, " All flesh is grass, and all the glory of man
as the flower of grass
;
;
6

THE MISCELLANIES.
[Book
iv.
21
the grass
is withered, and the flower has fallen; but the word of the Lord endureth for ev
er;"^ let him hear the Spirit interpreting the matter in question by Jeremiah, "
And I scattered them like dry sticks, that are made to fly by the wind into the
desert. This is the lot and portion of your disobedience, saith the Lord. As th
ou hast forgotten me, and hast trusted in lies, so will I discover thy hinder pa
rts to thy face; and thy disgrace shall be seen, thy adultery, and thy neighing,
" and so on.^ For " the flower of grass," and " walking after the flesh," and "
being carnal," accord-
ing to the apostle, are those
of
who
are in their sins.
The
soul
man
is
confessedly the better part of man, and the body
the inferior.
But
neither
is
the soul good by nature, nor, on
the other hand,
is
the body bad by nature.
Nor
is
that
which is not good straightway bad. For there are things which occupy a middle pl
ace, and among them are things to be preferred, and things to be rejected. The c
onstitution of man, then, which has its place among things of sense, was necessa
rily composed of things diverse, but not opposite body and soul. Always therefor
e the good actions, as better, attach to the better and ruling spirit and volupt
uous and sinful actions
;
are attributed to the worse, the sinful one.
Now
fully,
the soul of the wise
man and
Gnostic, as sojourning
it
in the body, conducts itself towards
gravely and respect-
not with inordinate affections, as about to leave the
if
tabernacle
the time of departure
summon.
^'I
am
a stranger
in the earth,
and a sojourner with you,"
says, that
it is said.^
And
hence Basilides
he apprehends that the election
But
supramundane by nature. things are of one God. And no one is a stranger to the w
orld by nature, their essence being one, and God one. But the elect man dwells a
s a sojourner, knowing all things to be possessed and disposed of and he makes u
se of the things which the Pythagoreans make out to be the threefold good things
. The body, too, as one sent on a distant pilgrimage, uses inns and dwellings by
are strangers to the world, being
this is
not the case.
For
all
;
^ Isa. xl.
6-8.
2 jg^,^ 2^iii_
24-27.
^
q^^^
xxiii.
4
:
Ps. xxxviii. 13.
:
Book
iv.]
THE MISCELLANIES.
217
the way, having care of the things of the v/orld, of the places
where he
halts
;
but leaving his dwelling-place and property
;
readily following him that leads by no means and on no occasion turning back; gi
ving thanks for his sojourn, and blessing [God] for his departure, embracing the
mansion that is in heaven. " For we know, that, if the earthly house of our tab
ernacle be dissolved, we have a building of God, an house not made with hands, e
ternal in the heavens. For we that are in this tabernacle do groan, desiring to
be clothed upon with our house which is from heaven if so be that being clothed
we shall ^ not be found naked. For we walk by faith, not by sight," " and we are
willing rather to be absent as the apostle says from the body, and present with
God." The rather is in
without excessive emotion
life
;
him away from
:
;
comparison.
And
comparison obtains in the case of things
;
that fall under resemblance
as
the
more
valiant
man
is
more
valiant
cowards.
the valiant, and most valiant among AVhence he adds, " Wherefore we strive, v.di
ether
among
that is, God, whose work and creation are all things, both the world and things
supramundane. I admire Epicharmus, who clearly says
present or absent, to be accepted with
Him," ^
"
Endowed with
Suffer anght
pious mind, yoii will not, in dying,
evil.
The
spirit will
dwell in heaven above
;"
and the minstrel ^ who sings
:
" The souls of the wicked flit about below the skies on earth, In murderous pain
s beneath inevitable yokes of evils
;
But those
of the pioiLS dwell in the heavens, in songs the Great, the Blessed One."
Hymning
The
soul
is
not then sent
all
down from heaven
up
to
to
what
is
worse.
For God works
righteousness
things
what
is
better.
But
the soul
which has chosen the best life the life that is from God and exchanges earth for
heaven. With reason therefore. Job, who had attained to knowledge, said, " Now

I
know
1
that
Thou
canst do
all
things
;
possible to Thee.
2 Cor.
For who
tells
me
of
and nothing is imwhat I know not,
'^2 Cor. v. 8.
V. 1, 2, 3, 7.
^
Pindar, accordiiio; to Theodoret.
:
218
THE MISCELLANIES.
[Book
iv.
great and wonderful things with which I was unacquainted?
and For he who, being in a state of ignorance, is sinful, " is earth and ashes "
while he who is in a state of knowledge, being assimilated as far as possible t
o God, is
ashes."
^
;
And
I felt myself vile, considering myself to be earth
already spiritual, and so elect.
senseless
And
that Scripture calls the
and disobedient "earth,"
will
be made clear by Jereof the
miah the prophet, saying,
this
in reference to
brethren, " Earth, earth, hear the
word
^
Joachim and his Lord Write
;
man,
as
man excommunicated."
And
another prophet
O heaven; and give ear, O earth," ^ calHng understanding " ear," and the soul of
 the Gnostic, that of the
says again, "Hear,
man who
has applied himself to the contemplation of heaven and divine things, and in thi
s way has become an Israelite, " heaven." For aajaln he calls him who has made l
OTorance and hardness of heart his choice, "' earth." And the expression " give
ear" he derives from the "organs of hearing," " the ears," attributing carnal th
ings to those
who
cleave to
the things of sense. Such are they of whom Micah the prophet says, " Hear the wo
rd of the Lord, ye peoples who dwell
with pangs."*
Lord
is
And Abraham said, "By no means. The He who judgeth the earth " ^ " since he that
be;
'
lieveth not,
is," according to the utterance of the Saviour, " condemned already." ^ And ther
e is written in the Kings
the
"'
judgment and sentence of the Lord, which stands thus
hears the righteous, but the wicked
The Lord
He
saveth
not,
because they do not desire to
will not
know God."
absurd.
For the
do the
Almighty
accomplish what
is
What
heresies say to this utterance, seeing Scripture proclaims the
Almighty God
wron(^
"
if
to be good,
and not the author of
"'
evil
and
said,
indeed io;norance arises from one not knowinf;?
is
But God does nothing absurd.
is
our God, and there
is
there
1
For this God," it none to save besides Him." ^ no unrighteousness with God," ^ a
ccording
is
G. ^
" For
to
i.
the
2.
Job
Mic.
xlii. 2, 3,
i.
jer. xxii. 29, 30.
jga.
^ 5 s
2,
where, however, the conciuding words are not found.
^ ^
Gen.
xviii. 25.
Isa. xlv. 21.
John Rom.
iii.
18.
^
Where
?
ix. 14.
;
Book
iv.]
THE MISCELLANIES.
And
clearly yet the prophet teaches the will of
in these
21S
apostle.
God,
and the gnostic proficiency,
wdiat doth the
words
:
" And now, Israel,
Lord God require
all
of thee, but to fear the
Lord
His ways, and love Him, and serve Him alone ? " ^ He asks of thee, who hast the
power of choosing salvation. What is it, then, that the Pythagoreans mean As see
ms to me, wdien they bid us " pray with the voice ? " not that they thought the
Divinity could not hear those who speak silently, but because they wished prayer
s to be right, which no one would be ashamed to make in the knowledge of many. W
e shall, however, treat of prayer in due course by and by. But we ought to have
works that cry aloud, as becoming " those who walk in the day." ^ " Let thy work
s shine," ^ and behold a man and his works before his face. " For behold God and
His works." ^ For the gnostic must,
thy God, and walk in
as far as
is
possible, imitate
God.
And
the poets call the
elect in their
pages godlike and gods, and equal to the gods,
gods,
and equal in sagacity to Zeus, and having counsels like the and resembling the g
ods, nibbling, as seems to me, ^ at the expression, " in the image and likeness.
" '' Golden wings are round my Euripides accordingly says, back, and I am shod w
ith the winged sandals of the Sirens

and I
Zeus."
shall
go
aloft into the
wide ether,
to hold converse
with
But
city,
I shall pray the Spirit of Christ to
wing me
is
;
to m}^
Jerusalem.
For the
Stoics say that heaven
cities
properly a
but places here on earth are not
for they are
For a city is an important thing, and the people a decorous body, and a multitud
e of men regulated by law as the church by the word a city on earth impregnable
free from tyranny a product of the divine will on Images of this city the poets
create earth as in heaven. with their pen. For the Hyperboreans, and the Arlmasp
ian cities, and the Elysian plains, are commonwealths of just men.
called so, but are not.

;
And we know
1 *
Plato's city placed as a pattern in heaven.
2 5
Deut.
X. 12.
Roni^
xiii.
i.
13.
^
Matt. v. 16.
Isa. Ixu. 11.
Gen.
26,
BOOK
V.
CHAPTER
ON FAITH.
I.
F
the gnostic so
were, written.
much
has been cursorily, as
it
We
proceed
now
to the sequel,
;
for there and must again contemplate faith are some that draw the distinction, t
hat faith has reference to the Son, and knowledge to the Spirit. But it
has escaped their notice that, in order to believe truly in the
Son, w^e must believe that He is the Son, and that He came, and how, and for wha
t, and respecting His passion and we must know who is the Son of God. Now neithe
r is know;
ledge without faith, nor faith without knowledge.
the Father without the
Nor
;
is
Son
;
for the
Son
is
with the Father.
And
that
the
Son
is
the true teacher respecting the Father
we may
believe in the Son, w^e
and must know the Father,
with
whom
also is the Son.
Again, in order that we
believe in the Son, that
it is
may
the
know the Father, we must Son of God who teaches
;
from faith to knowledge by And the knowledge of the Son and the Son is the Fathe
r. Father, which is according to the gnostic rule that which is the attainment a
nd comprehension of in reality is gnostic
for

the truth by the truth.

are those who are believers in what is not and who are gnostics as to what is un
known that is, gnostics as to what is unknown and disbelieved by all, but and gn
ostics, not describing believed and known by a few gnostics in the exercise of c
ontemactions by speech, but
We,
then,
believed,
;
;
220
Book
v.]
THE MISCELLANIES,
Happy
is is
221
plation.
Now
Faith
the ear of the soul.
mates faith to
hear, let
he who speaks in the ears of the hearing. And such the Lord intibe, when He says
, " He that hath ears to
him hear;"^ so that by believing he may comprehend what He says, as He says it.
Homer, too, the oldest " of the poets, using the word " hear " instead of " perc
eive
the
specific for the generic
term
they
writes
:
"
Him most
heard.'"'-
For, in
fine,
the agreement and
harmony
of the faith of
have in the an unerring witness " For I desire to see you, that I may impart unt
o you some spiritual gift, in order that ye may be strengthened that is, that I
may be comforted in you, by the mutual faith of you and me." * And further on ag
ain he adds, " The righteousness of God is revealed from
apostle
:
both^ contribute to one end
salvation. We
;
faith to faith."
^
The
apostle, then, manifestly
announces a
double faith, or rather one which admits of growth and perfection
;
for the
To
by
those, therefore,
faith.
common faith who desire
lies
beneath as a foundation.
He
is
added,
"Thy
be healed, and are moved faith hath saved thee."^ But
to
that which
believer,
excellently built
is
upon
is
consummated
in the
and
again perfected by the faith which results
from instruction and the word, in order to the performance of the commandments.
Such were the apostles, in whose case it is said that " faith removed mountains
and transplanted trees." ^ Whence, perceiving the greatness of power, they asked
" that faith might be added to them ;"
faith
its
^
a
which salutarily bites the soil " like a grain of mustard," and grows magnificen
tly in it, to such a degree that the reasons of things sublime rest on it. For i
f one by nature knows God, as Basilides thinks, who calls inteUigence of a super
ior
order at once faith and kingship, and a creation worthy of the
essence of the Creator
1
;
and explains that near
vi.
Him
22.
exists
Matt.
xi. 15.
i.
2 5
odyss.
186.
^ 6
xiii. 2.
Teacher and scholar.
Matt.
ix.
*
"^
Rom.
11, 12.
;
i^om.
i.
17.
;
Matt. xvii. 20
Luke
xvii. 6
1 Cor.
^
Luke
xvii. 5.
222
THE MISCELLANIES.
;
[Book
v.
not power, but essence and nature and substance
that faith
free-will,
is
and says
not the rational assent of the soui exercisinn;
the creature
but an undefined beauty, belonging immediately to the precepts both of the Old a
nd of the New
;

Testament
are, then, superfluous, if
one
is
saved by nature,
as Valentinus
would have
it,
and
is
;
a believer and an elect
man by
been
nature, as Basilides thinks
and nature would have
able,
one time or other, to have shone forth, apart
from the Saviour's appearance. But were they to say that the visit of the Saviou
r was necessary, then the properties of nature are gone from them, the elect bei
ng saved by instruction, and purification, and the doing of good works. Abraham,
accordingly^ who through hearing believed the voice, which promised under the o
ak in Mamre, " I will give this land to thee, and to thy seed," was either elect
or not. But if he was not, how did he straightway believe, as it were naturally
? And if he was elect, their hypothesis is done away with, inasmuch as even prev
ious to the coming " For it of the Lord an election was found, and that saved wa
s reckoned to him for righteousness." ^ For if any one,
:
following Marcion, sliould
(A7]/jLLovpy6v)
dare
to
say that the
Creator
saved the
man
that believed
on him, even
before the advent of the Lord, (the election being saved with
their
will
own proper
salvation); the
power of
tlie
good Being
it
be eclipsed; inasmuch as late only, and subsequent to the
Creator spoken of by them in words of good omen,
the attempt to save, and
of him.
to
made
by
his instruction,
and
in imitation
But
if,
being such, the good Being save, according
is it
his own that he saves, nor is it with the who formed the creation that he essays
salvaAnd how can he any more be tion, but by force or fraud. But if the localit
y good, acting thus, and being posterior ?
them; neither
consent of him
is
different,
and the dwelling-place of the Omnipotent
saves,
is
remote from the dwelling-place of the good God; yet the
will of
him who
having been the
first
to begin, is not
inferior to that of the
good God.
Eom.
From what
iv. 3.
has been
previously proved, tliose Avho believe not are proved sense1
Gen. XV. 6
:
Book
less
:
v.]
THE MISCELLANIES.
their paths are perverted,
223
peace,"
and they know not " But foolish and unlearned questions" the divine Paul exhorte
d to " avoid, because they
*^
For
saith
the prophet.^
gender
strifes."
^
And
u^schylus exclaims
:
" In what profits not, labour not in vain."
For
that investigation, which accords with faith, which builds, on the foundation of
faith, the august knowledge of the Now we know that neither truth, we know to b
e the best. things which are clear are made subjects of investigation,
such as
never destined to become
;
nor things unknown, and whether the stars are even or odd in number nor things c
onvertible and those are so which can be said equally by those who take the oppo
site side, as if what is in the womb is a living creature or not. fourth mode is
, when, from either side of tliose, there is advanced
if it is
day, while
it is
day
;
clear, as
;
A
an unanswerable and irrefragable argument.
If,
then, the
ground of inquiry, according to all of these modes, is removed, faith is establi
shed. For we advance to them the unanswerable consideration, that it is God who
speaks and comes to our help in writing, respecting each one of the points regar
ding which I investigate. Who, then, is so impious as to disbelieve God, and to
demand proofs from God as from men ? Again, some questions demand the evidence o
f the senses, as if one were to ask whether the fire be warm, or the snow white
and some admonition and rebuke, as the question if you ought to honour your pare
nts. And there are
;
those that deserve punishment, as to ask proofs of the exist-
ence of Providence.
There being then a Providence,
it
were
impious to think that the whole of prophecy and the economy
in reference to a Saviour did not take place in accordance
with Providence.
And
perchance one should not even
attempt to demonstrate such points, the divine Providence being evident from the
sight of all its skilful and wise works
which are seen, some of which take place in order, and some appear in order. And
He who communicated to us being and life, has communicated to us also reason, w
ishing us to
1 Isa. lix. 8.
2
2 Tim.
ii.
23.
224
live rationally
THE MISCELLANIES.
and
is
[Book
v.
riglitly.
For the Word
of the Father of
not the uttered word (\0709 Trpocpopcfcos;), but the wisdom and most manifest ki
ndness of God, and His
the universe
power
too,
which
is
almighty and truly divine, and not in-
capable of being conceived by those
all-potent will.
who do
not confess
the
own "For
But
all
since
some are unbelieving, and some
it
are disputatious,
do not attain to the perfection of the
possible to attain
good.
For neither
as,
is it
;
without the exer-
cise of free choice
nor does the whole depend on our
purpose;
for example,
what
is
destined to happen.
by grace we are saved:" not, indeed, without good works; but we must, by being f
ormed for what is good, acquire an And we must possess the healthy mind inclinat
ion for it. which is fixed on the pursuit of the good in order to which we have
the greatest need of divine grace, and of right teaching, and of holy susceptibi
lity, and of the drawing of the Father to Him. For, bound in this earthly body,
we apprehend the objects of sense by means of the body; but we grasp intellectua
l objects by means of the logical faculty But if one expect to apprehend all thi
ngs by the itself.
;
senses,
he has fallen far from the truth.
apostle writes respecting the
Spiritually, there-
fore, the
knowledge of God,
to face."^
" For now we see as through a glass, but then face For the vision of the truth i
s given but to few.
ingly, Plato says in the Epinomis,
Accord" I do not say that it is
;
possible for all to be blessed
and happy
only a few.
Whilst
is
we
live,
I pronounce this to be the case.
all."
But
there
a
good hope that after death I shall attain " No effect is what we find in Moses
:
To
the same
man
shall see
my
face,
and
live."
^
For
it
is
evident that no one during the
But life has been able to apprehend God clearly. " the pure in heart shall see G
od,"^ when they arrive at the final perfection. For since the soul became too en
feebled for
period of the apprehension of
realities,
The Saviour
is
sent
down
acquisition of the
good
the
^
a
we needed a
divine teacher.
teacher and leader in the
secret
great Providence.
1
"Where,
Ex.
then,
and sacred token of the is the scribe? where is
^
1 Cor,
xiii.
12.
xxxiii. 20.
Matt.
v. 8.
:
Book
v.]
THE MISCELLANIES.
And
225
the searcher of this world? the wisdom of this world? "
destroy the
^
Hath not God made fooHsh
it is
said.
again,
to
^'
I will
wisdom
of the wise,
-
and bring
nothing the
understanding of the prudent,"
plainly of those wise in their
own
eyes,
and
disputatious.
Excellently therefore Jeremiah
says, "
the eternal paths, what
.shall
Lord, Stand in the ways, and ask for is the good way, and walk in it, and ye Ask
, he says, and inquire find expiation for your souls."
Thus
saith the
''
who know, without contention and dispute. And on learning the way of truth, let
us walk on the right way, It was without turning till we attain to what we desir
e. therefore with reason that the king of the Romans (his name was Numa), being
a Pythagorean, first of all men, erected a temple to Faith and Peace. '' And to
Abraham, on believing, He, prosecuting the lofty righteousness was reckoned." *
philosophy of aerial phenomena, and the sublime philosophy of the movements in t
he heavens, was called Abram, which But afterwards, on lookis interpreted '' sub
lime father." ^ ing up to heaven, whether it v/as that he saw the Son in the spi
rit, as some explain, or a glorious angel, or in any other way recognised God to
be superior to the creation, and all the order in it, he receives in addition t
he Alpha, the knowledge of the one and only God, and is called Abraam, having, i
nstead of a natural philosopher, become wise, and a lover of
of those
God. For it is interpreted, " elect father of sound." For by sound is the uttere
d word the mind is its father and the mind of the good man is elect. I cannot fo
rbear praising exceedingly the poet of Agrigentum, who celebrates faith as
:
;
follows
" Friends,
Which
And Wherefore
know, then, that there is truth in the myths But very difficult to men. iiksome
to the mind, is the attempt of faith." ^
I
I will relate.
also the apostle exhorts, " that
your faith should
not be in the wisdom of men,"
1
who
profess to persuade,
2 4
"but
1 Cor.
i.
20.
1
I Cor.
i.
19.
3 Jer. vi.
^
^
6.
p.om.
iv. 3, 5, 9, 22.
ii.
Philo Judseus,
De
Ahraltame, p. 413, vol.
Bohn.
Empedocles.
CLEM.
VOL.
II.
P
; :
226
in the
THE MISCELLANIES.
power of God/'
^
[Book
v.
faith, is able to save.
which alone without proofs, by mere " For the most approved of those that
to
are reputable
knows how
keep watch.
And
justice will
apprehend the forgers and witnesses of lies," says the EpheFor he, having derive
d his knowledge from the barsian.^
barian philosophy,
is
acquainted with the purification by
lives,
fire
of those wdio have led bad
which the Stoics afterwards called the Conflagration {iK7Tvp(oac<i), in which al
so they teach that each will arise exactly as he was, so treating
of the resurrection
at
;
while Plato says as follows, that the
is
earth
certain
periods
purified
by
fire
and
in
water
" There have been
many
destructions
of
men
fire
many
ways ; and others briefer by innumerable causes." And after a " And, in truth, t
here is a change of the little he adds and in tlie objects which revolve about e
arth and heaven
shall
:
and there
be very great ones by
and water
;
course of long periods there
is
the destruction of the objects
on earth by a great conflagration." Then he subjoins respecting the deluge " But
when, again, the gods deluge the earth to purify it with water, those on the mo
untains, herdsmen and shepherds, are saved those in your cities are carried down
by the rivers into the sea." And we showed in the first Miscellany that the phi
losophers of the Greeks are called thieves, inasmuch as they have taken without
acknowledgment their principal dogmas from Moses and the prophets. To which also
we shall add, that the angels who had obtained the superior rank, having sunk i
nto pleasures, told to the women the secrets which had come to their knowledge w
hile
:
;
;
the rest of the angels concealed them, or rather, kept them
Thence emanated the and the revelation of high things; and prophecy having alrea
dy been imparted to the philosoao-ainst
the comin;
of the Lord.
doctrine of providence,
phers of the Greeks, the treatment of dogma arose
the philosophers, sometimes true
among
when they
hit the
mark, and
sometimes erroneous, when they comprehended not the secret And this it is propos
ed briefly to of the prophetic allegory.
indicate in running over the points requiring mention.
^
Faith,
1 Cor.
ii.
5.
^
Heraclitus.
:
:
Book
then,
v.]
THE MISCELLANIES,
227
we say, we are to show must not be inert and alone, but accompanied with investi
gation. For I do not say that we are not to inquire at alL For " Search, and tho
u shalt
find,"
^
it is
said.
" "What
is
sought
is
may
be captured,
But what
neglected escapes,"
according to Sophocles.
The
like also says
Menander
say,
the comic poet
" All things sought,
The wisest
need anxious thought."
But we ought
to discovery,
to direct the visual faculty of the soul ariglit to clear
and
away
obstacles
strife,
;
and
to cast clean
away
contention, and envy,
and
destined to perish
miserably from
among men.
Timon
of Phlius write
Plague of Mortals, stalks vainly shrieking. Murderous Quarrel and. Discord,
over
all things.
For very
"
beautifully does
And
The
Strife, the
sister of
Which
rolls blindly
It sets its
head towards men, and
:
casts
But then them ou hope."
Then
a
little
below he adds
" For who hath set these to fight in deadly strife ? A rabble keeping pace with
Echo for, enraged at those silent. ;" It raised an evil disease against men, and
many perished
;
of the speech of that
which denies what
is
is
false,
and of the dilemma,
which
concealed, of the Sorites, and of the Crocois
dilean, of that
which
open, and of ambiguities and sophisms.
To
inquire, then, respecting
God,
if
it
tend not to
strife,
but to discovery, is salutary. For it is written in David, " The poor eat, and s
hall be filled and they shall praise the
;
Lord
they
shall
that seek
Him.
Your
heart shall live for ever."""
For
is,
who
be
seek
filled
Him
after the true search, praising the Lord,
with the gift that comes from God, that
their soul shall live
;
knowledge.
tively
is
And
for
tlie
:
soul
is
figura-
termed the heart, which ministers
to
life
for
by the Sou
the Father known.
We ought not
1
surrender our ears to
2
all
who speak and
Matt.
vii. 7.
pg, xxii. 6.
228
write rashly.
THE MISCELLANIES.
For cups
also,
[Book
y.
by the
they
ears, are dirtied,
and
fall
they are broken.
which are taken hold of by many and besides, when In the same way also, those, w
ho
lose the ears
;
have polluted the pure hearing of faith by many trifles, at last becoming deaf t
o the truth, become useless and fall to the
earth.
It is not, then, without reason that
we commanded
;
boys to kiss their relations, holding them by the ears
dicating this, that the feeling of love
ing.
is
in-
engendered by hearthose
is
And
^
" God,"
'
who
;
is
known
to
who
love,
"
is
love,"
as
God," who by instruction
is
:
communicated
to
" ^ and we must be allied to Him by divine love so that by like we may see like,
hearing the word of truth guilelessly and purely, as children who obey us. And
this was what he, whoever he was, indicated who wrote
the faithful, "
faithful
on the entrance
to the
temple at Epidaurus the inscription
lie
:
" Pure
must be who goes within
The iiicense-perfumed fane."
And
come
" Except ye beye shall not enter," it is said, ^' For there the temple of into t
he kingdom of heaven." ^ God is seen established on three foundations faith, hop
e,
purity
is
" to think holy thoughts."
as these little children,

and
love.
CHAPTER
ON HOPE.
Respecting faith we have adduced But writings among the Greeks.
respecting hope and love, suffice
it
II.
sufficient testimonies of
in order not to exceed
bounds, through eagerness to collect a very great
many
also
merely to say that in the Crito Socrates, who prefers a good life and death to l
ife itself, thinks that we have hope of another life after death. Also in the Ph
cvJrus he says, " That only when in a
become partaker of the wisdom and surpasses human power and when, having reached
the end of hope by philosophic love, desire shall
separate state can the soul
is
which
1
true,
;
1
John
iv. 16.
2
1 Cor.
i.
9, x. 13.
^
Matt,
xviii. 3.
:
"
Book
waft
v.]
THE MISCELLANIES.
to heaven,
2i>9
it
then," says
he,
^'
does
life."
it
receive
tlie
commencement Symposium he
ing
of another,
says,
an immortal
is
is like,
And
into
in the
all
" That there
instilled
the
natm'al love of generating what
and
in
men
of generat-
men
to
alone,
and
in the
good
man
is
of the generation of the
counterpart of himself.
But
it
impossible for the good
man
do this without possessing the perfect virtues, in
wdiicli
And
men.
he will train the youth who have recourse to him."' as he says in the ThetvtetuS
j " He will beget and finish
by the soul since also with the barbarian philosophers to teach and enlighten is
called to regenerate and " I have begotten you in Jesus Christ," ^ says the goo
d apostle somewhere.
others
;
For some procreate by the body,
;
Empedocles,
too,
it
ments, conceiving
as a
enumerates friendship among the combining love
;
ele-
" Which do you look at with your mind your eyes."
and don't
sit
gaping
witli
Parmenides,
thus
:
too, in
his
poem, alluding
to
hope, speaks
" Yet look with the mind certainly on what is absent as present, For it will not
sever that Avhich is from the grasp it has of that
which
Not, even
is
if
scattered in every direction over the world or combined."
CHAPTEK
III.
THE OBJECTS OF FAITH AND HOPE PERCEIVED BY THE MIND ALONE.
For
he who hopes, as he who believes, sees intellectual objects and future things Av
ith the mind. If, then, we affirm that aught is just, and affirm it to be good,
and we also say that truth is something, yet we have never seen any of such obje
cts with our eyes, but with our mind alone. Now the AVord of God says, ^' I am t
he truth." - The Word is then to be contemplated by the mind. " Do you aver," it
was said,"
^
1 Cor. iv. 15.
-
John
xiv. 6.
^ g-^-
Plato.
230
''that there are
THE MISCELLANIES.
any true philosophers?"
tlie
[Book
v.
" those
who
is
love to contemplate
truth."
it
"Yes," said I, In the Plicedrus
as
also, Plato,
speaking of the truth, shows
an
idea.
Now
:
have termed the Word of God. The words are as follow " For one must then dare to
speak the truth, especially in speaking
an idea
a conception of
;
God and
this the barbarians
For the essence of the soul, being colourless, and intangible, is visible only t
o God,^ its guide." Now the Word issuinej forth was the cause of creation then a
lso he generated himself, " when the Word had become The righteous man will fles
h," ^ that He might be seen. seek the discovery that flows from love, to which i
f he hastes he prospers. For it is said, " To him that knocketh, it shall be ope
ned: ask, and it shall be given to you."^ "For the violent that storm the kingdo
m"* are not so in disputatious speeches; but by continuance in a right life and
unceasing prayers, are said " to take it by force," wiping away the blots left b
y their previous sins.
of the truth.
formless,
:
"
You may obtain wickedness, even And him who toils God helps
;
in great abundance.^
For the
gifts of the
Muses, hard to win.
Lie not before you, for any one to bear away."
The knowledge
of ignorance
is,
then, the
first
lesson in walk-
ing according to the Word.
An
;
ignorant
;
man
has sought,
and having sought, he finds the teacher and finding has and henceforward having
believed, and believing has hoped endeavouring to be loved, is assimilated to wh
at was loved Such is the method Socrates shows what he first loved. " Do you not
think that I Alcibiades, who thus questions "Yes, if you shall know about what
is right otherwise?" have found out." " But you don't think I have found out ?"
" Then you don't think " Certainly, if you have sought." ?" " Yes, if you think
you do not know.'"^ that I have sought

:
1 3
In Plato
Matt.
we have
uoj
instead of 0su.
^
^
John
Matt.
i.
14.
vii. 7.
xi. 12.
^ Hesiod, first line, ""Works and Days," 285. variously ascribed to different au
thors.
The other three are
^
Plato, Alcibiades,
book L
:
:
;
^
Book
v.]
THE MISCELLANIES.
of
tlie
231
So with the lamps
"night."
wise virgins, lighted at night in the
great darkness of ignorance, which the Scripture signified by
Wise
souls,
pure as virgins, understanding them-
selves to be
situated
kindle the light,
ness,
amidst the ignorance of the world, and rouse the mind, and illumine the dark-
and
dispel ignorance,
and seek
truth,
and await the
appearance of the Teacher.
" The mob, then," said
I,
"cannot become a philosopher."
"
Many
is
rod-bearers there are, but few Bacchi," according to
Plato.
"For many
delivered
are called, but few chosen."^
"Know:
ledge
not in all,"^ says the apostle.
"And
pray that we
for
may be all men
from unreasonable and wicked men
have not faith."*
And
the Poetics of Cleanthes, the
Stoic, writes to the followincr effect
" Look not to glory, -wishing to be suddenly wise. And fear not the undiscerning
and rash opinion of the many For the multitude has not an intelligent, or wise,
or right judgment,
And
it is in-
few men that you
will find this."^
And more
"
sententiously the comic poet briefly says
a shame to judge of what
is
It is
right
by much
noise."
For they heard,
us, "
I think, that excellent wisdom, which says to
Watch your
opportunity in the midst of the foolish,
intelliiient continue." <
and in the midst of the
And
ao-ain, 7
"The
wise will conceal sense." ^
For the many demand
satisfied
demonstration as a pledge of truth, not
bare salvation by faith.
*'
with the
But
it is
strongly incumbent to disbelieve the dominant -vricked,
And as is enjoined by the assurance of our muse. Know by dissecting the utteranc
e within your breast."
" For
this is habitual to the
is
wicked," says Empedocles, " to
wish to overbear what
true
by
disbelieving
it."
And
that
shall
our tenets are probable and w^orthy of
belief, the
Greeks
know, the point being more thoroughly investigated in what
1
Plato, Repuhltc, vi. p. 678.
2 jyf^tt.
*
xx. 16.
iii.
2 1 Cor. viii. 7.
^
2 Thess.
1, 2.
Quoted by Socrates in the Pliacdo,
p. 52.
">
^ Ecclus. xxvii. 12.
Prov.
x. 14.
232
follows.
THE MISCELLANIES.
For we
also, to
[Book
v.
are tauglit
what
is
like
by wdiat
that
is
is
like.
^
For
says Solomon, "
Answer
a fool according to his folly."
Wherefore
those that ask the
wisdom
with us,
we
are to hold out things suitable, that with the greatest
possible ease they
may, through their own ideas, be likely to For " I became all thincps to all men
, that I mlMit sjain all men."' Since also "the rain" of the divine grace is sen
t down "on the just and the unjust."^ "Is He the God of the Jews only, and not a
lso of the Gentiles? Yes, also of the Gentiles: if indeed He is one
arrive at faith in the truth.
God,"* exclaims the noble apostle.
CHAPTER
lY.
DIVINE THINGS WRAPPED UP IN FIGURES BOTH IN THE SACRED AND IN HEATHEN WRITERS.
But
since they
w^ill
believe neither in
what
is
good justly
nor in knowledge unto salvation, we ourselves reckoning what they claim as belon
ging to us, because all things are
God's
;
and especially since what
let
is
good proceeded from
us to the Greeks,
us handle those things as they are
For intelligence or rectitude this great capable of hearing. crowd estimates not
by truth, but by what they are delighted And they wdll be pleased not more with
other things with. For he who Is still blind than with what is like themselves.
and dumb, not having understanding, or the undazzled and keen vision of the con
templative soul, which the Saviour
confers, like
the uninitiated at the mysteries, or the undiscordant and disordered and materia
l,
musical at dances, not being yet pure and worthy of the
pure truth, but
still
must stand outside of the divine choir.
spiritual things with spiritual."
^
" For
we compare
accordance
Wherefore,
in
with the method of concealment, the truly sacred Word, truly divine and most nec
essary for us, deposited in the shrine of
truth,
1 4
was by the Egyptians indicated by what
5.
-
w^ere called
Prov. xxvi.
1 Cor. ix. 22.
^
Matt. v. 45.
Rom.
iii.
29, 30.
^ 1
Cor.
ii.
13.
;
Book
v.]
THE MISCELLANIES.
adyta,
233
veil.
among them
in
is
and by the Hebrews by the
is,
Only
the consecrated
desires
that those devoted God, circumcised that which the love of the passions for the
sake them. For Plato alone divine were allowed access
to
of
to
to
also
thought
it
not lawful for " the impm^e to touch the pure."
Thence the prophecies and oracles are spoken in enigmas, and the mysteries are n
ot exhibited incontinently to all and sundry, but only after certain pm'ificatio
ns and previous instructions.
" For the
Muse was not then Greedy of gain or mercenary Nor were Terpsichore's sweet, Hone
y-toned, silvery soft-voiced
Strains
made merchandise
of."
Now
all
those instructed
among
the Egyptians learned
is
first
of
that style of the Egyptian letters which
called Epistolo-
graphic; and second, the Hieratic, which the sacred scribes
practise
;
and
finally,
and
is
last
of
all,
the
Hieroglyphic,
is
of which one kind wdiich
by the
first
elements
literal
(Kyriologic), and the other Symbolic.
Of
the Symbolic, one
kind speaks
literally
were figuratively;
certain enio;mas.
by imitation, and another writes as it and another is quite allegorical, using
Wishing to express Sun in writing, they make a circle and Moon, a figure like th
e Moon, like its proper shape. But in using the figurative style, by transposing
and transferring, by changing and by transforming in many ways as suits them, t
hey draw characters. In relating the praises of the kings in theological myths,
they write in anaglyphs.^ Let the following the Enigmatic. For stand as a specim
en of the third species
;

;
the rest of the stars, on account of their oblique course, they
have figured like the bodies of serpents but the sun like that of a beetle, beca
use it makes a round figure of ox-dung, and
rolls it
before
its
face.
And they say that this
creature lives six
months under ground, and the other division of the year above ground, and emits
its seed into the ball, and brings forth and
;
that there
is
not a female beetle.
^
All then, in a word,
who
Bas
relief.

234
liave
;
THE MISCELLANIES.
[Book
v.
spoken of divine things, both Barbarians and Greeks, have veiled the first princ
iples of things, and delivered the truth in enigmas, and symbols, and allegories
, and metaphors,
and such
Greeks.
like tropes.
Such
also are the oracles
is
among
the
And
the Pythian Apollo
called Loxias.
Also the
of those among the Greeks called wise men, in a few sayings indicate the unfoldi
ng of matter of considerable importance. Sucli certainly is that maxim, " Spare
Time :" either because life is short, and we ought not to expend this time in va
in ; or, on the other hand, it bids you spare your personal expenses so that, th
ough you live many
maxims
;
years,
necessaries
may
not
fail
you.
Similarly also the
;
both that shows many things thou art mortal, and that thou wast born a human bei
ng and also that, in comparison with the other excellences of life, thou art of
no account, because thou sayest that thou
art rich or
maxim " Know
thyself "
rich or renowned,
renowned; or, on the other hand, that, being you are not honoured on account of
your And it says. Know for what thou wert advantages alone. born, and wdiose ima
ge thou art and what is thy essence, and what thy creation, and what thy relatio
n to God, and
;
the like.
And
the Spirit says
by Isaiah the prophet, " I
^
will
to
give thee treasures, hidden, dark."
hunt,
is
Now
wisdom, hard
the treasures of
God and
unfailing riches.
But
those,
taught in theology by those prophets, the poets, philosophize
much by way
of a hidden sense.
I
mean Orpheus, Linus,
Musseus, Homer, and Hesiod, and those in this fashion wise. The persuasive style
of poetry is for them a veil for the
naany.
Dreams and signs are all more or less obscure to men, not from jealousy (for it
were wTong to conceive of
God
as subject to passions), but in order that research, in-
troducing to the understanding of enigmas,
discovery of truth.
may
haste to the
Thus Sophocles
the tragic poet some-
where says
"
:
I know to be sucli an one, Ever the revealer of enigmas to tlie wise, But to the
perverse bad, although a teacher
^
And God
in
few words,"
Isa. xlv. 3.
:
Book
v.]
THE MISCELLANIES.
Expressly
235
putting bad instead of simple.
tlien respecting all
our Scripture, as if spoken in a parable, it is written in the Psalms, " Hear, O
my people, my law incline your ear to
:
the words of
I will utter
my mouth. I will open my mouth in parables, my problems from the beginning." ^ S
imilarly
:
speaks the noble apostle to the following effect
" Howbeit
yet not the
we speak wisdom among
those that are perfect
;
wisdom of this world, nor of the princes of this world, that come to nought. But
we speak the wisdom of God hidden which none of the princes of this world knew.
in a mystery For had they known it, they woukl not have crucified the Lord of g
lory." ^ The philosophers did not exert themselves in contemning
;
the appearance of the Lord.
the opinion of the wise
It therefore follows that
it is
Jews which the apostle inveighs against it. Wherefore he adds, ^' But we preach,
as it is written, what eye hath not seen, and ear hath not heard, and hath not
entered into the heart of man, what God hath prepared for them that love Him. Fo
r God hath revealed it to us by the Spirit. For the Spirit searcheth all things,
even the deep things of God." ^ For he recognises the spiritual man and the gno
stic as the disciple of the Holy Spirit " But the dispensed by God, which is the
mind of Christ.
the
among
natural
man
receiveth not the things of the Spirit, for they
^
are foolishness to him."
Now
the apostle, in contradistinc-
tion to gnostic perfection, calls the
tion,
common
faith the
:
founda-
and sometimes
7nilky
writing on this wise
^'
Brethren, I
could not speak to you as to spiritual, but as to carnal, to
you with milk, not with meat able. For ye are yet carnal for whereas there is am
ong you envy and strife, are ye not carnal, and walk as men ? " ^ Which things a
re the choice of those men who are sinners. But those who abstain from these thi
ngs give their thoughts to divine things, " According to the grace," it and part
ake of gnostic food.
babes in Christ.
I have fed
for ye were not able.
:
Neither yet are ye now
is said,
1
" given to
1, 2.
me
as a wise master builder, I
-
have
ii.
laid
Ps. Ixxviii.
1
Cor.
ii.
iii.
6-8.
s i
c^r.
9, 10.
4 i
Cor.
ii.
14.
1 Cor.
1-3.
236
the foundation.
THE MISCELLANIES.
And
^
[Book
it
v.
another buildeth on
is
gold and
silver,
precious stones."
the gnostic superstructure on the foundation of faith in Christ Jesus. But " the
stubble, and the wood, and the hay," are the additions of heresies. the fire sh
all try every man's work, of what sort
allusion
to
Such
"
But
In
it is."
Komans,
It
the gnostic edifice also in the Epistle to the he says, " For I desire to see yo
u, that I may imgift, that
part unto you a spiritual
ye
may
be established."
^
was impossible that
gifts
of this sort could be written
without disguise.
CHAPTER
V.
ON THE SYMBOLS OF TYTHAGORAS.
Now the Pythagorean symbols were connected with the Barbarian philosophy in the
most recondite way. For instance, the
Samian counsels "not
is,
to
have a swallow in the
house
;"
that
not to receive a loquacious, whispering,
garrulous man,
nicated to him.
sparrows of
who cannot contain what has been commu"For the swallow, and the turtle, and the
the field, know the times of their entrance,"^
and one ought never to dwell with trifles. murmuring shows the thankless slander
and is rightly expelled the house.
;
says the Scripture
And
the turtle-dove
of fault-finding,
" Don't mutter against me, sitting by one in one place, another
in another,"
^
The swallow
it
which suggests the fable of Pandion, seeing it, some of which we hear Tereus suf
fered, and some of which he inflicted. It pursues also the musical grasshoppers,
whence he who is a persecutor of the word ought to be driven away.
too,
is
right to detest the incidents reported of
"
By
I
sceptre-bearing Here, whose eye surveys Olympus,
have a trusty closet for tongues,"
iii.
^
1 Cor.
10-13.
2
Roi^,
i,
11,
3
Jer.
viii. 7.
^ jHfj^j^
\^
311^
; ^
Book
v.]
THE MISCELLANIES.
:
237
snys Poetry, ^scliylus also says " But I, too, liave a key as a guard on
my
tongue."
is
Again Pythagoras commanded, "
the
fire,
When
the pot
lifted off
not to leave
its
mark
in the ashes, but to scatter
them;" and "people on getting up from bed, to shake the bed-clothes." For he int
imated that it was necessary not
only to efface the mark, but not to leave even a trace of
anger
;
and that on
its
ceasing to
boil, it
was
to
be composed,
"'And let not the sun," says the Scripture, "'go down upon your wrath." And he t
hat said, "Thou shalt not desire,""^ took away all memory of wrong for wrath is
found to be the impulse of
all
;
and
memory
of injury to be wiped out.
concupiscence in a mild soul, especially seeking irrational revenge. In the same
way " the bed is ordered to be shaken
up," so that there
may
be no recollection of effusion in sleep,
;
nor, besides, of pleasure during the he intimated that the vision of the dark ou
i^^ht " Be angry, to be dissipated speedily by the light of truth. not," says Da
vid, teaching us that we ought not to and sin
or sleep in the day-time
night.
And
assent to the impression, and not to follow
it
up by
action,
and
so
confirm wrath.
Again, "Don t sail on land" is a Pythagorean saw, and shows that taxes and simil
ar contracts, being troublesome and fluctuating, ought to be declined. Wherefore
also the Word
says that the tax-gatherers shall be saved with difficulty.^
And
the
again,
"Don't wear a
ring,
images of the gods,"
enjoins
nor engrave on it Pythagoras as Moses
;
ages before
that
enacted expressly, that neither a graven, nor
molten, nor moulded, nor painted likeness should be
so
made
pass
we may not
cleave
for
to
things of
sense, but
to intellectual objects:
familiarity with the sight dis;
parages the reverence of what is divine and to worship that which is immaterial
by matter, is to dishonour it by sense. Wherefore the wisest of the Egyptian pri
ests decided that the temple of Athene should be hypjethral, just as the Hebrews
constructed the temple without an image.
1
And
2
some, in
Eph.
iv. 26.
Ex. XX. 17.
;
^ It is so said of
the rich
:
Matt. xix. 2o
;
Mark
x,
23
Luke
xviii. 24.
238
THE MISCELLANIES.
[Book
v.
the stars
worshipping Godj make a representation of heaven containing and so worship, alth
ough Scripture says, " Let us ;
in
make man
our image and Hkeness."^
as follows,
I think
it
worth
while also to adduce the utterance of Eurysus the Pythagorean, which
is
who
in his
book On Fortune,
having said that the " Creator, on
as
making man, took Himself
the body is like the other same material, and fashioned by the best workman, who
wrought it, taking Himself as And, in fine, Pythagoras and his followers, the a
rchetype." with Plato also, and most of the other philosophers, were best acquai
nted with the Lawgiver, as may be concluded from their And by a happy utterance
of divination, not withdoctrine.
an exemplar," added,
"And
things, as being
made
of the
out divine help, concurring in certain prophetic declarations,
and seizing the truth
they honoured
it
in portions
and
aspects, in terms not
obscure, and not going beyond the explanation of the things,
on ascertaining the appearance of relation
wdth the truth.
light
the torch of wick which
Whence the Hellenic philosophy is men kindle, artificially stealing
like
the
But on the proclamation of the Word Then in houses by night the all that holy li
ght shone forth. but by day the fire blazes, and all the stolen light is useful
from the sun.
;
night
is
illuminated by such a sun of intellectual light.
Now
righteousness in Moses,
Pythagoras made an epitome of the statements on when he said, " Do not step over
the
is,
balance;" that
do not transgress equahty in distribution,
so.
honouring justice
" Which friends to friends for ever, To cities, cities to allies, allies binds,
For equality is what is right for men But less to greater ever hostile grows,

;
And
as is said
days of hate begin,"
with poetic grace.
Wherefore the Lord says, " Take my yoke, for it is gentle and light." ^ And on t
he disciples, striving for the preeminence,
1
He
i.
enjoins equality with simplicity, saying " that
little
they must become as
Gen.
26.
children."^
Likewise also the

^ j^jatt. xi. 29, 30.

Matt,
xviii. 3.
;
Book
v.]
THE MISCELLANIES.
"no one
in Christ
is
239
apostle writes, that
bond or
is
free, or
Greek
or Jew.
For the
strife
creation in Christ Jesus
just."
new,
is
equahtj, free of
not grasping
For envy, and
jealousy, and bitterness, stand without the divine choir.
Thus
soul
also those skilled in the mysteries forbid " to eat the
we ought not to gnaw and consume the by idleness and by vexation, on account of
things which happen against one's wishes. Wretched, accordingly, was the man who
m Homer also says, wandering alone, " ate his own But again, seeing the Gospel s
upposes two ways heart." the apostles, too, similarly with all the prophets and
seeing they call that one '* narrow and confined" which is circumscribed accordi
ng to the commandments and prohibitions, and the opposite one, which leads to pe
rdition, " broad and roomy," open to pleasures and wrath, and say, '' Blessed
heart;" teaching that

is
the
man who
walketh not in the counsel of the ungodly,
in the
and standeth not
way
of sinners."^
Hence
also
comes
the fable of Prodicus of Ceus about Virtue and Vice.
And
Pythagoras shrinks not from prohibiting to walk on the
public thoroughfares, enjoining the necessity of not following
the sentiments of the many, which are crude and inconsistent.
And
Aristocritus, in the first
book of his Positions against
this
Heracliodorus^ mentions a letter to
effect
:
" Atoeeas
:
king of the Scythians to the people of Bj'zantium Do not impair my revenues in c
ase my mares drink j'our water;" for the Barbarian indicated symbolically that h
e would make war on them. Likewise also the poet Euphorion introduces
Nestor saying,
" "We have not yet wet the Achaean steeds in Simois."
Therefore also the Egyptians place Sphinxes before their
temples, to signify that the doctrine respecting
God
is
enig-
matical and obscure
;
perhaps also that we ought both to love
:
and fe^r the Divine Bein^
to the pious
;
to love
Him as
o;entle
and beni^jn
to fear
Him
as inexorably just to the impious
for the sphinx shows the
together.
image of a wild beast and of a man
1
Ps.
i.
1.

240
THE MISCELLANIES.
[Book
v.
CHAPTER
FURNITURE.
It were tedious
specifying what
to
is
VI.
ITS
THE MYSTIC MEANING OF THE TABERNACLE AND
go over
all
the Propliets and the
;
Law,
I
spoken in enigmas
for ahnost the whole
It
Scripture gives
think, for
its
utterances in this way.
may
suffice,
any one possessed of intelligence, for the proof of the point in hand, to select
a few examples.
concealment is evinced in the reference of the seven around the temple, which ar
e made mention of among and the equipment on the robe, indicating by the Hebrews
the various symbols, which had reference to visible objects, the acrreement whi
ch from heaven reaches down to earth. o And the coverino; and the veil were vari
ecrated with blue, and purple, and scarlet, and linen. And so it was suggested
circuits
;
Now
that the nature of the elements contained the revelation of
God.
For purple
is
is
from water, linen from the earth
is
;
blue,
being dark,
like the air, as scarlet
like fire.
In the midst of the covering and veil, where the priests were allowed to enter,
was situated the altar of incense, the symbol of the earth placed in the middle
of this universe
;
and from
alone,
it
came the fumes
of incense.
And
that place
veil, where tlie high priest on prescribed days, was permitted to enter, and the
exfree to all the Hebrews ternal court which surrounded it the middlemost point
of heaven and earth. was, they say, But others say it was the symbol of the int
ellectual world, and that of sense. The covering, then, the barrier of popular u
nbelief, was stretched in front of the five pillars, keeping
intermediate between the inner

back those
in the
surrounding space.
So very mystically the five loaves are broken by the Saviour, and fill the crowd
of the listeners. For great is the crowd
that keep to the things of sense, as
things in existence.
if they were the only " Cast your eyes round, and see," says
Plato, " that none of the uninitiated listen."
Such
are they
Book
v.]
THE MISCELLANIES.
exists,
241
who
ment
think that nothing else
but what they can hold
tight with their
hands
;
but do not admit as in the depart-
of existence, actions
the whole of the unseen.
five senses.
and processes of generation, and For such are those who keep by the
But
the knowdedo;e of
like
God
is
a thinor inacces-
sible to the ears
and
organs of this kind of people.
Hence
the Son
is
said to be the Father's face, being the revealer of
the Father's character to the five senses by clothing Himself " But if we live i
n the Spirit, let us also walk in with flesh. ^ " For we w\alk by faith, not by
sight," ^ the the Spirit."
noble apostle says.
sacerdotal service
; '
Within the veil, then, is concealed the and it keeps those encrao;ed in it far f
rom 1 O CD
the veil of the entrance into the holy of
those without.
Again, there
holies.
is
Four
pillars there are, the sign of the sacred tetrad
of the ancient covenants.
letters
Further, the mystic
name
the
of four
which was
affixed to those alone to
whom
among
adytum
w^as accessible, is called Jave,
which
is
interpreted, "
Who
is
and
shall be."
The name
of
God,
too,
the Greeks
contains four letters.
Now
the Lord, having
come alone
into the intellectual
world, enters
by His
sufferings, introduced into the
knowis
ledge of the Ineffable, ascending above every
name which
known by sound.
The lamp,
;
too,
it
the altar of incense
south.
and by
was placed to the south of were shown the motions of
the seven planets, that perform their revolutions towards the
and
lights
For three branches rose on either side of the lamp, on them since also the sun,
like the lamp, set in
;
the midst of
all
the planets, dispenses with a kind of divine
those above and to those below.
as a
music the
liojht to
The golden lamp conveys another enigma
Christ, not in respect of
^^
symbol of
form
alone, but in his casting light,
^
at
sundry times and divers manners,''
on those wdio believe
on
by means of the ministry of the First-born. And they say that the seven eyes of
the Lord *' are the seven spirits resting on the rod that springs from
see
Him
and hope, and who
the root of Jesse."
1
^
Gal. v. 25.
2
CLEM.
VOL.
2 Cor.
II.
v. 7.
3
Heb.
i.
1.
*
Rev.
v.
6
;
Isa. xi. 12.
Q
;
242
THE MISCELLANIES.
;
[Book
v.
North of the altar of incense was placed a table, on which there was " the exhib
ition of the loaves " for the most
nourishino^ of the winds are those of the north.
And
thus
are signified certain seats of churches conspiring so as to
form one body and one assemblage.
And
the things recorded of the sacred ark signify the pro-
perties of the w^orld of thought,
which
is
hidden and closed to
the many.
them with six wings, some will have it, or rather the two hemispheres. And the n
ame cherubim meant " much But both together have twelve wings, and by knowledge.
" the zodiac and time, which moves on it, point out the world
those golden figures, each of
signify either the two bears, as
And
of sense.
It
is
:
of them, I think, that Tragedy, discoursing of
Nature, says
" Unwearied Time circles full in perennial flow, Producing itself. And the twin-
bears On the swift wandering motions of their wings, Keep the Atlantean pole."
And
Atlas,^ the unsuffering pole,
may mean
the fixed sphere,
or better perhaps, motionless eternity.
to regard the ark, so called
But I think it better from the Hebrew word Thebotha,'*'*
It
is
as signifying something else.
interpreted, one instead of
Whether, then, it is the eighth region and the world of thought, or God, all-emb
racing, and without shape, and invisible, that is indicated, we may for the pres
ent defer saying. But it signifies the repose which dwells with the adoring spir
its, which are meant by the cherubim. For He who prohibited the making of a grav
en image, would never Himself have made an image in the likeness of holy things.
Nor is there at all any composite thing, and creature endowed with sensation, o
f the sort in heaven. But the face is a symbol of the rational soul, and the win
gs are the lofty ministers and energies of powers right and left and the voice i
s delightsome glory in ceaseless contemplaone in all places.
^
-
"A TAcif, unsuffering. The Chaldaic t?nu^n.

The Hebrew
is
n3n, Sept.
Kifoarog,
Vulg.
Book
tlon.
v.]
THE MISCELLANIES.
it
243
Let
suffice that the
mystic interpretation has ad-
vanced
so far.
Now
sense.
the high priest's robe
is tlie
symbol of the world of
The
seven planets are represented by the five stones
and the two carbuncles, for Saturn and the Moon. The the is southern, and moist,
and earthy, and heavy latter aerial, whence she is called by some Artemis, as i
f Aerotomos (cutting the air) and the air is cloudy. And
former
;
;
co-operating as they did in the production of things here
below, those that by Divine Providence are
set
over the
planets are rightly represented as placed on the breast and
shoulders
;
and by them was the work of
the breast
is
creation, the first
week.
And
the seat of the heart and soul.
might be the various phases of some occupying the upper, some the lower parts of
the entire body saved. The three hundred and sixty bells, suspended from the ro
be, is the space of a year, " the acceptable year of the Lord," proclaiming and
resounding the stupendous
Differently, the stones
salvation;
manifestation of the Saviour.
indicates the regal
Further, the broad gold mitre
power of the Lord, " since the head of the church" is the Saviour.^ The mitre th
at is on it [i.e. the head] is, then, a sign of most princely rule and otherwise
we have heard it said, " The Head of Christ is the God and Father of our Lord J
esus Christ."^ Moreover^ there was the breastplate, comprising the ephod, which
is the symbol of work, and the oracle (Xoylov) and this indicated the AYord (X07
09) by which it was framed, and is the symbol of heaven, made by the Word,'^ and
subjected to Christ, the Head of all things, inasmuch as it moves in the same w
ay,N and in a like manner. The luminous emerald stones, therefore, in the ephod,
signify the sun and moon, the helpers of
; ;
nature.
The
shoulder, I take
it,
is
the
commencement
of
the hand.
1
Epli. V. 23.
2 I
is
Cor.
xi.
3
;
2 Cor.
xi.
31.
very correctly called the Logeura (AoysZoy), since everything in heaven has been
created and arranged in accordance
^Yith right reason (-Koyoig)
2
And
the whole place
and proportion (Philo,
vol.
iii.
p. 195,
Bohn's
translation).
244
THE MISCELLANIES.
[Book
v.
The
year.
twelve stones, set in four rows on the breast, describe
for us the circle of the zodiac, in the four changes of the
It
was otherwise
requisite
that
the law
and the
prophets should be placed beneath the Lord's head, because
in both Testaments mention
is
made
of the righteous.
at once prophets
were we
righteous,
to say that the apostles
were
For and
we
should say well, " since one and the self-same
all."^
Holy
Spirit
works in
And
as the
Lord
is
above the
whole world, yea, above the world of thought, so the name engraven on the plate
has been regarded to signify, above all and it was inscribed with reference both
rule and authority to the written commandments and the manifestation to sense.
;
And
Son
it
is
the
name
first
of
God
that
is
expressed
;
since, as the
sees the goodness of the Father,
God
the Saviour works,
being called the
forth
things, which was imaged and before the ages, and v/hich fashioned all things wh
ich came into being after itself. Nay more, the oracle^ exhibits the prophecy wh
ich by the Word cries and preaches, and the judgment that is to come since it is
the same Word which prophesies, and judges, and
principle of
all
from the
invisible
God
first,
;
discriminates
all
things.
And
flesh,
they say that the robe prophesied the ministry in the
by which He was seen in closer relation to the world. So the high priest, puttin
g off his consecrated robe (the universe, and the creation in the universe, were
consecrated by Him assenting that, what was made, was good), washes himself, an
d puts on the other tunic a holy-of-holies one, w^hich is to accompany him into
the adytum so to speak exhibiting, as seems to me, the Levite and Gnostic, as th
e chief of other priests (those bathed in water, and clothed in faith alone, and
expecting their own individual abode), himself distinguishing the objects of th
e intellect from the things

;
of sense, rising above other priests, hasting to the entrance
to the world of ideas, to
wash himself from the things here
below, not in water, as formerly one was cleansed on being
enrolled in the tribe of Levi.
But
purified already
by the
gnostic
Word
Cor.
in his
11.
whole heart, and thoroughly regulated,
^ i.e.
^ 1
xii.
the oracular breastplate.
Book
v.]
THE MISCELLANIES.
life
245
and having improved that mode of and
life,
received from the
both in word and having put on the bright array of glory, and received the ineff
able inheritance of that spiritual and perfect man, " which eye hath not seen an
d ear hath not heard, and it hath not entered into the heart of man ;" and havin
g become son and friend, he is now replenished with insatiable contemplation fac
e to face. For there is nothing like hearing the Word Himself, who by means of t
he Scripture inspires fuller intelligence. For so it is said, " And he shall put
off the linen robe, which he had put on when he entered into the holy place and
shall lay it aside there, and wash his body in water in the holy place, and put
on his robe." But in one way, as I think, the Lord puts off and puts on by desc
ending into the region of sense and in another, he who through Him has believed
puts off and puts on, as the apostle Thence, after the image intimated, the cons
ecrated stole. of the Lord, the w^orthiest were chosen from the sacred tribes to
be high priests, and those elected to the kingly office and to prophecy were an
ointed.
priest to the highest pitch, being quite sanctified
;
-^
;
CHAPTEE
VII.
THE EGYPTIAN SYMBOLS AND ENIGMAS OF SACEED THINGS.
Whence
also the
Egyptians did not entrust the mysteries
all
and sundry, and did not divulge the knowledge of divine things to the profane bu
t only to those destined to ascend the throne, and those of the priests that wer
e judged the worthiest, from their nurture, culture, and birth. Similar, then, t
o the Hebrew enigmas in respect to Of the Egypconcealment, are those of the Egyp
tians also. tians, some show the sun on a ship, others on a crocodile.
they possessed to
;
And
is
they signify hereby, that the sun, making a passage
air,
through the delicious and moist
generates time
symbolized by the crocodile in
1
which some other sacerdotal
;
Lev. xvi. 23, 24.
246
account.
THE MISCELLANIES.
was figured a boy
[Book
v.
Further, at Diospolls in Egypt, on the temple
as the
called Pylon, there
duction, and an old
man
as that of decay.
A hawk,
symbol of proon the
;
other hand, was the symbol of God, as a fish of hate
and,
according to a different symbolism, the crocodile of
dence.
to teach this
impu-
The whole symbol, then, when put together, appears " Oh ye who are born and die,
God hates
:
impudence."
material,
who fashion ears and eyes of costly and consecrate them, dedicating them in the
temples to the gods by this plainly indicating that God sees and Besides, the li
on is with them the symbol hears all things.
there are those
And

of strength
itself,
and prowess, as the ox clearly is of the earth and husbandry and food, and the h
orse of fortitude and confidence; while, on the other hand, the sphinx, of as it
had a body enstrength combined with intelligence Similarly to tirely that of a
lion, and the face of a man. these, to indicate intelligence, and memory, and po
wer, and And in what is art, a man is sculptured in the temples.

called
among them
the Ivomasise of the gods, they carry
about golden images
two dogs, one hawk, and one
ibis
;
the four figures of the images they call four letters.
and For
the dogs are symbols of the two hemispheres, which, as it were, go round and kee
p watch ; the hawk, of the sun, for
it
is
fiery
and destructive
;
(so
ibis,
they attribute pestilential
of the
in
diseases to the sun)
the
is
moon, likening the
shady parts to that which
dark
plumage, and the lumi-
nous
will have it that by the dogs which guard and watch the sun's are meant the trop
ics, The hawk signifies the passage to the south and north. line, which is high
and parched with heat, as the equinoctial For the ibis seems, above other animal
s, to ibis the ecliptic. have furnished to the Egyptians the first rudiments of
the
to the light.
And some
invention of
circles.
number and measure,
as the oblique line did of
Book
v.]
THE MISCELLANIES.
247
CHAPTER
VIII.
THE USE OF THE SYMBOLIC STYLE BY POETS AND
PHILOSOPHERS.
But
it
was not only the most
liiglily
intellectual
of the
Egyptians, but also such of other barbarians as prosecuted philosophy, that affe
cted the symbolical style. They say,
then, that Idanthuris king of the Scythians, as Pherecydes
of Syros relates, sent to Darius, on his passing the Ister in
threat of war, a symbol, instead of a letter, consisting of a
mouse, a frog, a bird, a javelin, a plough.
And
there being
a doubt in reference to them, as was to be expected, Orontopagas the Chiliarch s
aid that they were to resign the king-
dom
;
taking dwellings to be meant by the mouse, waters by
tlie
the frog, air by the bird, land by the plough, arms by
javelin.
said,
But Xiphodres interpreted "If we do not take our flight like
like frogs
;
the contrary
birds, or like
;
he mice get
for
below the earth, or
escape their arrows
It
is
beneath the water, we shall not
for
we
are not lords of the territory."
said
that
Anacharsis the Scythian, while asleep,
held his secret parts with his left hand, and his
his right, to intimate that
that
it
mouth with both ought to be mastered, but was a greater thing to master the tong
ue than volupshould I linger over the barbarians,
tuousness.
And why
method
when I can
adduce the Greeks
as exceedingly addicted to the use of the
?
of concealment
Androcydes the Pythagorean says
the far-famed so-called Ephesian letters were of the class of
meant darkand KaTciaKtov (shadowy) light, since it casts with its rays the shado
w and \l^ is the earth, according to an ancient appellation and rerpd^ is the ye
ar, in reference to the seasons and hafivafxevev^ is the sun, which overpowers (
Ba/u,a.^o)v) and ra acata is the true voice. And then the symbol intimates that
divine things have been arranged in harmonious order darkness to light, the sun
to the year, and the earth to nature's processes of production of
said that uo-klov (shadowless)
;
symbols.
For he
ness, for
it
has no shadow
;
;
;
;

:
248
every
sort.
THE MISCELLANIES.
[Book
v.
Also Dionysius Thrax, the grammarian, in
'^
liis
book, Respecting the Exposition of the Symholical Signification in
Circles, says expressly,
Some
:
signified actions not
by words only, but also by symbols by words, as is the case of what are called t
he Delphic maxims, Nothing in excess,' Know thyself,' and the like and by symbol
s, as the wheel that is turned in the temples of the gods, derived from the Egyp
tians, and the branches that are given to the worshippers. For the Thracian Orph
eus says
'
'
;
'
:
"Whatever works of branches are a care to men on Not one has one fate m the mind
, but all things
;
earth,
Eevolve around and it is not lawful to stand at one point, But each one keeps an
equal part of the race as they began,"
The branches
grow
this
either stand as the
symbol of the
first
food, or
they are that the multitude
duration of
life allotted to
may know
is
that fruits spring
;
and
on
universally, remaining a very long time
but that the
themselves
it
brief.
And
it
is
account that they will have
;
that the branches are
and perhaps also that they may know, that as these, on the other hand, are burne
d, so also they themselves speedily leave this life, and will become fuel for fi
re.
given
Very
for
useful, then,
is
the
it
mode
is
of symbolic interpretation
many
purposes
;
and
helpful to the right theology,
to the display of intelligence, and the pracand the exhibition of wisdom. "For t
he use of symbolical speech is characteristic of the wise man," appositely remar
ks the grammarian Didymus, " and the exAnd indeed the most planation of what is
signified by it." elementary instruction of children embraces the interpretation
for it is said that the Phrygians call of the four elements water Bedu, as also
Orpheus says
and
to piety,
and
tice of
brevity,
;
"
And
bright water
is
poured down, the Bedu of the nymphs."
to wTite similarly
it
:
Dion Thytes
"
also
seems
And
taking Bedu, pour
on your hands, and
tiu-n to divination,"
On
the other hand, the comic poet, Philydeus, understands
air,
by Bedu the
lowing
lines
:
as being (Biodoros) life-giver, in the fol-
Book
v.]
THE MISCELLANIES.
"
I
249
pray that
is
I
may
inhale the salutary Bedu,
"Which
the most essential part of health;
Inhale the pure, the imsullied air."
Neanthes of Cyzicum, Bedu, which they interpret to mean the air, to be propitiou
s to them and And Zaps some have ignorantly taken for to their children.
In the same opinion
writes that the
also concurs
who
Macedonian
priests invoke
fire
(from
^eacv, boiling)
;
for so the sea
:
is
called, as
Eupho-
rion, in his reply to
Theoridas
"
And
Zaps, destroyer of ships, wrecked
:
it
on the rocks."
And
Dionysius Iambus similarly
" Briny Zaps moans about the maddened deep."
Similarly Cratinus the younger, the comic poet
" Zaps casts forth shrimps and
little fishes."
:
And Simmias
of
Rhodes
:
" Parent of the Ignetes and the Tel chines briny Zaps was born."
^
And And
^(Owv
is
the earth
(Ke')(^vfiev7]),
spread forth to bigness.
Plectron, according to some,
it is
is
the sky (ttoXo?), according
to others,
to nature
the
air,
and
increase,
which strikes (ifKi^aaovTa) and moves and which fills all things. But these
calls
have not read Clean thes the philosopher, who expressly
Plectron the sun
;
for darting his
beams
its
in the east, as if
striking the world, he leads the light to
harmonious course.
is not the comprehension^ of the uniand the revolution of the world, according t
o the poet Aratus but perhaps it is the spiritual tone which pervades and holds
together the universe. But it is better to regard it as the ether, which holds t
ogether and presses all things as also Empedocles says
And from the sun it And the Sphinx
verse,
;
signifies also the rest of the stars.
;
:
1
This line has given commentators considerable trouble.
Diodorus
inhabitants
says that the Telchines
of Rhodes.
2 av'jiGig.
fabled sous of Oceanwere the
much
probability,
first
Sylburgius, with
conjectures
av-^otai;,
binding
tocjetlier.
:

[Book
v.
250
THE MISCELLANIES.
first will I
"But come now,
From
Both
which,
earth,
all,
speak of the Sun, the
first
prmciplc
of all things.
that
we
look upon, has sprung,
air
;
and billowy deep, and humid
all
Titan and Ether too, whicli binds
things around."
And
cited
Apolloclorus of Corcyi'ca says that these lines were re-
by Branchus the seer, when purifying tlie IMIlesIans from plague for he, sprinkl
ing the multitude with branches
;
of laurel, led off the
hymn somehow
as follows
" Sing Boys Hecaergus and Hecaerga."
And
the people accompanied him,
saying, " Bedu,^ Zaps,
Drops."
is,
Chthon, Plectron, Sphinx, Cnaxzbl, Chthyptes, Phlegmos, Calllmachus relates the
story in iambics. Cnaxzbl
by
derivation, the plague,
from
its
destroying (SiatjiOeipeLv), and
thunderbolt.
else
Ovyjrai,
is
gnawing (KvaUiv) and to consume with a
:
was
signified
Thespis the tragic poet says that something by these, writing thus " Lo, I offer
to
thee a libation of white Cnaxzbl, having pressed
yellow nurses.
it from the Lo, to thee, O two-horned Pan, mixing Chthyptes cheese with red hone
y, I place it on thy sacred
altars.
Lo,
to thee I
pour as a libation the sparkling gleam
the soul's
first
of Bromlus."
like
He
signifies, as I think,
milk-
nutriment of the four-and-twenty elements, after which solidified milk comes as
food. And last, he teaches of the
blood of the vine of the
Word,
the sparkling wine, the per-
fecting gladness of instruction.
And Drops
is
the operating
Word, which, beginning with elementary
vancing
to the
man up to The third
acpLj^j
and adgrowth of the man, inflames and illumines the measure of maturity.
training,
is
said to be a writing
copy for children
it
fidpirre^
fcXoo-^jr
^vv^Ofjhov.
And
signifies,
in
my
opinion,
by the arrangement of the elements and of the world, we must advance to the know
ledge of what is more perfect, since eternal salvation is attained by force and
toil for And the harmony of the world is meant fjudpyfrac is to grasp.
that
;
^
Bsoy, Zfli^,
X^^z/, TLTiTjKrpou^
"Ecply^,
Kva^^fil,
XdvTTTYii, '^'hy,u6;,
Apu\p.
On
the interpretation of which,
much
learning and ingenuity
have been expended.
Book
v.]
THE MISCELLANIES.
;
251
by the Sphinx and ^vv)(6r]hov means difficulty and ickooy^:; means at once the s
ecret knowledge of the Lord and day. Well does not Epigenes, in his book on the
Poetry of
;
!
Orpheus, in exhibiting the pecnharities found in Orpheus,
meant "ploughs ;"' and the woof and by the warp {aWj/jLocn), the furrows and tha
t the (yCitVo?) is a figurative expression for the seed and that the "' parts" {
fjLolpai) tears of Zeus signify- a shower are, again, the phases of the moon, th
e thirtieth day, and the fifteenth, and the new moon, and that Orpheus according
ly calls them white-robed," as being parts of the light ? Again, that the Spring
is called '-flowery," from its nature; and Night "still," on account of rest; a
nd the !Moon " Gorgonian," on account of the face in it and that the time in whi
ch it is necessary to sow^ is called Aphrodite by the " TheoIn the same wav. too
, the Pythao-oreans fif^uralosrian." ^ tively called the planets the "dogs of Pe
rsephone ;" and to the
say that by "the curved rods" (KepaLcrc)
is
;
;
;
'
;
sea they applied the metaphorical appellation of " the tears
of Kronus."
Myriads on myriads of enigmatical utterances by both poets and philosophers are
to be found and there are also whole books wdiich present the mind of the writer
veiled, as that of Heraclitus On JVaiure, who on this very Similar to this book
is the account is called " Obscure." Theology of Pherecydes of Syrus for Euphor
ion the poet, and the Causes of Callimachus, and the A lexandra of Lycophron, an
d the like, are proposed as an exercise in exposition
;
;
o-rammarians. to all the o
It
it
is,
then, proper that the Barbarian philosophy, on which
is
our business to speak, should prophesy also obscurely
of !Moses
and by symbols, as was evinced. Such are the injunctions " These common things,
the sow, the hawk, the eagle, and the raven, are not to be eaten." " For the sow
is the emblem of voluptuous and unclean lust of food, and lecherous and filthy
licentiousness in venery, always prurient, and material, and lying in the mire,
and fattening for slaucjbter and destruction. Again, he commands to eat that whi
ch parts the hoof and
:
^
Orpheus.
2
Lgy
^i.
;
Deut. xiv.
:

[Book
v.
252
THE MISCELLANIES.
ruminates; "intimating," says Barnabas, "that we ought to cleave to those who fe
ar the Lord, and meditate in their heart
on that portion of the word which they have received, to those who speak and kee
p the Lord's statutes, to those to whom meditation is a work of gladness, and wh
o ruminate on the word of the Lord. And what is the parted hoof ? That the right
eous walks in this world, and expects the holy eternity to come." Then he adds,
" See how well Moses enacted. But whence could they understand or comprehend the
se things %
We who
as the
have rightly understood speak the commandments Lord wished wherefore He circumci
sed our ears and And when hearts, that we may comprehend these things.
;
he
says,
'
Thou
shalt not eat the eagle, the
hawk, the
kite,
and the crow ;' he says, ' Thou shalt not adhere to or become like those men who
know not how to procure for themselves subsistence by toil and sweat, but live
by plunder, and lawlessly.' For the eagle indicates robbery, the hawk It is also
written, ' With the injustice, and the raven greed. innocent man thou wilt be i
nnocent, and with the chosen
It is and with the perverse thou shalt pervert.' ^ incumbent on us to cleave to
the saints, because they that
choice,
cleave to
them shall be sanctified." Thence Theognis writes
;
" For from the good you wiil learn good things But if you mix with the bad, you
will destroy any mind you
have."
may
And when, again, it is said in the ode, "For He hath triumphed gloriously the ho
rse and his rider hath He cast into the sea;"^ the many-limbed and brutal affect
ion, lust,
:
with the rider mounted, who gives the reins to pleasures, " He has cast into the
sea," throwing them away into the
disorders of the world.
Thus
is
;
Soul, says that the charioteer
the irrational part, which
also Plato, in his book On the and the horse that ran off divided in two, into a
nger and
concupiscence
it

fall
down
and
so the
myth
intimates that
was throucrh the licentiousness of the steeds that
out.
Phaethon
was thrown
1
Also In
the case of Joseph
^
:
the brothers
1.
Ps. xvii. 25, 26.
Ex. xv.
Book
v.]
THE MISCELLANIES.
this
253
having envied
possessed of
young man, who by
his
knowledge was
uncommon
foresight, stripped off the coat of
and took and threw him into a pit (the pit had no water), rejecting the good man
's varied knowledge, springing from his love of instruction or, in the exercise
of the bare faith, which is according to the law, they threw him into the pit em
pty of water, selling him into And the Egypt, which was destitute of the divine
word. into which being thrown pit was destitute of knowledge and stript of his k
nowledge, he that had become unconsciously wise, stript of knowledge, seemed lik
e his brethren.
colours,
it
many
was empty,
;
;
Otherwise interpreted, the coat of
takes
its
many
colours
is lust,
which
" And if one open up or yawning pit. '^ hew out a pit," it is said, and do not c
over it, and there fall in there a calf or ass, the owner of the pit shall pay t
he price in money, and give it to his neighbour and the dead body shall be his."
^ Here add that prophecy " The ox knowxth his owner, and the ass his master's c
rib but Israel hath not understood me." ^ In order, then, that none of those, wd
io have fallen in with the knowledge taught by thee, may become incapable of hol
ding the truth, and disobey and fall
way
into a
;
:
:
away,
it is said.
Be thou
sure in the treatment of the word,
in the depth from those who approach irrationally, but reach drink to those that
thirst for
and shut up the living spring
truth.
Conceal
it,
then,
from those who are
unfit to receive
the depth of knowledge, and so cover the
pit.
The owner
of the pit, then, the Gnostic, shall himself be punished, in-
curring the blame of the others stumbling, and of being
overwhelmed by the greatness of the word, he himself being of small capacity or
transferring the worker into the region of speculation, and on that account disl
odging him from offhand faith. '^ And will pay money," rendering a reckoning, an
d submitting his accounts to the " omnipotent Will."
;
This, then,
is
the type of " the law and the prophets which
he,
were
until
John ;" ^ while
though speaking more perspicu-
ously as no longer prophesying, but pointing out as
now present, Him, who was proclaimed symbolically from the beginning,
1
Ex. xxi. 33, 36.
2 iga.
i.
3.
3
Matt.
xi.
13;
Luke
xvi. 16.

254
;
THE MISCELLANIES.
am
[Book
v.
nevertheless said, " I
not wortliy to loose the latchet of
For he confesses that he is not worthy for it behoves those, who purify to bapti
ze so great a Power others, to free the soul from the body and its sins, as the
foot from the thong. Perhaps also this signified the final exertion the immediat
e, 1 mean of the Saviour's power toward us that by His presence, concealed in th
e enigma of prophecy, inasmuch as he, by pointing out to sight Him that had been
prophesied of, and indicating the Presence which had come,
the Lord's shoe."
^
;

walking forth into the

the [old] economy,
light, loosed the latchet of the oracles of
by unveiling the meaning of the symbols. And the observances practised by the Ro
mans in the case of wills have a place here those balances and small coins to de
note justice, and freeing of slaves, and rubbing of the ears. For these observan
ces are, that things may be transand those for the dispensing of honour acted wi
th justice and the last, that he who happens to be near, as if a burden were imp
osed on him, should stand and hear and take the
; ;
post of mediator.
CHAPTER
But,
as appears, I have, in
IX.
KEASONS FOR VEILING THE TRUTH IN SYMBOLS.
my
eagerness to establish
my
gone beyond what is requisite. For life would fail me to adduce the multitude of
those who philosoFor the sake, then, of memory phize in a symbolical manner. an
d brevity, and of attracting to the truth, such are the
point, insensibly
scriptures of the Barbarian philosophy.
For only
to
those
who
faith
often approach them, and have
given them a
trial
by
and
in their
whole
life, will
they
also
supply the real philosophy and the true theology.
They
wish us to require an Interpreter and guide. For so they considered, that, recei
ving truth at the hands of those who knew
It
well, we would be more earnest and less liable to deception, and those worthy of
them would profit. Besides, all things that
1
Mark
i.
7
;
Luke
iii.
16
;
John
i.
27.
"
Book
v.]
THE MISCELLANIES.
tlie
255
shine through a veil show
truth grander and
as fruits shining through water,
more imposing; and figures through veils, which
For, in addition to the fact
give added reflections to them.
that things unconcealed are perceived in one way, the rays
of light shining round reveal defects. Since, then,
is
we may
draw
several meanings, as
we do from what
expressed in
veiled form, such being the case, the ignorant
and unlearned
then,
it is
man
all
fails.
But the Gnostic apprehends. Now,
all
not
wished that
those
(for
things should be exposed indiscriminately to
benefits of
and sundry, or the
wisdom communicated
to
who have
not even in a dream been purified in soul,
it is
not allowed to hand to every chance comer what has
w^ith
been procured
teries of the
such laborious
efforts)
;
nor are the mys-
word
to
be expounded to the profane.
They
say, then, that
Hipparchus the Pythagorean, being
guilty of writing the tenets of Pythagoras in plain language,

from the school, and a pillar raised for him had been dead. Wherefore also in th
e Barbarian philosophy they call those dead who have fallen away from the dogmas
, and have placed the mind in subjection to carnal '' passions. For what fellows
hip hath righteousness and iniquity?" according to the divine apostle. "Or what
communion hath licrht with darkness ? or what concord hath Christ with Belial ?
or what portion hath the believer with the unbeliever ?" ^ For the honours of th
e Olympians and " Wherefore also go forth from the of mortals lie apart. midst o
f them, and be separated, saith the Lord, and touch not the unclean thinii; and
I will receive vou, and will be to you for a Father, and ye shall be my sons and
daughters." It was not only the Pythagoreans and Plato, then, that conw^as expe
lled
as if he
;
cealed
many
things
;
but the Epicureans too say that they
not be uttered, and do not allow
all
have things that
may
to
peruse those writings.
The
Stoics also say that
by the
first
Zeno things
disciples to
w^ere wa'itten
which they do not readily allow
giving proof wdiether
read, without their first
or not they are genuine philosophers.
Aristotle say that
A
And
2 Cor.
the disciples of
some of
14, 15.
their treatises
2
are esoteric, and
vi. 17, 18.
2 Cor.
vi.
:
;
256
others
THE MISCELLANIES.
common and
exoteric.
[Book
v.
Further, those
who
instituted
the mysteries, being philosophers, buried their doctrines in mvths, so as not to
be obvious to all. Did they then, by
veiling
human
and was
opinions, prevent the ignorant
it
from handling
it
them
;
not more beneficial for the holy and blessed
contemplation of
realities to
be concealed?
But
was not only
the tenets of the Barbarian philosophy, or the Pythagorean myths. But even those
myths in Plato (in the Republic,
that of
Hero
;
the
Armenian
;
^acus and Phadamanthus
Tartarus
;
;
and and
in the in
GorgiaSj that of
Plicedo, that
the
of
and in the Protagoras, that of Prometheus and Epimetheus and besides these, that
of the war between the Atlantini and the Athenians in the Atlanticum) are to be
expounded allegorically, not absolutely in all their expressions, but in those
which express the general sense. And these we shall find indicated by symbols un
der the veil of allegory. Also the association of Pythagoras, and the twofold in
tercourse with the associates which designates the majority, hearers (aKova/jLar
cfcoL), and the others that have a genuine attach-
ment
to philosophy, disciples (ixade/jLaTucol), yet signified that
w^as
something
spoken to the multitude, and something conPerchance,
too, the
cealed from them.
twofold species of the
and that called knowable came very near the distinction between opinion on the o
ne hand, and glory and truth on the other.
Peripatetic teaching
called probable,
that

" To win the flowers

of fair
Be not induced
to speak aught
renown from men, more than right."
The
strels
Ionic muses accordingly expressly say,
"That
the
majority of people, wise in their
own
estimation, follow min-
and make use of laws, knowing that many are bad, few
;
good
but that the best pursue glory
:
for the best
all.
choice of the everlasting glory of
men above
make But the
multitude cram themselves like brutes, measuring happiness by the belly and the
pudenda, and the basest things in us."
And
the great Parmenides of Elea
is
mtroduced describing
thus the teaching of the two ways
" The one is the dauntless heart of convincing truth The other is in the opinion
s of men, in whom is no true
faith."
: ;
Book
v.]
THE MISCELLANIES,
257
CPIAPTER
X.
THE OPINION OF THE APOSTLES ON VEILING THE MYSTEHIES OF THE FAITH.
Rightly,
brief, in
therefore, the divine apostle says, "
By
revelation
the mystery was
made known
to
me
(as I
wrote before in
when ye read, ye may underknowledge in the mystery of Christ), which in other ag
es was not made known to the sons of men, as it is now revealed to His holy apos
tles and prophets." ^ For there is an instruction of the perfect, of which, writ
ing to the Colossians, he says, " We cease not to pray for you, and beseech that
ye may be filled with the knowledge of His v.ill in all wisdom and spiritual un
derstanding that ye may walk worthy of the Lord to all pleasing being fruitful i
n every good work, and increasing in the knowledge of God
accordance with which,
stand
my
;
;
strengthened with
all
miorht according!: to the ^lorv of
^*
His
power."
the
^
And
again he says,
According
to the disposition
of the grace of
God which
;
is
given me, that ye
may
fulfil
word of God
the mystery which has been hid from ages
is
and generations, which now
manifested to His saints
is
"
:
to
whom God
wished to make known what
the riches of the
glory of this mystery
among
the nations."
So
that,
on the
till
one hand, then, are the mysteries which v/ere hid
received from the Lord, and, concealed in the
the
time of the apostles, and were delivered by them as they
Old Tes-
tament, were manifested to the saints. And, on the other hand, there is " the ri
clies of the glory of the mystery in the
Gentiles," which is faith and hope in Christ: which in another place he has call
ed the " foundation." ^ And again,
as if in eagerness to divulge this
knowledge, he thus writes
" Warning every
every
man
in all wisdom, that
we may
present
man
(the whole
man)
perfect in Christ;" not every
man
he
1
simply, since no one would be unbelieving.
Nor
;
does
call
all
every
man who
if
2
believes in Christ perfect
but he
says
the man, as
iii.
he said the whole man,
i.
as if purified
^
Epli.
3-5.
Col.
9-11.
s
Col.
i.
25-27.
Col.
i.
27.
CLEM. VOL.
II.
R
258
in
THE MISCELLANIES.
soul.
[Book
v.
body and
all,
For
that
:
tlie
tain to
he expressly adds
knowledge does not apper" Being knit together in love,
and unto all the riches of the full assurance of knowledge, acknowledgment of th
e mystery of God in Christ, in whom are hid all the treasures of wisdom and of k
nowledge." ^ " Continue in prayer, watching therein with thanksgiving." ^
to the
And
thanksgiving has place not for the soul and spiritual
and for the good things more clearly reveals that knowledge belongs not to all,
by adding '' Praying at the same time for you, that God would open to us a door
to speak the mystery of Christ, for which I am bound that I may make it known as
I ought to speak." ^ For there were certainly, among the Hebrews, some things d
elivered unwritten. " For
blessings alone, but also for the body,
of the body.
And
he
still
:
;
when ye ought
to be teachers for the time," it is said, as if they had grown old in the Old Te
stament, " ye have again
need that one teach you which be the
oracles of
first
principles of the
and are become such as have need of milk, and not of solid food. For every one t
hat partaketh of milk for he is a babe, is unskilful in the word of righteousnes
s being instructed with the first lessons. But solid food belongs to those who a
re of full age, who by reason of use have their senses exercised so as to distin
guish between good and evil. Wherefore, leaving the first principles of the * do
ctrine of Christ, let us go on to perfection." Barnabas, too, who in person prea
ched the word along with
;
;
God
the apostle in the ministry of the Gentiles, says, " I write to
you most simply, that ye may understand."
"
Then
below,
exhibiting already a clearer trace of gnostic tradition, he says,
the
the other prophet Moses to them ? Lo, thus saith Lord God, Enter ye into the goo
d land which the Lord God sware, the God of Abraham, and Isaac, and Jacob and
;
What says
ye received for an inheritance that land, flowing with milk and honey. What says
knowledge ? Learn, hope, it says, in
Jesus,
is
who
1
is
to
be manifested to you in the
;
flesh.
For man
the suffering land
Col.
ii.
for
from the face of the ground was
2
*
2, 3.
Col. iv. 2.
3 Col. iv. 3, 4.
Heb.
v. 12, 13, 14, vi. 1.
:
Book
v.]
THE MISCELLANIES,
Adam.
What,
then, does
it
259
say in reference
the formation of
to the
Blessed good land, flowing with milk and honey ? be our Lord, brethren, who has
put into our hearts wisdom, and the understanding of His secrets. For the prophe
t says,
"
Who
shall
understand the Lord's parable but the wise and
It is but for few comprehend these things. For it is not In the way of envy that
the Lord announced in a Gospel, " My mystery is to me, and to the sons of my ho
use ;" placing the election in safety, and beyond anxiety so that the things per
taining to what it has chosen and taken may be above the reach of envy. For he w
ho has not the knowledge of good is wicked for there is one good, the Father and
to be ignorant of the Father is
understanding, and he that loves his Lord? "
to
-^
;
:
;
death, as to
In the
is
know Him
is
eternal
life,
through participation
to be incorruptible
power of the Incorrupt One.
;
And
to participate in divinity
of
God
brings corruption.
but revolt from the knowledge Again the prophet says " And
:
I will give thee treasures, concealed, dark, unseen
;
that they
sings
may know
" For,
lo.
that I
am
the Lord."
"^
Similarly
David
Thou
hast loved truth
;
the obscure and hidden
" Day utters wisdom hast Thou show^ed me." ^ is clearly wTltten), " and night to
night proclaims knowledge " (which is hidden in a mystic veil) " and there are
no words or utterances whose voices shall not be heard " by God, who said, " Sha
ll one do what is secret, and I shall not see him?" Wherefore instruction, wdilc
h reveals hidden things, is called illumination, as it is the teacher only who u
ncovers the lid of the ark, contrary to w^hat the poets say, that '^ Zeus " For
stops up the jar of good things, but opens that of evil." " that wdien I come to
you, I shall I knowV says the apostle, come in the fulness of the blessing of C
hrist;" ^ designating the spiritual gift, and the gnostic communication, which b
eing present he desires to impart to them present as " the fulness
things of
speech to day" * (what
;
of Christ, according to the revelation of the mystery sealed
in the ages of eternity, but
1 Isa. ii. 4
now manifested by
3
the prophetic
g^
16.
2 iga^ ^Iv. 3.
5
p^. \i
ggpt.
Ps. xix. 2, 3.
j^om. xv. 25, 26.
:
260
THE MISCELLANIES.
command
[Book
v.
Scriptures, according to the
of the eternal
God,
it
is.
made known
faith," that
to all the nations, in order to the obedience of
is,
those of the nations
is
who beheve
that
But only
to a
few of them
shown what those things are
which are contained
in the mystery.
epistles, treating of God, says must speak in enigmas; that should the tablet co
me by any mischance on its leaves either by sea or land, he who For the God of t
he universe, reads may remain ignorant."
Rightly then, Plato, in the
"We
who
is
above
all
speech,
all
conception,
all
thought, can
never be committed to writing, being inexpressible even by
His own power.
other
in a
And this too Plato showed, by saying: " Considering, then, these things, take ca
re lest some time or
you repent on account of the present things, departing manner unworthy. The grea
test safeguard is not to
but learn
to this
;
wTite,
for
it
is
utterly impossible that
what
is
written will not vanish."
Akin
is
what the holy Apostle Paul
says, preserving
the prophetic and truly ancient secret from wdiich the teachings that w^ere good
were derived by the Greeks
:
" Howbeit
we speak wisdom among them
wisdom
to
wdio are perfect
;
but not the
of this world, or of the princes of this world, that
w^e
come
nought; but
^
speak the wisdom of
God
hidden in a
mystery."
Then
:
proceeding, he thus inculcates the caution
against the divulging of his words to the multitude in the
following terms
''
And
I,
brethren, could not speak to
you
I
as to spiritual, but as to carnal, even to babes in Christ.
:
have fed you with milk, not with meat ft>r ye were not yet For ye are yet carnal
." ^ able neither are ye now able. " milk " is said by the apostle to belong to t
he If, then, the babes, and " meat " to be the food of the full-grown,
;
milk will be understood to be catechetical instruction
first
the
con-
food, as
;
it
w^ere, of the soul.
is
And meat is the mystic
templation
that
for this
the flesh and the blood of the
Word,
is, the comprehension of the divine power and essence. " Taste and see that the
Lord is Christ," ^ it is said. For so
1
1 Cor.
ii.
6, 7.
;
-
1 Cor.
iii.
1-3.
2
Ps. xxxiv. 8
according to
tlie
reading Xp/^rJ? for
^pYiiroi.
Book
v.]
THE MISCELLANIES,
261
He
imparts of Himself to those
a more spiritual manner; wlien
the divine essence
who partake of such food in now the soul nourishes itself,
For the knowledo-e
of
accordino' to the truth-lovino; Plato.
is
the meat and drink of the divine
Word.
diffi-
Wherefore
" It
is
also Plato says, in the second
book of the Eepuhlic,
those that sacrifice not a sow, but some great and
cult sacrifice,"
who ought
''
to inquire respecting
God.
And
God
the apostle writes,
Christ our passover was sacrificed for
us
;"
^
a
sacrifice
hard to procure, in truth, the Son of
consecrated for us.
CHAPTER XL
ABSTRACTION FEOM MATERIAL THINGS NECESSARY IN ORDER TO ATTAIN TO THE TRUE KNOWLE
DGE OF GOD,
is acceptable to God is unswerving from the body and its passions. This is the r
eally And is not, on this account, philosophy rightly true piety. called by Socr
ates the practice of Death? For he who neither employs his eyes in the exercise
of thought, nor draws aught from his other senses, but with pure mind itself app
lies to
Now
the sacrifice which
abstraction
objects, practises
the true philosophy.
This
is,
then,
the
import of the silence of
by Pythagoras, which he enjoined on his disciples that, abstracting themselves f
rom the objects of sense, they might with the mind alone contemplate the Deity.
It was from Moses that the chief of the Greeks drew these philosophical tenets.
For he commands holocausts to be skinned and divided into parts. For the gnostic
soul must be consecrated to the light, stript
five years prescribed
;
of the inteo-uments of matter, devoid of the frivolousness of
the body and of
all
the passions, which are acquired through
vain and lying opinions, and divested of the lusts of the
men, clothed with what is perishable, round in a ball in their excesses, like he
dfrehoscs, entertain the same ideas of the blessed and incorruptible God as of t
hemselves. But it has escaped their notice, though they be near us, that God has
bestowed on us
flesh.
But the most
and
of
like cockles,
rolled all
1
1 Cor. V. 7.
262
THE MISCELLANIES.
:
[Book
v.
ten tliousancl things in which He does not share birth, being Himself unborn foo
d, He wanting nothing and growth, He being always equal and long life and immort
ality. He being immortal and incapable of growing old. Wherefore let no one imag
ine that hands, and feet, and mouth, and eyes, and going in and coming out, and
resentments and threats,
;
;
;
are said
by the Hebrews
to
be attributes of God.
By no
means
ceeds,
;
but that certain of these appellations are used more
shall explain at the proper time.
sacredly in an allegorical sense, which, as the discourse pro-
we
"
Wisdom
in
of
all
machus
the Epigrams.
medicines "
is
the Panacea," writes Calli-
And
one becomes wise from
another, both in past times and at present," says Bacchylides
in the Poeans
;
" for
it is
not very easy to find the portals of
unutterable words."
in the Panathenaic,
Beautifully, therefore, Isocrates writes
having put the question, "
^*
are well trained?" adds,
First, those
Who, then, who manage well the
what
is
things which occur each day, whose opinion jumps with opportunity,
ficial
;
and
is
able for the most part to hit on
bene-
who behave becomingly and rightly to those who approach them, who take lightly a
nd easily annoyances
then those
and molestations offered by
far as possible, to those with
others, but conduct themselves as
whom
they have intercourse, with
;
consummate care and moderation further, those who have the command of their plea
sures, and are not too much overcome by misfortunes, but conduct themselves in t
he midst of them with manliness, and in a way worthy of the nature which we shar
e; fourth and this is the greatest those who are not corrupted by prosperity, an
d are not put beside themselves, or made haughty, but continue in the class of s
ensible people." Then he puts on the top-stone of the discourse " Those who

:
have the disposition of their soul well suited not to one only those I assert to
be wise and of these things, but to them all

perfect men,
and
to possess all the virtues."
how the Greeks deify the gnostic life (though how to become acquainted with it)
? And what knowledge it is, they know not even in a dream. If, then, it is agree
d among us that knowledge is the food of reason,
see
Do you
not knowing
;
Book
v.]
THE MISCELLANIES.
263
" blessed truly are they," according
hunger and
thirst after truth
:
to the scripture, " who for they shall be filled " with
eyerlasting food.
words, Euripides, the philosopher of the drama,
the following words,
In the most wonderful harmony with these is found in
making
allusion,
:
I
know
not how, at
once to the Father and the Son
" To thee, the lord of Cakes and Hbations
all, I
bring
Zeus,
called
too,
Or Hades would'st thou choose be
Do thou
Rare,
accept
my
offering of all fruits,
full,
poured forth."
For a whole burnt-offering and
rare sacrifice for us
is
Christ.
And
that unwittingly he mentions the Saviour, he will
make
plain, as
he adds
:
" For thou who, 'midst the heavenly gods,
Jove's sceptre sway'st, dost also share
The
rule of those on earth."
:
Then he
says expressly
" Send light to
would know and what the root of ills. And of the blessed gods to whom due rites
Of sacrifice we needs must pay, that so We may from troubles find repose."
souls that fain
human
Whence
conflicts spring,
It is not then without reason that in the mysteries that obtain
among
the Greeks, lustrations hold the
first
place
;
as also
After these are the minor mysteries, which have some foundation of instruction a
nd of
the laver
the Barbarians.
among
preliminary preparation for what
is
to
come
after
;
and the
great mysteries, in which nothing remains to be learned of
the universe, but only to contemplate and comprehend nature
and
things.
We shall understand the mode of purification by confession,
and that of contemplation by
to the first notion,
it
;
analysis,
advancing by analysis
beginning with the properties underlying
its
abstracting from the body
physical properties, taking
away the dimension of depth, then that of breadth, and then that of length. For
the point which remains is a unit, so to speak, having position from which if we
abstract position,
;
there
is
the conception of unity.
2G4
If, then,
THE MISCELLANIES.
abstracting
all
[Book
v.
that belongs to bodies
and thhigs
holiness,
called incorporeal,
we
cast ourselves into the greatness of
Christ,
and thence advance into immensity by
we
may
reach somehow to the conception of the Almighty, know-
ing not what
are not at
He
is,
but v/hat
He
is
not.
And form and
motion, or standing, or a throne, or place, or right hand or
left,
all to
be conceived as belonmno; to the Father
it is
of the universe, although
so written.
its
these
means
will
be shown in
proper place.
But what each of The First
Cause is not then in space, but above both space, and time, and name, and concep
tion. Wherefore also Moses says, " Show thyself to me," intimating most clearly
that God is not capable of being taught by man, or expressed in speech, but to b
e known only by His own power. For inquiry was obscure and dim but the grace of
knowledge is from Him by the Son. Most clearly Solomon ' The prudence of man shal
l testify to us, speaking thus is not in me but God giveth me wisdom, and I know
holy
'

;
:
:
things."^
Now
may be
Moses, describing allegorically the divine
it
prudence, called
the tree of
life
planted in Paradise
all
;
which
Paradise
the world in which
things proceeding
Word blossomed and bore and gave life to those " who had tasted of His graciousn
ess;" since it was not without the wood For our life of the tree that He came to
our knowledge. was hung on it, in order that we might believe. And Solofrom cre
ation grow.
fruit,
In
it
also the
being " made
flesh,"
mon
again says
:
take hold of her."
" She is a tree of immortality to those who ^ " Behold, I set before thy face li
fe and
Lord thy God, and to walk in His ways, and hear His voice, and trust in life. Bu
t if ye transgress the statutes and the judgments which I have given you, 3'e Fo
r this is life, and the shall be destroyed with destruction. * length of thy day
s, to love the Lord thy God." Again '^ Abraham, when he came to the place which
God told him of on the third day, looking up, saw the place afar off."^ For the
first day is that which is constituted by the sight
death, to love the
:
1
^
Ex. xxxiii. 18. Ex. XXX. 15, 16,
^
Prov. xxx.
2.
^
Pro v.
iii.
18.
etc.
^
Gen.
xxii. 3, 4.
:
Book
v.]
THE MISCELLAJSUES.
;
;
265
of good things
and the second is the soul's^ best desire on mind perceives spiritual things, th
e eyes of the understanding being opened by the Teacher who rose on tlie
the third, the
The three days may be the mystery of the seal,'"^ which God is really believed.
It is consequently afar off For the region of God is hard to that he sees the pl
ace. which Plato called the region of ideas, havino; learned attain from Moses t
hat it was a place which contained all things universally. But it is seen by Abr
aham afar off, rightly, because of his beinof in the realms of veneration, and h
e is forthwith initiated by the angel. Thence says the apostle ** Now we see as
through a glass, but then face to face," by those sole pure and incorporeal appl
ications of the intellect. In reasoning, it is possible to divine respecting God
, if one attempt without any of the senses, by reason, to reach what is individu
al and do not quit the sphere of existences, till, rising up to the things which
transcend it, he apprehends by the intellect itself that which is good, moving
in the very
third day.
in
:
;
confines of the world of thought, according to Plato.
Again, Moses, not allowing altars and temples to be con-
many places, but raising one temple of God, announced that the world was only-be
gotten, as Basilides says, and that God is one, as does not as yet appear to Bas
ilides. And since the gnostic Moses does not circumscribe wdthin space Him that
cannot be circumscribed, he set up no image in the temple to be worshipped; show
ing that God was inviand somehow sible, and incapable of being circumscribed lea
ding the Hebrews to the conception of God by the honour Further, the AYord, proh
ibiting for His name in the temple. the constructing of temples and all sacrific
es, intimates that the Almighty is not contained in anything, by what He says
structed in
;
:
^'
What
house will ye build to
me?
saith the
Lord.
Heaven
is
my
throne,"^ and so on.
Similarly respecting sacrifices:
"I do
1
not desire the blood of bulls and the fat of lambs,"^ and
Spirit
what the Holy
Or,
by the
propliet in the sequel forbids.
v.'hicli
"the
desire of a very
clpiarYig.
reads 'H 4^vx^^ 2 Baptism.
good soul," according to the text The other reading is clpiaryi.
3 ig^, ixyj. i. 4
pg^
i^
15^
:
266
TEE MISCELLANIES.
[Book
v.
Most excellently, when he writes
:
therefore, Euripides accords with these,
"
What house
With
constructed by the workmen's hands,
folds of walls, can clothe the shape divine?"
And
of sacrifices he thus speaks : " For God needs nought, if He is truly God. These
of the minstrels are the wretched myths."
;
that it was not from need that God made the world might reap honours from men an
d the other gods and demons, winning a kind of revenue from creation, and from u
s, fumes, and from the gods and demons, their proper ministries," says Plato. Mo
st instructively, therefore, says Paul in the Acts of the Apostles " The God tha
t made the world, and all things in it, being the Lord of heaven and earth, neit
her is w^ordwelleth not in temples made with hands shipped by men's hands, as if
He needed anything seeing that it is He Himself that giveth to all breath, and
life,
" For
He
:
;
;
and
all
things."
-^
And
Zeno, the founder of the Stoic
sect,
says in this book of the Republic^ " that
we ought
is
to
make
neither temples nor images
;
for that
no work
worthy of
the gods."
:
And
he was not afraid to write in these very
words " There will be no need to build temples. For a temple is not worth much,
and ought not to be regarded as holy. For nothing is worth much, and holy, which
is the
work
of builders
and mechanics."
Rightly, therefore, Plato
too, recognising the
world as God's temple, pointed out to the
citizens a spot in the city
up.
where their idols w^ere to be laid any one again," he says, " consecrate temples
to the gods. For gold and silver in other states, in the case of private indivi
duals and in the temples, is an inand ivory, a body which has abandoned vidious
possession the life, is not a sacred votive offering and steel and brass but wha
tever one wishes to are the instruments of wars dedicate, let it be wood of one
tree, as also stone for com^'
Let
not, then,
;
;
;
mon
"
temples."
it
Rightly, then, in the great epistle he says
For
is
not capable of expression, like other branches of
as the result of great intimacy with this subject,
1
study.
But
Acts
xvii. 24, 25.
:
Book
v.]
THE MISCELLANIES.
it,
267
and living with
coruscating
fire,
a sudden light, like that kindled by a
arising in the soul, feeds itself."
Are not
?
these statements like those of Zephaniah the prophet
"
And
the Spirit of the
fifth
Lord took me, and brought me up
;
to the
and their and each of them had a throne sevenfold brighter than the light of the
rising sun and they dwelt in temples of salvation, and hymned the in1 effable,
Most High God."
diadem was
set
heaven, and I beheld angels called Lords
on
in the
Holy
Spirit
;
;
CHAPTER XIL
GOD CANNOT BE EMBRACED IX WOEDS OR BY THE MIND.
"
For
both
is it
a difficult task to discover the Father and
Maker
of this universe;
sible to declare
Him
to
all.
and having found Him, it is imposFor this is by no means capable
ricvht
of expression, like the other subjects of instruction," says the
truth-lovino; Plato.
all- wise
For he had heard
well that the
Moses, ascending the mount for holy contemplation,
to the
summit of
intellectual objects, necessarily
commands
that the whole people do not
the Scripture says, " Moses entered into the thick darkness where
accompany him.
And when
God God
was," this shows to those capable of understanding, that is invisible and beyond
expression by words. And " the
darkness "
which,
;"
is
in truth, the unbelief
and ignorance of
the multitude
obstructs the gleam of the truth.
for so also
is it
And again
of one,"
Orpheus, the theologian, aided from this quarter, says "One is perfect in himsel
f, and all things are made the progeny
or,
^'
are born
written.
He
adds
:
"
Him
He
sees all."
No
one of mortals has seen, but
:
And
he adds more clearly
"
Him
Has
see I not, for
settled
;
round about, a cloud
for in mortal eyes are small,
And
mortal pupils
 only
flesh
and bones grow there."
:
To
these statements the apostle will testify
"I
know
a
man
in Christ,
caught up into the third heaven, and thence into ^ From some apocryphal writing.
2G8
Paradise,
for a
THE MISCELLANIES.
who heard
to speak/'
[Book
it is
v.
unutterable words which
not lawful
man
intimating thus the impossibility of exis
pressing God, and indicating that what
able
divine
is
unutter-
by human ^ power
;
if,
indeed, he begins to speak above
the third heaven, as
the mysteries there.
it is
lawful to initiate the elect souls in
I
For
know what
is
in Plato (for the
examples from the barbarian philosophy, which are many, are
suggested
now by
the composition which, in accordance with
promises previously given, waits the suitable time).
doubting, in Timceus, whether
For
several
worlds as to be
one, he makes no distinction in the names, calling the world and heaven by the s
ame name. But the words of the statement '' are as follows Whether, then, have w
e rightly spoken of one heaven, or of many and infinite? It were more correct to
say one, if indeed it was created according to the model."
:
we ought to regard understood by many heavens, or this
Further, in the Epistle of the Romans to the Corinthians it is written, " An oce
an illimitable by men and the worlds
after it."
''
Consequently, therefore, the noble apostle exclaims,
Oh
the depth of the riches both of the
wisdom and the
knowledge of God I"^ And was it not this which the prophet meant, when he ordere
d unleavened cakes to be made, intimating that the truly sacred mystic word, res
pecting the unbegotten and His In confirmation of these powers, ought to be conc
ealed ?
''
things, in the Epistle to the Corinthians the apostle plainly
says
fect,
:
" Howbeit
we speak wisdom among
those
who
are per-
this
but not the wisdom of this world, that come to nought.
w*orld, or of the princes of
But we speak the wisdom
of
lie
God
says
hidden in a mystery."
:
^
And
again in another place
^'
To
the acknowledgment of the mystery of
are hid
all
God
in Christ, in
whom
the treasures of
This
wisdom and
^
uyia.
is
the reading of the text.
ai/ij,
is
with great probabihtj supcluGpoiTriw/i.
posed to be changed from
2 ^
a usual contraction for
Rom.
xi.
33.
xviii. 6
its
;
Alluding to Gen.
1 Cor.
vi. G, 7.
the
word used
is iy}cpv(ploct,
which Clement,
following Philo, from
^
derivation, takes to signify occult mysteries.
Book
v.]
THE MISCELLANIES.
^
269
seals
knowledge."
These things the Saviour Himself
it
"^
when
He
says
:
"
To you
is
given to
know
the mysteries of the
kingdom
of heaven."
And
:
again the Gospel says that the
Saviour spake to the apostles the word in a mystery. For prophecy says of Him "
He will open His mouth in parables,
and
will utter things
^
kept secret from the foundation of the
And now, by the parable of the leaven, the Lord shows concealment for He says, "
The kingdom of heaven is like leaven, which a woman took and hid in three measu
res
world."
;
of meal,
soul
is
till
the wdiole was leavened."
*
For the
tripartite
saved by obedience, through the spiritual power hidit
den
is
in
by
faith
;
or because the
power of the word which
itself
given to us, being strong'^ and powerful, draws to
secretly
it
and
invisibly every one
who
receives
it,
and keeps
within himself, and brings his whole system into unity.
Accordingly Solon has written most wisely respecting God,
thus:
"
It is
most
difficult to
appreliend the mind's invisible measure
of all things."
Which alone holds the boundaries
For " the divine," says the poet of Agrigentum,^
"
Is not capable of
being approached with our eyes,
;
Or grasped with our hands but the highway Of persuasion, highest of all, leads t
o men's minds."
And John
time.
God at any bosom of the Father, He hath declared Him,"^ calling invisibility and
ineffableness the bosom of God. Hence some have called it the Depth, as contain
ing and embosoming all things, inaccessible and boundless. This discourse respec
ting God is most difficult to handle. For since the first principle of everythin
g is difficult to find out, the absolutely first and oldest principle, which is
the cause of all other things being and having been, is difficult
the apostle says
:
"
No man
hath seen
in the
The only-begotten God, who
is

1 Col. 3
ii.
2, 3.
2 ^xatt. xii.
4
11
;
Mark
iv.
11
;
Luke
is
viii.
10.
Ps. Ixxviii. 2.
Matt.
xiii.
33.
^
According to the conjecture of Sylburgius, cvvrovo;
Empedocles.
^
adopted for

John
i.
18.
270
to exhibit.
THE MISCELLANIES.
For how can
is
[Book
v.
that be expressed which
is
neither
genus, nor difference,
ber; nay more,
nor species, nor individual, nor numneither an event, nor that to which an
No one can rightly express Him wholly. even happens? For on account of His great
ness He is ranked as the All, and is the Father of the universe. Nor are any par
ts to be
predicated of
also
it is
Him.
For the One
its
is
indivisible; wherefore
infinite,
not considered with reference to inscrutability,
but with reference to
havinsf a limit.
being without dimensions, and not
it is
And
it,
therefore
without form and name.
it
And
if
we name
we do
not do so properly, terming
either
the One, or the Good, or Mind, or Absolute Being, or Father,
or God, or Creator, or Lord.
We
speak not as supplying
His name
the
;
but for want,
we
use good names, in order that
mind may have
these as points of support, so as not to
err in other respects.
press
For each one by itself does not exGod; but all together are indicative of the po
wer of the Omnipotent. For predicates are expressed either from what belongs to
things themselves, or from their mutual relation. But none of these are admissib
le in reference to God. Nor any more is He apprehended by the science of demonst
ration. For it depends on primary and better known principles. But
there
is
nothing antecedent to the Unbegotten.
we understand, then, the Unknown, by and by the word alone that proceeds from di
vine grace, Him as Luke in the Acts of the Apostles relates that Paul
It remains that
;
said,
"
Men
of Athens, I perceive that in
all
things ye are
too superstitious.
and beholding the objects of your worship, I found an altar on which was inWhom
therefore ye ignoscribed, To the Unknown God.
For
in walking about,
rantly worship,
Him
declare I unto you."^
CHAPTEE XIIL
THE KNOWLEDGE OF GOD A DIVINE GIFT, ACCORDING TO THE PHILOSOPHEES.
Everything,
then, which falls under a name,
1
is
originated,
Acts
xvii. 22, 23.
Book
v.]
THE MISCELLANIES,
271
whether they will or not. Whether, then, the Father Himself draws to Himself eve
ry one who has led a pure life, and has reached the conception of the blessed an
d incorruptible nature or whether the free-will which is in us, by reaching the
knowledge of the good, leaps and bounds over the barriers,
;
the soul
gymnasts say yet it is not without eminent grace that is winged, and soars, and
is raised above the higher spheres, laying aside all that is heavy, and surrende
ring itself
as the
;
to its kindred element.
Plato, too, in Meno, says that virtue
is
God-given, as the
following expressions show
:
"
From
it
this
argument then,
O
Meno, virtue is shown to come by divine providence." Does
to those, in
whom
is
it is
found,
not then appear that " the
enigmatically
explicitly^:
it
gnostic disposition " which has come to all called " divine providence ? " And h
e adds
more
is
it
"
If, then, in this
whole
is
treatise
we have
investigated well,
results that virtue
is
neither
by nature, nor
taught, but
produced by divine providence, not without intelligence,
it is found." Wisdom which is God-given, power of the Father, rouses indeed our
free-will, and admits faith, and repays the application of the elect with its cr
owning fellowship. And now I will adduce Plato himself, who clearly deems it fit
to believe the children of God. For, discoursing on gods that are visible and b
orn, in Timceus, he says "But to speak of the other demons, and to know their bi
rth, is too much for us. But we must credit those who have formerly spoken, they
being the offspring of the gods, as they said, and knowing well their progenito
rs, although they speak without probable and
in those in
whom
as being the
:
necessary proofs."
I do not think
it
possible that clearer tes-
timony could be borne by the Greeks, that our Saviour, and those anointed to pro
phesy (the latter being called the sons of God, and the Lord being His own Son),
are the true witnesses respecting divine things. Wherefore also they ought to b
e believed, being inspired, he added. And were one to say in a more tragic vein,
that we ought not to believe, " For it was not Zeus that told me these things,"
yet let him know that it was God Himself that promulgated
272
tlie
THE MISCELLANIES,
Scriptures
[Book
v.
by His Son.
be beheved.
his
own,
is
to
"
known
the Father but the
And lie, who announces what is No one," says the Lord, " hath Son, and he to who
m the Son
is
shall reveal
Him." ^
it
This, then,
to be believed, according to
Plato, though
announced and spoken " without probable and necessary proofs," but in the Old an
d New Testament. '^ For except ye believe," says the Lord, " ye shall die in you
r
is
^ ^
sins."
life."
And again " He that believeth hath everlasting " Blessed are all they that put t
heir trust in Him." ^
:
For
trusting
^
is
lieved
that the
is
more than faith. For when one has beSon of God is our teacher, he trusts ^ that
true.
his teaching
And
as " instruction," according to
Empedocles, " makes the mind grow," so trust in the Lord
makes
faitli
grow.
it
We
is
say, then, that
is
characteristic of the
faith,
same persons
to praise inifaith, if it
to vilify philosophy
and run down
and
quity and felicitate a libidinous
life.
But now
;
the voluntary assent of the soul,
is still
the doer of good
things, the foundation of right conduct
and
if
is
Aristotle
defines
strictly
when he
to
teaches that Troielv
applied to
the irrational creatures and to inanimate things, while irparreiv is applicable
men
only, let
him
correct those
who
as
say that
God
is
is
the
maker
then,
(7roL7]T7j<^)
of
is
the
as
universe.
And what
necessary.
done
for
{nrpafcrov),
he says,
is
good or
To do wrong,
is
not good, for no one does
;
wrong except
necessary
that
it is
some other thing
and nothing that
is
is
voluntarj^
To
do wrong, then,
voluntary, so
not necessary.
But the good
differ especially
from
the bad in inclinations and good desires.
of soul
acts
is
For
;
all
depravity
from
accompanied with want of restraint and he who passion, acts from want of restrai
nt and from
depravity.
I cannot help admiring in every particular that divine
utterance
1
:
^^
Verily, verily, I say unto you,
27
;
He
2 *
that entereth
yiii.
:Matt. xi.
Luke
iii.
22.
JqI^q
Ps.
ii.
24.
"
^
John iii. The text
15, 16, 36, v. 24.
iTr/o-ryjrot;,
12.
but the sense seems to require
iT^laTivas.
^ Trt'TTQikv is
conMeuce.
;
Book
v.]
THE MISCELLANIES,
a thief and a robber.
is
273
not in hj the door into the sheepfold, but climbeth up some
other way, the same
is
But he
tliat
entereth in by the door
the shepherd of the sheep.
To
him
tion,
the porter openeth."
*^
Then
the
Lord
^
says in explana-
I
am
the door of the sheep."
Men
must then be
if
saved by
learning the truth through Christ, even
they
attain philosophy.
For now that
is
clearly
shown " which
was not made known to other ages, which is now revealed For there was always a n
atural manito the sons of men." ^ festation of the one Almighty God, among all r
ight-thinking men and the most, who had not quite divested themselves of shame w
ith respect to the truth, apprehended the
;
eternal
beneficence
tlie
in
divine
providence.
In
fine,
then,
Xenocrates
creatures.
Chalcedonian was not quite without hope
Democritus, though against his
will,
;
that the notion of the Divinity existed even in the irrational
And
will
make
this
avowal by the consequences of his dogmas
for
he represents the same images as issuing, from the divine Far from essence, on m
en and on the irrational animals. destitute of a divine idea is man, who, it is
written in Genesis,
partook of inspiration, being endowed with a purer essence
than the other animate creatures.
say that mind comes to
Hence the Pythagoreans
man by divine providence, as Plato and Aristotle avow; but we assert that the Ho
ly Spirit The Platonists hold that inspires him who has believed.
mind
is
an effluence of divine dispensation in the
soul,
and
they place the soul in the body.
Joel, one of the twelve prophets, "
For
it
is
expressly said by
And
it
shall
come
on
to pass
after these things, I will pour out of
my
Spirit
all flesh,
and your sons and
is
3^our daughters shall prophesy.""
But
it
not as a portion of
God
that the Spirit
is
in each of us.
But how
Spirit
is,
this dispensation takes place,
and what the Holy
be shown by us in the books on prophecy, and in those on the soul. But " incredu
lity is good at conshall
cealing the depths of knowledge," according to Heraclitus
" for incredulity escapes from ignorance."
1
John
X.
1-3, 7.
2
Eph.
iii.
5.
s joel
ii.
28.
CLEM.
VOL.
II.
S
274
THE MISCELLANIES,
[Book
v.
CHAPTER
Let
XIV.
now
GREEK PLAGIARISMS FROM THE HEBREWS.
us add in completion what follows, and exhibit
with greater clearness the plagiarism of the Greeks from the
Barbarian philosophy.
Now
the Stoics say that God, like the soul,
spirit.
is
essentially
body and
writings.
You
will find all this explicitly in their
Do
not consider at present their allegories as the
gnostic truth presents
them
all
;
and mean another,
say that
like the dexterous athletes.
whether they show one thing Well, they
;
God
pervades
being
while
we
call
Him
solely
Maker, and Maker by the Word. They were misled by what is said in the book of Wi
sdom " He pervades and passes through all by reason of His purity;"^ since they
did not understand that this was said of Wisdom, which was the first of the crea
tion of God. So be it, they say. But the philosophers, the Stoics, and Plato, an
d Pythagoras, nay more, Aristotle the Peripatetic,
:
suppose the existence of matter
among
the
first
principles
;
Let them then know that what is called matter by them, is said by them to be wit
hout quality, and w^Ithout form, and more daringly said by Plato to be
and not one
first
principle.
non-existence.
And
does he not say very mystically, know^is
ing that the true and real first cause words " Now, then, let our opinion be
:
one, in these very
so.
As
to the first
principle or principles of the universe, or
what opinion we
ought
to entertain about all these points, w^e are not
its
now
to
speak, for no other cause than on account of
being
diffi-
cult to explain our sentiments in accordance with the present
form of
sion,
discourse."
But undoubtedly
that prophetic expres-
"Now
the earth was invisible and formless," supplied
of material essence.
them with the ground
And
the introduction of
to Epicurus,
vanities,
"chance" was hence suggested who misapprehended the statement, " Vanity of
all
is
and
vanity."
1
And
vii.
it
occurred to Aristotle to
Wisd.
24.
Book
v.]
THE MISCELLANIES.
in the heavens
275
moon from this psalm: "Lord, and Thy truth reacheth to the clouds."^ For the exp
lanation of the prophetic mysteries had not yet been revealed previous to the ad
vent of the Lord. Punishments after death, on the other hand, and penal retribut
ion by fire, were pilfered from the Barbarian philosophy both by all the poetic
Muses and by the Hellenic philosophy. Plato, accordingly, in the last book of th
e Republic, says in " Then these men fierce and fiery to look these express term
s on, standing by, and hearing the sound, seized and took some aside and binding
Arideeus and the rest hand, foot, and head, and throwing them down, and flaying
them, dragged them along the way, tearing their flesh with thorns." For the fie
ry men are meant to signify the angels, who seize and punish
extend Providence as far as the
is
;
Thy mercy
:
;
the wicked.
"Who
maketh,"
'^
it
is
said,
"His
angels spirits;
His ministers flaming fire." It follows from this that the soul is immortal. For
wdiat is tortured or corrected being in a state of sensation lives, though said
to suffer. Well Did not Plato know of the rivers of fire and the depth of the e
arth, and Tartarus, called by the Barbarians Gehenna, naming, as he does prophet
ically,'^ Cocytus, and Acheron, and Pyriphlegethon, and introducing such correct
ive tortures for discipline? But indicating "the angels," as the Scripture says,
"of the little ones, and of the least, which see God," and also the oversight r
eaching to us exercised by the tutelary angels, he shrinks not from writing, "Th
at when all the souls have selected their
!
several lives, according as
it
;
has fallen to their
lot,
they ad-
and she sends along with each one, as his guide in life, and the joint accomplis
her of his purposes, the demon which he has chosen." Perhaps also the demon of S
ocrates sucfcrested to him somethincp similar. Nay, the philosophers, having so
heard from Closes, taught that the world was created.^ And so Plato expressly sa
id, " Whether was it that the world had no be^innino; of its existence, or deriv
ed its beginning from some beginning ? For " being visible, it is tangible and b
eing tangible, it has a body.
vance in order
to Lachesis
;
1
Ps. xxxvi.
5.
2
Ps
(>jy
4
"
Eusebius reads
Tro/yyr/x^f.
* yvjrp:ov.
276
THE MISCELLANIES.
is
[Book
v.
Again, when he says, "It
a difficult task to find the
Maker
and Father of this universe," he not only showed that the universe was created,
but points out that it was generated by him as a son, and that ho is called its
father, as deriving its being from him alone, and springing from non-existence.
The Stoics, too, hold the tenet that the w^orld was created. And that the devil
so spoken of by the Barbarian philosophy, the prince of the demons, is a wicked
spirit, Plato asserts in " Must w'e not the tenth book of the Laws^ in these wor
ds say that spirit which pervades the things that are moved on all sides, pervad
es also heaven? Well, what? One or more? Several, say I, in reply for you. Let u
s not suppose fe^ver than two that which is beneficent, and that which is able S
imilarly in the Phcp.drns he to accomplish the opposite." " Now^ there are other
evils. writes as follows But some demon has mingled pleasure with the most thin
gs at present." Further, in the tenth book of the Laws, he expressly emits that
apostolic sentiment, " Our contest is not wdth flesh and
:

:
blood, but principalities, with powers, with the spiritual things
heaven;" writing thus: "For since is full of many good beings but and it is also
full of the opposite of these, and more of these as we assert such a contest is
deathless, and requiring marof those
w^e are
which are
in
agreed that heaven
;
;
vellous watchfulness."
Again, the
Barbarian philosophy knows
the world
of
thought and the world of sense
assigns the former to the
the former archetypal, and
is
the latter the image of that which
called the
model
;
and
Monad,
as
being perceived by the
mind, and the world of sense to the number six. For six is called by the Pythago
reans marriage, as being the genital
number and he
;
places in the
Monad
the invisible heaven and
it is
For " in the beginning," and the earth was invisible." And it is added, "And God
said, Let there be light and there was light." ^ And in the material cosmogony
He creates a solid heaven (and what is solid is capable of being perceived by se
nse), and a visible earth, and a light that
the holy earth, and intellectual light.
said,
"
God made
the heaven and the earth
;
;
1
Gen.
i.
1-3.
Book
is
v.]
THE MISCELLANIES.
Does not Plato
lience appear to
277
left the ideas of
seen.
have
living creatures in the intellectual world,
and
to
make
calls
intel-
lectual objects into sensible species according to their genera?
Rightly then Moses says, that the body which Plato
earthly tabernacle "
rational soul
" the
they say,
was formed of the ground, but that the was breathed by God into man's face. For
there, the ruhng faculty is situated; interpreting the access
by the senses into the first man as the addition of the soul. Wherefore also man
is said "to have been made in [God's] image and likeness." For the image of God
is the divine and royal Word, the impassible man and the image of the image is
the human mind. And if you wish to apprehend the likeness by another name, you w
ill find it named in Moses, a divine correspondence. For he says, " Walk after t
he Lord your God, and keep His commandments." ^ And I reckon all the virtuous, s
ervants and followers of God.
;
Hence
the Stoics say that the end of philosophy
;
is
to live
and Plato, likeness to God, as we have shown in the second Miscellany. And Zeno
the Stoic, borrowing from Plato, and he from the Barbarian philosophy, says that
 all the good are friends of one another. For Socrates says in the Plicedrus, "
that it has not been ordained that the bad should be a friend to the bad, nor th
e good be not a friend to the good ;" as also he showed sufficiently in
agreeably to nature
the Lysis, that friendship
is
never preserved in wickedness
'^
and
vice.
is
And
the Athenian stranger similarly says,
that
there
conduct pleasing and conformable to God, based on
it
one ancient ground-principle, That like loves like, provided be within measure.
But things beyond measure are conis
genial neither to what
within nor what
is
beyond measure.
all
Now
Then
it is
the case that
God is
^
;
proceeding, Plato
the measure to us of adds : " For every good
things."
is
man
like
every other good
by every
"
man and so being like to God, he is liked good man and by God." At this point I
have just
necessarily assimilate that
recollected the following.
You must
which
is
^
In the end of the Timceus he says which perceives to
:
that
perceived, according to
-
its
;
original nature
;
and
Deut.
xiii. 4.
The text has
Tn'o^rj
Euseb. reads 'ma.rau.
278
it is
THE MISCELLANIES.
bv
so assimilating
life
it
[Book
v.
that
yon
attain to the
end of the
highest
proposed by the gods to men,^ for the present
will not stop
For those have equal power with these. and having found, till he find and wonder
ing, he will reign and reigning, he will rest. And what ? Were not also those ex
pressions of Thales derived from these ? The fact that God is glorified for ever
, and that He is expressly called by us the Searcher of hearts, he interprets. F
or Thales being ashed. What is
or the future time."
He, who seeks, he will wonder
;
;
;
the divinity
t.
And
? said, What has neither beofinnino; nor end. O CD on another asking, " If a man
could elude the know7
ledge of the Divine Being while doing aught
could he
% "
said, "
How
who cannot do
and virtue
so wdiile thinkincf o
?
"
Further, the Barbarian philosophy recognises good as alone
excellent,
'^
as sufficient for happiness,
when
it
says,
Behold, I have set before your eyes good and
evil, life
and
life,"
death, that ye
may
it
choose
life."
^
For
it
calls
good, "
and the choice of
" evil."
of
excellent,
And
:
the end of good and of
is
God
" For this
thy
life
and the choice of the opposite life is to become a lover and length of days," to
love that
these points are yet clearer.
which tends to the
truth.
And
For the Saviour,
says, " that
God and oar neighbour, on these two commandments hang the whole law
in enjoining to love
and the prophets." Such are the tenets promulgated by the Stoics and before thes
e, by Socrates, in the Phccdrus, who prays, " O Pan, and ye other gods, give me
to be beautiful within." And in the Thecetetus he says expressly, ^* For he tlia
t speaks well (KaXco^) is both beautiful and good." And in the Protagoras he ave
rs to the companions of Protagoras that he has met in with one more beautiful th
an Alcibiades, if indeed that wdiich is wisest is most beautiful. For he said th
at virtue was the soul's beauty, and, on the contrary, that vice was the soul's
deformity. Accordingly, Antipatrus the Stoic, who composed three books on the po
int, " That, according to Plato, only the beautiful is good," shows that, accord
ing to liim, virtue is sufficient for happiness and adduces several
; ;
^
The text has
oLvSpaTra
;
Plato and Eusebius, dudpaTroi;.
2
Deut. XXX. 15, 19, 20.
Book
other
v.]
THE MISCELLANIES.
279
dogmas agreeing with the Stoics. And by Aristobulus, Ptolemy Philadelphus, who i
s mentioned by the composer of the epitome of the books of the Maccabees, there
w'ere abundant books to show that the Peripatetic philosophy was derived from th
e law^ of Moses and from the other prophets. Let such be the case. Plato plainly
calls us brethren, as being of one God and one teacher, in the following v/ords
'' For ye who are in the state are entirely brethren (as we shall say to them,
continuing our story). But the God who formed you, mixed gold in the composition
of those of you who are fit to rule, at your birth, wherefore you are most high
ly honoured and silver in the case of those who are helpers and steel and brass
in the case of farmers and other workers." Whence, of necessity, some embrace an
d love those things to which knowledge pertains and others matters of opinion. P
erchance he prophesies of that elect nature which is bent on knowledge if by the
supposition he makes of three natures he does not describe three polities, as s
ome supposed that of the Jews, the silver that of the Greeks, the third and that
of the
who
lived in the time of
:
;
;
;
;
:
;
;
Christians, with
whom
has been minorled the re^al
g-old,
the
Holy
tctiis
Spirit, the golden.^
And
ciples.
exhibiting the Christian
life,
he writes in the Thece-
in these
words
?
''
:
Let us now speak of the highest printhose
For why should we speak of
who make an abuse
to the
of philosophy
These know neither the way
forum,
nor know they the court or the senate-house, or any other
public assembly of the state.
As
for laws
and decrees spoken
or "written, they neither see nor hear them.
But party
feel-
ings of political associations and public meetings, and revels
with musicians [occupy them]
of taking part in affairs.
either well or
ill
;
but they never even dream
Has any one conducted himself
aught
the
evil
in the state, or has
descended to a
man from
as
his forefathers?

it
escapes their attention as
much
do the sands of the
^ T'/^v xpt>ay/j is
sea.
And
man
does not even
2
supplied, according to a very probable conjecture. " Spoken or" supplied from Pl
ato and Eusebius.
^ ^io'vou
h
rn
Tro'Kii is
here supplied from Plato.
280
THE MISCELLANIES.
that he does not
is
[Book
y
know
his
know
all
these things
;
but in reality
body alone
himself
situated
and dwells
in the state, while the
man
sides.
flies,
according to Pindar, beneath the earth and
all
above the sky, astronomizing, and exploring
nature on
all
Again, with the Lord's saying, " Let your yea be yea, and your nay nay," may be
compared the folloAving " But to admit a falsehood, and destroy a truth, is in n
owise lawful." With the prohibition, also, against swearing agrees the saying
:
in the tenth
book of the Laws
:
" Let praise and an oath in
everything be absent."
And
in general, Pythagoras,
and Socrates, and Plato say
that they hear God's voice while closely contemplating the
fabric of the universe,
made and preserved unceasingly by For they heard Moses say, " He said, and it wa
s done," describing the word of God as an act. And founding on the formation of
man from the dust, the Homer, too, philosophers constantly term the body earthy.
God.
does not hesitate to put the following as an imprecation
" But
:
may you
all
become
earth,
and water."
As
Esaias says, "
And
trample them down as clay."
:
And
Callimachus clearly writes
*'
That was the year in which
Birds, fishes, quadrupeds.
Spoke
like
Prometheus' clay."
And
the same ao-ain o
"
If
:
thee Prometheus formed,
And
thou art not of other clay."
:
Hesiod says of Pandora
"
And
bade Hephsestus, famed, with
all his
speed,
Knead earth with water, and man's
Infuse."
voice and
mind
The
Stoics, accordingly, define nature to
be
artificial fire,
advancing systematically to generation.
And God
and His
Word
by Scripture figuratively termed fire and light. But how ? Does not Homer himsel
f, is not Homer himself, paraphrasing the retreat of the water from the land, an
d the
are
:
:
:
'
Book
v.]
THE MISCELLANIES.
when he
281
says of Tethys
clear uncovering of the dry land,
and Oceanus
" For
now
Each
other's
all
for a long time they abstain bed and love ? " ^
from
Again,
power
in
things
is
among
the Greeks ascribed to
Pythagorean
saying
God
by the most intellectual Epicharmus he was a
;

:
" Nothing escapes the divine. This it belioves thee to know. He is our observer.
To God nought is impossible."
And
the lyric poet
"
And God from gloomy
Can
night
raise unstained light,
And
can in darksome gloom obscure The day's refulgence pure."
He
alone
who
is
able to
make
night during the period of
day is God. In the Pliamomena Aratus writes thus
" "With Zeus let us begin whom Being men, leave unexpressed.
;
:
let
us ne'er,
All full of Zeus,
sea,
The
streets,
And
shores,
and tlu-ongs of men, and full the and everywhere we Zeus enjoy."
He
adds
" For we also are
His offspring
;...."
" "Who, bland to men.
that
is,
by
creation.
Propitious signs displays, and to their tasks
For these signs in heaven He fixed, Arouses. The constellations spread, and crow
ned the year With stars to show to men the seasons' tasks,
;
That
all
things
first,
Him
ever
may Him
proceed in order sure.
last too,
they adore
:
Hail Father, marvel great
great boon to men."
:
And
before him, Plomer, framing the world in accordance
with Moses on the Vulcan-wrought shield, says
"
On it he fashioned earth, and sky, and sea, And all the signs with which the hea
ven is
1
crowned."
xviii.
^
Iliad^ xiv. 206.
^
lUad^
282
THE MISCELLANIES.
[Book
v.
For the Zeus celebrated in poems and prose compositions And already, so to speak
, Deleads the mind up to God. ]nocritus writes, '' that a few men are in the lig
ht, who stretch out their hands to that place which we Greeks now Zeus speaks al
l, and he liears all, and districall the air. And more butes and takes away, and
he is king of all."
mystically the Boeotian Pindar, being a Pythagorean, says
" One
is
:
the race of gods and men,
And
that
is,
of one
mother both have breath
"
;
of matter
:
and names the one creator of these things,
artificer,
whom
he
calls
Father, chief
who
furnishes the
means of advancement on to divinity, according to merit. For I pass over Plato h
e plainly, in the epistle to Erastus and Coriscus, is seen to exhibit the Father
and Son somehow or other from the Hebrew Scriptures, exhorting in these words:
" In invoking by oath, with not illiterate gravity, and with culture, the sister
of gravity, God the author of all, and in;
voking
spirit,
and author
Him by oath whom
;
as the
if
Lord, the Father of the Leader,
ye shall know."
I
ye study with a truly philosophical And the address in the Timonis calls
:
the creator. Father, speaking thus
''
Ye
gods of gods, of
whom
that
am Father
says,
;
and the Creator of your works."
So
when he
"
Around
are
;
the king of
;
all, all
things are,
and because of
and he [or that] is the all things and around the second are the things cause of
all second in order; and around the third, the third," I understand nothing els
e than the Holy Trinity to be meant for the third is the Holy Spirit, and the So
n is the second, by whom all
sjood things
;
Him
thino-s
were made according
to the will of the Father.
And
tions
the same, in the tenth book of the Repuhlic,
men-
ZoroEros the son of Armenius, who is Zoroaster. " These were composed by Zoroast
er, aster, then, writes the son of Armenius, a Pamphyllian by birth having died
:
:
in battle,
and been
in Plades, I learned
them
of the gods."
This Zoroaster, Plato says, having been placed on the funeral pyre, rose again t
o life in twelve days. He alludes perchance
to the resurrection, or
perchance to the fact that the path
Book
v.]
THE MISCELLANIES.
283
for souls to ascension lies throuo;h the twelve simis of the
and he himself says, that the descending pathway to In the same way we are to un
derstand the twelve labours of Hercules, after which the soul obtains release fr
om this entire world. I do not pass over Empedocles, who speaks thus physizodiac
birth
;
is
the same.
cally of tlie renewal of all things, as consisting iu a trans-
mutation into the essence of
And
sus,
fire, which is to take place. most plainly of the same opinion is Ileraclitus of
Ephe-
who
considered that there was a world everlasting, and
recognised one perishable
that
is,
in its arrangement, not
being different from the former, viewed in a certain aspect.
But
lie
that he
knew
the imperishable world which consists of
the universal essence to be everlastingly of a certain nature,
makes
things,
clear
by speaking thus
is,
:
"
The same world
be ever-living
of
all
neither any of the gods, nor
any one of men,
fire,
made.
But
there was, and
and
will
kindled according to measure,^ and quenched according to
measure."
perishable,
And
is
that
he tauodit
it
to
:
be irenerated and
^^ shown by what follows There are transmutations of fire, first, the sea; and o
f the sea the half is land, the half fiery vapour." For he says that these are t
he effects of power. For fire is by the Word of God, which governs all things, c
hanged by the air into moisture, which is, as it were, the germ of cosmical chan
ge and this he And out of it again is produced earth, and sky, calls sea. and al
l that they contain. How, again, they are restored and ignited, he shows clearly
in these words " The sea is diffused and measured accordino; to the same rule w
hich subsisted before it became earth." Similarly also respecting the other elem
ents, the same is to be understood. The most renowned of the Stoics teach simila
r doctrines with him, in treating of the conflagration and the government of the
world, and both the world and man properly so called, and

;
:
of the continuance of our souls.
Plato,
^
again,
is
in the seventh
book of the Bepuhlic, has
is
Msrpot
is
the reading of the text, but
plainly an eiror for
fcirp^j,
which
the readhio- of Eusebius.
:
:
:
284
THE MISCELLANIES.
[Book
v.
called " the clay here nocturnal," as I suppose, on account of
^ and the descent of the and death, similarly with Heraclitus. And was not this
announced, oracularly, of the Saviour, by the Spirit, saying by David, " I slept
, and slumbered I awoke
" the world-rulers of this darkness ; "
soul into the body, sleep
;
:
for the
Lord
will sustain
me ^"^ For He not
only figuratively
;
calls the resurrection of
Christ rising from sleep
but to the
descent of the
tive
Lord
into the flesh he also applies the figura-
term
sleep.
as
much
as to say,
The Saviour Himself enjoins, " Watch ;"^ "Study how to live, and endeavour to
separate the soul from the body."
And the Lord's day Plato prophetically speaks of In the tenth book of the Reimhl
ic^ in these words " And when seven days have passed to each of them in the mead
ow, on the eighth they are to set out and arrive in four days." By the meadow is
to be understood the fixed sphere, as being a mild and genial spot, and the loc
ality of the pious and by the seven days each motion of the seven planets, and t
he whole practical art which speeds to the end of rest. But after the wandering
orbs the journey leads to heaven, that is, to the eighth motion and day. And he
says that souls are gone on the fourth day, pointing out the passage through the
four elements. But the seventh day is recognised as sacred, not by the Hebrews
only, but also by the Greeks according to which the whole world of all animals a
nd plants revolve. Hesiod says of it
:
;
;
" The
first,
:
and
fourth,
and seventh day were held sacred."
And
again
"
And on
:
the seventh the sun's resplendent orb."
And Homer
"
And on
the seventh then came the sacred day."
And:
" The seventh was sacred."
And
"
again
It
:
was the seventh day, and
all
things were accomplished."
And
again
also writes
2
" And on the seventh morn we leave the stream of Acheron."
Callimachus the poet
1
Eph.
vi. 12.
pg,
iii,
5,
3
Matt. xxiv. 42,
etc.

Book
v.]
THE MISCELLANIES.
all
285
" It was the seventh morn, and they had
things done."
And
"
again
:
Among good
days
is
the seventh day, and the seventh race."
And:
" The seventh
is
among the
prime, and the seventh
is
perfect."
And:
*'
Now
all the seven were made in starry heaven. In circles shining as the years appear
."
The
And how ?
some
lows
:
Elegies of Solon, too, intensely deify the seventh day. Is it not similar to Scr
ipture when it says, " Let
us remove the righteous
to
man from
all
us,
because he
is
trouble-
us?"^ when Plato,
but predicting the economy
of salvation, says in the second book of the Republic as fol-
" Thus he
who
is
constituted just shall be scourged, shall
shall
be stretched on the rack,
out
;
be bound, have
all evils, shall
his eyes
put
and
at last,
having suffered
be crucified."
'^
And
the Socratic Antisthenes, paraphrasing that prophetic
utterance, " says that "
To whom have ye hkened me ? saith the Lord," God is like no one wherefore no one
can come
;
to the knowledo^e of
Him
from an
imao;e."
Xenophon
too,
the Athenian, utters these similar senti:
ments in the following words " He who shakes all things, and is Himself immoveab
le, is manifestly one great and But what He is in form, appears not. No more pov
rerful.
does the sun,
who
wishes to shine in
all
directions,
if
deem
it
right to permit
any one to look on himself. But on him audaciously, he loses his eyesight." " Wh
at flesh can see with eyes the Heavenly, True,
Immortal God, whose dwelling is the poles? Not even before the bright beams of t
he sun Are men, as being mortal, fit to stand,"
one gaze
the Sibyl had said before.
Rightly, then,
is
Xenophanes of
:
Colophon, teaching that
" One
God
one and incorporeal, adds
God
:
there
is,
'midst gods and
men supreme
;
In form, in mind, unlike to mortal men."
And
ao;ain
" But men have the idea that gods are born. And wear their clothes, and have bot
h voice and shape."
1
Wisd.
ii.
12.
2
jg^. xl. 18, 25.
:

:
286
THE MISCELLANIES.
again
:
[Book
v.
And
" But had the oxen or the lions hands,
Or could with hands depict a work like men, Were beasts to draw the semblance of
the gods, The horses would them like to horses sketch, To oxen, oxen, and their
bodies make Of such a shape as to themselves belongs."
Let us
divine
:
hear, then, the lyric poet
BacchyUdes speaking of
tlie
" "Who to diseases dire^ never succumb, And blameless are in nought resembling m
en."
;
And
also Cleanthes, the Stoic, ^Yho writes thus in a
"
:
poem on
the Deity
" If you ask what
is
the nature of the good, listen
That which
is
regular, just, holy, pious,
fair, fitting,
Self-governing, useful,
Grave, independent, always beneficial.
That
feels
no
fear or grief, profitable, painless,
Helpful, pleasant, safe, friendly.
Held in esteem, agreeing with itself, honourable, Humble, careful, meek, zealous
.
Perennial, blameless, ever-during."
And
the same, tacitly vilifying the idolatry of the multitude,
" Base
every one
adds:
is
who
looks to opinion.
With the view
of deriving
any good from
it."
We
are not, then, to think of
God
according to the opinion
of the multitude. " For I do not think that
secretly.
Imitating the guise of a scoundrel,
He would go
says
to thy
bed as a man,"
Amphion
to Antiope.
And
Sophocles plainly writes
" His mother Zeus espoused,
Not in the likeness of gold, nor covered With swan's plumage, as the Pluronian g
irl He impregnated but an out and out man."
;
He
1
further proceeds, and adds
H. Stephanus,
in his
Fragments of Baccliylides^ reads
to
a'ncsT^siay (foul)
instead of dsiKaihictu of the text.
^ Quoted in Exliortation from the text there.
the
Heathen^ p. 72, and
is
here corrected
:
:
:
;
:
Book
v.]
THE MISCELLANIES,
"
287
And
quick the adulterer stood on the bridal steps."
Then he
details still
:
more plainly the
licentiousness of the
fabled Zeus
" But he nor food nor cleansing water touched,
But heart-stung went to bed, and that whole night Wantoned."
But
let these
Heraclltus plainly says
be reslo-ned to the follies of the theatre. " But of the word which is eternal
:
men
it,
are not able to understand, both before they have heard
first
and on
:
hearing
it."
And
the lyrist Melanippides says
of
in song
" Hear me,
Father,
Wonder
men.
Ruler of the ever-living soul."
And Parmenides the of God thus
great, as Plato says in the Sopldsty writes
" Very much, since unborn and indestructible He is. Whole, only-begotten, and im
moveable, and unoriginated."
Hesiod
also says
For He of the immortals all is King and Lord. With God^ none else in might may s
trive."
Nay
up
more, Tragedy, drawing away from
idols, teaches to
look
the
to heaven.
Sophocles, as Hecatseus,
who composed
histories in the
work about Abraham and the Egyptians,
says,
exclaims plainly on the stage
" One in very truth, God is One, Who made the heaven and the far-stretching eart
h, The Deep's blue billow, and the might of winds.
But
of us mortals,
many
erring far
In heart, as solace for our woes, have raised
Images of gods of stone, or else of Or figures wrought of gold or ivory And sacr
ifices and vain festivals

brass,
To these appointing, deem
ourselves devout."
And
Euripides on the stage, in trao;edy, says
"Dost thou this lofty, boundless Ether see, Which holds the earth around in the
embrace
1
This
is
quoted in Exhortation
it
to
the
Heathen,
p.
73, ch. viii.
The
reading varies, and
has been variously amended.
into
0^5
is
substituted
above for ak.
this passage
is
Perhaps the simplest of the emendations proposed on
the change of
tj-o
ao/, ivith
Thee.
:
;
:
288
THE MISCELLANIES,
Of humid arms?
This reckon Zeus,
[Book
v.
And
in
And this regard as God." the drama of PirithouSj the same writes those
"Thee, self -sprung, who on Ether's wheel Hast universal nature spun, Around who
m Light and dusky spangled
lines in
tragic vein
Nighls,
The countless host
of stars, too, ceaseless dance."
For there he
says that the
creative
mind
is
self-sprung.
What
follows applies to the universe, in
which are the oppo-
sites of light
and darkness.
alsoj
^schylus
the
son of
:
Euphorion, says with very
great solemnity of
" Ether
is
God
Zeus, Zeus earth, and Zeus the heaven
is
The universe I
'^
Zeus, and
all
above."
am
aware that Plato assents
that
is
to
Heraclitus,
who
writes
The one thing means the name
will of one."
wise alone will not be expressed, and And again, " Law is to obey the of Zeus."
if
And
^
that hath
ears to hear, let
to
by the Ephesian
you wish to adduce that saying, " He him hear," you will find it expressed " Tho
se that hear the following effect
:
without understanding are like the deaf.
nesses against them, that
The proverb
wit-
when
present they are absent."
But do you want to hear from the Greeks expressly of Timgeus the Locrian, in the
work on one first principle ? Nature, shall testify in the following words " Th
ere is one For were it orifirst principle of all things unoriginated. but the fi
rst ginated, it would be no longer the first principle For this principle would
be that from which it originated." " Hear," it is true opinion w^as derived from
what follows the Lord thy God is one, and Him only said, " O Israel
:
;
:
;
shalt thou serve."
^
^
" Lo
He
all
sure and
all
unerring
is,"
says the Sibyl.
Homer
also manifestly
mentions the Father and the Son
by a happy
1
hit of divination in the following
-
words
:
Heraclitus.
Deut.
vi. 4.
3
See Exlwrtation^
p. 76,
where for " So" read "Lo."
:
:
Book
v.]
THE MISCELLANIES.
''
280-
If Outis,^
alone as tliou art, offers tlice violence,
^
And
is no escaping disease sent by Zeus, For the Cyclops heed not ^gis-bearing Zeus.
"
there
And before him Orpheus And
said,
speaking of the point in hand
:
" Son of great Zeus, Father of iEgis-bearing Zeus."
Xenocrates the Chalcedonian, who mentions the su-
preme Zeus and the inferior Zeus, leaves an indication of Homer, while represent
ing the the Father and the Son.
gods as subject to
human
passions,
appears to
know
the
sajs
Divine Being,
accordingly
''
whom
Epicurus does not so revere.
He
Why, son of Peleus, mortal as thou With swift feet me pursuest, a god
art,
Immortal ? Hast thou not yet known That I am agod?"^
For he shows
that the Divinity cannot be captured
by a
mortal, or apprehended either with feet, or hands, or eyes, or by the body at al
l. " To whom have ye likened the Lord ? or
to
what
likeness have ye likened
Him?"
?
says the Scripture.^ or the
follows.
Has
not the artificer
made
the image
it,
goldsmith,
melting the gold, has gilded
and what
The comic
of the
poet Epicharmus speaks in the Repuhlic clearly
in the followino; terms
Word
life
" The
of m^en needs calculation
live
and number
alone,
And we
by number and
:
calculation, for these save mortals.'" '
He
then adds expressly
" llcason governs mortals, and alone preserves manners."
Then
:
" There is in man reasoning and there is a divine Reason.'^ Reason is implanted
in man to provide for life and sustenance, But divine Reason attends the arts in
the case of all,
;
^
" OJx/r, Noman, Nobody
;
a fallacious
name assumed by Ulysses
to deceive Poly-
(with a primary allusion to
phemus."
2
'
Liddel and Scott.
ix.
f^^Tig, ^ijr/?, Odijs. xx. 20),
The third
:
line is
274 of same book.
^
Odys.
410.
7//^,,/^ xxii. 8.
Isa. xl. 18, 19.
^
All these lines from
Grotius.
Epicharmus
they have been rendered as
amended by
^ 7.6^0 g
[or Word].
CLEM.
VOL.
II.
T
:
;
;
:
290
TeacMng
it
THE MISCELLANIES.
For
[Book
v.
tliem always what it is advantageous to do. was not man tliat discovered art, bu
t God brought it And the Eeason of man derives its origin from the divine Reason
."
The
Spirit also cries
?
by
Isaiali
''
:
Wherefore the multitude
of sacrifices
saith the
Lord.
I
am
full of holocausts of
rams, and the fat of lambs and the blood of bulls I wish
not;" and a little after adds: "Wash you, and be clean. Put away wickedness from
your souls," ^ and so forth.
Menander, the comic
"
If
poet, writes in these very w^ords
sacrifice,
one by offering
bulls or kids,
Of
a crowd Pamphilus, by Zeus,
;
Or such like things by making works of art, Garments of gold or purple, images O
f ivory or emerald, deems by these God can be made propitious, he does err, And
has an empty mind. For the man must prove A man of worth, who neither maids defl
owers, Nor an adulterer is, nor steals, nor kills Pamphilus. For love of worldly
wealth, Nay, covet not a needle's thread. For God ^ Thee sees, being near besid
e thee."
. . .
by Jeremiah,^ " and not a God afar off. Shall a man do aught in secret places, a
nd I " shall not see him ? And again Menander, paraphrasing that scripture, " Sa
crifice a sacrifice of righteousness, and trust in the Lord," ^ thus
" I
am
a
God
at hand,"
it is
said
writes " And not a needle even that Another's ever covet, dearest friend
;
is
For God
in righteous
works
delights,
and so
Permits him to increase his w^orldly wealth. Who toils, and ploughs the land bot
h night and day.
sacrifice to God, and righteous be. Shining not in bright robes, but in thy hear
t And when thou hear'st the thunder, do not flee,
But
Being conscious to thyself of nought amiss.
Good
1 Isa.
1.
sir,
for thee
God
ever present sees."
^
11, 16.
This passage, with four more lines, is quoted by Justin Martyr, Monarcliia, p. 3
35, and ascribed by him to Philemon.
2
3
De
Jer. xxiii. 23, 24.
^
Ps. iv. 6.
^
In Justin Martyr, in the place above quoted, these lines are joined
:

THE MISCELLANIES,
^
:
Book
'^
v.]
291
Whilst thou
art yet speaking," says the Scripture, " I will
say,
Lo, here I am."
Again Diphilus, the comic
the judgment
" Think'st thou,
poet, discourses as follows
on
Niceratiis, that the dead,
Who
in all kinds of luxury in life have shared,
Escape the Deity, as if forgot. There is an eye of justice, which sees aU. For t
wo ways, as we deem, to Hades lead
One for the good, the other for the bad. But if the earth hides both for ever, t
hen Go plunder, steal, rob, and be turbulent. But err not. For in Hades judgment
is, "Which God the Lord of all will execute.
Whose name
too dreadful
is
for
me
to name.
life.
Who
If
gives to sinners length of earthly
any mortal thinks, that day by day, While doing ill, he eludes the gods' keen si
ght, His thoughts are evil and when justice has The leisure, he shaU then detect
ed be So thinking. Look, whoe'er you be that say That there is not a God. There
is, there is. If one, by nature evU, evil does, Let him redeem the time for such
as he Shall by and by due punishment receive." ^
; ;
And
with this agrees the tragedy^ in the following lines
" For there shall come, shall come
*
that point of time,
its store
When
Ether, golden-eyed, shall ope
fire
;
Of treasured
Eaging, shall
and the devouring flame, burn all things on earth below,
.
.
And
all
above."
.
And
after a little
he adds
:
"
And when
the whole world fades,
And And
vanished aU the abyss of ocean's waves.
earth of trees
is
bare
;
and wrapt in flames,
to the preceding.
They are
also
quoted by Eusebius, but differently
arranged.
1
The
translation adopts the arrangement of Grotius.
Isa. Ixv. 24.
p.
These lines are quoted by Justin (De Monarcliid)^ ascribed by him part to Philem
on, part to Euripides.
^
333, but
*
Ascribed by Justin to Sophocles. Adopting the reading kuvo; instead of Kuivog in
the
text.
:

THE MISCELLANIES.
The air no more begets the winged tribes Then He who all destroyed, shall all re
store."
;
292
[Book
v.
We
shall find expressions similar to these also in the
Orphic
hymns, written
as follows
:
" For having hidden all, brought them again To gladsome light, forth from his sa
cred heart,
Solicitous."
And
if
we
live
throughout holily and righteously, we are
shall be happier after
happy
here,
and
our departure hence
;
not possessing happiness for a time, but enabled to rest in
eternity.
" At the same hearth and table as the rest Of the immortal gods, we sit all free
Of human ills, unharmed,"
says the philosophic poetry of Empedocles.
And
so,
accord-
ing to the Greeks, none
is
so great as to be
above judgment,
none
so insignificant as to escape its notice.
And
the same Orpiieus speaks thus
:
" But to the word divine, looking, attend.
Keeping aright the heart's receptacle Of intellect, and tread the straight path
And only to the world's immortal King
Direct thy gaze."
^
well.
And
again, respecting God, saying that
and that meaning
follows
He was invisible, was known to but one, a Chaldean by race he speaks as either b
y this Abraham or his son
He

" But one a scion of Chaldean race For he the sun's path knew right well, And ho
w the motion of the sphere about
;
The earth
2:)roceeds, in circle
its axis,
moving
the winds
Equally around
how
Their chariot guide o'er air and sea."
Then,
as if
paraphrasing the expression,
is
'^'
Heaven
is
my
throne, and earth
my
footstool,""
he adds
:
" But in great heaven, He is seated firm Upon a throne of gold, and 'neatli His
feet
^
Quoted
in ExJiortation, p. 74.
-
Isa. Ixvi. 1.

Book
v.]
:;
THE MISCELLANIES.
The
His right hand round the ocean's bound and the hills' foundations shake To the c
entre at His ^vrath, nor can endure His mighty strength. He all celestial is,
earth.
293
He
stretches
;
And all things finishes upon the earth. He the Beginning, Middle is, and End.
But Thee
I
dare not speak.
I
In limbs
rules
And mind
AikI so forth.
utterances
seize
:
tremble.
He
from on high."
For
in
these he indicates these prophetic
" If
Thou
openest the heaven, trembling shall
and they shall and in Isaiah, " Who hath measured the heaven with a span, and th
e whole earth with His fist ? " " Again, when it is said
the
as
mountains from
Thy
presence
fire ;"
;
melt,
wax melteth
before the
^
" Ruler of Ether, Hades, Sea, and Land, Who with Thy bolts Olympus' strong-built
home Dost shake. Whom demons dread, and whom the throng Of gods do fear. Whom,
too, the Fates obey, Relentless though they be. deathless One,
Sire whose "WTath makes all things reel mov'st the winds, and shroud'st in cloud
s the world. Broad Ether cleaving with Thy lightning gleams,
!
Our mother's
Who
Thine
is
the order 'mongst the stars, which run
direct.
As Thine unchangeable behests Before Thy burning throne the
angels wait,
Much-working, charged to do all things for men. Thy young Spring shines, all pra
nk'd with piu-ple Thy Winter Avith its chilling clouds assails Thine Autumn ncis
y Bacchus distributes."
;
flowei-s
;
Then he
adds,
naming
expressly the
Almighty God
:
" Deathless Immortal, capable of being To the immortals only uttered Come,
!
Greatest of gods, with strong Necessity.
Whom
Dread, invincible, great, deathless One, Ether crowns."
. .
.
By
the expression "Sire of our Mother" (/jbTjrpoTrdrcop) he not only intimates crea
tion out of nothing, but gives occasion to those who introduce emissions of imai
xinincr a consort of the
Deity.
And
1
he paraphrases those prophetic Scriptures
that
in Isaiah, " I
am He
that fixes the thunder,
and creates the
12.
Isa. Ix. 1, 2.
2 isa. xl.
294
THE MISCELLANIES.
;
[Book v
wind
that in Moses, " Behold, behold that I
:
whose hands have founded the host of heaven;"^ and am He, and there is no god be
side me I will kill, and I will make to live I will and there is none that shall
deliver smite, and I will heal
;
:
out of
my
hands."
^
"And He, from good, to mortals plantetli ill, And cruel war, and tearful woes,"
according to Orpheus.
Such
also are the
words of the Parian Archilochus
is
:
"
Zeus, thine
Inflict'st
the power of heaven, and thou
on men things violent and wrong." ^
:
Again
let
the Thracian Orpheus sing to us
all
" His right hand
He
stretches
;
around to ocean's bound and beneath His feet is earth."
:
These are plainly derived from the following " The Lord will save the inhabited
cities, and grasp the whole land in His hand like a nest ;" ^ " It is the Lord t
hat made the earth by His power," as saith Jeremiah, " and set up the Further, i
n addition to these, earth by His wisdom."^ Phocylides, who calls the angels dem
ons, explains in the following words that some of them are good, and others bad
(for we also have learned that some are apostate)
:
" Demons there are some here, some there set over men Some, on man's entrance [i
nto life], to ward off ill."

;
Rightly, then, also
Philemon, the comic poet, demolishes
:
idolatry in these words
" Fortune is no divinity to us But what befalls by chance There's no such god. A
nd of itself to each, is Fortune called."
:
And
Sophocles the tragedian says
:
" Not even the gods have all things as they choose, Excepting Zeus for he beginn
ing is and end."
;
1
Amos
For
;
iv.
13.
^
Deut. xxxii. 39.
the reading of Euse-
^
ovpoiuovs opclg
we
read a.vdpuTrovg (which
is
bius)
of
6
and
Ipvig
(Sylburgius' conjecture), also from Eusebius, instead
^
6ifAlg CC^SfiiOfTOt.
4 Isa. X.
14.
Jer. x. 12.
:
Book
v.]
TEE MISCELLANIES.
:
295
And Orpheus
" One Might, the great, the flaming heaven, was One Deity. All things one Being
were in whom All these revolve fire, water, and the earth."
;
And
so forth.
if
Pindar, the lyric poet, as
in
Bacchic frenzy, plainly says
The AIL"
all
:
"What
is
God?
And
again
:
" God,
who makes
mortals."
And when
"
he says,
httle,
How
Wisdom
being a man, dost thou expect man ? 'Tis hard for mortal mind The counsels of th
e gods to scan and thou Wast of a mortal mother born,"
for
;
the
he drew the thouo-ht from the followincj "Who hath know^n mind of the Lord, or w
ho was His counsellor?"^ Hesiod, too, agrees with wdiat is said above, in what h
e writes
: :
"
No
prophet, s^Drung of
of
men
that dwell on earth,
Can know the mind
^gis-bearing Zeus."
Similarly, then, Solon the Athenian, in the Elegies, following
Hesiod, whites
:
" The Immortal's
mind
to
men
is
quite unknown."
Again Moses, having prophesied that the woman would bring forth in trouble and p
ain, on account of transgression,
a poet not undistinguished writes
' '
:
Never by day
From ton and woe shall they have rest, nor yet By night from groans. Sad cares t
he gods to men
Shall give."
Further, when Homer says, " The Sire himself the golden balance
held,"
-
he intimates that God is just. And Menander, the comic poet, in exhibiting God,
says
" To each man, on his
birth, there is assigned
good guide. For that the Demon evil is, and harms A good life, is not to be thou
ght."
as his life's
1 Isa. xl.
A tutelary Demon,
13.
2 iiiad^ yiij, 59,
:
296
THE MISCELLANIES.
:
[Book
v.
Then he adds
meaning
either " that every one
good
is
is
God,"
or, wliat is
preferable, " that
God
in all things
good."
the Highest, in these
Again, iEschylus the tragedian, setting forth the power of
God, does not shrink from words
:
calling
Him
;
" Place God apart from mortals
and
tliink
not
fire,
;
That
He
is,
like thyself, corporeal.
Thou know'st Him
Dread force
;
not.
Now He
;
appears as
And And
water now and now as gloom in the beasts is dimly shadowed forth.
as
In wind, and cloud, in lightning, thunder, rain minister to Him the seas and roc
ks,
;
Each fountain and the water's floods and streams.. The mountains tremble, and th
e earth, the vast Abyss of sea, and towering height of hills, When on them looks
the Sovereign's awful eye Almighty is the glory of the Most High God."
^
/
Does he not seem
presence of the
to these, the
to
you
to paraphrase that text, "
?
At
the
Lord
the earth trembles
is
most prophetic Apollo
In addition compelled thus tes^
"
tifying to the glory of
God
The

:
to say of
Athene, when the
Medes made war
plicated
against Greece, that she besought and suporacle
is
Zeus for Attica.
as follows
" Pallas cannot Olympian Zeus propitiate, Although with many words and sage advi
ce she prays But he will give to the devouring fire many temples of the immortal
s, Who now stand shaking with terror, and bathed in sweat " ^
;
;
and
so forth.
Thearidas, in his book
On Nature,
writes
:
" There was then
1 These lines of ^schylus are also quoted by Justin Martyr, De (Dread force, xTr
T^arog 6pf^'/i Eusebius reads 6pi/.r Monarchia, p. 330. tt-a-zjo-to? (inJ. Langus
has suggested (TrXcto-roj) uncreated dative.
; ;
been suggested.) The epithet of the primarily unapproachable, then dread or terr
ible, is
satiate) has also
text,
ajiplied
which means by Pindar
to
fire.
2 3
Ps. Ixviii. 8.
This Pythian oracle
is
given by Herodotus, and
is
quoted also by
Eusebius and Theodoret.

Book
v.]
:
THE MISCELLANIES.
[first
297
one really true beginning
one.
principle] of all that exists
is
For
that Beinfr in the bemnninir
is
one and alone."
" Nor
there any other except the Great King,"
savs Orpheus.
In accordance with whom, the comic poet
" Father of
Diphilus says very sententiously/ the
all,
To Him alone incessant reverence pay. The inventor and the author of such blessi
ngs."
Rightly therefore Plato " accustoms the best natures to
attain to that study
which formerly we said was the highest,
both to see the good and to accomplish that ascent.
this, as
And
;"
appears,
is
not the throwing of the potsherds
but
shall
the turning round of the soul from a nocturnal day to that
which
this
is
a true return to that
which
really
is,
wdiich
we
assert to be the true philosophy."
Such
as are partakers of
"
Ye
he judges ^ to belong to the golden race, when he says and those who are of the
golden are all brethren
;
race are most capable of judging most accurately in every
respect."
^
The
by
Father, then, and ^laker of
all things,
agreeably to
all,
all things is apprehended by innate power and without
teaching,
creation
;
things inanimate, sympathizing with
the animate
and of living beings some are already immortal,
working in the light of day. But of those that are still mortal, some are in fea
r, and carried still in their mother s w^omb; and others regulate themselves by
their own independent reason. And of men all are Greeks and Barbarians. But no r
ace anywhere of tillers of the soil, or nomads, and not even of dwellers in citi
es, can live, without being imbued with the faith of a superior being. Wherefore
every eastern nation, and every nation touching the western shores or the north
.
;
^ A game in which a potsherd -with a black and white side was cast on a line and
as the black or white turned up, one of the players fled and the other pursued.
^ Eusebius has y.pivst, which we have adopted, for Kprjuv of the text. * Plato,
Rep. book vii.
;
298
THE MISCELLANIES.
[Book
v.
and each one towards the south,^ all have one and the same preconception respect
mg Him who hath appointed government since the most universal of His operations
equally pervade all. Much more did the philosophers among the Greeks, devoted to
investigation, starting from the Barbarian philosophy, attribute providence ^ t
o the " Invisible, and sole, and most powerful, and most skilful and supreme cau
se of not knowinf]^ the inferences from all thino;s most beautiful;" these truth
s, unless instructed by us, and not even how God but only, as we have already of
ten is to be known naturally Rightly therefore the apostle said, by a true perip
hrasis.^ says, " Is He the God of the Jews only, and not also of the Greeks ? "
not only saying prophetically that of the Greeks but also intimating that believ
ing Greeks would know God in power the Lord is the God of all, and truly Univers
al King. For they know neither what He is, nor how He is Lord, and Father, and M
aker, nor the rest of the system of Thus also the prothe truth, without being ta
ught by it. phetic utterances have the same force as the apostolic word. For Isa
iah says " If ye say. We trust in the Lord our God now make an alliance with my
lord the king of the Assyrians." And he adds " And now, was it without the Lord
that we came up to this land to make war against it?'"^ And Jonah, himself a pro
phet, intimates the same thing in what he says " And the shipmaster came to him,
and said to him. Why dost thou snore ? Rise, call on thy God, that He may save
us, and that we may not perish." ^ For the expression " thy God " he makes as if
to one who knew Him by way of knowledge and the expression, " that God may save
us," revealed the consciousness in the minds of heathens who had applied their
mind to the Ruler of all, but had not yet
;

;
:
:
:
:
;
^
According to the reading in Eusebiiis,
Instead of
vrpovoixy,
Trciy idvog kuou,
ttxu Bs saTrspiau
VIOVUV^ jiopStOU T KOtl TO, ;c.T.A.
2 2
Eusebius has
'Trpovo/aixif
(privilege).
Clement seems to ixiean that they knew God only in a roundabout and inaccurate w
ay. The text has 'Zipicpu.aiif but '^spi(ppx(r{u, which is in
;
Eusebius,
4
is
preferable.
^
Isa.
xxxvi. 7, 8, 10.
Jonah
i.
6, 9, 14.
:
;
: ;
Book
v.]
THE MISCELLANIES.
And
again the same
:
299
to
believed.
"
And
he said
them, I
am
and I fear the Lord, the God of heaven." And again the same " And he said, Let u
s by no means perish for the life of this man." And Malachi
the servant of the
Lord
;
:
the prophet plainly exhibits
sacrifice at
God
saying,
" I will not accept
your hands. For from the rising of the sun to its going down, my name is glorifi
ed among the Gentiles and in every place sacrifice is offered to me." ^ And agai
n " Because I am a great King, saith the Lord omnipotent and
: ;
my name is manifest among the nations." What name? The
Son declaring the Father among the Greeks who have believed. Plato in what follo
ws gives an exhibition of free-will '' Virtue owns not a master and in proportio
n as each one
;
honours or dishonours
taker of
it.
it,
in that proportion he will be a parlies in
The blame
blameless.
the exercise of free choice."
is
But God
"
is
For
He
never the author of
evil.
O
warlike Trojans," says the lyric poet,"
" High ruling Zeus, who beholds all things, Is not the cause of great woes to mo
rtals
But
it is
in the
power
of all
men
to find
Justice, holy, pure,
Companion
of order,
And of
wise Themis
The sons
of the blessed are ye In finding her as your associate."
And
sort of
Pindar expressly introduces also Zeus Soter, the conThemis, proclaiming him King
, Saviour, Just, in the
"First, prudent Themis, of celestial birth,
followino; lines
On
golden steeds, by Ocean's rock, The Fates brought to the stair sublime, The shin
ing entrance of Olympus, Of Saviour Zeus for aye " to be the spouse,
And
He, then, who
1
she, the Hours, gold-diademed, fair-fruited,
good, brought forth."
is
*
not obedient to the truth, and
is
puffed up
2 Perhaps Bacchylides. ^ clpxxiau. i. 10, 11, 14. The reading of H. Stephanus, d
yxdug" Cipctg^ is adopted in the translation. The text has dyudx Gurvipocg. Some
supply "njoce,-, and at the same time retain auTVipcic..
Mai.
*
:
300
with
THE MISCELLANIES.
human
teaching,
is
[Book
v.
wretched and miserable, according to
Euripides
" Yfho these things seeing, yet apprehends not God, But mouthing lofty themes, c
asts far Perverse deceits stubborn in which, the tongue Its shafts discharges, a
bout things unseen,
;
Devoid of sense."
Let him who wishes, then, approaching to the true instruction, learn from Parmen
ides the Eleatic, who promises
:
*'
Ethereal nature, then, and
all
the signs
In Ether thou shalt know, and the effects. All viewless, of the sacred Sun's cle
ar torch. And whence produced. The round-eyed Moon's
Eevolving influences and nature thou and the ensphering heaven shalt know Whence
sprung and how Necessity took it And chained so as to keep the starry bounds."
Shalt learn
; ;
;
And
inspired
Metrodorus, though an Epicurean, spoke thus, divinely " Remember, O Menestratus,
that, being a mortal
:
endowed with a circumscribed
ascended,
of things
;
life,
thou hast in thy soul
;
till
thou hast seen endless time, and the infinity
is
and what
to be,
and what has been
"
when
with the blessed choir, according to Plato,
the blessed sight and vision
others with other deities,
if
;
we
shall
gaze on
to receive initiation into the shall celebrate, ourselves
ills
we following with Zeus, and we may be permitted so to say, most blessed mystery
which we
:
being perfect and untroubled by the
;
which awaited us at the end of our time and introduced to the knowledge of perfe
ct and tranquil visions, and contemplating them in pure sunlight we ourselves pu
re, and now no longer distinguished by that, which, when carrying it about, w^e
call the body, being bound to it like an oyster to its shell. The Pythagoreans c
all heaven the Antichthon [the opposite Earth]. And in this land, it is said by
Jeremiah, ^' I will place thee among the children, and give thee the chosen land
as inheritance of God Omnipotent;"^ and they who inherit it Myriads on myriads
of examples shall reign over the earth. rush on my mind which I might adduce. Bu
t for the sake
;
1
Jer.
iii.
19.
Book
of
v.]
THE MISCELLANIES.
301
may
symmetry the discourse must now stop, in order tliat we not exemplify the saying
of Agatho the tragedian
:
" Treating our by-work as -work, And doing our work as by-work,"
It liaving been, then, as I think, clearly
it is
shown
in
what way
to
be understood that the Greeks were called thieves by
the Lord, I willingly leave the dogmas of the philosophers.
For
go over their sayings, we should gather together directly such a quantity of not
es, in showing that the whole of the Hellenic wisdom was derived from the Barbar
ian philo-
were we
to
sophy.
But
this speculation,
touch on, as necessity requires,
current
we shall, when we
nevertheless, again
collect the opinions
among the Greeks respecting first principles. But from what has been said, it ta
citly devolves on us to consider in what way the Hellenic books are to be peruse
d by the man who is able to pass through the billows In them.
Therefore
"
Happy
is
he
who
he,
possesses the wealth of the divine miud,"
as appears according to
Empedocles
:
" But wretched
who
cares for dark opinion about the gods."
lie divinely showed knowledge and
ignorance to
^'
be
tlie
boundaries of happiness and misery.
sophers to be acquainted with very
to Pleraclitus
;
For
It
behoves philoaccording
many
thing?,''
and truly must many
things/'
" He, Avho seeks to be good, err in It
is
then
now
clear to us,
the beneficence of
God
is
from what has been said, that eternal, and that, from an unbeall,
ginnlng principle, equal natural righteousness reached
according to the worth of each several race,
never
havino;
had a beginning. For God did not make a beginning of being Lord and Good, being
always what He is. Xor will
He
ever cease to do ^ood, althouo;h
He
brln^j all thinirs to
an
end.
as far
And each one of as He wills. For
us
is
a partaker of His beneficence,
is
the difference of the elect
made
by the intervention of
exercise.
a choice
worthy of the
soul,
and bv
Thus, then,
let
our
fifth
Miscellany of gnostic notes in acclose.
cordance with the true philosophy be brought to a
BOOK
YI.
CHAPTER
PLAN.
I.
HE
sixth
and
in
also the seventh
Miscellany of gnostic
notes,
accordance with the true philosophy,
having delineated as well as possible the ethical
hibited
argument conveyed in them, and having exwhat the Gnostic is in his life, proceed
to show the philosophers that he is by no means impious, as they suppose, but t
hat he alone is truly pious, by a compendious exhibition of the Gnostic's form o
f religion, as far as it is possible, without danger, to commit it to writing in
a book of reference. For the Lord enjoined " to labour for the meat which endur
eth to eternity."
that soweth into
all
-^
And
the prophet says,
^'
Blessed
is
he
is,]
waters, whose ox and ass tread," ^ [that
the people, from the
Law
and from the Gentiles, gathered
herbs,"
into
one "
faith.
Now
the
77^6!
weak
eateth
according to the noble
by us into three books, has already exhibited the training and nurture up from t
he state of childhood, that is, the course of life which from elementary and in
the case of those enrolled instruction grows by faith in the number of men, prep
ares beforehand the soul, endued
apostle.^
Instructor, divided
;
The with virtue, for the reception of gnostic knowledge. Greeks, then, clearly l
earning, from what shall be said by us
in these pages, that in profanely persecuting the God-loving
man, they themselves
^
act impiously
;
then, as the notes ad-
vance, in accordance with the style of the Miscellanies,
we
John
vi. 27.
^ Isa, xxxii.
20.
^
Eom.
xiv. 2.
302
Book
vi.]
THE MISCELLANIES.
303
must
solve the difficulties raised both
by Greeks and Bar-
barians with respect to the coming of the Lord.
In a meadow the flowers blooming variously, and in a park
the plantations of fruit-trees, are not separated according to
their species
varieties,
from those of other kinds. If some, culhng have composed learned collections. Me
adows, and Helicons, and Honeycombs, and Robes; then, with the things which come
to recollection by haphazard, and are expurgated neither in order nor expressio
n, but purposely scattered, the
form of the Miscellanies is promiscuously variegated like a meadow. And such bei
ng the case, my notes shall serve as kindling sparks and in the case of him, who
is fit for know;
ledge, if he chance to fall in with them, research
exertion will turn out to his benefit and advantas^e.
is
made with For it
right that labour should precede not only food, but also,
in
much more knowledge,
vancing
to the eternal
the case of those that are ad-
and blessed salvation by the '' strait and narrow way," which is truly the Lord'
s. Our knowledge, and our spiritual garden, is the Saviour Himself into whom we
are planted, being transferred and transplanted, from our old life, into the goo
d land. And
;
transplanting contributes to fruitfulness.
into
The Lord, then, have been transplanted, is the Light and the true Knowledge. Now
knowledge is otherwise spoken of in a twofold sense that, commonly so called, w
hich appears in all men (similarly also comprehension and apprehension), univers
ally, in the knowledge of individual objects in which not only the
whom we
:
;
which I would never term knowledge, inasmuch as the apprehension of things throu
gh the senses comes naturally. But
rational powers, but equally the irrational, share,
that
wdiich
7:>a9^
excellence
is
termed knowledge, bears the
impress of judgment and reason, in the exercise of which
there will be rational cognitions alone, applying purely to
objects of thought,
the soul.
and resulting from the bare energy of " man," says David,^ " who pities (those r
uined through error), '^and lends" (from the com"
He
is
a good
1
Ps. cxii. 6, 9.
804
THE MISCELLANIES,
:
[Book
vr.
munlcatlon of the word of truth) not at haphazard, for " he will dispense his wo
rds in judgment " with profound calculation, " he hath dispersed, he hath given
to the poor."
CHAPTER
II.
THE SUBJECT OF PLAGIARISMS RESUMED. THE GREEKS PLAGIARIZED EROM ONE ANOTHER.
Before handhng
For
since
the point proposed,
we must, by way
what
is
of
preface, add to the close of the fifth book
wanting.
we have shown that the symbolical style was and was employed not only by our pro
phets, but also by the majority of the ancient Greeks, and by not a few of the r
est of the Gentile Barbarians, it was requisite to proancient,
ceed to the mysteries of the initiated.
dation of these
is
till
I postpone the eluci-
we advance
first
to the confutation of
;
said
by the Greeks on
principles
for
we
shall
what show
that the mysteries belong to the
tion.
same branch of specula-
And
is
thought
having proved that the declaration of Hellenic illuminated all round by the trut
h, bestowed on
it
us in the Scriptures, taking
according to the sense,
we
have proved, not
to say
what
is
invidious, that the theft of
the truth passed to them.
Come, and
themselves to
let
us adduce the Greeks as witnesses against
theft. For, inasmuch as they pilfer from one another, they establish the fact th
at they are thieves and although against their will, they are detected,
the
;
clandestinely appropriating to those of their
own
race the
truth which belongs to us.
For
if
they do not keep their
hands from each other, they will hardly do it from our authors. I shall say noth
ing of philosophic dogmas, since the
very persons
who
are the authors of the divisions into sects,
confess in writing, so as not to be convicted of ingratitude, that
they have received from Socrates the most important of their
dogmas.
But
after availing myself of a
of,
men most
talked
few testimonies of and of repute among the Greeks, and
:

; :

^
Book
VI.]
THE MISCELLANIES.
style,
305
exposing their plagiarizing
and selecting them from
various periods, I shall turn to what follows.
Orpheus, then, having composed the line
" Since nothing
else is
:
:
more shameless and wretched than woman,"
Homer
plainly says
" Since nothing
else is
more dreadful and shameless than a woman."'
:
And
Musseus having written
" Since art
is
greatly superior to strength,"
Homer
"
says
woodcutter greatly superior."
lines
:
By
art rather than strength is the
^
Again, Mus^eus having composed the
"
And as the fruitful field produceth leaves, And on the ash trees some fade, othe
rs grow, So whirls the race of man its leaf," ^
:
Homer
transcribes
" Some of the leaves the wind strews on the ground. The budding wood bears some
in time of spring.
;
They come.
So springs one race
said
:
of
men, and one departs."
*
Again,
Homer having
" It
is
unholy to exult over dead men,"
^
Archilochus and Cratinus write, the former
"
It is
not noble at dead
:
men
to sneer
"
;
and Cratinus
in the Lacones
" For
men 'tis dreadful to exult Much o'er the stalwart dead."
line
^
:
Again, Archilochus, transferring that Homeric
"
^
I erred,
nor say
I
nay, instead of many,"

Odyssey, xi. 420.

2
Homer,
Iliad, xxiii.
315
:
fcsy' dy.sivuy is
Musseus.
line 318.
In the text occurs instead
Trspiyhsroci,
found in the Iliad as in which is taken from
"
By By By
art rather than strength is the woodcutter greatly superior art the
;
helmsman on the dark sea Guides the swift ship when driven by winds
art one charioteer excels (Trepiyive-ca) another.
Iliad,
^ (pv7.\o]>,
xxiii.
315-318.
116.
for
which Sylburg. suggests
^
(pDAoy.
6
4 Iliad, vi.
141-149.
II.
Qdyss. xxii. 412.
CLEM.
VOL.
jUad^
j^.
U

:
:
306
writes tlms
THE MISCELLANIES.
:
[Book
vi.
" I erred, and this mischief hath
somehow
seized another."
As
certainly also that line
:
" Even-handed 1 war the slayer
slays." ^
lie alsoj altering, has given forth thus : " I will do
" For Mars to
it.
men
in truth
is
even-handed."
^
Also, translating the following " The issues of victory among men depend on the
gods,"
^
he openly encourages youth, in the following iambic
" Victory's issues on the gods depend."
:
Again,
Homer having
said
:
" With feet unwashed sleeping on the ground,"
*
Euripides
Avrites in ErecJitheus
:
" Upon the plain spread with no couch they sleep, Nor in the streams of water la
ve their feet."
Archilochus having likewise said
His heart delights,"
in correspondence with the
:
" But one with this and one with that
Homeric
line
:
" For one in these deeds, one in those delights,"
^

Euripides says in G^neus

:
" But one in these ways, one in those, has more delight."
And
I have heard
"
^schylus saying
to stay at
He who
is
happy ought
home
;
There should he also stay,
who
speeds not well."
:
And
Euripides, too, shouting the like on the stage
"
Happy
the
man who,
prosperous, stays at home."
:
Menander,
too,
on comedy, saying
;
1 Svuog. So Livy, " communis Mars Mars communis."
"
and
Cicero, "
cum omnis
belli
2
Iliad, xviii. 309.
^
The text has
:
N/xyjj- uy^paTroiai
:
kuv
Ik Trsipctrcc Kurai.
In Iliad,
vii.
101, 102,
we
read
l>JiK7i; TTiipoCT' iy^ovTct, iv
d^xvxTOtai
^
GvSlaiv.
*
Iliad, xvi. 235.
Odyss. xiv. 228,
:
:
:
:
:

: ;

307
Book
vi.]
THE MISCELLANIES.
"He
ought at home to
stay,
and
free remain,
Or be no longer
" The
rightly happy."
:
Again, Theognis having said
exile has
:
no comrade dear and true,"
Euripides has written
" Far from the poor
flies
every friend."
And
Epicharmus, saying
" Daughter, woe worth the day
!
Thee who art old
I
marry
to a youth
;
" ^
and addino;
" For the young husband takes some other
girl,
And
Euripides
"
for another
husband longs the wife,"
writes
'Tis
"
bad to yoke an old wife to a youth For he desires to share another's bed. And sh
e, by him deserted, mischief plots."
Euripides having, besides, said in the Medea
" For no good do a bad man's gifts,"
Sophocles in Ajax FlagelUfer utters this iambic
" For
foes' gifts are
:
no
gifts,
nor any boon."
^
Solon having wTitten
" For surfeit insolence begets.
When
store of wealth attends."
Theognis writes in the same way
" For surfeit insolence begets, "When store of wealth attends the bad."
Whence
men,
to
also
Thucjdides, in the Histories, says
in a great degree,
:
'^
Many
and in a short time, unlooked-for prosperity comes, are wont to turn to insolenc
e." And Philistus^ likewise imitates the same sentiment, expressing himself thus
'^ And the many things which turn out prosperously to men, in accordance with r
eason, have an in:
whom
^
2
^
The text is corrupt and unintelligible. It has been restored as above. In some l
ost tragedy. Said by Ajax of the sword received from Hector, with which he kille
d The imitator
of Thucydides, said to be
himself.
*
weaker but clearer than
hi.s
model.
He
is
not specially clear here.
:
:
:

:
308
THE MISCELLANIES.
beyond
[Bookvi.
credibly dangerous^ tendency to misfortune.
For those who
meet
with unlooked success
their expectations, are for
the most part wont to turn to insolence."
Again, Euripides
having written
" For cliildren sprung of parents
who have
;"
led
A hard
Critias writes
:
and toilsome
life,
superior are
" For I begin with a man's origin
if his
:
how
his
far
the best and strongest in body will he be,
cises himself,
father exer-
and
eats in a
;
hardy way, and subjects
body
to toilsome labour
and
if
the mother of the future child be
strong in body, and give herself exercise." Again, Homer having said of the Heph
asstus-made shield
" Upon
it
earth and heaven and sea he made,
And
Ocean's rivers' mighty strength portrayed,"
:
" Zas makes a cloak large and Pherecydes of Syros says beautiful, and works on i
t earth and Ogenus, and the palace
of Ogenus."
And Homer
having said
" Shame, which greatly hurts a
man
or helps,"
-

Euripides writes in Erecldheus

" Of shame
'Tis
I find it
:
hard to judge
;
needed.
'Tis at
times a great mischief."
Take, by way of
other.
parallel,
such plagiarisms as the following,
rivals of
from those who flourished together, and were
each
From
the Orestes of Euripides
sleep, aid in disease."
:
" Dear charm of
From
the Eriphyle of Sophocles " Hie thee to sleep, healer
of that disease."
:
And from
^
the Antigone of Sophocles
is
" Bastardy
opprobrious in
name
;
but the nature
y.otl
is
equal ;"^
The text
has, dcrCpoiTiianpoc Trocpu oo^ocu
KoiKOTrpayixi/^ for
which
Lowth
2
reads, I'maCpoihiaTipa, Trpo; fcuKO'Trpa-ylxv^ as translated above.
Iliad^ xxiv.
Clement's quotation
differs
somewhat from the passage
as
it
s
stands in Homer.
The text has lok, which Stobseus has changed into V hn, as above.
:
Stobseus gives this quotation as follows " The bastard has equal strength with t
he legitimate;
Each good thing has
its
nature legitimate."
:
:

"
Book
vi.]
THE MISCELLANIES.
the Aleuades of Sophocies : " Each good thing has its nature equal."
^
309
And from
Again, in the Ctimeniis
" For him
of Euripides
toils,
:
who
God
:
helps
"
;
And
in the
Minos of Sophocles
" To those who act not, fortune
is
no
ally;
"
And from
' '
the Alexander of Euripides
will
:
But time
I shall
and learning, by that test, know whether thou art good or bad
show
;
;
And from
the Hipponos of Sophocles " Besides, conceal thou nought since Time, That sees a
ll, hears all, all things will unfold."
;
But
let
us similarly run over the following; for Eumelus
the daughters nine,"
having composed the line, " Of Memory and Olympian Zeus
Solon thus begins the elegy
:
" Of Memory and Olympian Zeus the children bright."
Again, Euripides, paraphrasing the Homeric
"
'WTiat,
line
:
whence
art
thou?
Thy
city
and thy parents, where?"
:
^
employs the following iambics in ^geus
"
What
country shall
in exile,
we
say that thou hast left
To roam
what thy land
soil ?
the bound
thee begat ?
Of thine own native
Who
:
And
of
what father dost thou
call thyself
the son ?
"
And what ?
Theognis ^ having said
;
" Wine largely drunk is bad but if one use It with discretion, 'tis not bad, but
good,"
does not Panyasis write
?
" Above the gods' best gift to men ranks wine, In measure drunk but in excess th
e worst."
;
1
As no play bearing
this
name
is
mentioned by any one
;
else,
various
are
conjectures have been
2
made
as to the true reading
among which
Clymene Temenos or Temenides.
Odyssey, xiv. 187.
^
In Theognis the quotation stands thus
Ohou
*'
rot
ri'jiiu
vovTiOu xcckov,
vi'j
Bs rig ctvrov
HiJVj k'TTiGTuyAuoig, ov KUKog dXh' dyoiQog.
To drink much wine
It
is
with discretion,
'tis
bad but if one drink not bad, but good."
;
::
:
:

;
:

[Book
vj.
310
THE MISCELLANIES.
Hesiod, too, saying
"But
For
for the fire to tliee
all
I'll
give a plague,^
men
to delight themselves withal,"
Euripides writes
"And
for the fire
Another fire greater and unconquerable, Sprung up in the shape of women." -
And
in addition,
Homer, saying
is
:
" There
no satiating the greedy paunch, Baneful, which many plagues has caused
to
men."
^
Euripides says
" Dire need and baneful paunch From which all evils come."
me overcome
Besides, Callias the comic poet having written
" With madmen,
all
:
men must be mad, they
say,"
^lenander, in the Polownenoi, expresses himself similarly,
saying
:
" The presence of wisdom is not always suitable One sometimes must with others p
lay the fool."
"*
And Antimachus of
" From
Teos having said
mortals
:
:
gifts, to
many
ills
arise,"
Augias composed the
" For
gifts
line
men's mind and acts deceive."
:
And
Hesiod having said
" Than a good wife, no man a better thing Ere gained than a bad wife, a worse,"
;
Simonides said
"
A better prize than a good wife no man Ere gained, than a bad one nought worse."
^
From
Jupiter's address (referring to Pandora) to Prometheus, after
stealing fire
"You
The passage in Hesiod runs thus and outwitting my mind But I will give you, and
to future men, a great plague. And for the fire will give to them a bane in whic
h All will delight their heart, embracing their own bane."
from heaven.
rejoice at stealing fire
;
^
Translated as arranged by Grotius.
^
Odyss,
^ av[A,f^cty7i<joci is
doubtlcss here the true reading, for which the text has
: :
:

!
:

311
Book
VI.]
THE MISCELLANIES.
:
Again, Epicharmas having said
" As destined long to live, and yet not long, Think of thyseK,''
Euripides writes
"
Why ? seeing the wealth we have uncertain is. Why don't we live as free from car
e, as pleasant
As we may ?
"
Similarly also, the comic poet Diphilus having said
'The
life of
men
is
prone to change,"
Posidippus says
"No man
From
of mortal
suffering free.
mould his life has passed Nor to the end again
Has continued prosperous."
Similarly
^
speaks to thee Plato, writing of
man
as a creature
subject to change.
Again, Euripides having said
"
Oh
life
to mortal
men
of trouble full,
How slippery in everything art thou Kow grow'st thou, and thou now decay'st
And
there
is
away.
set
no
limit, no,
not one.
For mortals of their course to make an end. Except when Death's remorseless fina
l end Comes, sent from Zeus,"
Diphilus writes
:
" There
is
no
life
Pains, cares, thefts,
which has not its own ills, and anxieties, disease
^
;
And
Death, as a physician, coming, gives
Eest to their victims in his quiet sleep."
Furthermore, Euripides having said
" Many are fortune's shapes,
:
And many
things contrary to expectation the gods perform,"
:
The
tragic poet Theodectes similarly writes
" The
1
instability of mortals' fates."
The text has
kcct u,7:ha,.
And
although Sylburgius very properly
is
remarks, that the conjecture /.ciraKhn'Ka, instead
suitable to the sense here, that
2
uncertain,
it is
it.
so
we have no
amended by
hesitation in adopting
The above
is
translated as
Grotius.
:
:

[Book
vi.
312
THE MISCELLANIES.
Bacchylides having said
To reach hoary
:
And
" To few^ alone of mortals
is it
given
age, being prosperous all the while,
And
not meet with calamities,"
:
Moschion, the comic poet, writes " But he of all men is most
blest,
life."
:
Who
leads throughout an equal
And you
Theognis having said " For no advantage to a man grown old A young wife is, who
will not, as a ship The helm, obey," Aristophanes, the comic poet, writes " An ol
d man to a young wife suits but ill."
will find that,
For Anacreon, having written
" Luxurious love
:
I sing,
With flowery garlands graced,
He He
Euripides writes
is
of
gods the king,
mortal
men
subdues,"
"For love not only men
attacks,
And women but
;
disturbs
The
souls of gods above,
and to the sea
Descends."
But not
to
to protract the discourse further, in
our anxiety
show the propensity of the Greeks to plagiarism in expressions and dogmas, allow
us to adduce the express testimony of Hippias, the sophist of Elea, who discour
ses on the " Of these things some perpoint in hand, and speaks thus chance are s
aid by Orpheus, some briefly by Musseus some some by Hesiod, some in one place,
others in other places Homer, some by the rest of the poets and some in prose by
And I compositions, some by Greeks, some by Barbarians. from all these, placing
together the things of most im:
;
;
;
portance and of kindred character, will
discourse
make
the present
new and
varied."
And
^
in order that
we may
see that philosophy
and
history,
and even
rhetoric, are not free of a like reproach,
it is
right
'Kuvpoiai,
" few," instead of
"Trccp
ohi^
and
of
Trpaaaovrotg instead of
'Trpuaaovrcc,
and Uxtg, " calamities," instead
Um,
are adopted from
Lyric Fragments.
:
:
:
:

;
:
:
Book
to
vi.]
THE MISCELLANIES.
313
adduce a few instances from them. For Alcmseon of Crotona havino; said, " It is
easier to ^uard acrainst a man who is an enemy than a friend," Sophocles wrote i
n the
Antigone
" For what sore more grievous than a bad friend? "
And Xenophon
other
said
:
"
No man
to
can injure enemies in any
way than by appearing
" Shall
be a friend."
And
Euripides having said in Telephus
we Greeks be
slaves to Barbarians? "
Thrasymachus, in the oration for the Larissseans, says " Shall we be slaves to A
rchelaus Greeks to a Barbarian? " having said And Orpheus

:
" "Water
is
the change for soul, and death for water
is
From water
earth,
And from
that, soul,
and what comes from earth is again water, which changes the whole ether ;"
and Heraclitus, putting together the expressions from these
lines, writes
thus
:
"
It is
;
earth
death for souls to become water, and death for water to become and from earth co
mes water, and from water soul."
the Pythagorean having said, " Thus was produced the beginning of the universe a
nd there are four
;
And Athamas
roots

:
fire,
water,
is
air,
earth
:
tion of
what
'
produced,"

for
from these is the originaEmpedocles of Agrigentum
do thou hear
wrote
The four roots
For of these
of rll things first
Fire, w^ater, earth,
all
and
ether's boundless height
is,
that was,
shall be, comes."
Plato having said, " Wherefore also the gods, knowing men, release sooner from l
ife those they value most," Menander wrote
"
And
Whom
the gods love, dies young."
:
And
and
Euripides having written in the CEnomans
"
We
By
judge of things obscure from what
we
see
"
;
in the Phcenix
"
signs the obscure
^'
is
fairly grasped,"
Hyperldes
says,
But we must
investigate things unseen
by
learning from signs and probabilities."
And
Isocrates having
:

[Book
vi.
314
said,
''
THE MISCELLANIES.
cides does not shrink
of
is
must conjecture tlie future by the past," Andofrom saying, '^ For we must make u
se what has happened previously as signs in reference to what
Besides, Theoo;nis havincr said
:
We
to be."
" The evil of counterfeit silver and gold is not intolerable, Cyrnus, and to a w
ise man is not difficult of detection But if the mind of a friend is hidden in h
is breast,
If
;
he
is is
false/
and has a treacherous heart within,
This
the basest thing for mortals, caused by God,
And
*'
of all things the hardest to detect,"
Euripides writes:
Oh
Zeus,
why
hast thou given to
men
clear tests
Of spurious
gold, while
on the body grows
No mark
The wicked man ?
sufficing to discover clear "
"There is no feature mind impressed on the countenance of men."
Iljq^erides himself also says,
of
the
Again, Stasinus having composed the
" Fool, who, having
line
:
slain the father, leaves the children,"
Xenophon
like
^
says, "
if
For I seem
to
myself to have acted in
manner, as
one who killed the father should spare his
:
children."
And
Ko
Sophocles having written in the Antigone
" Mother and father being in Hades now,
brother ever can to
me
spring forth,"
Herodotus says, " Mother and father being no more, I shall In addition to these,
Theonot have another brother." pompus having written
:
" Twice children are old
rj.en in
very truth
;"
And
before
him
Sophocles in Peleus
" Peleus, the son of -^acus, I, sole housekeeper, Guide, old as he is now, and t
rain again, For the aged man is once again a child,"
Antipho the orator
*'
says, "
For the nursing
of the old
is
like
the nursing of children."
Also the philosopher Plato says,
Further,
The
old
man
then, as seems, will be twice a child."
^ i^fBy&V which, however, occurs nowhere but here is -^pvopo; adopted as prefera
ble to \pilv6g (bald), which yields no sense, or -spv^cpo;. Sylburgius MS. Paris
 Euhnk reads -^vopog. 2 A mistake for Herodotus.
;
=


Bookvl]

315
the miscellanies.
said,
^'
Tliucydldes having
thon,"
at
^
Demosthenes
Nor
We
"
^
alone bore the brunt at
Mara-
said,
By
those -who bore the brunt
Marathon."
will I
:
omit the following.
Cratlnus
having said in the Pi/tine
" The preparation perchance you know,"
Andocldes the orator
says,
"The
preparation, gentlemen of
all
the jury, and the eagerness of our enemies, almost
of
you know."
Similarly also NIcIas, in the speech on the
deposit, against Lysias, says, "
The preparation and
the eager-
ness of the adversaries, ye see,
O
gentlemen of the jury."
After him ^schines
says,
"
You
see the preparation,
O men
of
of Athens, and the line of battle."
Again, Demosthenes
having
said,
"
What
zeal
and what canvassing,
O men
Athens, have been employed in this contest, I think almost all of you are aware
; " and Phillnus similarly, " What zeal,
what forming of the line of battle, gentlemen of the jury, have taken place in t
his contest, I think not one of you is ignorant." Isocrates, again, having said,
'- As if she were
related to his wealth, not him," Lysias says in the Orpldcs^
'And he w^as plainly related not to the persons, but money." Since Homer also ha
ving written
:
to the
*'
friend, if in this war,
by taking
flight,
We
should from age and death exemption win,
I would not fight among the first myself, Nor would I send thee to the glorious
fray But now for myriad fates of death attend In any case, which man may not esc
ape Or shun come on. To some one we shall bring Eenown, or some one shall to us,
" ^

;
Theopompus writes, " For if, by avoiding the present danger, we were to pass the
rest of our time in security, to show love But now, so many fatalities of life
would not be wonderful.
are Incident to
life,
that death In battle seems preferable."
And what ?
^
Chilo the sophist having uttered the apophthegm,
Instead of MapccScoyirui, as in the text,
re.
we read from Thucydides
Mccpxdojui
- HvTiv'/j
(not, as in the text, Uoiriv^), a flask covered with plaited
Scott's Lexicon).
osiers.
"
The name of a comedy by Cratinus (Liddeland Iliad, xii., Sarpedon to Glaucus.
:

THE MISCELLANIES.
is
:
316
[Book
vi.
" Become surety, and mischief mus utter the same sentiment " Suretyship
suretyship?"^
written, "
is
at
hand," did not Epichar-
in other terms,
when he
loss
said,
the daughter of mischief, and
that of
Further, Hippocrates the physician having
look to time, and locaUty, and age, and
You must
disease," Euripides says in
Hexameters
^
:
" Those who the healing art would practise well, Must study people's modes of li
fe, and note The soO, and the diseases so consider."
Homer,
again, having written
:
"
I
say no mortal
man
can
doom
escape,'"
Archinus says, " All men are bound to die either sooner or later " and Demosthen
es, ^' To all men death is the end of life, though one should keep himself shut
up in a coop." And Herodotus, again, having said, in his discourse about
;
Glaucus the Spartan, that the Pythian said, " In the case of the Deity, to say a
nd to do are equivalent," Aristophanes said
" For to think and to do are equivalent."
And
before him, Parmenides of Elea said
:
" For thinking and being are the same."
And
Plato having said, "
And we
shall
is
show, not absurdly
perhaps, that the beginning of love
nishes the passion,
serves
it ;"
sight
it,
memory
all see,
nourishes
and hope dimiand intercourse pre; :
does not Philemon the comic poet write
" First
then admire
?
;
Then
gaze, then
come to hope
"
;
And
thus arises love
Further, Demosthenes having said, " For to
is
all
of us death
a debt," and so forth, Phanocles writes in Loves, or The
" But from the Fates' unbroken thread escape Is none for those that feed on eart
h."
Beautiful
You
^
will
also find that Plato
having
said,
''
For the
first
Grotius' correction has been adopted, syyvx; Bs
^ccf/,iu,
instead of
2
In the text before In Hexameters
trouble to the
is
much
critics.
we have r^pTjorsi, which has occasioned Although not entirely satisfactory, yet
the
SiT^ovai as
most probable
the correction
above.
:
:

817
Book
VI.]
THE MISCELLANIES.
start,
sprout of each plant, having got a fair
virtue of
its
according to the
in inducing the
it
own
;
nature,
is
most powerful
''
appropriate end
" the historian whites,
Further,
;
is
not
natural for one of the wild plants to become cultivated, after
they have passed the earlier period of growth
following of Empedocles
" For
I
:
" and the
already have been boy and
girl,
And
bush, and bird, and
mute
fish in the sea,"
Euripides transcribes in Chrysippus
" But nothing dies Of things that are but being dissolved, One from the other,
;
Shows another form."
And
Plato having said, in the Republic, that
writes in the Protesilaus
is
women were
common, Euripides
" For common, then,
woman's bed."
:
Further, Euripides having written
" For to the temperate enough sufficient
is,"
Epicurus expressly
of
all."
says, " Sufficiency is the greatest riches
Again, Aristophanes having written
:
" Life thou securely shalt enjoy, being just And free from turmoil, and from fea
r live well,"
Epicurus says, " The greatest
quillity."
fruit of righteousness is tran-
Let these
species, then, of
Greek plagiarism
of sentiments,
being such, stand as sufficient for a clear specimen to him
who
is
capable of perceiving.
And
not only have they been detected pirating and para;
phrasing thoughts and expressions, as will be shown
they will also be
entirely stolen.
but
is
convicted of the possession of what
stealing entirely
it
For
what
is
the production
;
of others, they have published of
as their
own
as
Eugamon
Oyrene did the entire book on the Thesprotians from Musgeus, and Pisander of Cam
irus the Heraclea of Pisinus of Lindus, and Panyasis of Halicarnassus, the captu
re of CEchalia from Cleophilus of Samos. You will also find that Homer, the grea
t poet, took from
:
:
318
THE MISCELLANIES.
[Book
yi.
Orpheus, from tlie Disappearance of Dionysus, those words and what follows verba
tim " As a man trains a luxuriant slioot of olive." ^
:
And
in the Theogoni/j
it is
said
by Orpheus of Kronos
;
"
He
lay, his thick
neck bent aside
and him
All-conquering Sleep had seized."
These Homer transferred
writes of
to
the
Cyclops.^
And
Hesiod
Melampous
To men, the brave from cowards
clearly
" Gladly to hear, -what the immortals have assigned
marks
"
;
and
so forth, taking
it
word
for
word from the poet Musseus.
first
And
Aristophanes the comic poet has, in the
Cratinus.
of the
Thesmoplioriazusw, transferred the words from the
Empi-
prameni of
And
Plato the
comic poet, and
Cocalus,
Aristophanes in Daedalus, steal from one another.
composed by Araros,^ the son of Aristophanes, was by the comic poet Philemon alt
ered, and made into the comedy
called Elypoholimams.
Eumelus and Acusilaus the
own.
historiographers changed the
contents of Hesiod into prose, and published
them
as their
Gorgias of Leontium and
Eudemus
of Naxus, the
from Melesagoras. And, besides, there is Bion who epitomized and transcribed the
 writings of the ancient Cadmus, and Archilochus, and Aristocles, and Leandrus,
and Hellanicus, and Hecatseus, and Androtion,
historians, stole
of Proconnesus,
and Philochorus.
Dieuchidas of Meo;ara transferred the
befrinninix of his treatise
from the Deucalion of Hellanicus.
I pass over in silence Hcraclitus of Ephesus, great deal from Orpheus.
who
took a very
From Pythagoras
soul
;
Plato derived the immortality of the
And many of the and he from the Egyptians. composed books, in which they show th
at the Platonists Stoics, as we said in the beginning, and Aristotle, took the m
ost and principal of their dogmas from Plato. Epicurus
1
^
^ ic. Polyphemus, Odyss. ix. 372. According to the correction of Casaubon, who,
instead of dpxpora;
Iliad, xvii. 53.
of the text, reads
himself.
\\poip(ijg,
Otliers ascribed the
comedy
to Aristophanes
Book
vi.]
THE MISCELLANIES,
For
319
also pilfered his leading
thino-s
then be
so.
dogmas from Democritus. Let tliese life would fail me, were I to under-
take to go over the subject in detail, to expose the selfish
plagiarism of the Greeks, and
how they
claim the discovery of
us-.
the best of their doctrines, which they have received from
CHAPTER
III.
PLAGIARISM BY THE GREEKS OF THE MIRACLES RELATED IN THE SACRED BOOKS OF THE HEBR
EWS.
And now
trines
they are convicted not only of borrowing doc-
from the Barbarians, but also of relating as prodigies of Hellenic mythology the
marvels found in our records, wrought through divine power from above, by those
who
led holy lives, while devoting attention to us.
And we
;
shall
ask at them whether those things which they relate are true
or false.
But they
will
not say that they are false
for
they will not with their will condemn themselves of the very
great silliness of composing falsehoods, but of necessity ad-
mit them to be true.
And how
will the prodigies
enacted
by Moses and the other prophets any longer appear to them incredible? For the Al
mighty God, in His care for all men, turns some to salvation by commands, some b
y threats, some by miraculous signs, some by gentle promises. Well, the Greeks,
when once a drought had wasted Greece
for a protracted period, and a dearth of the fruits of the earth
ensued,
it is
said, those that
survived of them, having, because
of the famine,
priestess
come
as suppliants to Delphi, asked the
Pythian
how
they should be released from the calamity.
She
announced that the only help
in their distress was, that they
should avail themselves of the prayers of ^acus.
Prevailed
on by them, ^acus, ascending the Hellenic hill, and stretching out pure^ hands t
o heaven, and invoking the common^ God, besought him to pity wasted Greece. And
as he
^ i.e.
washed.
-
Eiisebius reads, " invoking the
common
Father, God,"
viz. Hxv.'KT^i-
txog Zgvf, as
Pausanias
relates.
:

[Book
320
THE MISCELLANIES.
vi.
prayed, thunder sounded, out of the usual course of things,
and the whole surrounding atmosphere was covered with And impetuous and continue
d rains, bursting down, clouds. The result was a copious and rich filled the who
le region. fertility wrought by the husbandry of the prayers of ^acus. " And Sam
uel called on the Lord," it is said, " and the Lord gave forth His voice, and ra
in in the day of harvest." ^ Do you see that " He who sendeth His rain on the ju
st and on the unjust"^ by the subject powers is the one God? And the whole of ou
r Scripture is full of instances of God, in reference to the prayers of the just
, hearing and performing
each one of their petitions.
Again, the Greeks
Isthmian Zeus.
relate, that in the case of a failure
once
to
of the Etesian winds, Aristseus once sacrificed in
Ceus
For there was great
devastation, everything
being burnt up with the heat in consequence of the winds,
which had been wont to refresh the productions of the earth, not blowing, and he
easily called them back. And at Delphi, on the expedition of Xerxes against Gre
ece, the Pythian priestess having made answer
"
Delphian s, pray the winds, and
it
will
be better,"
they having erected an altar and performed sacrifice to the
For, blowing violently around Cape Sepias, they shivered the whole preparations
of the Persian expedition. Empedocles of Agrigentum was called " Checker of Wind
s." Accordingly it is said, that when, on a time, a wind blew from the mountain
of Agrigentum, heavy and pestiferous for the inhabitants, and the cause also of
barrenness to their wives, he made the wind to cease. Wherefore he himself write
s in the lines
:
winds, had them as their helpers.
" Thou
shalt the
might
of the
unwearied winds make
still,
Which rushing
to the earth spoil mortals' crops,
And
at thy will bring back the avenging blasts."
And
tions,
1 s
they say that he was followed by some that used divina-
and some that had been long vexed by
xi. 18.
2
atlvipotf,
sore diseases.^
1 Sam.
Matt.
v. 45.
Instead of
vovaou
the sense requires that
we
should, with
Sylburgius, read vovaotat Inpou.
Book vl]
TEE MISCELLANIES.
321'
performance of cures, and and wonders, from our Scriptures. For if certain power
s move the winds and dispense showers, let them hear
plainly, then, believed in the
They
signs
the psahuist
hosts !"
^
:
"
This
"
authorities, of
O Lord of Lord of powers, and principalities, and whom Moses speaks so that we m
ay be with
How
is
amiable are thy tabernacles,
the
;
Him.
shall
ye shall circumcise your hard heart, and not harden your neck any more. For He i
s Lord of
And
lords
forth.
and God
of gods, the great
God and
^
strong,"- and so
And
Isaiah says, " Lift your eyes to the height,
all
and
see
who hath produced
like,
these things."
And some
and the
say that plagues, and hail-storms, and tempests,
are
wont
to take place, not alone in
consequence
demons and bad angels. For instance, they say that the Magi at Cleone, watching
the phenomena of the skies, when the clouds
of material disturbance, but also throuo;h antrer of
are about to discharge hail, avert the threatening of wrath
by incantations and sacrifices. And if at any time there is the want of an anima
l, they are satisfied with bleeding their own finger for a sacrifice. The prophe
tess Diotima, by the
Athenians offering
sacrifice previous to the pestilence, effected
a delay of the plague for ten years.
The
the
sacrifices, too, of
Epimenides of Crete, put
period.
off
the Persian war for an equal
all
And
it is
considered to be
same whether we
the temples have
call these spirits
gods or angels.
And
those skilled in the
matter of consecrating statues, in
many of
erected tombs of the dead, calling the souls of these Daemons,
and teaching them
to
be worshipped by
life,
men
;
as having, in
by the divine foreknowledge, received the power of wandering about the space aro
und the earth in order to minister to men. For they knew that some souls were by
nature kept in the body. But of these, as the work proceeds, in the treatise on
the angels,
consequence of the purity of their
we
shall discourse.
Democritus,
of celestial
his
who predicted many things from observation phenomena, was called " Wisdom" C^oip
la). On meeting a cordial reception from his brother Damasus, he
1
Ps. Ixxxiv.
1.
2 De^^t. x.
16, 17.
3 i^^^ ^l.
26.
CLEM. VOL.
IL
X
322
TEE MISCELLANIES.
[Bookvi.
predicted that there would be
tain stars.
much rain, judging from cerSome, accordingly, convinced by him, gathered for bei
ng in summer-time, they were still on the their crops But others lost all, unexp
ected and heavy threshing-floor. showers having burst down. How then shall the G
reeks any longer disbelieve the divine appearance on Mount Sinai, when the fire
burned, consuming none of the things that grew on the mount and the sound of tru
mpets issued forth, breathed without instruments ? For that which is called the
descent on the mount of God is the advent of divine power, pervading the whole ^
world, and proclaiming " the light that is inaccessible."
; ;
For such the fire was
tude,
is
the allegory, according to the Scripture.
But
seen, as Aristobulus says, while, the
whole multi-
amounting to not less than a million, besides those under were congregated aroun
d the mountain, the circuit of age,
the
mount not being less than five days' journey. Over the whole place of the vision
the burning fire was seen by them so that the descent was not all encamped as i
t were around
;
local.
For God
is
everywhere.
Now
the compilers of narratives say that in the island of
is a cave situated under a mountain, and a summit and that, accordingly, when th
e wind the cave, and rushes into the bosom of the cleft, a
Britain there
chasm on
falls into
its
;
sound
is
in the woods,
heard like cymbals clashing musically. And often when the leaves are moved by a
sudden gust of
is
wind, a sound
emitted like the song of birds.
the Persies relate that in the
Those
also
who composed
uplands, in the country of the Magi, three mountains are
situated on an extended plain, and that thbse who travel through the locality, o
n coming to the first mountain, hear a confused sound as of several myriads shou
ting, as if in battle array and on reaching the middle one, they hear a clamour
;
louder and more distinct
a psean, as
if victorious.
is
;
;
and
at the
end hear people singing
of the
And the cause, in my opinion,
air,
1
whole sound,
the localities
the smoothness and cavernous character of
and the
entering
Tim.
vi. 16.
in,
being sent back and
1
Book vi.]
THE MISCELLANIES.
323
going to the same point, sounds \vith considerable force. Let these things be so
. But it is possible for God Almighty, even without a medium, to produce a voice
and vision through the ear, showing that His greatness has a natural order beyo
nd what is customary, in order to the conversion of the hitherto unbelieving sou
l, and the reception of the commandment given. But there being a cloud and a lof
ty mountain, how is it not possible to hear a different sound, the wind moving b
y the active cause ? Wherefore also the prophet says, " Ye heard the voice of wo
rds, and saw no similitude." ^ You see how the Lord's voice, the Word, without s
hape, the power of the Word, the luminous word of the Lord, the truth from heave
n, from above, coming to the assembly of the church, wrought by the luminous imm
ediate ministry.
CHAPTEE
IV.
THE GREEKS DREW MANY OF THEIR PHILOSOPHICAL TENETS FROM THE EGYPTIAN AND INDIAN
GYMNOSOPHISTS.
We shall find another
testimony in confirmation, in the fact
us, boast, as
that the best of the philosophers, having appropriated their
most excellent dogmas from
it
were, of certain
of the tenets v/hich pertain to each sect being culled
from
other
other Barbarians, chiefly from the Egyptians
tenets,
both
and that especially of the transmigration of the soul. For the Egyptians pursue
a philosophy of their own. This For first is principally shown by their sacred c
eremonial. advances the Singer, bearing some one of the symbols of music. For th
ey say that he must learn two of the books of Hermes, the one of which contains
the hymns of the gods,
the second the recrulations for the kincr's
life.
And
after the
Singer advances the Astrologer,^ with a horologe in his hand, and a palm, the sy
mbols of astrology. He must have the
.
astrological books of
Hermes, which are four
in
number,
always in his mouth.
^
Of
these,
one
is
about the order of the
'
Deut.
iv. 12.
ripoQKOTFog.

;
324
THE MISCELLANIES.
[Book
vi.
fixed stars that are visible,
tions
and anotlier about tlie conjuncand luminous appearances of the sun and moon and
;
the rest respecting their risings.
Next
in order advances the
sacred Scribe, with wings on his head, and in his hand a book
which were writing ink and the reed, with whicli And he must be acquainted with
what are called hieroglyphics, and know about cosmography and geography, the pos
ition of the sun and moon, and about the five planets also the description of Eg
ypt, and the chart of the Nile and the description of the equipment of the pries
ts and of the places consecrated to them, and about the measures and the
and
rule, in
they write.
;
things in use in the sacred
the cup for libations.
rites.
Then
the Sfcole-keeper fol-
lows those previously mentioned, with the cubit of justice and
He
is
acquainted with
all
points called
Piedeutic (relating to training) and Moschophatic (sacrificial).
Tliere are also ten books which relate to the honour
paid by them to their gods, and containing the Egyptian
worship
;
as that relating to sacrifices,
first-fruits,
hymns,
all
prayers, processions, festivals,
and the
like.
And
behind
walks the Prophet, with the water-vase carried openly in
his
arms
;
who
is
followed by those
who
carry the issue of
loaves.
He,
as being the governor of the temple, learns the
all
ten books called ^"Hieratic;" and they contain
laws,
about the
and the gods, and the whole of the training of the priests. For the Prophet is,
among the Egyptians, also over the distribution of the revenues. There are then
forty-two books of Hermes indispensably necessary of which the sixand-thirty con
taining the whole philosophy of the Egyptians are learned by the forementioned p
ersonages and the other six, which are medical, by the Pastophoroi (image-bearer
s), treating of the structure of the body, and of diseases, and instruments, and
medicines, and about the eyes, and the
;
;
last
about women.
briefly.
Such
are the customs of the Egyptians,
to
speak
The philosophy of the Indians, too, has been celebrated. Alexander of Macedon, h
aving taken ten of the Indian Gymnosophists, that seemed the- best and most sent
entious,
proposed to them problems, threatening to put to death him
;
Book
yi.]
THE MISCELLANIES.
;
325
that did not answer to the purpose
ordering one, wlio was
the eldest of them, to decide.
The
first,
then, bein^ asked whether he thouf^ht that the
living were
more
in
for that the dead were not.
number than the dead, said, The living The second, on being asked
beasts, said.
it.
whether the sea or the land maintained larger
The land
;
for the sea w^as part of
And
the third being-
asked which was the most cunninor of animals ? The one, which has not hitherto b
een known, man. And the fourth being interrogated. For what reason they had made
Sabba, who was their prince, revolt, answered. Because they wished
him
to live well rather
than die
ill.
And
the fifth beinir
asked,
Whether he thought that day or night was first, said. One day. For puzzling ques
tions must have puzzling an-
swers.
shall
And
may
the sixth being posed with the query.
?
How
one be loved most
By
being most powerful
;
in order
that he
not be timid.
And
the seventh being asked,
said.
How
what
asked.
any one of men could become God?
it is
If he do
impossible for
is
man
to do.
life
And
?
the eighth being
said. Life, whicli
Which
the stronger,
or death
bears such
ills.
And
the ninth being interrogated.
to live ? said, Till
Up
to
what point
it is
good for a man
he does
is better than to live. And on Alexander ordering the tenth to say something, fo
r he was judge, he said, " One spake worse than another." And on Alexander sayin
g. Shall you not, then, die first, having given such a judgment? he said, And ho
w, O king, wilt thou
not think that to die
prove true, after saying that thou wouldest
kill first
the
first
man
that answered very badly
?
And
writing,
proofs.
that the Greeks are called pilferers of
is,
all
manner
of
as I think, sufficiently demonstrated
by abundant

;;
326
THE MISCELLANIES.
[Book
vi.
CHAPTEE
V.
THE GREEKS HAD SOME KNOWLEDGE OF THE TRUE GOD.
And
that the
men
of highest repute
among
by
the Greeks
knew
God, not by
positive knowledge, but
indirect expression/
^' Know then that there is one : God, who made the beo;innino; of all thino^s, a
nd holds the power of the end and is the Invisible, who sees all things
Peter says in the Preaching
;
incapable of being contained,
who
contains
all
things
;
needthings
ing nothing,
whom
all
things need, and
by
whom
made
they are
all
incomprehensible, everlasting, unmade, wdio
by the ^Word of His power,'
scripture,
that
is,
according to the gnostic
not as the Greeks,"
signifying
whom
the
His Son." ^ Then he adds: ^'Worship
plainly, that
this
God
the excellent
as we,
among
the Greeks
worshipped the same
God
but that they had not
learned by perfect knowledge that which was delivered by " Do not then worship,"
he did not say, the God the Son.
the Greeks worship, but "as the Greeks,"
changing
we
manner of the worship of God, not announcing another What, then, the expression
"not as the Greeks" God.
:
means, Peter himself shall explain, as he adds
are carried
do, according to the perfect
to the things
^
" Since they
(as
away by ignorance, and know not God"
knowledge)
;
" but giving shape
gave them the power for use matter stocks and stones, brass and iron, gold and s
ilver the things which are slaves for use and and setting up
of which
He

^
We
p. 413,
Potter 372
have the same statement made, Stromata i, 19, Ante-Nicene Lib. also v. 14, Ante-
Niceue Lib. p. 298, Potter 730,
;
in all of -which
TTspiCpuaiu.
Lowth adopts
first of
'7rspi(ppoiarj
as the true reading, instead of
In the
these passages, Clement instaaces as one of
the circumlocutions or roundabout expressions
to the Greek poets
2 i.e.
by which God was known and philosophers, " The UnJcnoum God.'''' Joannes
is
Clericus proposes to read TrupaCpxaiv (palpitatio), touching, feehng after.
" The word of God's power
. .
.
His Son."
^
Instead of ^y
s^ovaiug, as in the text,
we
read av s^ovaiau.
Book
vi.]
THE MISCELLANIES.
And what God
air,
327
possession, worship them.-^
hath given to
and the fish of the sea, and the creeping things of the earth, and the wild beas
ts with the four-footed cattle of the field, weasels and mice, cats and dogs and
apes, and their own proper food they and offering dead things to sacrifice as s
acrifices to mortals the dead, as to gods, are unthankful to God, denying His An
d that it is said, that we and existence by these things," the Greeks know the s
ame God, though not in the same way, he will infer thus " Neither worship as the
Jews for they, thinking that they only know God, do not know Him, adoring as th
ey do angels and archangels, the month and the moon. And if the moon be not visi
ble, they do not hold the nor do they hold the Sabbath, which is called the firs
t new moon, nor the feast of unleavened bread, nor the feast, nor the great day/
' ^ Then he gives the finishing stroke " So that do ye also, learning holily and
to the question righteously what we deliver to you keep them, worshipping God i
n a new way, by Christ." For we find in the " Behold, I make with you a Scriptur
es, as the Lord says new coveilant, not as I made with your fathers in Mount Hor
eb." ^ He made a new covenant with us for what belonged to the Greeks and Jews i
s old. But we, who worship Him in a new way, in the third form, are Christians.
For clearly, as I think, he showed that the one and only God was known by the Gr
eeks in a Gentile way, by the Jews Judaically, and in a new and spiritual way by
us. And further, that the same God that furnished both the Covenants was the gi
ver of Greek philosophy to the Greeks, by which the Almighty is glorified among
the Greeks, he shows. And it is clear from this. Accordingly, then, from the Hel
lenic training, and also from that of the law, are
for food
them
the
fowls of the

;
:
;
;
:
;
:
;
gathered into the one race of the saved people those
who
accept faith: not that the three peoples are separated by time, so
^
None
of the attempts to
amend
s
this passage are entu-ely successful.
The
translation adopts the best suggestions made.
2 i.e.
of atonement.
jej..
xxxi. 31, 32
;
Heb.
viii.
8-10.
328
THE MISCELLANIES.
[Book
vi.
that one might suppose three natures, but trained in different
Covenants of the one Lord, by the word of the one Lord. For that, as God wished
to save the Jews by giving to
them prophets,
in their
so also
by
raising
up prophets
of their
own
the
s
own
tongue, as they were able to receive God's
beneficence.
He
distinguished the
most excellent of
to
:
Greeks from the common herd, in addition Preaching^' the Apostle Paul will show,
saying
the Hellenic books, read the Sibyl,
" Peter
" Take also
how
it
is
shown that
and how the future is indicated. And taking Hystaspes, read, and you will find m
uch more luminously and distinctly the Son of God described, and how many kings
shall draw up their forces against Christ, hating Him and those that bear His na
me, and His faithful ones, and His Then in one word he asks us, patience, and Hi
s coming." " Whose is the world, and all that is in the world ? Are they not God
's?" ^ Wherefore Peter says, that the Lord said to the apostles " If any one of
Israel, then, wishes to repent, and by my name to believe in God, his sins shall
be forgiven Go forth into the Avorld, that no him, after twelve years.
God
is
one,
:
one
may
say,
We
have not heard."
CHAPTER VL
THE GOSPEL WAS PKEACHED TO JEWS AND GENTILES
IN HADES.
But
the
as the proclamation [of the gospel] has
come now
at
fit
time, so also at the
fit
time were the
Law
and the Pro-
phets given to the Barbarians, and Philosophy to the Greeks, " Therefore," says
the Lord to fit their ears for the gospel.
who
thee,
delivered Israel, " in an acceptable time have I heard
and in a day of salvation have I helped thee. And I have given thee for a Covena
nt to the nations ; that thou 1 Most likely taken from some apocryphal book bear
ing the name of
Paul.
Book
vi.]
THE MISCELLANIES.
saying to those that are in bonds,
329
tlie
;
mightest inhabit the earth, and receive the inheritance of
wilderness
;
Come
forth
and
if
to those that are in darkness.
Show
yourselves."
For
said,
the "prisoners" are the Jews, of
whom
the
Lord
from your bonds," meaning the voluntary bound, and who have taken on them " tlie
burdens it is plain that grievous to he horne^^^ by human injunction, " those i
n darkness " are they who have the ruling faculty of
forth,
"
Come
ye that
will,

the soul burled in Idolatr}^

faith
For to those who were righteous according to the law, was wantino;. Wherefore al
so the Lord, in healinothem, said, "Thy faith hath saved thee."^ But to those th
at
were righteoils according to philosophy, not only faith In the Lord, but also th
e abandonment of idolatry, were necessary.
Strai^htwav, on the revelation of the truth, thev also repented of their previou
s conduct. Wherefore the Lord preached the gospel to those in Hades.
Accordingly the Scripture
says, "
We
It
is
have not seen Plis form, but
Hades says to Destruction, we have heard His voice." ^
not plainly the place, which, the words above say, heard
who have been put in Hades, and have abandoned themselves to destruction, as per
sons who have thrown themselves voluntarily from a ship Into the sea. They, then
, are those that hear the divine power and voice.
the voice, but those
For who
in his senses
can suppose the souls of the righteous
in the
?
and those of sinners
same condemnation, charging
Providence with injustice
But how
?
Do
not [the Scriptures] show that the
Lord
preached * the gospel to those that perished in the flood, or rather had been ch
ained, and to those kept " in ward and
guard
1
?
"
^
And
;
it
has been shown
also,*^
-
in the second
book
xxiii. 4 Luke xi. 47. Matt. ix. 22, etc. The passage ^Yllich seems to be alluded
to here is Job xxviii. 22, "Destruction and Death say, We have heard the fame t
hereof with our
Matt,
3
ears."
* ivnyyiT^ladui
iiiviyyi'h Id frivol
5 ^
used actively for svuyyi'hiaxi^ as also immediately after
for ivcnyyi7^iuuf/.ivoi.
19, 20.
;
1 Pet.
iii.
Potter, p. 452
Ante-Nicene Library,
vol.
ii.
Clement^ p. 28.
330
THE MISCELLANIES.
[Book vl
of the Stromata^ that the apostles, following the Lord, preached
the gospel to those
m
Hades.
For
;
it
was
requisite, in
my
opinion, that as here, so also there, the best of the disciples
should be imitators of the Master
the Gentiles
that
so that
He
should bring
to repentance those belonging to the
;
Hebrews, and they
life
is,
those
who had
it
lived in righteousness
according to the
Law and
Philosophy,
who had ended
suitable to the
not
perfectly, but sinfully.
For
was
divine
administration, that those possessed of greater worth in righteousness,
of their
had been pre-eminent, on repenting transgressions, though found in another place
, yet and whose
life
being confessedly of the
dual knowledge.
number
of the
people of
God
Almighty, should be saved, each one according to his indivi-
And,
cause
as I think, the
Saviour also exerts His might be;
His work to save wdiich accordingly He also did by drawing to salvation those wh
o became willing, by the preaching [of the gospel], to believe on Him, wherever
they were. If, then, the Lord descended to Hades for no other end but to preach
the gospel, as He did descend; it was
it is
either to preach the gospel to all or to the
If, accordingly, to all,
Hebrews
only.
then
all
who
believe shall be saved,
although they
profession there
may
;
be of the Gentiles, on making their
and and choosing rather the repentance than the death of a sinner ;^ and especia
lly since souls, although darkened by passions, when released from their bodies,
are able to perceive more clearly, because of
since God's punishments are saving
disciplinary, leading to conversion,
their being
If,
no longer obstructed by the paltry flesh. He preached only to the Jews, who want
ed the knowledge and faith of the Saviour, it is plain that, since God is no res
pecter of persons, the apostles also, as here, so there, preached the gospel to
those of the heathen who were
then.
ready for conversion.
And
with
those
it is w^ell
said
by the Shepherd,
into
alive,
"They went down
and again ascended.
ascended
alive.
1
them therefore
the water,
But these descended
and again
But
Ezek.
who had
fallen asleep, descended
xviii. 23,
32, xxxiii. 11, etc.
Book
(lead,
vi.]
THE MISCELLANIES,
alive." ^
331
says, " that
but ascended
Further, the
GospeP
many
bodies of those that slept arose,"
to a better state.^

plainly as having
place, then,
been translated
a universal
of the Saviour.
There took
movement and
translation through the
economy
One
righteous man, then, differs not, as righteous, from
another righteous man, whether he be of the
Law
or a Greek.
For God is not only Lord more nearly the Father of
live well
of the Jews, but of
all
those
who know Him.
law
is
men, and For if to
live
and according
to the
is
to
live,
;
also to
rationally according to the law
lived rightly before the
judged
to be righteous,

Law
it
and those who were classed under faith,* and
to live
is
evident that those, too,
rightly, in
who
were outside of the Law, having lived
consequence
of the peculiar nature of the voice,^ though they are in
Hades and
in ward,^ on hearing the voice of the Lord, whether that of His own person or th
at acting through His For we rememapostles, with all speed turned and believed.
and power can ber that the Lord is " the power of God,"
'
never be weak.
So I think it is demonstrated that the God being good, and the Lord powerful, th
ey save with a righteousness and equality which extend to all that turn to Him,
whether
here or elsewhere.
For
it
is
not here alone that the active
it
power of God
always
at
is
beforehand, but
is
everywhere and
is
Accordingly, in the Preaching of Peter, the Lord says to the disciples after the
resurrection, " I have
work.
disciples, judging you worthy of me," Lord wished to be apostles, having judged
them faithful, sending them into the world to the men on the earth, that they ma
y know that there is one God, showing
chosen you twelve
the
whom
'^
Her mas
is
^
book
ii.
;
iii.
also in Stromaia
Quoted chap. xvi. Ante-Nicene Library, 420. Ante-Nicene Library, p. 218, from wh
ich the text
3
here
2
corrected
Potter, 452.
^^|^y,
4
Matt, xxvii. 52.
Rom.
ix. 3.
Apparently God's voice to them.
instead of
6 1
cp<;/ij^
Sylburgius proposes to read
^
(pvato);
here.
1 Cor.
i.
Pet.
iii.
19.
29.
332
clearly
THE MISCELLANIES.
what would take place by the
[Book
vi.
faith of Christ
;
;
that
they
those
who heard and believed should be saved and who believed not, after having heard,
should bear
that
wit-
ness, not
having the excuse to allege. We have not heard. What thent Did not the same disp
ensation obtain in Hades, so that even there, all the souls, on hearing the proc
lamation, might either exhibit repentance, or confess that their punishexercise
of
ment was
because they believed not? And it were the no ordinary arbitrariness, for those
who had departed before the advent of the Lord (not having the gospel preached t
o them, and having afforded no ground from themselves, in consequence of believi
ng or not) to obtain either salvation or
just,
For it is not right that these should be condemned without trial, and that those
alone who lived after
))unishment.
the advent should have the advantacje of the divine rio-ht-
But to all rational souls it was said from above, Whatever one of you has done i
n ignorance, without clearly knowing God, if, on becoming conscious, he repent,
all his
eousness.
^'
sins will
be forgiven him."
says that
-^
" For, behold,"
life,
it is
said,
"I
have
set before
your face death and
that ye
may
choose
life."^
God
He
set,
not that
He made both,
in order
to the
comparison of choice.
And
me
not,
in another scripture
He
says, " If
ye hear me, and be willing, ye shall eat the good
of the land.
But
if
ye hear
:
and are not
of the
willing, the
sword
shall
devour you
^
for the
mouth
Lord hath
spoken these things."
Again, David expressly (or rather the Lord in the person of the saint, and the s
ame from the foundation of the
is each one who at different periods is saved, and shall be saved by faith) says
, " My heart was glad, and my tongue
world
rejoiced,
and
my flesh shall
not leave
my
soul in hell, nor wilt
to see corruption.
of
life.
Thou
wilt
For Thou shalt Thou give Thine holy one Thou hast made known to me the paths mak
e me full of joy in Thy presence." ^
still
rest in hope.
As, then, the people was precious to the Lord, so also
^
is
the
2 4
Alluding apparently to such passages as Acts iii. 17, 19, and jsa. i. 19, 20. De
ut. XXX. 15, 19.
Ps. xyi. 9-11
:
xvii. 30.
Acts
ii.
26-28.
Book vl]
entire
THE MISCELLANIES.
;
333
he also \yho is converted from the was prophesied under the name of proselyte, a
long with the Jew. For rightly the Scripture says, that " the ox and the bear sh
all come together." ^ For the Jew is designated by the ox, from the animal under
the yoke being reckoned clean, according to the law for the ox both parts And t
he Gentile is designated the hoof and chews the cud. by the bear, which is an un
clean and wild beast. And this animal brings forth a shapeless lump of flesh, wh
ich it shapes into the likeness of a beast solely by its tongue. For he who is c
onverted from amoncr the Gentiles is formed from a beastlike life to gentleness
by the word and, when once tamed, is
holy people
Gentiles, v.ho
;
;
made clean, just as the ox. For example, the prophet says, " The sirens, and the
daughters of the sparrows, and all the beasts of the field, shall bless me." ^
Of the number of unclean animals, the wild beasts of the field are known to be,
that is, of the world since those who are wild in respect
;
of faith, and polluted in
life,
and not purified by the
called
right-
eousness which
beasts.
is
according to the law, are
wild
But changed from
wild beasts by the faith of the
Lord, they become
men of God, advancing from the wish to change to the fact. For some the Lord exh
orts, and to those who have already made the attempt he stretches forth His " For
the Lord dreads not the hand, and draws them up. face of any one, nor will He r
egard greatness for He hath made small and great, and cares alike for all." ^ An
d David says, " For the heathen are fixed in the destruction they have caused th
eir foot is taken in the snare which they ^' hid."^ But the Lord was a refuge to
the poor, a help in season also in affliction." ^ Those, then, that were in aff
liction had the gospel seasonably proclaimed. And therefore it said, " Declare a
mong the heathen his pursuits," that they may not be judged unjustly.
;
;
*"
If,
then.
He
preached the gospel to those in the flesh that
they might not be condemned unjustly,
that
1 *
how
is it
conceivable
He
did not for the same cause preach the gospel to
2 isa. xliii.
Isa. xi. 7.
20.
^ "\Yisd. vi.7.
Ps. ix. 15.
Ps. ix. 9.
Ps. ix. 11.

334
those
THE MISCELLANIES,
who had
Lord
[Book
vi.
departed this Hfe before His advent?
"
"For
the righteous
loveth righteousness: His countenance
-^
beholdeth uprightness."
hateth his
But he
that loveth wickedness
own souL"^
the deluge
inflicted
all sinful flesh perished, punishment on them for correction, we must first beli
eve that the will of God, which is disciplinary and beneThen, too, the more fice
nt,^ saves those who turn to Him.
If, then, in
having been
subtle substance, the soul, could never receive
from the grosser element of water,
rendering
ever
is
it
its
subtle
any injury and simple nature
impalpable, called as
it is
incorporeal.
gross,
made
so in
consequence of
sin, this is cast
But whataway
along with the carnal
Now
also Valentinus, the in his
:
community,
in
which lusts against the soul. Coryphaeus of those who herald book on The Interco
urse of Friends^ writes
spirit
in these words
"
Many of
the things that are written, though
common
books, are found written in the church of God.
For those sayings which proceed from the heart are vain. For the law written in
the heart is the People ^ of the Beloved loved and loving Him." For whether it b
e the Jewish

writings or those of the philosophers that he calls " the

Com-
mon
Books," he makes the truth common.
And
first
Isidore, at
once son and disciple to Basilldes, in the
book of the
Expositions of the Prophet Parchor, writes also in these words : " The Attics sa
y that certain things were intimated
to Socrates, in
consequence of a daemon attending on him.
And
Aristotle says that all
men
are provided with daemons, are in the body,
that attend on
them during the time they
having taken
ferred
it
this piece of prophetic instruction
to his
own
books, without acknowledging
and transwhence he
had abstracted this statement." And again, in the second book of his work, he th
us writes " And let no one think that what we say is peculiar to the elect, was
said before by any philosophers. For it is not a discovery of theirs. For having
:
^ ^
Ps. xi. 7.
'2
T^oyog for Aci&V.
pg^
xi. 6,
Septuagint version.
Sylburgius' conjecture, ivipyirmoy, seems greatly preferable to the
reading of the text, ivipynnx-ou.
*
Grabe reads
"
Word
of the Beloved," etc
Book
vr.]
THE MISCELLANIES,
it
335
it
:
appropriated
who
is
wise accordhig to them."
from our prophets, they attributed Again, in the same
to
''
him For to
me
it
appears that those
who
profess to philosophize, do so that
they
may
it,
learn what
all
is
the winged oak,^ and the variegated
robe on
cal allegories,
of which Pherecydes has employed as theologihaving taken them from the prophecy
of Cham.
CHAPTER
WHAT TRUE PHILOSOPHY
As we have
subject
is
VII.
IS,
AND WHENCE SO CALLED.
long ago pointed out, what we propose as our
sect,
not the discipline which obtains in each
is
but
that which
really philosophy, strictly systematic
Wisdom,
which furnishes acquaintance with the things which pertain
And we define Wisdom to be certain knowledge, to life. being a sure and irrefrag
able apprehension of things divine
and human, comprehending the present, past, and future, which the Lord hath taug
ht us, both by His advent and by And it is irrefragable by reason, inasmuch the
prophets. as it has been communicated. And so it is wholly true
according to
[God's]
intention,
as
being
it
known through
is
means
eternal, and in becomes useful in time. Partly it is one and the same, partly ma
ny and indifferent partly without any
of the Son.
it
And
in one aspect
another

movement
of passion, partly with passionate desire
partly
perfect, partly incomplete.
This wisdom, then
purity of
is
life

rectitude of
soul
and of reason, and
is
the object of the desire of philosophy, which
kindly and lovingly disposed towards wisdom, and does
it.
everything to attain
among us, who love Wisdom, the Creator and Teacher of all things, that is, the k
nowledge of the Son of God and among the Greeks, those
those are called philosophers,
;
Now
who undertake arguments on
sists
1
virtue.
Philosophy, then, con-
of such
dogmas found
in each sect (I
mean
those of
Grabe suggests, instead of mentioned by Aristophanes.
Ipvq here, Ipvo-^, a kind of woodpecker,
;
336
pliilosopliy)
THE MISCELLANIES,
as
[Book
vi.
cannot be impugned, with a corresponding
;
and these, stolen from the God-given grace, have been adorned by Greek Barbarian
speech. For some they have borrowed, and others they have And in the case of ot
hers, what they have misunderstood. spoken, in consequence of being moved, they
have not yet and others by human conjecture and perfectly worked out
life, collected into one selection
;
reasoning, in which also they stumble.
And
they think that
they have hit the truth perfectly; but as we understand them, only partially. Th
ey know, then, nothing more than
this world.
And it is just like geometry, which treats of measures and magnitudes and forms,
by delineation on plain and just as painting appears to take in the whole surfa
ces
;
field of
view in the scenes represented.
But
it
gives a false
description of the view, according to the rules of the art,
lines of vision.
employing the signs that result from the incidence of the By this means, the hig
her and lower points and some in the view, and those between, are preserved obje
cts seem to appear in the foreground, and others in the background, and others t
o appear in some other way, on the
;
smooth and
level surface.
So
also the philosophers
copy the
all
truth, after the
manner of
painting.
And
is
always in the case
their
of each one of them, their self-love
the cause of
Wherefore one ought mistakes. glory that terminates in men, to be animated by se
lf-love but loving God, to become really holy with wisdom. If,
then, one treats
that,
not, in the desire for the
what
is
particular as universal,
and regards
which
serves, as the
Lord, he misses the truth, not
understanding what was spoken by David by way of confession
:
"I have
and
eaten earth [ashes] like bread." ^
Now,
self-
and error. But if so, science and knowledge are derived from instruction. And if
there is instruction, you must seek for the master. Cleanthes claims Zeno, and
Metrodorus Epicurus, and TheoBut if I come to phrastus Aristotle, and Plato Socr
ates.
love
self-conceit are, in his view, earth
1
Ps.
cii. 9.
in Ps.
cii.
9
crept into
The text reads, y^t/ GTrolov. Clement seems to have read and axooou. The reading
of the Septuagint may have the text from the margin.
yviv
;
Book VI.]
THE MISCELLANIES.
337
Pythagoras, and Pherecjdes, and Tliales, and tlie first wise men, I come to a st
and in my search for their teacher. Should you say the Egyptians, the Indians, t
he Babylonians, and the Magi themselves, I will not stop from asking their teach
er. And I lead you up to the first generation of men and from that point I begin
to investigate Who is their teacher. No one of men for they had not yet learned
. Nor yet any of the angels for in the way that angels, in
; ; :
virtue of being angels, speak,
have
ears,
men do not hear nor, as we have they a tongue to correspond ; nor would any
;
one attribute to the angels organs of speech, lips I mean, and the parts contigu
ous, throat, and windpipe, and chest, breath and air to vibrate. And God is far
from callincr aloud in the unapproachable sanctity, separated as He is from even
the archansjels.
And we
truth,
also have already heard that angels learned the and their rulers over them for t
hey had a beginning.
;
It remains, then, for us, ascending to seek their
teacher.
Omnipotent God; one, too, is the First-begotten, ^' by whom all things were made
, and without whom not one thing ever was made." *' For one, in truth, is God, w
ho formed the beginning of all
since the unoriginated
is
And
Being
one, the
-^
things
;"
pointing out " the first-begotten Son," Peter writes,
''
accurately comprehending the statement,
^
In the beginning
God made the heaven and the earth." And He is called Wisdom by all the prophets.
This is He who is the Teacher
God, who from above, from the first foundation of the world, " in many ways and
many times," ^ trains and perfects whence it is rightly said, ^' Call no man you
r teacher on earth." * You see whence the true philosophy has its handles though
the Lav/ be the image and shadow of the truth for the Law is the shadow of the
truth. But the self-love of the Greeks proclaims certain men as their teachers.
As, then, the whole family runs back to God the Creator ^ so also all
of
all
created beings, the Fellow-counsellor of
all
foreknew
things
;
and
He
;
:
;
1
Jolin
i.
3.
2
Gen^
j
i^
3
Heb.
i.
1.
4
Matt,
xxiii.
8-10.
II.
^
Eph.
iii.
14, 15.
CLEM.
YOL.
Y
338
THE MISCELLANIES.
[Book
vi.
the teaching of good things, which justifies, does to the Lord,
and leads and contributes to this. But if from any creature they received in any
way whatever the seeds of the Truth, they did not nourish them but committing t
hem to a barren and rainless soil, they choked them with weeds, as the Pharisees
revolted from the Law,
;
by introducing human
of
teachings,
the cause
of these being
not the Teacher, but those
But those them who believed the Lord's advent and the plain
chose to disobey.
;
who
teaching of the Scriptures, attain to the knowledge of the
law
as also those addicted to philosophy,
by the teaching of
the Lord, are introduced into the knowledge of the true philosophy " For the ora
cles of the Lord are pure oracles,
:
melted in the
times."
^
fire,
tested
in
the
earth,^
is
purified
seven
Just as silver often purified, so
test,
the just
man
becoming the Lord's coin and receiving Or, since Solomon also calls the " tongue
the royal image. ^ of the righteous man gold that has been subjected to fire,"
intimating that the doctrine which has been proved, and is wise, is to be praise
d and received, whenever it is amply that is, when the gnostic soul is in manitr
ied by the earth fold ways sanctified, through withdrawal from earthy fires. And
the body in which it dwells is purified, being approbrought to the
:
priated to the pureness of
a holy temple.
But
the
first
purification wdiich takes place in the body, the soul being
first, is
abstinence from evil things, which some consider
perfection,
and
is,
in truth, the perfection of the
common
believer

Jew and
which
is
Greek.
But
in the case of the Gnostic,
after that
reckoned perfection in others, his right-
eousness advances to activity in w^ell-doing.
soever the increased force
^
And
in
whom-
of righteousness advances to the
doing of good, in his case perfection abides in the fixed habit
of well-doincp after the likeness of God.
1 "Tried in a furnace from earth."
For those who are
fire,
of earth
"
;
Jerome, " tried in the
^
separated
2
Ps.
xii. 6.
Prov.
x. 20.
The Latin translator appears to have read what seems the true reading, 7r/rc7/?, a
nd not, as in the text, i7:-(arc<,aig.
*
Book
vi.]
THE MISCELLANIES.
339
Abraham, and besides servants of God, are " the and the sons of Jacob are the el
ect they v;\\o have tripped up the energy of wickedness. If, then, we assert tha
t Christ Himself is "Wisdom, and that it was His working which showed itself in
the prophets, by which the gnostic tradition may be learned, as He Himself taugh
t the apostles during His presence then it follows that the gnosis, which is the
knowledge and apprehension of things present, future, and past, which is sure a
nd reliable, as being imparted and revealed by the Son of God, is wisdom. And if
, too, the end of the wise man is contemplation, that
the seed of
; ''
called

;
of those
it,
who
are
still
philosophers aims at
it,
but never attains
by the process of learning it receives the prophetic utterance which has been ma
de known, by which it grasps both the present, the future, and the past how they
are, were, and shall be. And the gnosis itself is that which has descended by t
ransmission to a few, having been imparted unwritten by the apostles. Hence, the
n, knowledge or wisdom ought to be exercised up to the eternal and unchangeable
habit of conunless

templation.
CHAPTER
PHILOSOPHY
IS
VIII.
KNOWLEDGE GIVEN BY GOD.
For Paul
too, in
the epistles, plainly does not disparage
it
unworthy of the man who has any more to go back to the Hellenic ^'philosophy," f
iguratively calling it "the as being most rudimentary, and a rudiments of this w
orld," Wherefore also, writing preparatory training for the truth. to the Hebrew
s, who were declining again from faith to the law, he says, " Have ye not need a
gain of one to teach you which are the first principles of the oracles of God, a
nd are
philosophy; but deems
attained to the elevation of the Gnostic,
"^
become such as have need of milk, and not of strong meat?""^ So also to the Colo
ssians, who were Greek converts, "Be1
Col.
ii.
8.
2
Heb.
V. 12.
340
THE MISCELLANIES.
lest
[Book
vi.
ware
any man
spoil
after the tradition of
you by philosophy and vain deceit, men, after the rudiments of this world,
^
and not
after Christ,"
enticing
it
them again
to return to
philosophy, the elementary doctrine.
And
should one say that
was through human understill
standing that philosophy was discovered by the Greeks,
I find the Scriptures saying that understanding
is
sent
by
God.
servant
The
;
psalmist, accordingly, considers understanding
as the greatest free gift,
and beseeches, saying, " I
^
am Thy
give
me
understanding."
And
does not David,
while asking the abundant experience of knowledge, write, " Teach me gentleness,
and discipline, and knowledge for I have believed in Thy commandments ?" ^ He c
onfessed the
:
covenants to be of the highest authority, and that they were
given to the more excellent. Accordingly^ the psalm again says of God, " He hath
not done thus to any nation and He hath
;
not shown His judgments to them."*
The
expression
"He
hath not done so " shows that
He
liatli
done, but not " thus."
The
'^
thus," then,
is
put comparatively, with reference to the
pre-eminence, which obtains in our case. The prophet might have said simply, " H
e hath not done," without the " thus." Further, Peter in the Acts says, " Of a t
ruth, I perceive
that
God
is
that feareth
no respecter of persons but in every nation he Him, and worketh righteousness, i
s accepted by
;
Him."^
The absence
time, but
of respect of persons in
God
is
not then in
ning
;
from eternity. Nor had His beneficence a beginnor any more is it limited to plac
es or persons. For
is
His beneficence
of righteousness,"
not confined to parts. " Open ye the gates it is said ; " entering into them, I
will
confess to the Lord.
This
it." ^
is
the gate of the Lord.
The
righteous shall enter by
Explaining the prophet's saying,
in righteousness
Barnabas adds, " There being many gates open, that which is is the gate which is
in Christ, by which all who enter are blessed." Bordering on the same meaning i
s also the following prophetic utterance " The Lord is on many
:
1 Col.
ii.
8.
2
^
ps. cxix. 125.
^
pg. cxix. 69.
^ Ps. cxix. 20.
Acts X. 34, 35.
^
pg. cxviii. 19, 20.
;
Book vl]
waters
;"
^
THE MISCELLANIES.
among
the Greek and those
341
not the different covenants alone, but the modes
of teaching, those
among
the
Barbarians, conducing to righteousness.
And
already clearly
David, bearing testimony
turned into Hades, and
to the truth, sings, "
all
Let sinners be
the nations that forget God.""^
They
forget, plainly. Him whom they formerly remembered, and dismiss Him whom they kn
ew previous to forgetting Him. There was then a dim knowledcre of God also amono
; the nations. So much for those points. Now the Gnostic must be erudite. And si
nce the Greeks
say that Protagoras having led the way, the opposing of
one argument by another was invented,
it
is
fitting
that
somethincr be said with reference to aroruments of this sort.
For Scripture
his turn."^
He that says much, shall also hear in And who shall understand a parable of the
Lord,
says, "
?
but the wise, the intelligent, and he that loves his Lord
Let such a man be faithful; let him be capable of uttering his knowledge let him
be wise in the discrimination of words " The greater let him be dexterous in ac
tion let him be pure. he seems to be, the more humble should he be," says Clemen
t
; ;
in the Epistle to the Corinthians,
" such an one
'
as
is
capable
of complying with the precept,
fire,
And some
pluck from the
difference.'"^
and on others have compassion, making a
The pruning-hook is made, certainly, principally for pruning but with it we sepa
rate twigs that have got intertwined,
;
cut the thorns which grow along with the vines, which
it is
not very easy to reach.
to pruning.
Again,
;
And all these things have a reference man is made principally for the know;
ledge of
ture,
life,
God
but he also measures land, practises agriculof which pursuits, one conduces to
and philosophizes
another to living well, a third to the study of the things
which are capable of demonstration. Further, let those who say that philosophy t
ook its rise from the devil know this,
that the Scripture says that " the devil
is
transformed into
Plainly,
an angel of
light."
''
When
But
if
2
about to do what ?
when
light,
about to prophesy.
1
he prophesies as an angel of
Pg^ ix. 17.
3
Ps. xxix. 3.
Job
xi. 2.
4
Jude 22,
25.
^
2 Cor.
xi.
W.
342
THE MISCELLANIES.
speak what
is
[Book
vi.
he
will
true.
light,
And
if
he prophesies what
is
is
angelical,
ficial
and of the
is
then he prophesies what
bene-
when he
transformed according to the hkeness of the
one, without
operation, though he be different with respect to the matter
of apostasy.
For how could he deceive any
into fellowship,
drawing the lover of knowledge
ing him
and
so
drawyet
afterwards into falsehood?
Especially he will be
it,
found
to
know
the truth,
if
not so as to comprehend
so as not to
be unacquainted with it. Philosophy is not then false, though the thief and the
liar
is
speak truth, through a transformation of operation.
Nor
sentence of condemnation to be pronounced ignorantly against
what is said, on account of him who says it (which also is to be kept in view, i
n the case of those who are now alleged but what is said must be looked at, to s
ee if to prophesy)
;
it
keep by the truth.
And
in general terms,
we
shall not err in alleging that all
life
things necessary and profitable for
and that philosophy more
as a covenant peculiar to
especially
came to us from God, was given to the Greeks,
as
it
is,
them
is
being,
a stepping-
stone to the philosophy which
according to Christ
although
those
who
applied themselves to the philosophy of the Greeks
shut their ears voluntarily to the truth, despising the voice
of Barbarians, or also dreading the danger suspended over
the believer,
by the laws of the
state.
And
''tares
as in the
Barbarian philosophy, so also in the Hellenic,
;
whence
were sown" by the proper husbandman of the tares also heresies grew up among us
along with the producand those who in the Hellenic philosophy preach tive wheat
the impiety and voluptuousness of Epicurus, and whatever
;
other tenets are disseminated contrary to
rlglit
reason, exist
among
the Greeks as spurious fruits of the divinely bestowed
husbandry.
apostle calls
its
This voluptuous and selfish philosophy the " the wisdom of this world " in conse
quence of
;
teaching the thinscs of this world and about
rule here.
it
alone,
and
its
consequent subjection, as far as respects ascendancy, to those
who
is
Wherefore
also this fi'agmentary philosophy
very elementary, while truly perfect science deals with
Book
vi.J
THE MISCELLANIES.
343
which are beyond the sphere of the still more spiritual than those which " eye s
aw not, and ear heard not, nor did it enter into the heart of men," till the Tea
cher told the account of them to us and in ascending order, unveiling the holy o
f holies tilings still holier than these, to those who are truly and not
intellectual objects,
world, and with the objects
;
;
spuriously heirs of the Lord's adoption.
aver (for here
ledge
all
^)
is
the faith that
is
characterized
things,
For we now dare by knowand comprehends
that such an one
knows
all
things in the exercise of sure apprehension, respecting
difficult for us,
matters
gnosis," such as
and really pertaining to the true were James, Peter, John, Paul, and the rest of
the apostles. For prophecy is full of knowledge (gnosis), inasmuch as it was gi
ven by the Lord, and again explained by the Lord to the apostles. And is not kno
wledge (gnosis) an attribute of the rational soul, which trains itself for this,
that by knowledge it may become entitled to immortality ? For both are powers of
the soul, both knowledge and impulse. And impulse is found to be a movement aft
er an For he who has an impulse towards an action, first assent.
receives the
pulse.
knowledge of the action, and secondly the imLet us farther devote our attention
to this. For
is
since learning
he who and knowledge comes from learning, and impulse follows knowledge after wh
ich comes action ;) knowledge turns out the beginning and
older than action
;
(for naturally,
first
;
does what he wishes to do learns
it
;
author of
all
rational action.
is
So that
is
rightly the peculiar
nature of the rational soul
objects.
characterized by this alone;
excited
for in reality impulse, like knowledge,
by existing
knowledge (gnosis) is essentially a contemplation of existences on the part of t
he soul, either of a certain thing or of certain things, and when perfected, of
all together. Although some say that the wise man is persuaded that there are so
me things incomprehensible, in such wise as to have respecting them a kind of co
mprehension, inasmuch as he
^ yvuffriyy/].
And
^ yuaariKuu, for
vere est cognitione prseditus."
which Hervetus, reading yuaaTiKou^ has translated, "qui This is suitable and eas
ier, but doubtful.
344
THE MISCELLANIES.
[Book
vi.
comprehends that things incomprehensible are incomprehensible which is common, a
nd pertains to those who are capable of perceiving little. For such a man affirm
s that there are some things incomprehensible. But that Gnostic of whom I speak,
himself comprehends
;
what seems
nothing
is
to be incomprehensible to others ; believing that incomprehensible to the Son of
God, whence nothing
incapable of being taught.
requisite for our
For
He who
suffered out of
His
love for us, would have suppressed no element of knowledge
Accordingly this faith beinstruction. comes sure demonstration since truth follo
ws what has been But if one desires extensive knowledge, delivered by God. ^' he
knows things ancient, and conjectures things future he understands knotty sayin
gs, and the solutions of enigmas. The disciple of wisdom foreknows signs and ome
ns, and the
; ;
issues of seasons
and of times."
^
CHAPTER
The
Gnostic
is
IX.
THE GNOSTIC FREE OF ALL PERTURBATIONS OF THE SOUL.
such, that he
is
subject only to the affections
that exist for the maintenance of the body, such as hunger,
thirst,
and the
like.
But
in the case of the Saviour,
it
were
ludicrous [to suppose] that the body, as a body,
demanded the
ate,
necessary aids in order to
the sake of the body,
its
duration.
For
He
not for
which was kept together by a holy but in order that it might not enter into the
minds of energy, those who were with Him to entertain a different opinion of Him
in like manner as certainly some afterwards supposed But He that He appeared in
a phantasmal shape (So/c^Jcret). was entirely impassible {airaOrj^) inaccessibl
e to any move;
;
ment
of feeling

either pleasure or pain.

While the
apostles,
having most gnostically mastered, through the Lord's teaching, anger, and fear,
and lust, were not liable even to such
of the
movements
joy, desire,
of feeling, as seem good, courage, zeal, through a steady condition of mind, not
chang1
Wisd.
vii.
17, 18.
Book
vi.]
THE MISCELLANIES,
;
345
ing a whit
but ever continuing unvarying in a state of be granted that the affections speci
fied
rationally, are
training after the resurrection of the Lord.
And
above,
should
it
when produced
good,
yet
they are
nevertheless inadmissible in the case of
the perfect man,
who
is
incapable of exercising courage
inspires fear, as
meet what
that occur in life
for neither does he he regards none of the things as to be dreaded ; nor can aug
ht dislodge
:
him from
this the love he has towards God. Nor does he need cheerfulness of mind for he d
oes not fall into pain, being persuaded that all things happen well. Nor is he a
ngry for there is nothing to move him to anger, seeing he
;

;
ever loves God, and
is
entirely turned towards
Him
alone,
and therefore hates none of God's creatures. No more does he envy for nothing is
wanting to him, that is requisite to assimilation, in order that he may be exce
llent and good. Nor does he consequently love any one with this common affection
, but loves the Creator in the creatures. Nor, consequently, does he fall into a
ny desire and eagerness nor does he want, as far as respects his soul, aught app
ertaining to others, now^ that he associates through love with the Beloved One,
to whom he is allied by free choice, and by the habit which results from trainin
g, approaches closer to Him, and is blessed through the abundance of good things
. So that on these accounts he is compelled to become like his Teacher in impass
ibility. For the Word of God is intellectual, according as the image of mind is
seen ^ in man alone. Thus also the good man is godlike in form and semblance as
respects his soul. And, on the other hand, God is like man. For the distinctive
form of each one is the mind by which we are characterized. Consequently, also,
those who sin against man are unholy and impious. For it were ridiculous to say
that the gnostic and perfect man must not eradicate anger and courage, inasmuch
as without these he will not struggle against circumstances, or abide what is Bu
t if we take from him desire, he will be quite terrible.
;
;
^
stead of
Adopting the various reading Kciff' o, and the conjecture opSircii^ Kocff on and
6pa,(xii in the text, as suggested by Sylburgius.
in-
:
346
THE MISCELLANIES.
Unless possessed of
[Book
vi.
overwlielmecl by troubles, and therefore depart from this
life
very basely.
some suppose, he will not conceive a desire for what is like the excellent and I
f, then, all alliance Avith what is good is accomthe good.
it,
as
panied with desire, how,
it is
said,
does he remain impassible
who desires what is excellent ? But these people know not,
love.
as appears, the
divinity of
For love
is
is
not desire on the part of
him who
place.
loves
;
but
a relation of affection, restoring the Gnostic to the
unity of the faith,
independent of time and
But he
is
who by
love
is
already in the midst of that in which he
destined to be, and has anticipated hope by knowledge, does
not desire anything, having, as far as possible, the very thing
desired.
Accordingly, as to be expected, he continues in the
exercise of gnostic love, in the one unvarying state.
Nor
what
will he, therefore, eagerly desire to
is
be assimilated to
beautiful,
possessing,
as
he does, beauty by love.
What more
love,
need of courage and of desire
obtained the affinity to the impassible
and by love has enrolled
to him, who has God which arises from himself among the friends
of
God ?
from
must therefore rescue the gnostic and perfect man passion of the soul. For knowl
edge (gnosis) produces and such a state practice, and practice habit or disposit
ion
all
;
We
as this produces impassibility,
not moderation of passion.
its
And
the complete eradication of desire reaps as
fruit im-
passibility.
But
the Gnostic does not share either in those
affections that are
commonly
celebrated as good, that
is,
the
good things of the affections which are allied to the passions and such, I mean,
as gladness, wdiich is allied to pleasure and caution, for it dejection, for th
is is conjoined with pain Nor yet does he share in high spirit, for is subject t
o fear. although some say that it takes its place alongside of wrath
;
; ;
these are no longer evil, but already good.
sible that
For
it is
impos-
he who has been once made perfect by love, and feasts eternally and insatiably o
n the boundless joy of contemplation, should delight in small and grovelling thi
ngs.
rational
For what
cause remains
any more
to
the
man
Book
vi.]
THE MISCELLANIES.
^
347
for reverting to
who
t]ie
has gained " the light inaccessible,"
tilings of the
good time and
place,
Although not yet true as to yet by that gnostic love through which the
world
?
inheritance and perfect restitution follow, the giver of the
reward makes good by deeds what the Gnostic, by gnostic choice, had grasped by a
nticipation through love. For by going away to the Lord, for the love he bears H
im, though his tabernacle be visible on earth, he does not withdraw
himself from
lias
withdrawn
to
him.
his lusts,
For that is not permitted to him. But he from the passions. For that is granted
And on the other hand he lives, having put to death and no longer makes use of t
he body, but allows it the
life.
his soul
use of necessaries, that he
may not
give cause for dissolution.
fortitude,
How,
then, has he
any more need of
who
is
not
in the midst of dangers, being not present, but already
wholly
desires,
with the object of love?
to
And what necessity for self-restraint
of
it ?
him who has not need
one who
is
For
to
have such
is
as require self-restraint in order to their control,
teristic of
is
charac-
not yet pure, but subject to passion.
Now,
For
"
it
fortitude
assumed by reason of fear and cowardice. were no longer seemly that the friend o
f God, whom
""
fore-ordained before the foundation of the world to be enrolled in the highest "
adoption," should fall into
pleasures or fears, and be occupied in the repression of the
passions.
God hath
For I venture
to assert, that as
he
is
predestinated
through what he shall do, and what he shall obtain, so also
has he predestinated himself by reason of what he
knew
and
whom
lie
loved
live,
is
;
not having the future
it,
indistinct, as
the multitude
conjecturing
but having grasped by
gnostic faith what
hidden from others.
present.
And
through
love,
the future
is
for
him already
For he has believed,
through prophecy and the advent, on God who lies not. And what he believes he po
ssesses, and keeps hold of the promise.
trustworthiness of
hold
And He who hath promised is truth. And through the Him who has promised, he has
firmly laid And he, who of the end of the promise by knowledge.
is
1 1
knows the sure comprehension of the future which there
Tim.
vi. 16.
-
Epli.
i.
4, 5.
348
THE MISCELLANIES.
which he
is is
[Book
vi.
in the circumstances, in
placed,
by love goes
to
meet the future.
here, but that he
So
he, that
persuaded that he will obtain
is
the things that are really good, will not pray to obtain what
may
always cling to the faith which hits the
mark and
as possible
is
succeeds.
And besides, he will pray that as many may become like him, to the glory of God,
which
For he who
is
perfected through knowledge.
is
made
like
the Saviour
performing unerringly ; the commandments as far as the human nature may admit An
d this is to worship God by deeds and of the image.
also
devoted to saving
knowledge of the true righteousness.
wait for the voice of this
'^
The Lord
" Ask,"
^
will
not
says,
man
and I
in prayer.
will give."
He
and I
will
do
it
;
think,
is
For, in
fine,
it
impossible that the immutable should
assume firmness and consistency in the mutable. But the ruling faculty being in
perpetual change, and therefore unstable, the force of habit is not maintained.
For how can he who is perpetually changed by external occurrences and accidents,
ever possess habit and disposition, and in a word, grasp of scientific
knowledge {einaTri^rD
(gnosis)
it
1
Further,
also,
the philosophers
regard the virtues as habits, dispositions, and sciences.
And
as
knowledge
training,
is
not born with men, but
its
;
is
acquired,^
the acquiring of
in
and progress
;
elements demands application, and then from incessant practice
and and
it
passes into a habit
it
so,
when
perfected in the mystic habit,
abides, being infallible through love.
first
For not only has he
it,
apprehended the
is
Cause, and the Cause produced by
and
sure about them, possessing firmly firm and irrefragable
;
and immoveable reasons but also respecting what is good and what is evil, and re
specting all production, and to speak comprehensively, respecting all about whic
h the Lord has spoken, he has learned, from the truth itself, the most exact tru
th from the foundation of the world to the end. Not preferring to the truth itse
lf what appears plausible, or, according to Hellenic reasoning, necessary but wh
at has been spoken by
;
Quoted afterwards, p. 362, and Stromata, book vii. p. 743, Paris ed. The text ha
s sTrifuxrog, Avhich on account of its harshness has been rejected by the author
ities for l-TriKrnrog.
^ 2
Book
the
vi.]
THE MISCELLANIES.
349
Lord he
;
accepts as clear and evident, though concealed
from others
all
and he has already received the knowledge of
the oracles
things.
And
be
;
we
;
possess give their utterances
respecting what exists, as
as
it
shall
and respecting what is future, and respecting what is past, as it was.
it is
In scientific matters, as being alone possessed of scientific knowledge, he will
hold the pre-eminence, and will discourse on the discussion respecting the good
, ever intent on intellectual objects, tracing out his procedure in
human
affairs
from the archetypes above
according to the star
;
;
as navigators direct the ship
prepared to hold himself in readiness
;
for every suitable action
accustomed
to despise all difficulties
;
and dangers when
or the
it
is
necessary to undergo them
never
doing anything precipitate or incongruous either
to himself
common weal
;
foreseeing
;
and
inflexible
by pleasures
both of waking hours and of dreams.
spare living and frugality, he
is
For, accustomed to
;
moderate, active, and grave
requiring few necessaries for life; occupying himself with
nothing superfluous.
chief,
But
desiring not even these things as
life,
but by reason of fellowship in
life,
as necessary for his
sojourn in
as far as necessary.
CHAPTEE
X.
THE GNOSTIC AVAILS HIMSELF OF THE HELP OF ALL HUMAN KNOWLEDGE.
For
to
him knowledge
(gnosis)
is
the principal thing.
Conits
sequently, therefore, he applies to the subjects that are a
training for knowledge, taking from each branch of study
contribution to the truth.
of harmonies in music
;
Prosecuting, then, the proportion
in arithmetic noting the increas-
and
ing and decreasing of numbers, and their relations to one another, and how the m
ost of things fall under some proportion
of numbers studying geometry, which is abstract essence, he perceives a continuo
us distance, and an immutable essence which is different from these bodies. And
by astronomy,
;
again, raised
from the earth
in his mind,
he
is
elevated along
350
THE MISCELLANIES.
its
[Book
vi.
with heaven, and will revolve with
ever divine things, and their
revolution
;
studying
;
harmony with each
other
from
which Abraham
starting,
ascended to the knowledge of
Him
who
created them.
Further, the Gnostic will avail himself
of dialectics, fixing on the distinction of genera into species,
and will master^ the distinction of what are primary and simple.
existences,
till
he come
to
But the multitude
astray.
are frightened at the Hellenic philoit
sophy, as children are at masks, being afraid lest
lead
them
But
if
the faith (for I cannot call
it
knowledge)
which they possess be such as to be dissolved by plausible it be by all means di
ssolved,^ and let them confess that they will not retain the truth. For truth is
immoveable but false opinion dissolves. We choose, for instance, one purple by
comparison with another purple. So that, if one confesses that he has not a hear
t that has been made right, he
speech, let
;
has not the table of the money-changers or the
test of words.^
is
And how
can he be any longer a money-changer, who
not
and distinguish spurious coin, even offhand? Now David cried, " The righteous sh
all not be shaken for ever;"* neither, consequently, by deceptive speech nor by
erring pleasure. Whence he shall never be shaken from his
able to test
own
heritafe.
"He
shall not
be afraid of
will
evil tidincrs;"^
consequently neither of unfounded calumny, nor of the false
opinion around him.
No more
he dread cunning words,
are dialectics, that truth
who
is
capable of distinguishing them, or of answering rightly
to questions asked.
Such a bulwark
cannot be trampled under foot by the Sophists.
hoves those
1
" For
it
be-
who
praise in the holy
name
of the Lord," accordtext, Trpoalasrai
;
Our
clioice lies
between the reading of the
;
that of
or
z-po-
Hervetus,
ayjasrui,
2
TvpoGoiaircci
the conjecture of Sylburgius,
the phrase
'Trpoaslasrui,
used a
is
little after in
'TrpoavjGSTUi tjjv ccT^yjhiXi/.
Tliere
some
in his translation the
solved."
We
is
but which
sophers.
3
*
Hervetus omits words rendered here, " let it be by all means dishave omitted "^i
x rovrovg, which follows immediately after, generally retained and translated "
by these," i.e. philodifficulty in the sentence as it stands.
ruv
T^oycoi/,
Sylburgius
;
Tou T^oyou
is
the reading of the text.
^
Ps. cxii.
6.
Ps. cxii. 7.
Book vl]
THE MISCELLANIES.
351
ing to the prophet, " to rejoice in heart, seeking the Lord.
Seek then Him, and be strong. Seek His face continually " For, having spoken at
sundry times and in ^ it is not in one way only that He is known. divers manners
," It is, then, not by availing himself of these as virtues that our Gnostic wil
l be deeply learned. But by using them as helps in distinguishing what is common
and what is peculiar, he will admit the truth. For the cause of all error and f
alse opinion, is inability to distinguish in what respect things are connnon, an
d in what respects they differ. For unless, in things that are distinct, one clo
sely watch speech, he will inadvertently confound what is common and what is pec
uliar. And where this takes place, he must of necessity fall into pathless tract
s and error. The distinction of names and things also in the Scriptures themselv
es produces great light in men's souls. For it is necessary to understand expres
sions which signify several things, and several expressions when they signify on
e thing. The result of which is accurate answering. But it is necessary to avoid
the great futility which occupies itself in irrelevant
in every way."-^
matters; since the Gnostic avails himself of branches of learn-
ing as auxiliary preparatory exercises, in order to the accurate
communication of the truth,
little
distraction as possible,
as far as attainable and with as and for defence against reason-
ings that plot for the extinction of the truth.
He
;
will not
then be deficient in what contributes to proficiency in the
curriculum of studies and the Hellenic philosophy
principally, but necessarily, secondarily,
but not
and on account of
circumstances.
For what those
labourino; in heresies use
wickedly, the Gnostic will use righth\
Therefore the truth that appears in the Hellenic philosophy, being partial, the
real truth, like the sun glancing
on the colours both white and black, shows what like each of them is. So also it
exposes all sophistical plausibility. Rightly, then, was it proclaimed also by
the Greeks
:
" Truth the queen
is
the begmning
of great virtue."^
1
Ps. cv. 3, 4.
2
Heb.
i.
1.
^
pindar.
352
THE MISCELLANIES,
[Book
vi.
CHAPTEE
XI.
THE MYSTICAL MEANINGS IN THE PKOPORTIONS OF NUMBEKS, GEOMETRICAL RATIOS, AND MUS
IC.
As
then in astronomy
also in arithmetic
ing that
we have Abraham as an instance, so we have the same Abraham. " For, hearLot was
taken captive, and having numbered his
318
(rt?;'^),"
own
servants, born in his house,
he defeats a
very great number of the enemy.
They
Eta
say, then, that the character representing
300
is,
as to
shape, the type of the Lord's sign," and that the Iota and the
indicate the Saviour's
ingly, that
fled to
name; that it was indicated, accordAbraham's domestics were in salvation, who ha
ving the Sign and the Name became lords of the captives,
and of the very many unbelieving nations that followed them. Now the number 300
is, 3 by 100. Ten is allowed to be the perfect number. And 8 is the first cube,
which is equality
in all the dimensions
 length, breadth, depth,
" 120 {pK) years."
^
''
The days
of
men
shall be,"
it is
said,
made up of the numbers from the moon at 15 days is full.
1 to 15 added
And the sum is together.^ And
On
^ 2
another principle, 120
is
a triangular^ number, and
64, [which consists of
consists of the equality^ of the
number
In Greek numerals. The Lord's sign is the cross, whose form is represented by T
Iij (the other two letters of rr/i^ 318) are the first two letters of the name
GeD. xiv. 14.
;
''Iwovg (Jesus).
^ * ^
Gen.
vi. 5.
The sum
of the numbers from 1 to 15 inclusive is 120. " Triangular numbers are those whi
ch can be disposed in a triangle,

as 3 .-., 6
,
etc.,
being represented by the formula
y~
(Liddel
and
^
Scott's Lexicon).
equal
number of units, number is called numbers, an even number
This
;
Each side of the triangle of course contains an the sum of which amounts to the
number.
equality, because it is
composed of eight
as fifty- six is called inequality, because it is
composed
of seven numbers,
an odd number.
Book vl]
eight of the odd
of which (1, 3,
THE MISCELLANIES.
353
numbers beginning with unity]/ the addition
5,
7,
9,
11, 13, 15) in succession generates
squares;^ and of the inequahty of the number 56, consisting of seven of the even
numbers beginning with 2 (2, 4, 6, 8, 10,
12, 14),
which produce the numbers that are not
to
squares.*^
Again, according
another
way
of indicating, the
number
;
120
consists of four
;
numbers
of
one trianguLir, 15
;
of
and of a The 5 is taken according to the same fourth, a hexagon, 45. For in tria
ngular numbers, from the ratio in each mode. unity 5 comes 15 and in squares, 25
and of those in succesNow 25, which is the number 5 from sion, proportionally.
another, a square, 25
of a third, a pentagon, 35
; ;
unity,
symbol of the Levitical tribe. And also on the arithmetic, geometric, the additi
on and harmonic scale of doubles 6, 8, 9, 12 In these days, the Jews say that se
ven of which makes 35. months' children are formed. And the number 45 depends
is
said to be the
the
number 35 depends

;
on the scale of makes 45 and
;
triples

6, 9, 12,
18
the addition
of
which
similarly, in these days they say that nine
months' children are formed.
Such, then,
let
is
the style of the example in arithmetic.
And
most
the testimony of geometry be the tabernacle that was con-
structed,
and the ark that was fashioned,
constructed
in
regular proportions, and through divine ideas, by the gift of
understanding, which leads us from things of sense to intellectual objects, or r
ather from these to holy things, and to the holy
of holies.
For
the squares of
wood
indicate that the square
all,
form, producing right angles, pervades
security.
cubits,
1
and points out
and above,
to
And
the length of the structure was three hundred
fifty,
and the breadth
and the height
thirty
;
The clause within brackets has been suggested by Hervetus
That
is,
com-
plete the sense.
2
= 4 + 5 = 9 + 7 = 16 + 9 = 25 + 11 = 3G
giving us the numbers
5, 6, 7, 8.
3 iTipo(A7j-Asi;^
1
+
3
+
5
+7+
9
+
11
+
13
+
15
4-
13
= 120 and 1 + 3 = 49 + 15 = 64,
;
4, 9, 16, 25, 36,
49, 64, the squares of 2, 3, 4,
8 + 10 + 12 and so on.
+ 14 = 56
II.
the product of two unequal factors,
;
i.e.
and 2 + 4
= 6 =3 X
2,
6
+4
= 10 = 5 X
Z
2
+ 4 +
6
+
2,
CLEM.
VOL.
;
354
THE MISCELLANIES.
who
[Book
vi.
the ark ends in a cubit, narrowing to a cubit from the broad
base Hke a pyramid, the symbol of those
are purified
and tested by
fire.
And
this geometrical proportion
has a
place, for the transport of those holy abodes,
whose differences are indicated by the differences of the numbers set down below
. And the numbers introduced are six-fold, as three hundred and ten-fold, as thr
ee hundred is ten times is six times fifty
;
thirty
and containing one and two-thirds {iTrcBi/jLoipot), for fifty is one and two-thi
rds of thirty. Now there are some wdio say that three hundred cubits are and fif
ty, of hope and of the the symbol of the Lord's sign and thirty, or as in some,
remission given at Pentecost
;
-^
;
;
twelve, they say points out the preaching [of the gospel]
because the Lord preached in His thirtieth year; and the
apostles
were twelve. And the structure's terminating in a the symbol of the advancement
of the righteous to ^ oneness and to " the unity of the faith." And the table wh
ich was in the temple was six cubits ; ^ and its four feet were about a cubit an
d a half.
cubit
is
They
add, then, the twelve cubits, agreeably to the revolu-
tion of the twelve months, in the annual circle, during
which
itself
the earth produces and matures
to the four seasons.
all
things
;
adapting
And
the table, in
my
it
opinion, exhibits
is
the image of the earth, supported as
on four
feet,
summer, autumn, Wherefore also it
times,
spring, winter,
is
said that
by which the year travels. * the table has " wavy chains "
;
either because the universe revolves in the circuits of the
or perhaps
it
indicated
the earth surrounded with
ocean's tide.
Further, as an example of music,
let
us adduce David,
playing at once and prophesying, melodiously praising God.
Now
1 ^
the Enarmonic^ suits best the Dorian harmony, and the
cross.
2
The
gph.
it
iv. 13.
Ex. XXV. 23.
The
table is said to be
two cubits
;
in length, a cubit
in breadth,
and a cubit and a
styles of
half in height
therefore
*
was
six cubits
round.
^
Ex. xxv. 24.
hxrovovi and
The three
Greek music were the
hoip/^ouix,6if,
;
Book vl]
THE MISCELLANIES.
855
The harmony, which exhibited gravity of strain, being the most ancient, most cer
tainly became a model for Terpander, for the Dorian harmony, who sings the prais
es of Zeus thus
Diatonic the Phrygian, as Aristoxenus says.
therefore, of the Barbarian psaltery,
:
*'
Zeus, of
all
things the Beginning, Ruler of
all
Zeus, I send thee this beginning of hymns."
The
lyre,
according to
its
primary
signification,
may by
the
its
psalmist be used figuratively for the
Lord
;
according to
secondary, for those
their souls
who
continually strike the chords of
under the direction of the Choir-master, the Lord.
it
And
if
the people saved be called the lyre,
will be
under-
stood to be in consequence of their giving glory musically,
through the inspiration of the
God, being struck by the
Word and the knowledge of Word so as to produce faith. You
another way, as the ecclesiastical symphony law and the prophets, and the apostl
es along with the gospel, and the harmony which obtained in each
at once of the
may take music in
prophet, in the transitions of the persons.
But, as seems, the most of those
unskilfully, passing
who
are inscribed with
the Name,^ like the companions of Ulysses, handle the
by not the
Sirens, but the
word rhythm and
since they
the melody, stopping their ears with ignorance
;
know
will
that, after lending their ears to Hellenic studies,
steps.
they
never subsequently be able to retrace their
culls
But he who
earth
is
what
is
useful for the advantao-e of the
catechumens, and especially wdien they are Greeks (and the
the Lord's, and the fulness thereof
;
^),
must not abstain
from
erudition, like irrational animals
but he must collect
But he must by as many aids as possible for his hearers. no means linger over th
ese studies, except solely for the so that, on grasping and advantage accruing f
rom them obtaining this, he may be able to take his departure home to the true p
hilosophy, which is a strong cable for the soul, providing security from everyth
ing. Music is then to be handled for the sake of the embellish;
1 i.e.
of Christ.
2 1
Qq^^ ^ 26, eta
356
THE MISCELLANIES.
of manners.
[Book
vi.
ment and composure
For
is
instance, at a
banquet
we pledge each
other while the music
playing;^ soothing
by
song the eagerness of our desires, and glorifying God for the copious gift of hu
man enjoyments, for His perpetual supply
growth of the body and of the which enervates men's souls, and leads to variet}^
, now mournful, and then licentious and voluptuous, and then frenzied and franti
c. The same holds also of astronomy. For treating of the description of the cele
stial objects, about the form of the universe, and the revolution of the heavens
, and the motion
of the food necessary for the
soul.
But we must
reject superfluous music,

of the stars, leading the soul nearer to the creative power,

it
teaches to quickness in perceiving the seasons of the year,
air,
;
and the appearance of the stars and husbandry derive from this much This benefit
, as architecture and building from geometry. branch of learning, too, makes the
soul in the highest degree observant, capable of perceiving the true and detect
ing the false, of discovering correspondences and proportions, so as and conduct
s to hunt out for similarity in things dissimilar us to the discovery of length
without breadth, and superficial extent without thickness, and an indivisible po
int, and transports to intellectual objects from those of sense. The studies of
philosophy, therefore, and philosophy itself, For instance, the cloak are aids i
n treating of the truth. was once a fleece then it was shorn, and became warp an
d woof and then it was woven. Accordingly the soul must be prepared and variousl
y exercised, if it would become in For there is the scientific and the the highe
st degree good. and the latter flows from the practical element in truth is need
of great practice, and exercise, and there speculative and experience. But in s
peculation, one element relates to one's neighbours and another to one's self. W
herefore also training ought He, then, who to be so moulded as to be adapted to
both. has acquired a competent acquaintance with the subjects
the changes of the
since also navigation
; ; ; ;
;
"^
^u'K^.oini; is substituted
by Lowth
for ipu'K'Asiu of the text
;
iu
ra
^u'K'hiiv
has also been proposed.
Book
vi.]
TEE MISCELLANIES.
357
Avhich embrace the principles which conduce to scientific knowledge {gnosis), ma
y stop and remain for the future in
quiet, directing his actions in conformity with his theory.
But for who have
the benefit of one's neighbours, in the case of those
proclivities for writing,
is
and those who
set
them-
selves to deliver the word, both
other culture beneficial,
and the reading of the Scriptures of the Lord is necessary, what is said, and es
pecially if those who hear are accessions from Hellenic culture. Such David desc
ribes the church " The queen stood on thy right hand, enveloped in a golden robe
, variegated;"^ and with Hellenic and superabundant accomplishments, " clothed A
nd the Truth says variegated with gold-fringed garments." by the Lord, " For who
had known Thy counsel, hadst Thou not given wisdom, and sent Thy Holy Spirit fr
om the Highest; and so the ways of those on earth were corrected, and men For th
e learned Thy decrees, and w^ere saved by wisdom ? " Gnostic knows things ancien
t by the Scripture, and conjectures things future: he understands the involution
s of words and the solutions of enigmas. He knows beforehand signs and wonders,
and the issues of seasons and periods, as we have said
in order to the demonstration of
:
"'
already.
rise
Seest thou the fountain of instructions that takes
its
from wisdom ? But to those who object, What use is there in knowing the causes o
f the manner of the sun's motion, for example, and the rest of the heavenly bodi
es, or in having studied the theorems of geometry or logic, and each of the othe
r branches of study ? for these are of no service in the discharge of duties, an
d the Hellenic philosophy is human wisdom, for it is incapable of teaching^ the
truth the following remarks are to be made. First, that they stumble in

reference to the highest of things

choice.
shall be
namely, the
mind's free
" For they,"
it is
said,
"
made holy
*
;
find an answer."
1
and those For the Gnostic alone
2
who keep holy holy things, who have been taught will
will do holily, in
Ps. xlv. 10.
ps_ xlv. 14, 15.
^ lilocKTiKTjs/,
proposed
"by
Sylburgius, seems greatly preferable to the
reading of the text,
*
ZiIxkttsv,
and has been adopted above.
Wisd.
vi. 10.
358
THE MISCELLANIES.
all
[Book
vi.
accordance with reason
that has to be done, as he hath
learned through the Lord's teaching, received through men. A^ain, on the other h
and, we may hear : " For in His
His power and wisdom, are both we and wisdom and skill in works for God loves on
r words, and the man that dwells with wisdom." ^ And again, nothing but they hav
e not read what is said by Solomon ; for, treating of the construction of the te
mple, he says expressly, "And it was Wisdom as artificer that framed it and Thy
providence,
handj that
is,
in
all
;
;
O
ing
Father, governs throughout."
^
And how
irrational, to
regard philosophy as inferior to architecture and shipbuild!
And
the
Lord fed the multitude
of those that reclined
on the grass opposite
^LYQ,
to Tiberias with the
two
fishes
and the
is
barley loaves, indicating the preparatory training of the
to the divine grain,
Greeks and Jews previous
which
the
food cultivated by the law.
;
For barley
is
sooner ripe for
the harvest than wheat and the fishes signified the Hellenic philosophy that was
produced and moved in the midst of
the Gentile billow, given, as they were, for copious food to
lying on the ground, increasing no more, like the fragments of the loaves, but h
aving partaken of the Lord's
those
blessing,
had breathed into them the resurrection of Godhead^ through the power of the Wor
d. But if you are curious, understand one of the fishes to mean the curriculum o
f study, and the other the philosophy which supervenes. The gatherings ^ point o
ut the word of the Lord.
" And the
choir of
mute
fishes
rushed to
it,"
says the Tragic Muse somewhere. " I must decrease," said the prophet John,^
alone, in
and the Word which the law terminates, " increase." of the Lord Understand now f
or me the mystery of the truth, granting pardon if I shrink from advancing furth
er in the treatment
1
Wisd.
vii.
18.
^
^jgd. xiv.
2, 3.
s *
That is, resurrection effected by divine power. Such seems the only sense possib
le of this clause,
substituting for avvkhuyoi "hoyov,
k.t.T^.^
obtained, however,
-/..r.'K.
by

avTO^oyoi "Koyov^
John
iii.
3^0.
Book
vi.]
THE MISCELLANIES.
:
359
" All things were made by of it, by announcing tins alone Him, and without Him w
as not even one thing." ^ Certainly
He
is
called " the chief corner stone
;
in
whom
the whole
building, fitly joined together, groweth into an holy temple
of God,"^ according to the divine apostle.
I pass over in silence at present the parable which says
in the Gospel
:
"
The kingdom
;
cast a net into the sea
of heaven is like a man who and out of the multitude of the fishes
tlie
caught, makes a selection of
better ones."
^
And now
virtues
^
the wisdom which
we
possess announces the four
show that the sources of them were communicated by the Hebrews to the Greeks. Th
is may be learned from the following " And if one loves justice, its toils are v
irtues. For temperance and prudence teach justice and fortitude and than these t
here is nothing more useful in life to men." Above all, this ought to be known,
that by nature we are adapted for virtue not so as to be possessed of it from ou
r
in such a
as to
:
way
;
;
birth,
but so as to be adapted for acquiring
it.
CHAPTER XIL
HUMAN NATURE
TION
;
POSSESSES AN ADAPTATION FOR PERFECTHE GNOSTIC ALONE ATTAINS IT.
By
to
which consideration ^ is solved the question propounded us by the heretics, Whet
her Adam was created perfect or
Well,
if
imperfect?
perfect
imperfect,
that
God
above
how
how
could the work of a
all,
work being man
be imperfect?
For
fit
And
if perfect,
did he transgress the
commandments?
it is
For they
shall
hear from us that he was not perfect in his
of
its
creation, but adapted to the reception of virtue.
great importance in regard to virtue to be
1
made
for
John
i.
3.
2
Eph.
ii.
20, 21.
Mr.tt. xiii.
47, 48.
Prudence, fortitude, justice, temperance. ^ i.e. tliat mentioned in the last sen
tence of chap, more appropriately be transferred to chap. xii.
*
xi.,
which would
360
attainment.
ourselves.
itself.
THE MISCELLANIES.
And
as
it is
[Book vl
intended that
is
This, then,
the nature of the soul, to
we should be saved by move of
Then,
we
are rational,
we have some
ment towards
affinity
with
it.
and philosophy being rational, Now an aptitude is a moveAll, then, as I said,
virtue, not virtue itself.
are naturally constituted for the acquisition of virtue.
But one man
ing.
applies less, one more, to learning
also
Wherefore
and some have been competent to
to a
train-
attain
it.
to perfect virtue,
and others have attained
kind of
And
some, on the other hand, through negligence, although in
other respects of good dispositions, have turned to the opposite.
Now much
and
is
more
is
that knowledge which excels all branches
of culture in greatness
and in
toil.
truth,
most
difficult to acquire,
attained with
much
" But, as seems, they
;
know not
the mysteries of God.
For God created man
for immortality,
and made him an image of His own nature " ^ according to which nature of Him who
knows all, he who is a Gnostic, and righteous, and holy with prudence, hastes t
o reach the measure of perfect manhood. For not only are actions and thoughts, b
ut words also, pure in the case of the Gnostic " Thou hast proved mine heart Tli
ou hast visited me by " Thou hast subjected me to the fire, and night," it is sa
id unrighteousness was not found in me so that my mouth ^ shall not speak the wo
rks of men." And why do I say the works of men? He recognises sin itself, which
is not brought forward in order to repentance but what sin is. Nor (for this is
common to all believers)
: ;
;
;
;
does he
it
condemn
this or that sin,
ill
but simply
all sin
;
nor
is
what one has done
is
that he brings up, but
also repentance
is
what ought
:
not to be done.
Whence
twofold
that
which
that
first
common, on account of having transgressed; and which, from learning the nature o
f sin, persuades, in the instance, to keep from sinning, the result of which is
not sinnino".
say, that he who does wrong and sins through the agency of demons; for then he B
ut by choosing the same things as would be guiltless.
Let them not then
transgresses
1
Wisd.
ii.
22, 25.
^
Yq. xvii. 3, 4.
Book
VI.]
THE MISCELLANIES.
G61
his desires, like a
demons, by sinning, being unstable, and b'ght, and fickle in demon, lie becomes
a demoniac man. Now
he who is bad, having become, through evil, sinful by nature, becomes depraved,
having what he has chosen and being And again, the good man sinful, sins also in
his actions.
;
does right.
Wherefore we
call
not only the virtues, but also
right actions, good.
And
of things that are good
that some are desirable for themselves, as knowledge
we know for we
;
hunt for nothing from it when we have it, but only [seek] that it be with us, an
d that we be in uninterrupted contemplation, and strive to reach it for its own
sake. But other things are
desirable for other considerations, such as faith, for escape
from punishment, and the advantage arising from reward, which accrue from it. Fo
r, in the case of many, fear is the cause of their not sinning and the promise i
s the means of pursuing obedience, by which comes salvation. Knowledge,
;
then, desirable as
it is
for
its
own
sake,
is
the most perfect
and consequently the things which follow by means And punishment is the cause of
correction of it are good. and to those who are able to see to him who is punis
hed before them he becomes an example, to prevent them falling
good
;
;
into the like.
Let us then
but embracing
receive knowledge, not desiring
for the sake of knowing.
Its
results,
first
itself
For the
advantage is the habit of knowledge (yvcocTTtK}])^ which furnishes harmless plea
sures and exultation both for the present
and the future.
And
exultation
is
is
said to be oladness, beino'
a reflection of the virtue which
according to truth, through
a kind of exhilaration and relaxation of soul.
And
the acts
which partake of knowledge are good and fair actions. For abundance in the actio
ns that are according to virtue, is the true riches, and destitution in decorous
^ desires is poverty. For the use and enjoyment of necessaries are not injurious
Wherefore the in quality, but in quantity, when in excess.
Gnostic circumscribes his desires in reference both to posses'
Sylburgius proposes
Koa^uiKci,;,
worldly, instead of Koafilag, decorous;
''
:
in which case the sentence
in worldly desires."
would read
and [true] poverty, destitution
362
sion
THE MISCELLANIES.
and
[Book
vi.
to enjoyment, not exceeding tlie limit of necessity.
life
Therefore, regarding
in this
world as necessary for the
increase of science {iwicmj/jLT}) and the acquisition of
know-
ledge
(yvcoo-L';),
he will value highest, not living, but living well.
nor marriage, nor
in life.
He
will therefore prefer neither children,
parents, to love for
God, and righteousness
is
To such
is
an one, his wife, after conception,
as
if
as a sister,
and
judged
of the
same father
;
then only recollecting her husband,
;
when
and
she looks on the children
a sister in reality after putting off the
limits
become which separates the knowledge of those who are spiritual by the
as being destined to
flesh,
For souls, themselves by themselves, are equal. Souls are neither male nor femal
e, when they no longer marry nor are given in marriage. And is not woman transla
ted into man, when she is become equally unfeminine, and manly, and perfect? Suc
h, then, was the laughter of Sarah ^ when she received the good news of the
peculiar characteristics of the sexes.
birth of a son
;
not, in
my
opinion, that she disbelieved the
ashamed of the intercourse by means of which she was destined to become the moth
er of a son. And did not Abraham, when he was in danger on account
angel, but that she felt
of Sarah's beauty, with the king of Egypt, properly call her
sister,
being of the same father, but not of the same mother ? ^
not firmly believed,
supplications.
To those, then, who have repented and God grants their requests through their
to those
who
live sinlessly
and
gnostically.
He
gives,
But when
For example, Anna, on her merely conceiving the thought, conception was vouchsaf
ed of the child Samuel.'' " Ask," says the ScripThink, and I will give." For we
ture, " and I will do. have heard that God knows the heart, not judging^ the sou
l
they have but merely entertained the thought.
to
1 "
Gen.
xviii. 12.
The reading of the text has, " not of the same mother, much less of the same fat
her," which contradicts Gen. xx. 12, and has been therefore amended as above. 3
1 Sam. i. 13. " the text reading here ^ Or, " judging from the motion of the sou
l
;
oi/
>civ'/}[^a,Tog
i//y;^'7;^,
for wliich, as above,
is
proposed, qvk sk Kiuvi^aTog
Book
vi.]
THE
MISCj LLANIES.
;
3G3
from [external] movement, as we men nor yet from the For it is ridiculous to thi
nk so. Nor was it as the arcliitect praises the work when accomplished that God,
on makino; tlie liMit and then seeins; it, called it !;ood. But He, knowing befo
re He made it what it would be, praised that which was made, He having potential
ly made good, from the first by His purpose that had no beginning, vvdiat was de
stined to be good actually. Now that which was future He already said beforehand
was good, the phrase concealing the truth by hyperbaton. Therefore the Gnostic
prays in thought during every hour, being by love allied to God. And first he wi
ll ask forgiveness of sins and after, that he may sin no more and further, the p
ower of well-doing and of comprehending the whole creation and administration by
the Lord, that, becoming pvire in heart through the knowledge, wliicli is by th
e Son of God, he may be initiated into the beatific vision face to face, having
heard the scripture which says, " Fasting with prayer is a good thing." ^ Now fa
stings signify abstinence from all evils whatsoever, both in action and. in word
, and in thought itself. As appears, then, righteousness is quadrangular ^ on al
l sides equal and like in word, in deed, in abstinence from evils, in beneficenc
e, in gnostic perfection nowhere, and in no respect halting, so that he does not
appear unjust and unequal. As one, then, is righteous, so certainly is he a bel
iever. But as he is a believer, he is not yet also righteous I mean according to
the righteousness of progress and perfection, according to which the Gnostic is
called righteous. For instance, on Abraham becoming a believer, it was reckoned
to him for righteousness, he having advanced to the greater and. more perfect d
egree of faith. For he who merely abstains from evil conduct is not just, unless
he also attain besides beneficence and knowledge and for this reason some thing
s are to be abstained from, others are to be " By the armour of righteousness on
the right hand done.
event.
; ; ; ;

;
1 -
Tob.
xii. 8.
Metaphorical expression for perfect.
is
The phrase "a quadrangular
man "
found
in Plato
and
Aristotle.
364
THE MISCELLANIES.
left,"
^
[Book
vi.
and on the
the apostle says, the righteous
man
is
sent
on to the inheritance above,
others putting forth
his
by some [arms]
sins,
defended, by
of
his
might.
For the defence
panoply alone, and abstinence from
for perfection, unless
are not sufficient
he assume in addition the work of
righteousness

activity in doing good.

Then our
face of the
dexterous
man and
Gnostic
is
revealed
in
righteousness already even here, as
soul,^'
Moses, glorified in the
said, the
as
we have formerly
For
the stamp of
the righteous soul.
as the
body bears mordant of
it
the dj-eing process, remaining in the wool, produces in
certain quality
a
from other w^ool so also in the soul the pain is gone, but the good remains and
the sweet is left, but the base is wiped away. For these are two qualities chara
cteristic of each soul, by which is known that which is glorified, and that whic
h is condemned. And as in the case of IMoses, from his righteous conduct, and fr
om his uninterrupted intercourse with God, who spoke to him, a kind of glorified
hue settled on his face so also a divine power of goodness clinging to the righ
teous soul in contemplation and in prophecy, and in the exercise of the
diversity
; ;
;
and
function of governing, impresses on
it
something, as
it
were,
of intellectual radiance, like the solar ray, as a visible sign
of righteousness, uniting the soul with light, through un-
broken
love,
which
is
God-bearing and God-borne.
Thence
God the Saviour arises to the Gnostic, as far as permitted to human nature, he b
eing made perfect "as the Father who is in heaven." ^ It is He Himself who says,
"Little children, a little while I am still with you."* Since also God Himself
reassimilation to
mains blessed and immortal, neither molested nor molesting another ^ not in cons
equence of being by nature good, but in consequence of doing good in a manner pe
culiar to Him;
self.
1
God
being essentially, and proving Himself actually,
7.
2
s
"^
2 Cor. V. 1, Matt. V. 48.
This
is
Ex. xxxiv. 29.
joiin
xiii.
4
33.
It is also
by Diogenes Laertius as the first dictum of Epicurus. referred to as such by Cic
ero, De Natura Deorum, and others.
cited

Book
Lotli
vi.]
THE MISCELLANIES,
For what
?
365
in the se]f-same
Father and good, continues immutably
is
goodness.
the use of good that does not act
and do good
CHAPTER XIIL
DEGREES OF GLORY IN HEAVEN CORRESPONDING WITH THE DIGNITIES OF THE CHURCH BELOW.
He,
then,
who has
first
moderated
his passions
and trained
himself for impassibility, and developed to the beneficence
of gnostic perfection,
alreadj^,
is
here equal to the angels.
Luminous
sun shining in the exercise of beneficence, he speeds by righteous knowledge thr
ough the love of
like the
and
God
to the sacred abode, like as the apostles.
Not
that they
some distinguished peculiarity^ of nature, since also Judas was chosen along wit
h them. But they were capable of becoming apostles on
being chosen by
became
apostles through being chosen for
Him who
foresees even
ultimate
issues.
Matthias, accordingly,
who was not chosen along with them,
apostle,
is
on showing himself worthy of becoming an
tuted for Judas.
substi-
Those, then, also now,
the Lord's
who have
exercised themselves in
commandments, and
apostles.
lived perfectly
and gnosti-
cally according to the gospel,
body of the
God,
if
be enrolled in the chosen Such an one is in reality a presbyter
is
may
of the church, and a true minister (deacon) of the will of
he do and teach what
the Lord's
;
not as being
ordained^ by men, nor regarded righteous because a presbyter, but enrolled in th
e presbyterate
^
because righteous.
And
although here upon earth he be not honoured with the
^ In opposition to the heretical opinion, that those -who are saved have an inna
te original excellence, on account of which they are saved. - Or, " elected " xn
po-o'jw^vjoi;. Acts xiv. 23, " And when they had
ordained
{^ii^orovYiaa.vrz;^
them
Tit.
i.
elders in
5.
every church."
A
different
verb
^
(>6o^/o-T>7,c;) is
used in
Presbytery or eldership.

366
THE MISCELLANIES.
[Book vl
chief seat/ he will sit down on the four-and-twenty thrones/ judging the people,
as John says in the Apocalypse. For, in truth, the covenant of salvation, reach
ing down
generations and times,
from the foundation of the w^orld, through different is one, though conceived as
different in respect of gift. For it follows that there is one unchangeable gif
t of salvation given by one God, through one Lord, For which cause the middle wa
ll^ benefiting in many ways. which separated the Greek from the Jew is taken awa
y, in order that there might be a peculiar people. And so both meet in the one u
nity of faith and the selection out of both is one. And the chosen of the chosen
are those who by reason of perfect knowledge are culled [as the best] from the
church itself, and honoured with the most august glory four-and-twenty (the grac
e being the judges and rulers doubled) equally from Jews and Greeks. Since, acco
rding
to us
;

to
my
opinion, the grades^ here in the church, of bishops,
presbyters, deacons, are imitations of the angelic glory,
and
who,
of that
economy which, the Scriptures
footsteps of
say, awaits those
following the
the apostles, have lived in per-
fection of righteousness according to the gospel.
For
these
taken up in the clouds, the apostle
tion in glory (for glory differs into
^'
^
whites, will first minister
[as deacons], then be classed in the presbyterate,
^
by promothey grow
from glory)
till
a perfect man."
^
CHAPTER
Such, according
in the
XIY.
DEGREES OF GLORY IN HEAVEN.
to
David, " rest in the holy
hill
of God,"
^
phers of God, "
^ TrparopcxSilpioi,
2
church far on high, in which are gathered the philosowho are Israelites indeed,
who are pure in
Mark
xii.
39,

^
Luke
ii.
xx. 46.
14, 15, 16, iv. 13.
Rev.
iy. 4, xi. 16.
Eph.
'nrpo-AOTfcci.
1 Thess. V
Ps. XV. 1.
Eph.
iv. 13.
8
Book
vi.]
THE MISCELLANIES,
whom
there
Is
367
not remain In
iieart, in
no guile
;" ^
who do
the seventh seat, the place of rest, but are promoted, through the active benefi
cence of the divine likeness, to the heritage
of beneficence which
is
^
the eighth grade;
devoting them^'
selves to the pure vision
of insatiable contemplation.
"
And
other sheep there are also," saith the Lord,
are not of this fold"^
deemed worthy of
faith.
which
another fold and
mansion, In proportion to their
" But
my
sheep hear
my
commandments. And this is to be taken In a magnanimous and w^orthy acceptation,
along with also the recompense and accompaniment of works. So that when we hear,
" Thy faith hath saved
voice,"* understanding gnostically the
thee,"^ w^e do not understand
Him
to
say absolutely that
shall
those
who have
believed in any
way whatever
be saved,
unless also works follow.
He
spoke this utterance,
But it was to the Jews alone that who kept the law and lived blame-
lessly,
who
w^anted only faith in the Lord.
No
one, then,
can be a believer and at the same time be licentious ; but though he quit the fl
esh, he must put off the passions, so as to be capable of reaching his own mansi
on.
Now
to
know
Is
more than
to believe, as to be dignified
Is
with the highest honour after being saved
a greater thing
than being saved.
discipline,
Accordingly the believer, through great
better than the former one, viz. to the
divesting himself of the passions, passes to the
is
mansion which
greatest torment, taking with
him the
characteristic of repent-
ance from the sins he has committed after baptism.
tortured then
still
more
not yet or not quite attaining what
Besides, he
is
He
is
he sees others
to
have acquired.
also
ashamed
Is
of his transgressions.
The
greatest torments,
indeed, are
assigned to the believer.
For God's righteousness
good,
and His goodness
is
righteous.
And
though the punishments
cease in the course of the completion of the expiation and
purification of each one, yet those
1
have very great and per-
John
i.
47
;
Matt.
v. 8.
2 s'TTOTrrsicc,
the third and highest grade of initiation of the Eleusinian
mysteries (Liddel'and Scott's Lexicon).
3
John
X. 16.
*
John
x. 28.
^
Mark v.
34, etc.
368
THE MISCELLANIES.
grief
[Book
vr.
manent
who ^
are found worthy of the other fold, on
account of not being along with those that have been glorified throuf^h rIMiteou
sness.
For
instance, Solomon, calling the Gnostic, wise, speaks
thus of those
who admire
the dignity of his mansion
:
" For
they shall see the end of the wise, and to what a degree the
Lord has
^'
established him."^
And
of his glory they will say,
This was he
whom we
;
once held up to derision, and made
fools that
!
we were We thought end dishonourable. How is he reckoned among the sons of God,
and his inheritance among "
a
his
byword of reproach life madness, and
his
the saints?"^
Not only then the believer, but even the heathen, is judged most righteously. Fo
r since God knew in virtue of His prescience that he would not believe. He never
theless, in order that he might receive his own perfection, gave him philoit him
previous to faith. And He gave the and the moon, and the stars to be worshipped
" which God," the Law says,* made for the nations, that they might not become a
ltogether atheistical, and so utterly perish. But they, also in the instance of
this commandment, having become devoid of sense, and addicting themselves to gra
ven images, are judged unless they repent some of them because, though able, the
y would not believe God and others because, though willing, they did not take th
e necessary pains to become believers. There were also, however, those who, from
the worship of the heavenly bodies, did not return to the Maker of them. For th
is was the way given to the nations to rise up to God, by means of the worship o
f the heavenly bodies. But those who would not abide by those heavenly bodies as
signed to them, but fell away from them to stocks and stones, " were counted," i
t is said, " as chaff-dust and as a drop from a jar," ^ beyond salvation, cast a
way from the body.
sophy, but gave
sun,
;
;
;
^
The text here has
o/,
or/,
for
which has been substituted (Potter and
ct,v7.~/}g
Sylb.)
as above
;
r'/iu
after
(fold) requires to be omitted also in
rendering the sentence as 2 Wisd. iv. 17.
^
we have
done.
3 ^yis(j. y.
3_5.
Deut.
iv. 19.
s Isa. xl.
15.
Book vl]
THE MISCELLANIES.
is
369
As, then, to be simply saved
actions,
the result of
medium^
but to be saved rightly and becomingly is right action, so also all action of th
e Gnostic may be called right
action
;
that of the simple believer, intermediate action, not
yet perfected according to reason, not yet
made
right accordis
ing to knowledge
;
but that of every heathen again
sinful.
For
it is
not simply doing well, but doing actions with a cer-
tain aim,
and acting according to reason, that the Scriptures
exhibit as requisite.'^
As, then, lyres ought not to be touched by those who are
destitute of skill in playing the lyre, nor flutes
by those who
are unskilled in flute-playing, neither are those to put their
hand
to
to affairs
who have
whole
not knowledge, and
^
know not how
use them
in the
of
life.
is
The
and
struggle for freedom, then,
waged not alone by the
athletes of battles in wars, but also in banquets,
in the tribunals,
who
are
ashamed
to
and in bed, by those who are anointed by the word, become the captives of pleasu
res.
" I would never part with virtue for unrighteous gain." But plainly, unrighteous
gain is pleasure and pain, toil and
fear
;
and, to speak comprehensively, the passions of the soul,
is
the present of which
delightful,
the future vexatious.
" For what is the profit," it is said, " if you gain the world It is clear, then
, that those who and lose the soul ? " * do not perform good actions, do not kno
w what is for their
own
^
advantage.
And
if
so,
neither are they capable of
The
autlior reckons three kinds of actions, the first of
which
is
'AuroQ&a^ft^ right or perfect action,
which
is characteristic of
the perfect
man and
Gnostic alone, and raises him
height of glory.
mediate actions, a lower grade of glory. In the third place he reckons sinful ac
tions (,uxprnrtx,xi), which are done by those who fall away from salvation
(Potter).
2
(s/j- r'/iv dvaraTa oo^ocj) to the The second is the class of rZiu fceaau, mediu
m, or interwhich are done by less perfect believers, and procure
To produce
this sense, xxdyjKsu of the text is
by Potter changed into
oT^ou
^
On
the authority of one of the MS. Sylburgius reads
instead of
Tioyo" in the text.
4
Matt.
viii.
26
CLEM.
VOL.
;
Mark
II.
viii.
36
;
Luke
ix. 25.
2
A
:
370
THE MISCELLANIES.
God good
[Book
things
vi.
praying aright, so as to receive from
;
nor,
;
should they receive them, will they be sensible of the boon
nor, should they enjoy them, will they enjoy worthily
what
they
know
not
;
both from their want of knowledge how to
use the good things given them, and from their excessive
stupidity, being ignorant of the
way
to avail themselves of
the divine gifts.
Now
to
stupidity
it is
is
the cause of ignorance.
And
it
appears
me
that
the vaunt of a boastful soul, though of one
with a good conscience, to exclaim against what happens
through circumstances
" Therefore let them do what they may ;^ For it shall be well with me and Right
Shall be my ally, and I shall not be caught doing
;
evil."
But such a good
conscience preserves sanctity towards
God and
justice tow^ards
men
;
keeping the soul pure with
grave thoughts, and pure words, and just deeds.
receiving the Lord's power, the soul studies to be
By
God
thus
;
re-
garding nothing bad but ignorance, and action contrary to
right reason.
And
giving thanks always for
all
things to
God, by righteous hearing and divine reading, by true investigation, by holy obl
ation, by blessed prayer lauding, hymning, blessing, praising, such a soul is ne
ver at any time sepaRightly then is it said, " And they who rated from God. trus
t in Him shall understand the truth, and those faithful You see what statements
in love shall abide by Him." ^ Wisdom makes about the Gnostics. Conformably, the
refore, there are various abodes, according to the worth of those who have belie
ved. To the point Solomon says, '^ For there shall be given to him the choice gr
ace of faith, and a more pleasant lot in the temple of the Lord."^ For the compa
rative shows that there are lower parts in the temple of God, which is the whole
church. And the superlative remains to be conceived, where the Lord is.
;
^
From
the Acliarneis of Aristophanes, quoted also
Heinsius substitutes
3
by Cicero
;
with
various readings in each.
oia^ui of the text.
2
'7:a,\ot,^a.Q^oiv
for TrciAct^-
Wisd.
iv. 9.
^isd.
iv. 14.
;
Book
vi.]
THE MISCELLANIES.
371
These chosen abodes, which are three, are indicated by tlie numbers in the Gospe
l the thirty, the sixty, the Imndred.^

And
"a
the perfect inheritance belongs to those
who
attain to
perfect man," according to the image of the Lord.
is
And
the likeness
not, as
some imagine, that of the human form;
is
for this consideration
first
is
impious.
Nor
is
the likeness to the
cause that which consists in virtue.
For
this utterance
also impious,
being that of those
in the sovereign
virtue in
man and
who have imagined that God is the same. " Thou
'^
hast supposed iniquity,"
will be like to thee."
^
He
says,
is
[in
imagining] that I
for the disciple
But " it
enough
become as the Master," ^ saith the Master. To the likeness of God, then, he that
is introduced into adoption and the friendship of God, to the just inheritance
of the lords and gods is brought if he be perfected, according to the Gospel, as
the Lord Himself taught.
to
;
CHAPTER
The
is,
XV.
DIFFERENT DEGREES OF KNOWLEDGE.
Gnostic, then,
is
impressed with the closest likeness, that
;
with the mind of the Master
of,
commanded and recommended
Comprehending
it
to
which His
He
being possessed
disciples
and
to the
prudent.
receiving
this, as
He who taught wished,
w^orthily "
and
in
^
its
grand
sense,
he teaches
is
on the
house-tops "
those capable of being built to a lofty height
and begins with the doing of what
with the example of
life.
spoken, in accordance
is
For
He
enjoined what
possible.
And,
ruler
in truth, the kingly
man and
Christian ought to be
to
and
leader.
For we are commanded
be lords over
not only the wild beasts without us, but also over the wild
passions within ourselves.
Through the knowledge,
good
''
then, as appears, of a
bad and
life
is
the Gnostic saved, understanding and executing
scribes
more than the

and Pharisees."
2
^
" Exert thyself,
xxv. 10.
v. 20.
1
Matt.
xiii. 8.
;
pg,
i,
27.
.Alatt.
4
Matt. X. 27
Luke
xii. 3.
^
Matt.
372
THE MISCELLANIES.
[Bookvi.
and prosper, and reign," writes David, "because of truth, and meekness, and righ
teousness and thy right hand shall " AVho then guide thee marvellously," that is
, the Lord. is the wise ? and he shall understand these thino;s. Prudent ? and h
e shall know them. For the ways of the Lord are right," ^ says the prophet, show
ing that the Gnostic alone is able to understand and explain the things spoken b
y the
;
-^
Spirit obscurely.
"
And
^
he
who understands
in that time
shall hold his peace,"
says the Scripture, plainly in the
way
"
of declaring
them
to the
unworthy. For the Lord
says,
He
that hath ears to hear, let
him
hear,"
to
*
declaring that hearing
and understanding belong not
writes
:
all.
To
the point
David
*'
Dark water
is
in the clouds of the skies.
At
the
gleam before Him the clouds passed, hail and coals of fire;"^ showing tliat the
holy words are hidden. He intimates that transparent and resplendent to the Gnos
tics, like the innocubut that they are ous hail, they are sent down from God
;
dark
to the multitude, like extinguished coals out of the fire,
which, unless kindled and set on fire, will not give forth fire " The Lord, ther
efore," it is said, " gives me the or hght.
tongue of instruction, so as
requisite to speak a
to
^
know
in season
when
it
is
word
;
"
not in the
way
of testimony
alone, but also in the
the instruction of the
way of question and answer. " And Lord opens my mouth." ^ It is the prerogative
of the Gnostic, then, to know how to make use And already of speech, and when, a
nd how, and to whom.
the apostle, by saying, " After the rudiments of the world,
and not
as
after
Christ,"
is
^
makes the asseveration that the
Hellenic teaching
elementary, and that of Christ perfect,
inserted into the fatness of the
we have
"
already intimated before.
is
Now
^
the wild olive
olive,"
olives.
and is indeed of the same species as the cultivated For the graft uses as soil t
he tree in which it is
engrafted.
Now
all
the plants sprouted forth simultane-
ously in consequence of the divine order.
1 4
Wherefore
^
also,
Ps. xlv. 4.
2
^
Hos, xiv.
Col.
8.
9.
Amos
1.
v. 13.
4.
xi. 17.
Matt.
xi. 15.
Ps. xviii. 11, 12.
ii.
^ jga.
^ Isa. 1. 5.
8
^
Rom.
Book vl]
THE MISCELLANIES.
it
373
victors.
though the wild ohve be wild, And the elm teaches the vine
to a height.
crowns the Olympic
to be fruitful,
Now we
see that wild trees
by leading it up attract more nutri-
ment, because they cannot ripen.
The
is
wild trees, therefore,
have
less
power of
secretion than those that are cultivated.
And
the cause of their wildness
the want of the power of
secretion.
The engrafted
its
it
-^
olive accordingly receives
;
nutriment from
accustomed, as
thus assimilated
growing in the wild one
were, to secrete
more and it gets the nutriment, becoming
having
to the fatness of the cultivated tree.
So
also the philosopher, resembling the wild olive, in
much
that
is
undigested, on account of his devotion to the
search, his propensity to follow,
and
his eagerness to seize
the fatness of the truth
through
faith,
he get besides the divine power, by being transplanted into the good and mild
;
if
knowledge,
like the wild olive,
engrafted in the truly fair
and merciful Word, he both assimilates the nutriment that is supplied, and becom
es a fair and good olive tree. For engrafting makes w^orthless shoots noble, and
compels the barren to be fruitful by the art of culture and by gnostic skill.
Different modes of engrafting illustrative of different kinds of conversion.
They
in
say that engrafting
is
effected in four
modes: one, that
wood and the which we instruct plain people belonging to the Gentiles, who recei
ve the word superficially. Another is, when the wood is cleft, and there is inse
rted in it
bark
;
which the graft must be fitted in between the
resembling the
way
in
the cultivated branch.
And
this applies to the case of those
who have
So
also in
studied philosophy; for on cutting through their
is
dogmas, the acknowledgment of the truth
the case
of the Jews,
produced in them.
is
by opening up the Old
inserted.
heretics,
in the
Testament, the
new and
is
noble plant of the olive
The
text
third
mode
of engrafting applies to rustics
and
^ i.e.
the graft
assimilated; so the Latin translator.
dative, agreeing with fatness,
But
we have
avve^o^uotov/ai!/'/]^
which seems
to be a mistake.
:
374
THE MISCELLANIES.
are broiiglit
[Book
vi.
who
by force
to the truth.
For
after smoothing
till
off both suckers with a sharp pruning-hook,
the pith
is
wounded, they are bound together. And the fourth is that form of engrafting call
ed budding. For a bud (eye) is cut out of a trunk of a good sort, a circle being
drawn round in the bark along with it, of the size of the palm. Then the trunk
is stripped, to suit the eye, over an
laid bare, but not
equal circumference.
And
is
so
the
graft
is
inserted, tied
round, and daubed with clay, the bud being kept uninjured
and unstained.
is
This
the style of gnostic teaching, which
capable of looking into things themselves.
of
This mode
is,
in truth,
most service in the case of cultivated
trees.
And
" the engrafting into the good olive " mentioned by the
apostle,
may
cultivated
be [engrafting into] Christ Himself; the unand unbelieving nature being transpla
nted into
is,
Christ
that
in the case of those
it]
who
believe in Christ.
But
it is
better [to understand
of the engrafting^ of each
one's faith in the soul itself.
For also the Holy Spirit is thus somehow transplanted by distribution, according
to the circumscribed capacity of each one, but without being circumscribed.
Knowledge and
love.
Now,
discoursing on knowledge,
is
*'For wisdom
resplendent
love her.
beheld bv those
herself
who
and She
fadeless,
is
Solomon speaks thus and is easily
beforehand
in
makino;
known
to those
who
desire her.
He
that rises early
for her shall not toil wearily.
For
perfection of good sense.
shall quickly
And
to think about her is the he that keeps vigils for her
be relieved of anxiety.
For she goes
about,
worthy of her (for knowledge belongs not to all) and in all ways she benignly sh
ows herself to them." ^ Now the paths are the conduct of life, and the Presently
he adds: variety that exists in the covenants. " And in every thought she meets
them," ^ being variously contemplated, that is, by all discipline. Then he subj
oins, adducing love, which perfects by syllogistic reasoning and
herself seeking those
;
1
Or inoculation
Wisd.
vi.
(ho(p0sc7.ia/:i6g).
2
12-15.
^ -^vigd. yi. le.
Book
yi.]
THE MISCELLANIES.
875
true propositions, dra^Ying thus a most convincing and true inference, " For the
beo-innino; of her is the truest desire of
knowledge '' prudence is the love of and attention instruction, and love is the
keeping of its laws and immorto its laws is the confirmation of immortality The
desire of wisdom leads, tality causes nearness to Godc
instruction," that
is,
of
;
;
;
then, to the kingdom."
^
For he
for
teaches, as I think, that true instruction
is
desire
knowledge; and the practical exercise of instruction produces love of knowledge.
And love is the keeping of the commandments which lead to knowledge. And the ke
epino- of them is the establishment of the commandments, from
which immortality near to God."
results.
''And immortality brings us
True hioidedge found in
If, then,
the teacldng
of Christ alone.
the love of knowledge produces immortality, and
leads the kingly
man
and
near to
it
God
found.
the King, knowledge
ouD^ht to be soup-ht
effort at grasping, signs.
till
is
finds the subject
is
Now seeking is an by means of certain
And
this is
And
discovery
its
the end and cessation of inquiry,
its
which has now
ledge.
object in
grasp.
knowthey
And
is
this discovery, properly so called, is
knowledge,
which
the apprehension of the object of search.
is
And
is
;
say that a proof
respecting God,
either the antecedent, or the coincident,
or the consequent.
is
The
discovery, then, of
the teaching through the
what Son
sought
the
and the
is
proof of our Saviour being the very Son of
God
prophecies which preceded His coming, announcing
in the world
Him;
and the testimonies regarding Him which attended His birth in addition. His powe
rs proclaimed and openly shown after His ascension.
;
The
Son
of
proof of the truth being with us,
is
the fact of the
if in
God Himself having
is
taught us.
For
every in-
quiry these universals are found, a person and a subject, that
which
truly the truth
of
is
shown
vi.
to
be in our hands alone.
is
For the Son
God
is
1
the person of the trutli which
17-20.
Wisd.
376
exhibited
THE MISCELLANIES.
;
[Book
vi.
and the subject
is
the power of faith, which pre-
vails over
the opposition of
every one whatever, and the
assault of the whole world.
is confessedly established by eternal facts and each one who thinks that there i
s no Providence has already been seen to deserve punishment and not contradictio
n, and is truly an atheist, it is our aim to discover what doing, and in what ma
nner living, we shall reach the knowledge of the sovereign God, and how, honouri
ng the Divinity, we may become authors of our own salvation. Knowing and learnin
g, not from the Sophists, but from God Himself, what is well-pleasing to Him, we
endeavour Now it is well-pleasing to Him to do what is just and holy. and salva
tion is effected through that we should be saved both well-doing and knowledge,
of both of which the Lord
But
since this
and
reasons,
;
is
the teacher.
If, then,
according to Plato,
it is
only possible to learn the
truth either from
from the progeny of God, with reason we, selecting testimonies from the divine o
racles, boast of learning the truth by the Son of God, prophesied at first, and
then explained.
or
Pliilosophy
God
and
heresies, aids in discovering the truth.
But the
things wdiich co-operate in the discovery of truth
are not to be rejected.
Philosophy, accordingly, which prolife
claims a Providence, and the recompense of a
of felicity, of misery,
and the punishment, on the other hand, of a
teaches theology comprehensively
;
life
but
it
does not preserve
accuracy and particular points; for neither respecting the Son of God, nor respe
cting the economy of Providence, does
it
treat similarly with us
;
for
it
did not
know
the worship
of
Barbarian philosophy, God, though they sing the praises although they speak of o
ne
also the heresies of the
God. Wherefore
of Christ, speak without accuracy, not in accordance with
truth
;
for they discover another
not as the prophecies deliver.
But
is
God, and receive Christ their false dogmas, while
according to the truth,
they oppose the conduct that
Book
vi.]
THE MISCELLANIES.
For
instance,
377
are against us.
Paul circumcised Timothv
in order that those
because of the Jews
who beheved,
who
had received their trainincp from the law mio;ht not revolt from the faith throu
gh his breaking such points of the law as were understood more carnally, knowing
right well that
circumcision does not justify
things were for all"
;
for
he professed that "
-^
all
by conformity, preserving those of the And that were essential, " that he might
gain all." dogmas ^ Daniel, under the king of the Persians, wore " the chain," t
hough he despised not the affliction of the people.
The
liars,
then, in reality are not tliose
the scheme of salvation conform, nor those
points, but those
who for the sake of who err in minute
and reject the
of the true
who
are
wrong
lies
in essentials,
Lord, and as far as in them
teaching
;
deprive the
Lord
who do
of
not quote or deliver the Scriptures in a
manner worthy
His
God and
of the
Lord;
for the deposit
rendered to God, according to the teaching of the Lord by
apostles, is the
understanding and the practice of the godly
ear"
tradition.
"And what ye hear in the
that
is,
in a
hidden
manner, and in a mystery (for such things are figuratively said " proclaim," He
says, ' on the houseto be spoken in the ear) tops," understanding them sublimely,
and delivering them in a lofty strain, and according to the canon of the truth
explaining the Scriptures for neither prophecy nor the Saviour Himself announced
the divine mysteries simply so as to be easily apprehended by all and sundry, b
ut expressed them in parables. The apostles accordingly say of the Lord, that "
He spake all things in parables, and without a parable spake He nothing unto the
m " ^ and if ' all things w^ere made by Him, and

;
;
without
Him
was not anything made that was made," * con-
sequently also prophecy and the law were by Him, and w^ere spoken by Him in para
bles. " But all things are right," says the Scripture,^ " before those who under
stand," that
is,
those wdio receive and observe, according to the ecclesias-
tical rule, the exposition of
the Scriptures explained by
is
Him;
of
and the
1
ecclesiastical rule
ix. 19.
-
the concord and
v. 7, 29.
viii. 9.
^
harmony
1 Cor.
Dan.
^j^tt. xiii. 34.
*
John
i.
3.
^
Prov.
; ;
378
THE MISCELLANIES.
[Book
vr.
the law and the prophets in the covenant delivered at the
coming of the Lord. Knowledge is then followed by practical wisdom, and practica
l wisdom by self-control for it may be said that practical wisdom is divine know
ledge, and exists in those who are deified but that self-control is mortal, and
subsists in those who philosophize, and are not yet wise. But if virtue is divin
e, so is also the knowledge of it while self-control is a sort of imperfect wisd
om which aspires after wisdom, and exerts itself laboriously, and is not contemp
lative. As certainly righteousness, being human, is, as being a common thing, su
bordinate to holiness, which sub:
;
sists
through the divine righteousness
^
;
for the righteousness
of the perfect
man
does not rest on
civil contracts, or
on the
action
prohibition of law, but flows
from
his
own spontaneous
and
his love to
God.
veiled.
Heasons for the meaning of Script} ire being
For many
First, that
reasons, then, the
Scriptures hide the sense.
we may become
inquisitive,
and be ever on the
salvation.
watch for the discovery of the words of was not suitable for all to understand,
not receive
Then
it
so that they
might
harm
in
consequence of taking in another sense
the things declared for salvation
by the Holy
Spirit.
Where-
fore the holy mysteries of the prophecies are veiled in the
parables
preserved
for chosen
;
men,
selected to
knowledge
not of the
in consequence of their faith
is
for the style of the Scriptures
parabolic.
Wherefore
also the
Lord,
who was
For He and it was His aim to lead was clothed with all virtue man, the foster-ch
ild of the world, up to the objects of intellect, and to the most essential trut
hs by knowledge, from one
world, came as one who was of the world to men.
;
world to another.
Wherefore
^
also
He
employed metaphorical description
and
^iicccioavun
Heinsius, in a note, remarks that Plato regarded oatorm
as identical, while others ascribe the former to the immortals (as also
Oil^ig)
;
o(7/o't>7?,
as the greater,
x.oiv6v
comprehends
^ix,ciioavu'/i.
He
also
amends
before
the text.
Instead of
Giiccv ^(Kccioavuviv^
he reads 6)g koivov t;, supplies and changes C-Tra-p^coviiccu into vTrup^ovai].
kccto,
:
Book
vi.]
THE MISCELLANIES.
is
379
for such
the parable,
a
narration based on some subject
wliich
is
not the principal subject, but similar to the principal
and leading him who understands to what is the true and principal thing or, as s
ome say, a mode of speech presenting with vigour, by means of other circumstance
s, what
subject,
;
is
the principal subject.

And now also the whole economy which prophesied of the Lord appears indeed a par
able to those who know not the truth, when one speaks and the rest hear that the
Son of God of Him who made the universe assumed flesh, and was

conceived in the virgin's

womb
(as
His material body was
produced), and subsequently, as was the case, suffered and rose again, being " t
o the Jews a stumbling-block, and to the
Greeks foolishness," as the apostle says. But on the Scriptures being opened up,
and declaring the truth to those who have ears, they proclaim the very sufferin
g endured by the flesli, which the Lord assumed, to be ' the power and wisdom of
God." And finally, the parabolic style of Scripture being of the greatest antiqu
ity, as we have shown, abounded most, as was to be expected, in the prophets, in
order that the Holy Spirit might show that the
philosophers
among
the Greeks, and the wise
men among
the
Barbarians besides, were imiorant of the future comino- of the
Lord, and of the mystic teaching that was to be delivered by Him. Bightly then,
prophecy, in proclaiming the Lord, in
order not to seem to some to blaspheme while speaking what was beyond the ideas
of the multitude, embodied its declarations in expressions capable of leading to
other conceptions.
Now
all
the prophets
who
foretold the Lord's coming,
it,
and
the holy mysteries accompanying
killed.
were persecuted and
the
As
also the
Lord Himself,
disciples
in explaining the Scrip-
tures to them,
and His
who preached
life
word
like
Him, and subsequently
to
His
used parables.^
Whence
also Peter, in his Preacliing^ speaking of
^ f/,ir
"sve
the apostles, says
which
ccirou to ^r,u 'TrocpsjSa.T^ouro.
The
translation of Hervetus,
ccvrou.
have followed, supposes the reading xvrov instead of
is
Others,
retaining the latter, translated ro Q^u 7r^/3Aoi/ro (sacrificed
life).
But
the former
most to the author's purpose.
380
THE MISCELLANIES.
who name Jesus
[Book
vi.
''But we, unrolling the books of the prophets which
possess,
we
Christ, partly in parables, partly in
enigmas, partly expressly and in so
all
many
words, find His
coming and death, and cross, and which the Jews inflicted on Him, and His resurr
ection and assumption to heaven previous to the capture^ of Jerusalem.
the rest of the tortures
As
it is
written, TJtese things are all that
He
behoved
to suffer,
and ivhat shoidd be after Him. Recognising them, we have believed in God in cons
equence of what respecting Him."
therefore,
is
written
And
after a little again he
draws the inference that the
Scriptures
owed
:
their origin to the divine providence, assert-
ing as follows
things,
" For we know that God enjoined these and we say nothing apart from the Scriptur
es."
the
Now
perties,
Hebrew
dialect, like all the rest,
has certain pro-
consisting in a
mode
is
of speech which exhibits the
national character.
of speech produced
Dialect
accordingly defined as a style
by the national character. But prophecy For in the Hellenic writis not marked by
those dialects. ings, what are called changes of figures purposely produce But
obscurations, deduced after the style of our prophecies. this is effected throug
h the voluntary departure from direct speech which takes place in metrical or of
fhand diction. A figure, then, is a form of speech transferred from what is lite
ral to what is not literal, for the sake of the composition, and on account of a
diction useful in speech. But prophecy does not employ figurative forms in the
expressions for the sake of beauty of diction. But from the fact
that truth appertains not to
all, it is
veiled in manifold ways,
causing the light to arise only on those
who
are initiated into
knowledge, who
seek the truth through love.
is
according to the Barbarian philosophy,
phecy, and the parable
is
called a
The proverb, mode of proin addition.
so called,
and the enigma
Further
they are called "wisdom ;" and again, as something different from it, "' instruc
tion and words of prudence,"
also,
^ If we retain the reading of the text, we must translate " founding," and under
stand the reference to be to the descent of the new Jerusalem. But it seems bett
er to change the reachng as above.
Book vl]
THE MISCELLANIES.
381
and "turnings of words/' and "true righteousness;" and again, " teaching to dire
ct judgment," and " subtlety to the simple," which is the result of training, "
and perception and thought," with which the young catechumen is imbued.^
" He who hears these prophets, being wise, will be wiser. And the intelligent ma
n will acquire rule, and will understand a parable and a dark saying, the words
and enigmas of
the wise."^
was the case that the Hellenic dialects received from Hellen, the son of Zeus, s
urnamed Deucalion, from the chronology which we have already exhibited, it is co
mparatively easy to perceive by how many generations the dialects that obtained
among the Greeks are posterior to the language of the Hebrews. But as the work a
dvances, we shall in each section, noting the figures of speech mentioned above
by the prophet,^ exhibit the gnostic mode of life, showing it systematically
if it
And
their appellation
according to the rule of the truth.
Did not the Power
also, that
appeared to Hermas in the
Vision, in the form of the Church, give for transcription the
book which she wished to be made known to the elect ? And this, he says, he tran
scribed to the letter, without finding how
to complete the syllables.
And
this signified that the Scrip-
ture
is
clear to
all,
when taken according
to the bare read-
ing
;
and that
this is the faith
which occupies the place of
the rudiments. Wherefore also the figurative expression is ; employed, " reading
according to the letter " while we
understand that the gnostic unfolding of the Scriptures, when
faith has already reached
an advanced
is
state, is
likened to
reading according to the syllables.
Further, Esaias the prophet
*
ordered to take " a
:
new book,
and write in it " certain things the Spirit prophesying that through the exposit
ion of the Scriptures there would come afterwards the sacred knowledge, which at
that period was still unwritten, because not yet known. For it was spoken from
the beginning to those only who understand. Now that
1
Prov.
i.
1-4.
2
prov.
i.
5, 6.
3 i.e.
Solomon.
* Isa. viii. 1.
382
THE MISCELLANIES,
handed down
[Book
vi.
the Saviour has taught the apostles, the unwritten rendering
of the written [Scripture] has been
also to us,
inscribed by the power of
God on
Thus
hearts new, according to
the renovation of the book.
those of highest repute
among
tion.
the Greeks, dedicate the fruit of the pomegranate to
is
Hermes, who they say
speech, on account of
its
interpreta-
For speech conceals much. Rightly, therefore, Jesus the son of Nave saw Moses, w
hen taken up [to heaven], double, one Moses with the angels, and one on the moun
tains, honoured with burial in their ravines. And Jesus saw

this spectacle
below, being elevated by the Spirit, along also
with Caleb.
But both do not
other,
see similarly.
if
But
the one
descended with greater speed, as
the w^eight he carried
was great: while the
on descending after him, sub-
sequently related the glory which he beheld, being able to
perceive more than the other, as having
narrative, in
grown purer
;
the
knowledge is not the privilege of all. Since some look at the body of the Script
ures, the expressions and the names as to the body of Moses while others see thr
ough to the thoughts and what is signified by the names, seeking the Moses that
is with the angels. Many also of those who called to the Lord said, " Son of Dav
id, have mercy on me." ^ A few, too, knew Him as the Son of God as Peter, whom a
lso He pronounced blessed, " for flesh and blood revealed not the truth to him,
but His Father In heaven," ^ showing that the Gnostic recognises the Son of the
Omnipotent, not by His flesh conceived In the womb, but by the Father's own powe
r. That It is therefore
;
;
my
opinion, showing that

not only to those

truth
is
who read simply
that the acquisition of the
so difficult,
but that not even to those whose prerogaIs, is
tive the
knowledge of the truth
all
the contemplation of
it
vouchsafed
at once,
the history of Moses teaches, until,
to gaze, as the Hebrews on the glory of Moses, and the prophets of Israel on the
visions of angels, so we also become able to look the splendours of truth in th
e face.
accustomed
1
Mark
x. 48, etc. etc.
2
Matt. xvi. 17.
Book vl]
THE MISCELLANIES,
383
CHAPTER
XVI.
GNOSTIC EXPOSITION OF THE DECALOGUE.
Let
the Decalogue be set forth cursorily
by us
as a
specimen
for gnostic exposition.
The immher "
Ten.^''
That ten
is
a sacred number,
it is
superfluous to say now.
And
if
the tables that were written were the
they will be found to exhibit physical creation.
"finger of
God"
is
understood the power of
is
work of God, For by the God, by which
;
the creation of heaven and earth
accomplished
of both of
which the tables will be understood to be symbols. For the writing and handiwork
of God put on the table is the creation of the world.
And
air,
the
Decalogue, viewed as an image of
stars, clouds, light,
is
heaven,
embraces sun and moon,
darkness,
fire.
wind, water,
This
the physical Decalogue of the
heaven.
reptiles,
men, cattle, and of the inhabitants of the water, fishes and whales and again, o
f the winged tribes, those that are carnivorous, and those that use mild food an
d of plants likewise, both fruit-bearing and barren. This is the physical Decalo
gue of the earth. And the ark which held them ^ will then be the knowledge of di
vine and human thincrs and wisdom.^ And perhaps the two tables themselves may be
the prophecy of the two covenants. They were accordingly mystithe representatio
n of the earth contains
And
wild beasts
;
;
;
cally renewed, as ignorance along with sin abounded.
The
commandments
^
are
written,
then,
doubly, as appears, for
Commandments. For perfect wisdom, wliich is knowledge of things divine and human
, which comprehends all that relates to the oversight of the flock of men, becom
es, in reference to life, art {Instructor, book ii. chap. ii. Clem. Alex. vol. i
. 204, Ante-Nicene Library).
i.e. tlie
2
;
:
384
twofold
spirits,
THE MISCELLANIES.
the ruling and the subject.
[Book
vi.
" For the flesh
'^
lusteth against the Spirit,
and the
Spirit against the flesh."
:
And
eighth
tion
;
there
is
a ten in
man
himself
the five senses, and
;
the power of speech, and that of reproduction
is
and the and Holy
law
the spiritual principle communicated at his crea;
and the ninth the ruling faculty of the soul
there
is
tenth,
Spirit,
the
distinctive
to
characteristic of the
faith.
which comes
its
him through
Besides, in addition to these ten
human
parts, the
appears to give
smell,
injunctions^ to sight, and hearing, and
taste,
and touch, and
these, v^hich are double
is
the hands and the
And
the soul
;
and to the organs subservient to feet. For such
is
the formation of man.
it
introduced, and
reason, not
is
previous to
the ruling faculty,
by which we
it
produced in procreation
the
so that without
there
all
made up
number
is
ten, of the faculties
by which
the activity of
man
carried out.
For
life
in order, straightway
on man's
entering existence, his
begins with sensations.
is
We accordthe cause of
this,
ingly assert that rational and ruling power
the constitution of the living creature; also that
irrational part,
vital force, in
is
the
animated, and
is
a part of
it.
Now
the
which is comprehended the power of nutrition and growth, and generally of motion
, is assigned to the carnal spirit, which has great susceptibility of motion, an
d passes in all directions through the senses and the rest of the body, and thro
ugh the body is the primary subject of sensations. But the power of choice, in v
^^hich investigation, and study,
and knowledge,
it is
reside, belongs to the ruling faculty.
But
all
the faculties are placed in relation to one
the ruling faculty
way.
too, that
it
through that
man
lives,
and
lives in a certain
Through the corporeal
spirit,
then,
man
It
perceives, desires,
is
rejoices, is angry, is nourished, grows.
by
it,
thoughts and conceptions advance to actions.
masters the desires, the ruling faculty reigns.
And when
The commandment,
1
then, "
Thou
shalt not lust,"
says,
Gal. V. 17.
2
The text reads
all
Sylburgius,
hroT^uig, wliicli, however, Hervetus, Heinsius, and concur in changing to the no
minative, as above.
;
Book
vi.]
THE MISCELLANIES.
385
thou slialt not serve the carnal spirit, but shalt rule over it " for the flesh
lusteth against the Spirit," ^ and excites to disorderly conduct against nature;
''and the Spirit against
the flesh " exercises sway, in order that the conduct of the
man may
Is not
be according to nature.
have been made in the image of God not in the form of his [corporeal] structure
but inasmuch as God creates all things by the Word (X07&)), and the man who has
become a Gnostic performs good actions by the faculty of reason (tw XoyiKw), pro
perly therefore the two tables are also said to mean the commandments that were
given to the twofold spirits, those communicated before the law to that which wa
s created, and to the ruling faculty and the movements of the senses are both co
pied in the mind, and manifested in the activity which proceeds from the body. F
or apprehension results from both combined. Again, as sensation is related to th
e world of sense, so is thought to that of intellect. And actions are twofold th
ose
man, then, rightly
?"
said " to

of thought, those of act.

The First Commandment.
The
is
first
commandment
of the Decalogue shows that there
one only Sovereign God;^ w^ho led the people from the land of Egypt through the
desert to their fatherland ; that
they might apprehend His power, as they were able, by
means
of the divine works, and withdraw
all
from the
idolatry
of created things, putting
their
hope in the true God.
The Second Commandment.
The second word^
alone were
intimated that
confer the august power of
men ought not to take and God (which is the name, for this
many even yet capable of learning), and transfer His title to things created and
vain, which human artificers have made, among w^hich "He that is" is not ranked
. For in His uncreated identity, " He that is " is absolutely alone.
1
Gal. V. 17.
2
Ex. XX.
2, 3.
3 i.e.
commandment.
The Decalogue
is
in
Hebrew
called
"the ten
words."
CLEM.
VOL.
II.
2
B
386
THE MISCELLANIES.
TJie
[Boor
vi.
Fourth Commandment.
And
the fourtli^
word
is
that which intimates that the
world was created by God, and that He gave us the seventh day as a rest, on acco
unt of the trouble that there is in life.
For God is incapable of weariness, and suffering, and want. But we who bear fles
h need rest. The seventh day, therepreparing abstraction from ills fore, is proc
laimed a rest

for the Primal Day,^ our true rest

first
;
which, in truth,
is
the
creation of light, in which all things are viewed
possessed.
From
is
illuminate us.
this day the first For the light of truth
and wisdom and knowledge
a
light true, casting
all,
no shadow,
the Spirit of
God
indivisibly divided to
who
by faith, holding the place of a luminary, By following in order to the knowledg
e of real existences. Him, therefore, through our whole life, we become impasare
sanctified
sible
and this is to rest. Wherefore Solomon also says, that before heaven, and earth,
and all existences. Wisdom had arisen in the Almighty; the participation of whi
ch that which is by power, 1 mean, not that by essence teaches a man to know by
apprehension things divine and human. Having reached this point, we must mention
these things by the way; since the discourse has turned on the seventh and the
eighth. For the eighth may possibly turn out to be properly the seventh, and the
seventh manifestly the sixth, and the latter properly the Sabbath, For the crea
tion of the and the seventh a day of work. world was concluded in six days. For
the motion of the sun from solstice to solstice is completed in six months in th
e course of which, at one time the leaves fall, and at another And they say that
plants bud and seeds come to maturity. embryo is perfected exactly in the sixth
month, that is, the in one hundred and eighty days in addition to the two and a
half, as Polybus the physician relates in his book On the
;

1
The text has
is
t/j/to^,
either omitted, or
but Sylburgius reads tstuotos, the third being embraced in what is said of the s
econd. The next
mentioned
2 i.e.
the
fifth.
Christ.
Book VI.]
THE MISCELLANIES.
887
Eighth Month, and Aristotle the philosopher in his book On
Nature.
Hence
the Pj'thagoreans, as I think, reckon six
the perfect number, from the creation of the world, accord-
ing to the prophet, and
Meseuthys ^ and Marriage, from its being the middle of the even numbers, that is
, of For it is manifestly at an equal distance from ten and two.
call it
both.
And
is
as
marriage generates from male and female, so
is
six
generated from the odd number three, which
called the
is
masculine number, and the even number two, which
sidered the feminine.
con-
For twice three are six. Such, again, is the number of the most general motions,
according to which all origination takes place up, down, to

the right, to the

left,
forward, backward.
Rightly, then,
they reckon the number seven motherless and childless, interpreting the Sabbath,
and figuratively expressing the nature of the rest, in which " they neither mar
ry nor are given in
For neither by taking from one marriage any more."^ number and adding to another
of those within ten is seven produced nor when added to any number within the t
en does it make up any of them.
;
And
''
they
call
eight a cube, counting
the fixed sphere
is
along with the seven revolving ones, by which
has been promised.
produced
the great year," as a kind of period of recompense of what
Thus the Lord, who ascended the mountain, the fourth,^ becomes the sixth, and is
illuminated all round with spiritual light, by laying bare the power proceeding
from Him, as far as those selected to see were able to behold it, by the Sevent
h,
the Voice, proclaimed to be the
they, persuaded respecting
Son of God in order that Him, might have rest while He
; ;
by His
which was indicated by the six conspicuously narked, becoming the eighth, might
appear to be God in a 3ody of flesh, by displaying His power, being numbered
birth,
1 fisaivdvg f/Aaog
and
ivdvg,
goreans to
6,
a half-way between 2 and 10, the
scale.
^ i.e.
between the even ones, applied by the Pythafirst and the last even
with the three
disciples.
lumbers of the dmary
2
Luke
XX. 35.
388
THE MISCELLANIES.
[Book
vi,
indeed as a man, but being concealed as to
who He
was.
For
reckoned in the order of numbers, but the succession of the letters acknowledges
the character which is not written. In this case, in the numbers themselves, ea
ch
six is
unit
is
preserved in
its
order up to seven and eight.
But
in the
number
of the characters, Zeta becomes six and Eta
seven.
And
should
the character^ having
somehow
slipped into writing,
six,
we
follow
it
out thus, the seven became
and the
eight seven.
Wherefore
sixth day,
i7rtcrrj/j.(p^),
also man is said who became faithful
to
to
have been made on the
Him who
is
the sign (raJ
so as straightway to receive the rest of the Lord's
inheritance.
Some such
scheme of
hour
in the
salvation, in
Further, of the eight,
is indicated by the sixth which man was perfected. the intermediates are seven;
and of
thing also
the seven, the intervals are sliown to be
six.
For
^
that
is
another ground, in which seven glorifies eight, and " the
heavens declare to the heavens the glory of God."
The
sensible
types
the
of these, then, are the sounds
we
pronounce.
Thus
Lord Himself
is
called "
Alpha and
Omega, the beginning and the end," ^ " by whom all things were made, and without
whom not even one thing was made." ^ God's resting is not, then, as some concei
ve, that
God
cease
ceased from doing.
For, being good,
if
He
should ever
from doing good, then would God, which it is sacrilege even to say.
He
cease from being
resting
is,
The
there-
fore, the ordering that the order of created things
should be
preserved inviolate, and that each of the creatures should
cease from the ancient disorder.
different days followed in a
For the
creations
on the
;
most important succession
so
that all things brought into existence
might have honour
but not being of
in its original
from
^
priority, created together in thought,
The numeral
?'
=
6.
This
is Scaid
to be the
Digamma
place in the alphabet, and afterwards used in mss. short form of ar (Liddel
2
and old
editions as a
and
*
Scott's Lexicon).
That
is,
Christ,
who answers
to the
numeral
6.
six.
^
5 Ps. xix. 1.
Rev. xxi.
John
i.
3.
Book vl]
equal worth.
THE MISCELLANIES.
Nor was
389
the creation of each signified by
is
the voice, inasmuch as the creative work
said to have
made them at once. For something must needs have been named first. Wherefore tho
se things were announced first, from which came those that w^ere second, all thi
ngs being
originated together from one essence
will of
by one power.
For the
God was
one, in one identity.
And how
could creation
take place in time, seeing time was born along with the things
which exist?
And now
the whole world of creatures born alive, and
things that grow^, revolves in sevens.
of the angels,
The
first-born princes
who have
the greatest power, are seven.
The
mathematicians also say that the planets, which perform
their course
around the earth, are seven by which the Chaldeans think that all which concerns
mortal life is effected through sympathy, in consequence of which they also und
er;
take to
tell
things respecting the future.
And
of the fixed stars, the Pleiades are seven.
And
in
the
Bears, by the help of which agriculture and navigation are
carried through, consist
of seven stars.
And
periods
of seven days the
moon undergoes its changes. In the first week she becomes half moon in the secon
d, full moon and in the third, in her wane, again half moon and in the
;
;
;
fourth she disappears.
tician lays
Further, as Seleucus the mathema-
invisible
down, she has seven phases. First, from being she becomes crescent-shaped, then
half moon, then
half
gibbous and full; and in her wane again gibbous, and in
like
manner
"
moon and
crescent-shaped.
On
a seven-stringed lyre
we
shall sing
new hymns,"
writes a poet of note, teaching us that the ancient lyre
was
seven-toned.
are also seven
trils,
The organs
of the senses situated on our face
two eyes, two passages of hearing, two nosand the seventh the mouth. And that th
e changes in the periods of life take place by
:

sevens, the Elegies of Solon teach thus

" The
child, while still an infant, m seven years. Produces and puts forth its fence o
f teeth
;
;
; ;
;
;
390
THE MISCELLANIES.
And when God seven years more completes, He shows of puberty's approach the sign
s And in the third, the beard on growing cheek
With down
overspreads the
[Book
yi.
bloom
of changing skin
;
And
in the fourth septenniad, at his best
In strength, of manliness he shows the signs And in the fifth, of marriage, now
mature,
And
of posterity, the
man
bethinks
Nor does he yet desire vain works to see. The seventh and eighth septenniads see
him now In mind and speech mature, till fifty years
And
in the ninth he
still
has vigour
left,
But strength and body are for virtue great Less than of yore when, seven years m
ore, God brings To end, then not too soon may he submit to die."
;
Again, in diseases the seventh day
the diseases.
is
that of the crisis
;
and
the fourteenth, in which nature struggles against the causes of
And
a myriad such instances are adduced by
Hermippus
garding
those
it
of Berytus, in his book
On
the
Number
Seven^ re-
as holy.
And
the blessed David delivers clearly to
eight, praising
thus
:
who know the mystic account of seven and " Our years were exercised like a spide
r.
;
The days
of
our years In them are seventy years
years.
but
If
in strength, eighty
And
that will be to reign." ^
That, then,
we may
be
taught that the world was originated, and not suppose that God made it In time,
prophecy adds " This is the book of
:
the generation
:
also of the things in
them, when they were
earth."
^
created in the day that
God made heaven and
production.
that
is,
For
the expression
definite
"when
they were created" intimates an In-
the day that
the expression "in and by which God made " all things," and " without which not
even one thing was made," points out the activity exerted by the Son. As David l
et us be says, " This is the day wdilch the Lord hath made ;"^ that is. In conse
quence of the knowglad and rejoice in it
and
dateless
But
God made,"
in
;
ledge Imparted by
for the
Him,
let
us celebrate the divine festival
Word
that throws light on things hidden, and
life
by
whom
day.
1
each created thing came into
2
and being,
^
is
called
Ps. xc. 9, 10.
Gen.
ii.
4.
pg. cxviii. 24.
'
Book
vi.
THE MISCELLANIES.
in fine, the Decalogue,
391
And,
by the
letter lota^ signifies
is
the blessed name, presenting Jesus,
who
the
Word.
The Fifth Commandment
Now
the fifth in order
is
it
the
command on
announces
calls those
the honour of
father and mother.
And
clearly
it
and Lord.
;
Wherefore
also
God as Father who know Him
is their Lord and Father and the mother is not, as some say, the essence from wh
ich we sprang, nor, as others teach, the church, but the divine knowledge and wi
sdom, as Solomon says, when he terms wisdom " the mother of the just," and says
that it
sons and gods.
The Creator
of the universe
is
desirable for
its
own
sake.
And
the knowledcre of
all,
again,
that
is
lovely
and venerable, proceeds from God
through the Son.
The Seventh Commandment.
This
is
followed by
adultery,
if
the
command
respecting
adultery.
Now
it is
one, abandoning the ecclesiastical
and
true knowdedge, and the persuasion respecting God, accedes
to false
created object, or by
and incongruous opinion, either by deifying any making an idol of anything that
exists
not, so as to overstep, or rather step from, knowledge.
to the Gnostic false opinion
to him,
calls
is
And
apostle
foreign, as the true belongs
and
is
allied
with him.
"
Wherefore the noble
idolatry,"^ in
one of the kinds of fornication,
:
following
the prophet, w^ho says
cation with stock
[My
people] hath committed forni-
and
;
stone.
Thou
me."
art
my
father
and
to the stone.
They have said Thou
to the stock.
hast begotten
The Sixth Commandment,
Then
is
follows the
command about murder.
He,
name
Now
murder
a sure destruction.
1
then, that wishes to extirpate the
Tlie first letter of the
of Jesus,
and used as the sign
is
of ten.
iii.
2
In close conjunction with idolatry, fornication
mentioned, Col.
5, Gal. V. 20, 1 Pet. iv. 3.
2 Jer.
iii.
9.
392
true doctrine of
THE MISCELLANIES.
God and
[Book
vr.
of immortality, in order to introis
duce falsehood, alleging either that the universe
Providence, or that the world
thing against true doctrine,
is
is
not under
uncreated, or affirming any-
most pernicious.
The Eighth Commandment
And
he that
incurs
after this
steals
is
the
is
command
;
respecting theft.
As, then,
what
another's, doing great wrong, rightly
so also does he,
ills
suitable to his deserts
who
arro-
gates to himself divine works
painter,
by the
art of the statuary or the
and pronounces himself to be the maker of animals and plants. Likewise those, to
o, who mimic the true philosophy are thieves. Whether one be a husbandman or the
father of a child, he
is
an agent in depositing
seeds.
But
all
it is
God who,
ministering the growth and perfection of
things, brings the things produced to
what
is
in accordance
with their nature.
philosophers, attribute growth
But the most, in common also with the and changes to the stars as the
might.
is,
primary cause, robbing the Father of the universe, as far as
in
them
lies,
of
His
tireless
The
strative
is
elements, however, and the stars
powers
to
 that the admini are ordained for the accomplishment of what
the administration, and are influenced and
is
essential
moved by what
the
Word
of the
to
divine
power
who
alleges that
commanded to them, in the way in which Lord leads, since it is the nature of the
work all things secretly. He, accordingly, he has conceived or made anything wh
ich
pertains to creation, will suffer the punishment of his impious
audacity.
The Tenth Commandment.
And
account
the tenth
is
the
command
respecting
all lusts.
is
As,
to
then, he
;
who
in
entertains
unbecoming
is
desires
called
the
same way he
not allowed to desire
inani-
things false, or to suppose that, of created objects, those
that are animate have
power of themselves, and that
mate things can
at all save or hurt.
And
should one say
Book
vi.]
THE MISCELLANIES.
kill,
393
that an antidote cannot heal or hemlock
tingly deceived.
he
is
unwit-
For none of these operates except one makes use of the plant and the drug just a
s the axe does not without one to cut with it, or a saw without one sawing with
it. And as they do not work by themselves, but have certain physical qualities w
hich accomplish their proper work by the exertion of the artisan so also, by the
universal providence of God, through the medium of secondary causes, the operat
ive power is propagated in succession to individual
;
;
objects.
CHAPTER
XVII.
PHILOSOPHY CONVEYS ONLY AN IMPEKFECT KNOWLEDGE OF GOD.
But, as appears, the philosophers of the Greeks, while naming God, do not know H
im. But their philosophical
speculations, according to Empedocles,
'^
as passing over the
tongue of the multitude, are poured out of mouths that know^
little
of the whole."
fire
sun into
Scripture,
water, so also
is
For as art changes the light of the by passing it through a glass vessel full of
philosophy, catching a spark from the divine
Also, as
all
visible in a few.
animals breathe
the same
air,
some in one way, others
in another,
and
to
a
different purpose; so also a considerable
number
of people
occupy themselves with the
concerning the truth.
truth, or rather with discourse
For they do not say aught respecting
God, but expound Him by attributing their own affections to God. For they spend
life in seeking the probable, not the true. But truth is not taught by imitation
, but by instruction. For it is not that we may seem good^ that w^e believe
in Christ, as
it
is
not alone for the purpose of being seen,
while in the sun, that
we
pass into the sun.
But
in the
one
case for the purpose of being
warmed
;
and
in the other,
we
are compelled to be Christians in order to be excellent and
1
dyudoi
iig
are supplied here to complete.
394
good.
THE MISCELLANIES.
For
the
[Book
vt.
kingdom belongs pre-eminently
to the violent,
who, from investigation, and study, and
fruit, that
discipline, reap this
they become kings.
v^dio
He, then,
imitates opinion shows also preconception.
When
it
then one, having got an inkling of the subject, kindles
within in his soul by desire and study, he sets everything
in motion afterwards in order to
know
it.
For
that which
it,
one does not apprehend, neither does he desire he embrace the advantage flowing
from
therefore, the
it.
nor does
Subsequently,
Gnostic at
last imitates the
Lord, as far as
allowed to men, having received a sort of quality akin to the
Lord Himself, in order to assimilation to God. But those who are not proficient
in knowledge cannot judge the truth by rule. It is not therefore possible to sha
re in the gnostic contemplations, unless w^e empty ourselves of our previous not
ions. For the truth in regard to every object of intellect For and of sense is t
hus simply universally declared. instance, we may distinguish the truth of paint
ing from that
which
is,
is
vulgar,
and decorous music from
as distinct
licentious.
then, also a truth of philosophy as distinct
philosophers,
It
is
and a true beauty
itself,
There from the other from the spurious.
is
not then the partial truths, of which truth
that
wdiat
predicated,
but the truth
learn names.
is
we
is
are to investigate, not seeking to
to
For
be investigated respecting
God
not one thing, but ten thousand.
There
is
a difference
between declaring God, and declaring things about God. And to speak generally, i
n everything the accidents are to be
distinguished from the essence.
Suffice
it
for
me
to say, that the
Lord
of
all
is
God
;
and
I say the
Lord
of all absolutely, nothing being left
by way
of exception.
Since, then, the forms of truth are two
the things
some
But
the
names and
discourse of names, occupying themselves
:
with the beauties of w^ords
the Greeks.
w^e
such are the philosophers
among
use of
who
;
are Barbarians have the things.
Now
a
it
was not
in vain that the
Lord chose
to
make
no one praising the grace and admiring the beauty might turn his back on what
of body
so that
mean form
Book
VI.]
THE MISCELLANIES.
895
and attending to what ought to be abandoned, might from what is intellectual. We
must therefore occupy ourselves not with the expression, but the meaning. To th
ose, then, who are not gifted ^ with the power of apprehension, and are not incl
ined to knowledge, the word is
was
said,
be cut
off
not entrusted
;
since also the ravens imitate
human
voices,
having no understanding of the thing which they say. And intellectual apprehensi
on depends on faith. Thus also Homer
said
:
" Father of
men and
gods,"
^

the
knowing not who the Father is, or how He is Father. And as to him who has hands
it is natural to grasp, and
to
natural prerogative of
him who has sound eyes to see him who has
the light
;
so
it
is
received faith to apprelaid, to
hend knowledge, if he desires, on " the foundation" work, and build up "gold, si
lver, precious stones."^
Accordingly he does not profess
begins to do
he regal,
to
so.
to
wish to participate, but
Nor
does
it
belong to him to intend^ but to
gnostic.
and illuminated, and
Nor
does
it
appertain
him to wish to grasp things in name, but For God, being good, on account of the
in fact.
principal part of
it,
the whole creation, seeing
;
He
wishes to save
was induced
conferring on them at the beginning to make the rest also that of existence. For
that to be is far better this first boon, than not to be, will be admitted by e
very one. Then, according to the capabilities of their nature, each one was and
is
made, advancing to that which is better. So there is no absurdity in philosophy
having been given by Divine Providence as a preparatory discipline for the perun
less philosophy is ashamed at fection which is by Christ learning from Barbarian
knowledge how to advance to truth. But if " the very hairs are numbered, and th
e most insig;
nificant motions,"
account
?
For
to
how shall not philosophy be taken into Samson power was given in his hair, in
life,
order that he might perceive that the worthless arts that
refer to the things in this
^ oi'K cIvriT'.yi'TrriKolc; is
which
lie
and remain on
3
substituted here for duTthriTrrol; of the text.
1 Cor.
iii.
2 Iliad,
i.
544.
12.
39S
THE MISCELLANIES.
[Book vl
the ground after the departure of the soul, were not given
without divine power.
from above, from what is of from the head, reaches to all, " as the ointment," i
t is said, " which descends to Aaron's beard, and to the skirt of his garment "
^ (that is, of the great High Priest, " by whom all things were made, and withou
t wdiom not even one thing was made"^) not to the ornament of the body for Philo
sophy is outside of the People, like raiment.^
it
But
is
said Providence,
as
prime importance,
;
;
The
liar
philosophers, therefore, who, trained to their
power of perception by the
spirit of perception,
own pecuwhen
they investigate, not a part of philosophy, but philosophy
absolutely, testify to the truth in a truth-loving
spirit
;
and humble
if in
the case of good things said by those even
who
are of different sentiments they advance to understanding,
through the divine administration, and the ineffable Goodexistences to that
which always, as far as possible, leads the nature of which is better. Then, by
cultivating the acquaintance not of Greeks alone, but also of Barbarians, from t
he exercise common to their proper intelligence, they And when they have embrace
d the are conducted to Faith. foundation of truth, they receive in addition the
power of
ness,
advancing further
to investigation.
And
thence they love to
be learners, and aspiring after knowledge, haste to salvation. Thus Scripture sa
ys, that " the spirit of perception " was
given to the artificers from God.*
And
this is
nothing
else
than Understanding, a faculty of the soul, capable of studying existences,

is
of distinguishing
and comparing what sucit
ceeds as like and unlike,
of enjoining and forbidding, and
And
extends not to the arts
?
of conjecturing the future.
alone, but even to philosophy itself.
Why,
its
then,
the serpent called wise
Because even in
distinction,
wiles there
may
be found a connection, and
and combination, and conjecturing of the future.
1
And
i.
so
Ps. cxxxiii. 2.
^
John
3.
^ i.e.
the body
it,
is
the Jewish people, and philosophy
is
something ex-
ternal to
^
like the
garment.
Ex.
xxviii. o.
Book
very
vi.]
THE MISCELLANIES.
are concealed
;
397
many crimes
because
tlie
wicked arrange
for themselves so as
by
all
means
to escape
punishment.
And Wisdom
and
ing
all
it
being manifold, pervading the whole world,
affairs,
human
varies
its
appellation in each case.
it is
When
applies itself to first causes,
called
Understand-
{vorjaifi).
When, however,
it is
it
confirms this by demon-
strative reasoning,
termed Knowledge, and Wisdom, and
Science.
When
it is
occupied in what pertains to piety, and
receives w^ithout speculation the primal
Word^
in
consequence
called Faith.
of the maintenance of the operation in
it, it is
In the sphere of things of sense, establishing that which appears as being trues
t, it is Right Opinion. In operations, But when, on again, performed by skill of
hand, it is Art.
the other hand, without the study of primary causes, by the
observation of similarities and by transposition,
it
attempt or combination,
ing to
it,
it is
called Experiment.
makes any But belong-
above
all
and supreme and essential, is the Holy Spirit, which he who, in consequence of [
divine] guidance, has
Philosophy, then, par-
believed, receives after strong faith.
taking of a more exquisite perception, as has been shown
from the above statements,
tion
participates in
Wisdom.
establishes,
Logical discussion, then, of intellectual subjects, with selec-
and
assent,
is
called Dialectics;
which
by
demonstration, allegations respecting truth, and demolishes
the doubts brought forward.
Those, then,
who
assert that philosophy did not
come
hither
from God, all but say that God does not know each particular thing, and that He
is not the cause of all good things; if,
indeed, each of these belongs to the class of individual things.
But nothing
not willed.
that exists could have subsisted at
all, is
And
if
He
to
willed, then philosophy
had God from God,
abstain
He
having willed
it
be such as
its
it
is,
for the sake of
those
who
not otherwise than by
is
means would
all
from what only which
evil.
For God knows
things
exist,
but those also which shall be
and how each
not
those
thing shall be. And foreseeing the particular movements, " He surveys all things
, and hears all things," seeing the
1
Christ.
;
398
soul
THE MISCELLANIES.
[Book
vr.
naked within; and possesses from eternity the idea of each And what applies to t
heatres, and to the parts of each object, in looking at, looking round, and taki
ng For in one in the whole in one view, applies also to God. glance He views all
things together, and each thing by itself but not all things, by w^ay of primar
y intent. Now, then, many things in life take their rise in some exercise of hum
an reason, having received the kindhng spark from God. For instance, health by m
edicine, and soundness of body tlu'ough gymnastics, and wealth by trade, have th
eir origin and existence in consequence of Divine Providence
thing individually.
;
indeed,
but in consequence,
also
is
too,
of
human
co-operation.
Understanding
from God.
obeyed by the free-will of good common to good and bad
But God's
men.
Since
:
will is especially
many
advantages are
men
For
is
yet they are nevertheless advantageous only to
men
of goodness and probity, for whose sake
it
God
created them.
was for the use of good men that the influence which was originated. Besides, th
e thoughts of virtuous men are produced through the inspiration ^ of God the sou
l being disposed in the way it is, and the divine will
in God's gifts
being conveyed to
human
souls, particular divine ministers
contributing to such services.
distributed over the nations
For regiments of angels are and cities,^ And, perchance,
;
some are assigned
to individuals.^
The Shepherd,
closest inspection
then, cares for each of his sheep
is
and
his
given to those
who
are excellent in their
natures,
those
fit
dence
is
and are capable of being most useful. Such are to lead and teach, in whom the ac
tion of Proviconspicuously seen whenever either by instruction,
;
^ k'TriTruoioiu,
preferred by Sylburgius and the Latin translator to the
reading sTriuoiuu. 2 " When the Most High divided the nations, as
of
He
separated the sons
Adam, He God " (Deut.
^
bounds of the nations according to the angels of The Hebrew and the Latin and A.
V. xxxii. 8, Sept.).
set the
have, " according to the
number
of
of the children of Israel."
roi/g
l-Trl
Lowth proposes
any
to read kuto.
/^spov; instead of }cxl tZv, etc.;
and Montfaucon, instead
is,
''Euioig, oivois
for dvdpuTsrois.
But the sense
in
case, as given above.
!
Book
vi.]
THE MISCELLANIES.
God
Wherefore
399
or government, or administration,
wishes to benefit.
But He wishes who are adapted
tain to virtue,
at all times.
He moves
But
all
those
to useful exertion in the things
which perthat
is
and peace, and beneficence.
it
characterized by virtue proceeds from virtue, and leads back
to virtue.
And
is
given either in order that
men may
become good, or that those wdio are so may make use of For it co-operates both i
n what their natural advantages. How absurd, then, is it, is general and what is
particular. in those who attribute disorder and wickedness to the devil, to mak
e him the bestower of philosophy, a virtuous thing For he is thus all but made m
ore benignant to the Greeks, in respect of making men good, than the divine prov
idence and mind. Again, I reckon it is the part of law and of right reason to as
sign to each one what is appropriate to him, and belongs to him, and falls to hi
m. For as the lyre is only for the harper, and the flute for the flute-player so
good things are the possessions of good men. As the nature of the beneficent is
to do good, as it is of the fire to warm, and the light to give light, and a go
od man will not do evil, or light pro;
duce darkness, or
virtuous.
to
fire
cold
;
so,
is
again, vice cannot do aught
For
eyes.
is
;
its
activity
to
do
evil, as
that of darkness
dim the
Philosophy
not, then, the product of vice, since
it
men
God
virtuous
follows, then, that
it
is
the
whose work
Further,
it is
solely to
do good.
well.
And
all
makes God, things given by
it
work
of
are given
if
and received
the practice of philosophy does not belong to
it
the wicked, but was accorded to the best of the Greeks,
is
from what source it was bestowed from Providence, which assiiins to each w^hat i
s
clear also
manifestly
befittino: in
accordance w^ith his deserts.
Rightly, then, to the Jews belonged the Law, and to the Greeks Philosophy, until
the Advent and after that came
;
the universal calling to be a peculiar people of righteousness,
through the teaching which flows from
faith,
together by one Lord, the only
God
of both Greeks
brought and Bar-
400
THE MISCELLANIES,
[Book
vi.
barians, or rather of the whole race of
called
men. We have often by the name philosophy that portion of truth attained
partial.
too,
through philosophy, although but
what is good in the arts as arts,^ have their beginning from God. For as the doi
ng of anything artistically is embraced in the rules of art, so also acting saga
ciously is classed under the head of sagacity ((j)p6v7)aL<;). Now sagacity is vi
rtue, and it is its function to know other things, but much more especially what
belongs to itself. And Wisdom (HocfiLa) being power, is nothing but the knowled
ge of good things, divine and human. But " the earth is God's, and the fulness t
hereof," ^ says the Scripture, teaching that good things come from God to men; i
t being through divine power and might that the distribution of them comes to th
e help of man. Now the modes of all help and communication from one to another a
re three. One is, by attending to another, as the
master of gymnastics, in training the boy.
Now,
by
assimilation, as in the case of
The second is, one who exhorts another to
benevolence by practising
it before. The one co-operates with the learner, and the other benefits him who
receives.
The
own
third
mode
is
that
by command, when the gymnastic
in.
master, no longer training the learner, nor showing
his
person the exercise for the boy to imitate, prescribes the
exercise
by name
to him, as already proficient in
it.
The
power
Gnostic, accordingly, having received from
to
God
the
be of service, benefits some by disciplining them, by bestowing attention on the
m others, by exhorting them, by
;
by training and teaching them, by command. And certainly he himself is equally b
enefited by the Lord. Thus, then, the benefit that comes from God to men becomes
known angels at the same time lending encouragement. For by angels, whether see
n or not, the divine power bestows good things. Such was the mode adopted in the
advent of the Lord. And sometimes also the power "breathes" in men's thoughts a
nd reasonings, and "puts in"
assimilation
;
and
others,

^
For
6j;
h
Tix^ctig it is
;
proposed to read ug uv ul
rsx,'-^oii.
2
Ps. xxiv. 1
1 Cor. x. 26.

BooKYi.]
THE MISCELLANIES.
401
and a keener perception, and fur"prowess" and "boldness of alacrity"^ both for r
esearches and deeds. But exposed for imitation and assimiLation are truly admira
ble and holy examples of virtue in the actions put on record. Further, the depar
tment of action is most conspicuous both in the testaments of the Lord, and in t
he laws in force among the Greeks, and also in the precepts of philosophy.
nishes
their hearts " strength"
And
life,
to speak comprehensively, all benefit appertaining to
its highest reason, proceeding from the Sovereign God, the Father who is over al
l, is consummated by the Son, who also on this account " is the Saviour of all m
en,"
in
says the apostle, " but especially of those
in respect of its
who
believe."
^
But
to
from those next each, in accordance with the command and injunction
immediate reason,
it
is
of
Him who
is
nearest the First Cause, that
is,
the Lord.
CHAPTER XYIIL
THE USE OF PHILOSOPHY TO THE GNOSTIC.
Greek philosophy the recreation of the Gnostic,
Now our
Gnostic aUvays occupies himself with the things of
highest importance.
But
if
at
time for relaxation from what
recreation,
is
any time he has leisure and of prime consequence, he
applies himself to Hellenic philosophy in preference to other
feasting on
it
as
is
a kind of dessert at supper.
;
Not
that he neglects
what
superior
but that he takes this
in addition, as long as proper, for the reasons I
mentioned
above.
But
those wdio give their
mind
to the
unnecessary
and superfluous points of philosophy, and addict themselves
^
2
" Blue-eyed Athene inspired him with prowess." Iliad x. 482. And put excessive b
oldness in his breast." Iliad^ xvii. 570. " To Diomede son of Tydeus Pallas Athe
ne gave strength and boldness." //2rt(/, v. 1, 2. 1 Tim. iv. 10.
^
"
CLEM.
VOL.
II.
2
C
402
to
THE MISCELLANIES.
[Book
vi.
most
wrangling sophisms alone, abandon what is necessary and essential, pursuing plai
nly the shadows of words. But the man whose soul is It is well indeed to know al
l.
destitute of the ability to reach to acquaintance with
many
and better subFor real science (iirtarrjfjLTjy which we affirm the jects alone.
Gnostic alone possesses) is a sure comprehension (KaToXrjyfn^;), leading up thro
ugh true and sure reasons to the knowledge
subjects of study, will select the principal
{ryva)cn<;)
of the cause.
And
he,
who
is
acquainted with
what
is
true respecting
is
any one
subject,
becomes of course
acquainted with what
false respecting
it.
Philosophy necessary.
For
truly
it
appears to
me
to
be a proper point for
:
dis-
cussion,
Whether we ought
if
to philosophize
for
its
terms
are consistent.
But
we
are not to philosophize,
first
one can condemn a thing without
sequence, even in that case,
is
what then ? (For no knowing it) the conthat we must philosophize.^
:
First of all idols are to be rejected.
J
Such, then, being the case, the Greeks ought by the
Law
and the Prophets
only Sovereign us an idol
is
;
to learn
to
worship one
God
only, the
then to be taught by the apostle, " but to
nothing in the world," ^ since nothing among
created things can be a Hkeness of
God
is
;
and further,
to
be
taught that none of those images which they worship can be
similitudes
:
for the race of souls
idols.
not in form such as the
;
Greeks fashion their
For
souls are invisible
not only
those that are rational, but those also of the other animals.
And
selves,
their bodies never
become
parts of the souls them-
but organs

partly as seats, partly as vehicles

and
is
in other cases possessions in various
^
ways.
But
it
not
The author's meaning
is,
that
it is
reasoning that you can decide whether philosophy
useful.
only by a process of philosophical is possible, valid, or
You must
philosophize in order to decide whether you ought
or ought not to philosophize.
2
1 Cor. viii. 4.

Book vi.]
:;
THE MISCELLANIES.
one might model the sun, as
403
possible to copy accurately even the likenesses of the organs
since,
were
it so,
it is
seen,
and
take the likeness of the rainbow in colours.
idols, then, they will hear the ScripUnless your righteousness exceed the righte
ousness of the scribes and Pharisees"^ (who justified themselves
After abandoning
ture, "
way of abstinence from what was evil), so as, alonaj with such perfection as the
y evinced, and " the loving of your neighbour," to be able also to do good, you
shall not " be kingly." in the

which is accordSo one who is placed in the head, which is that which rules its o
wn body and who advances to the summit of faith, which is the knowledge {gnosis)
itself, for which all the organs of perception exist
intensification of the righteousness
For
ing to the law shows the Gnostic.

will likewise obtain the highest inheritance.

The primacy
of
knowledge the apostle shows
to
those
capable of reflection, in writing to those Greeks of Corinth, " But having hope,
when your faith in the following terms
:
is
increased, that
we
shall
be magnified in you according to
^
our rule abundantly, to preach the gospel beyond you."
He
does not
mean
the extension of his preaching locally
for he says also that in
Achaia
faith
abounded; and
it
is
related also in the Acts of the Apostles that he preached the
word in Athens.* But he teaches that knowledge (gnosis), which is the perfection
of faith, goes beyond catechetical instruction, in accordance with the magnitud
e of the Lord's teaching and the rule of the church. Wherefore also he
proceeds to add, "
in knowledcre." o
^
And
if
I
am
rude in speech, yet I
am
not
Whence
is the
hioidedge of truth
?
But
let those
tell
who vaunt on account
of having apprehended
it.
the truth
us from
whom
they boast of having heard
They
1
will not say
from men.
Matt. V. 20
3
And
;
from God, but will admit that it was if so, it is either from themselves that th
ey
ii.
Jas.
8.
^ jSocaiT^iKoi, Jas.
4
ii.
8 (royal law).
^
2 Cor.
X. 15, 16.
Acts
xvii.
2 Cor.
xi. 6.
404
THE MISCELLANIES.
[Book
vi.
have learned it lately, as some of them arrogantly boast, or from others like th
em. But human teachers, speaking of God, are not reliable, as men. For he that i
s man cannot speak worthily the truth concerning God the feeble and mortal [cann
ot speak worthily] of the Unoriginated and Inthe w^ork, of the Workman. Then he
who is corruptible incapable of speaking what is true respecting himself, is he
:

not
far as
much less man is
reliable in
what concerns God ?
For
just as
is
inferior to
;
God
in power, so
much
feebler
man's speech than Him although he do not declare God, but only speak about God a
nd the divine word. For human
speech
is
by nature
feeble,
I do not say His name.
and incapable of uttering God. For to name it is common, not to
philosophers only, but also to poets.
essence
of God.
;
for this
is
impossible, but the
Nor [do I say] His power and the works
Those even who claim God as their teacher, with difficulty a conception of God,
grace aiding them to the attainment of their modicum of knowledge accustomed as
they are to contemplate the will [of God] by the will, and the Holy Spirit by th
e Holy Spirit. " For the Spirit searches the deep things of God. But the natural
man receiveth not
attain to
;
the things of the Spirit."
-^
The only wisdom, therefore, is the God-taught wisdom we possess on which depend
all the sources of wisdom, which make conjectures at the truth.
;
Intimations of the Teacher
s
advent.
us,
Assuredly of the coming of the Lord, who has taught
to
men, there were a myriad indicators, heralds, preparers, precursors, from the be
ginning, from the foundation of the world, intimating beforehand by deeds and wo
rds, prophesying that He would come, and where, and how, what should be the sign
s. From afar certainly Law and Prophecy kept
Him Him
in view beforehand.
out as present.
After
And then the precursor pointed whom the heralds point out by
14.
their teaching the virtue of
His manifestation.
Book
vi.]
THE MISCELLANIES.
to
405
Universal diffusion of the gospel a contrast
philosophy.
The
philosophers, however, chose to [teach philosophy] to
;
the Greeks alone,^ and not even to
to Plato,
all of them but Socrates and Plato to Xenocrates, Aristotle to Theophrastus, and
Zeno to Cleanthes, who persuaded their own followers
alone.
But the word
of our Teacher remained not in
Judea
alone, as philosophy did in
Greece
;
but was diffused over
the whole w^orld, over every nation, and village, and town,
bringing already over to the truth whole houses, and each
who heard it by him himself, and not a few of the philosophers themselves. And i
f any one ruler whatever prohibit the Greek philosophy, it vanishes forthwith. B
ut our doctrine on its very first proclamation was prohibited by kings and tyran
ts together, as well as particular rulers and governors, with all their mercenar
ies, and in addition by innumerable men, warring against us, and endeavouring as
far as they could
individual of those
to exterminate
not, as
it.
But
it
flourishes the more.
For
it
dies
human doctrine dies, nor fades as a fragile gift. For no gift of God is fragile.
But it remains unchecked, though
prophesied as destined to be persecuted to the end.
Thus
Plato writes of poetry
thing,
his senses."
:
"
A
poet
is
a light and a sacred
and cannot write poetry till he be inspired and lose And Democritus similarly "
Whatever things a poet writes with divine afflatus, and with a sacred spirit, ar
e very beautiful." And we know what sort of things poets say. And shall no one b
e amazed at the prophets of God Almighty
:
becoming the organs of the divine voice
;
?
Having then moulded, as it were, a statue of we have now shown who he is indicat
ing in
he
is
the Gnostic,
outline, as
it
were, both the greatness and beauty of his character.
as to the study of physical
What
phenomena
shall
be shown
afterwards,
when we begin
to treat of the creation of the
world.
^
Following Hervetus, the Latin translator,
o/ (^I'hoooiliot
who
interpolates into the
text here, as seems necessary,
ro7s"E'A?imi-
BOOK
YII.
CHAPTER
I.
THE GNOSTIC A TEUE WORSHIPPER OF GOD, AND UNJUSTLY CALUMNIATED BY UNBELIEVERS AS
AN ATHEIST.
iT
is
now time
is
to
show the Greeks that the Gnostic
;
alone
truly pious
so that the philosophers,
is,
learning of what description the true Christian
may condemn
their
own
stupidity in rashly
and
inconsiderately persecuting the [Christian] name,
and with-
out reason calling those impious who know the true God. And clearer arguments mu
st be employed, I reckon, with the
philosophers, so that they
may be able, from the exercise had through their own training, to underthey have
already stand, although they have not yet shown themselves worthy to partake of
the power of believing.
The prophetic sayings we shall not at present advert to, as we are to avail ours
elves of the Scriptures subsequently But we shall point out summarily the at the
proper places.
points indicated
so that
by them, in our delineation of Christianity, by taking the Scriptures at once (e
specially as they do not yet comprehend their utterances), we may not interrupt
the continuity of the discourse. But after pointing out the things indicated, pr
oofs shall be shown in abundance to
those
who have believed. But if the assertions made by us appear
be
to certain of the
multitude to be different from the Scriptures of the Lord,
let it
known
that
it
is
from that source that they have
406
;
Book
vii.]
THE MISCELLANIES.
;
407
breath and
fess to
life and taking their rise from them, they proadduce the sense only, not the wor
ds. For further
treatment, not being seasonable, will rightly appear superfluous.
Thus,
not to look
at
excessively indolent and defective
what is urgent would be and " blessed, in truth,
;
are they who, investigating the testimonies of the Lord, shall
seek
Him
is,
with their whole heart."
^
And
the law and the
prophets witness of the Lord.
It
then, our purpose to prove that the Gnostic alone
is
holy and pious, and worships the true
worthy of Him and that worship by loving and being loved by God.
;
God in a manner meet for God is followed
He
accordingly judges
its
all
excellence to be honourable according to
worth
;
and
judges that
in years
among
the objects perceived
by our
senses,
we
are to esteem rulers, and parents, and every one advanced
and among subjects of instruction, the most ancient and among intellectual ideas
, what is oldest in origin, the timeless and unoriginated First Principle, and B
eginning of existences from the Son whom we are to learn the remoter Cause, the
Father of the universe, the most ancient and the most beneficent of all not capa
ble of expression by the voice, but to be reverenced with reverence, and silence
, and holy wonder, and supremely venerated declared by the Lord, as far as those
who learned were capable of comprehending, and understood by those chosen by th
e Lord to knowledge " whose senses," says the ^ apostle, " were exercised." The
service of God, then, in the case of the Gnostic, is his soul's continual study'
^ and occupation, bestowed on the Deity in ceaseless love. For of the service be
stowed on men, one
;
philosophy and primeval prophecy
;

;
;
kind
is
that whose aim
is
The improvement
art,
of the
improvement, the other ministerial. body is the object of the medical
Ministerial service
is
of the soul of philosophy.
rendered
to parents
by children,
to rulers
by
subjects.
Similarly, also, in the church, the elders attend to the
1
Ps. cxix. 2.
2
Heb.
v. 14.
3
Or, as rendered
by the Latin
translator, " continual care for his
etc.
soul
and occupation, bestowed on the Deity,"
;
408
THE MISCELLANIES.
;
[Book
vii.
department which has improvement for its object and the In both these ministries
the deacons to the ministerial.
angels serve God, in the
management
of earthly affairs
and the Gnostic himself ministers to God, and exhibits to men the scheme of impr
ovement, in the way in which he has been appointed to discipline men for their a
mendment. For he is alone pious that serves God rightly and unblameably in
human
affairs.
For
as that treatment of plants
is
which their fruits are produced and gathered in, through knowledge and skill in
husbandry, affording men so the piety of the Gnostic, the benefit accruing from
them taking to itself the fruits of the men who by his means have believed, when
not a few attain to knowledge and are saved
best through
;
by
it,
achieves by his
is
skill
the best harvest.
And
as godliis
ness {OeoirpeireLa)
the habit which preserves what
be-
God, the godly man is the only lover of God. And such will he be who knows what
is becoming, both in respect of knowledge and of the life which must be lived by
him, who is destined to be divine (^ew), and is already So then he is in the fi
rst place being assimilated to God. For as he who honours his father is a a love
r of God. lover of his father, so he who honours God is a lover of God.
coming
to
Thus
also
it
:
appears to
me
that there are three effects of
;
gnostic power
the knowledge of things
second, the per;
formance of whatever the
secrets veiled in the truth.
Word
suggests
the capability of delivering, in a
way
suitable to
and the third, God, the
He, then, who
is
persuaded that
God
is
omnipotent, and
has learned the divine mysteries from His only-begotten Son,
thinks that
how can he be an atheist {a6eo<i) ? For he is an atheist who God does not exist.
And he is superstitious who dreads the demons who deifies all things, both wood
and stone and reduces to bondage spirit, and man who possesses
;
;
the
^
life
of reason.^
Potter's text has
y.a,ru^i6ov7s.o)f/,ivog,
nominative
is
lation.
The thought
which Lowth changes into and this has been adopted in the transthe same as in vo
l. i. p. 23.
x,cx,rcAhshov7^a[^iuov
;

Book
vii.]
THE MISCELLANIES.
409
CHAPTER
To know ^ God is,
II.
THE SON THE RULER AND SAVIOUR OF ALL.
then, the
first
step of faith
;
then, through
confidence in the teaching of the Saviour, to consider the
doing of wrong in any w^ay as not suitable to the knowledge
of God.
So the
best thing
on earth
is
the most pious
best thing in heaven, the nearer in place
man and the and purer, is an
;
angel, the partaker of the eternal
and blessed
life.
is
But the
alone the
nature of the Son, which
is
nearest to
Him who
Almighty One, is the most perfect, and most holy, and most potent, and most prin
cely, and most kingly, and most beneThis is the highest excellence, which orders
all things ficent. in accordance with the Father's wnll, and holds the helm of
the universe in the best way, with unwearied and tireless power, working all thi
ngs in which it operates, keeping in view its hidden designs. For from His own p
oint of view
the
Son
of
God
is
never displaced
;
not being divided, not
;
severed, not passing
from place to place being always everywhere, and being contained nowhere complet
e mind, the
;
complete paternal light
all
;
all
eyes, seeing all things, hearing
things,
knowing
all
things,
by His power scrutinizing the
all
powers.
To Him
;
is
placed in subjection
the host of angels
and gods
He, the paternal Word,
exhibiting'' the holy
admi-
nistration for
Him who
;
put
[all] in
;
subjection to
Him.
Wherefore also all men are His some through knowledge, and others not yet so and
some as friends, some as faithful This is the Teacher, who servants, some as se
rvants merely. trains the Gnostic by mysteries, and the believer by good hopes,
and the hard of heart by corrective discipline through
1
Kaye.
2
This sentence has been thus rendered by Sylburgius and by Bp. Lowth, however, su
ggests the supplying of suspysi, or something
similar, to
govern
'TrsTroi&mrj,
'Auuhhr/fiivco.
confidence. Instead of this, duechhyyAifu, "
havmg
received,''
has been suggested by Sylburgius.
410
sensible operation.
public,
THE MISCELLANIES.
Thence His providence is in and everywhere. that He whom we call Saviour and Lor
d
[Book
vii.
private, in
And
of
is
the
Son
God, the prophetic Scriptures explicitly prove. So the Lord of all, of Greeks an
d of Barbarians, persuades those who are willing. For He does not compel him^ wh
o (through choosing and fulfilling, from Him, what pertains to laying hold of it
the hope) is able to receive salvation from Him. It is He who also gave philoso
phy to the Greeks by means For by an ancient and divine order of the inferior an
gels.
the angels are distributed
of those
among
the nations.^
who
believe
is
" the Lord's portion."
all
But the glory For either the
it
Lord does not
because
care for
men
is
;
and
this is the case either
He
is
unable (which
not to be thought, for
would
be a proof of weakness), or because
not the attribute of a good being.
He is unwilling, which is And He who for our sakes
all,
assumed
for
flesh capable of suffering, is far
ously indolent.
Or He
does care for
Him who
has become
Lord
of
all.
from being luxuriwhich is befitting For He is Saviour
;
not [the Saviour] of some, and of others not.
portion to the adaptation possessed
But
in pro-
by each,
He
has dispensed
His beneficence both to Greeks and Barbarians, even to those of them that were p
redestinated, and in due time called, the
faithful
and
elect.
assigned special honours to those
specially excellent
Nor can He who called all equally, and who have believed in a way, ever envy any
. Nor can He who is
all
the
Lord
of
all,
and serves above
the will of the good and
almighty Father, ever be hindered by another. But neither does envy touch the Lo
rd, who without beginning was impassible
;
nor are the things of
the Lord.
But
is
it is it
another, he
men such as to whom passion
it is
be envied by
hath touched,
who
envies.
And
cannot be said that
from ignorance
that the
Lord
not willing to save humanity, because
He
^ By omitting "^hiin" (jov), as Sylburgius does, the translation would run thus:
"For He compels no one to receive salvation from Him, because he is able to cho
ose and fulfil from himself what pertains to
the laying hold of the hope."
^
Deut. xxxii. 8, 9, Septuagint, quoted akeady more than once.
Book
VII.]
THE MISCELLANIES.
is
411
knows not how each one
appHes not
to the
to be cared for.
For ignorance For
God who,
before the foundation of the
world, was the counsellor of the Father.
He
was the
Wisdom "in which"
the
the Sovereign
God
"delighted."^
For
His
the
Son
is
the power of God, as being the Father's most
ancient
Wisdom.
Word before the production of all things, and He is then properly called the Tea
cher of
Him. Nor does He ever abandon care for men, by being drawn aside from pleasure,
v/ho, having assumed flesh, which by nature is susceptible of suffering,
beings formed by
trained
it
to the condition of impassibility.
is
And how
Lord
those
of
He
Saviour and Lord,
is
if
not the Saviour and
all ?
But He
the Saviour of those
believed, because of their wishing to
know
;
who have and the Lord of
who have not believed, till, being enabled to confess Him, they obtain the pecul
iar and appropriate boon which comes by Him. Now the energy of the Lord has a re
ference to the Almighty and the Son is, so to speak, an energy of the
;
Father.
Therefore, a hater of man, the Saviour can never
to
be
;
who, for His exceeding love
its
human
;
flesh,
despising
not
it,
susceptibility to suffering, but investing
Himself with
for the faith of for the common salvation of men who have chosen it, is common.
Nay more, He will never neglect His own work, because man alone of all the
came
those
other living creatures was in his creation endowed w^ith a
Nor can there be any other better and government for men than that which is appo
inted by God. It is then always proper for the one who is superior by nature to
be over the inferior, and for him who is capable of managing aught well to have
the management of it assigned to him. Now that which truly rules and presides is
the Divine Word and His providence, which inspects all things, and deconception
of God.
suitable
more
spises the care of
nothing belonging to
it.
Those, then,
who
choose to belong to
Him,
are those
who
will
are perfected through faith.
1
He, the Son,
viii.
is,
by the
Prov.
30.
412
of the
THE MISCELLANIES.
[Book
vir.
Almighty Father, the cause of all good things, being cause of motion a power inc
apable of beingapprehended by sensation. For what He was, was not seen by those
who, through the weakness of the flesh, were incapable of taking in [the reality
]. But, having assumed sensitive flesh, He came to show man what was possible th
rough obedience to the commandments. Being, then, the Father's power. He easily
prevails in what He wishes, leaving not even the minutest point of His administr
ation unattended to. For otherwise the whole would not have been well executed b
y Him.
the
first efficient

But, as I think, characteristic of the highest power

curate scrutiny of
all
is
the ac-
the parts, reaching even to the minutest,
terminating in the
by the
till
will of the
Administrator of the universe, who Father directs the salvation of all some
first
;
overlooking,
who
are set under others,
who
are set over them,
original
you come
first
to the great
High
Priest.
For on one
first
Principle,
which
acts according to the [Father's] will,
the
and the second and the third depend.
is
;
Then
at the
highest extremity of the visible world
of angels
the blessed band
under
others, those
and down to ourselves there are ranged, some who, from One and by One, both are
steel is moved by the when diffused^ over many by the Holy Spirit, the virtuous
saved and save.
As, then, the minutest particle of
spirit of
the Heraclean stone,^
;
steel rings
so also, attracted
by affinity to the first abode, and the others in succession down to the last. B
ut those who are bad from infirmity, having fallen from vicious insatiableness i
nto a depraved state, neither controlling nor controlled, rush round and round,
whirled about by the passions, and fall down to
are added
the ground.
For
this
was the law from the
to
first,
that virtue should be
the object of voluntary choice.
mandments, according
^
Wherefore also the comthe Law, and before the Law, not
instead of
The magnet. Lowth here reads Urs/z/o^t^si/a), agreemg with ix,riiv(iy.kvn^ as in
the Oxford text.
2
'Trmv^.ccn^
Book
vii.]
THE MISCELLANIES.
is
413
given to the upright (for the law
not appointed for a
life
righteous man^), ordained that he should receive eternal
and the blessed
prize,
who
chose them.
But, on the other hand, they allowed him
and, on the other hand, that the soul, which
who had been
;
delighted with vice to consort with the objects of his choice
is
ever improv-
ing in the acquisition^ of virtue and the increase of righteousness, should obta
in a better place in the universe, as
impassibility,
tending in each step of advancement towards the habit of ^ to the exceltill " it
come to a perfect man,"
lence at once of knowledo;e and of inheritance.
These salutary revolutions, in accordance with the order of change, are distingu
ished both by times, and places, and honours, and cognitions, and heritages, and
ministries, according to the particular order of each change, up to the
transcendent and continual contemplation of the Lord in
eternity.
Now
itself,
that which
is
lovable leads, to the contemplation of
each one who, from love of knowledge, applies him-
Wherefore also the Lord, contemplation. drawing the commandments, both the first
which He gave, and the second, from one fountain, neither allowed those who wer
e before the law to be without law, nor permitted those who were unacquainted wi
th the principles of the Barbarian philosophy to be without restraint. For, havi
ng furnished the one with the commandments, and the other with philosophy, He sh
ut up unbelief to the Advent. Whence*
self entirely to
every one
who
believes not
different process of
For by a is without excuse. advancement, both Greek and Barbarian,
is
He leads to the perfection which And if any one of the Greeks,
by
faith.
passing over the preliminary
training of the Hellenic philosophy, proceeds directly to the
1
1 Tim,
i.
9.
iirUr-fiarj
2
Instead of li:iywrj^ the corrupt reading of the text,
iTriloarj^
iv. 13.
oVs,
(as
above),
3
*
and
stt' k^'/iyr^aiu
have been proposed.
Eph.
The text has
oku or
but the sense seems to require, as Sylburgius sug-
gests,
uGTi.
414
THE MISCELLANIES.
[Book
vii.
true teaching, he distances others, though an unlettered man,
by choosing^ the compendious
to perfection.
process of salvation
by
faith
Everything, then, which did not hinder a man's choice
and rendered auxihary to virtue, might be revealed somehow or other, even to tho
se capable of seeing but dimly, the one only almighty, good God from eternity to
eternity saving by His Son. And, on the other hand. He is in no respect whateve
r the cause of evil. For all things are arranged with a view to the salvation of
the universe by the Lord of the universe, both generally and particularly. It i
s then the function of the righteousness of salvation to improve everything as f
ar For even minor matters are arranged with as practicable. a view to the salvat
ion of that which is better, and for an
from being
free,
He made
in order that there

abode suitable for people's character.

is
Now
everything that
having as the proper^ cause of change the free choice of knowledge, which the so
ul has in its own power. But necessary corrections, through
virtuous changes for the better;
the goodness of the great overseeing Judge, both by the
attendant angels, and by various acts of anticipative judg-
ment, and by the perfect judgment, compel egregious sinners
to repent.
CHAPTEE
III.
THE GNOSTIC ATMS AT THE NEAREST LIKENESS POSSIBLE TO GOD AND HIS SON.
Now I
But I
pass over other things in silence, glorifying the Lord.
affirm that gnostic souls, that surpass in the grandeur
of contemplation the
mode
of life of each of the holy ranks,
among whom
^
the blessed abodes of the gods are allotted by
Sylburgius proposes
xT^x/Lcsuog,
Instead of
s'ho/xs'jos,
making a leap by
faith to perfection.
2 The reading varies here. For oUviffsig of the text, Heinsius and the Latin tra
nslator adopt oUslxu, which, on the whole, seems preferable to
Qiicriaiv
or
t^KOvarig.
Book
\'ii.]
THE MISCELLANIES.
among
415
distribution, reckoned holy
tire
the holy, transferred en-
from among the entire, reaching places better than the better places, embracing
the divine vision not in mirrors or by means of mirrors, but in the transcendent
ly clear and absolutely pure insatiable vision which is the privilege of intense
ly loving souls, holding festival through endless ages,
is
remain honoured with the identity of all excellence. Such This is the the vision
attainable by " the pure in heart." ^
function of the Gnostic,
verse with
who has been perfected, to have conGod through the great High Priest, being made
to the salvation of
its
like the
Lord, up to the measure of his capacity, in the whole
service of
men, through and on the other side through worship, through teaching and through
The Gnostic even forms and creates beneficence in deeds. himself and besides al
so, he, like to God, adorns those who
God, which tends
care of the beneficence which has us for
object
; ;
hear him
;
assimilating
as
far as possible the moderation
which, arising from practice, tends to impassibility, to
Him
Mild-
who by nature
ness, I think,
possesses impassibility
;
and
especially
having
uninterrupted converse and fellowship with the Lord.
and philanthropy, and eminent
in the sight of
piety, are the
rules of gnostic assimilation.
I affirm that these virtues
"are a
is
sacrifice acceptable
ture alleging that " the
humble heart with
;
right
is
God;"^ Scripknowledge
admitted to
the holocaust of
God
"
^
each
man who
holiness being illuminated in order to indissoluble union.
For " to bring themselves into captivity," and to slay themselves, putting to de
ath " the old man, who is through lusts corrupt," and raising the new man from d
eath, " from
the old conversation," by abandoning the passions, and be-
coming free of sin, both the Gospel and the apostle enjoin.^ It was this, conseq
uently, which the Law intimated, by ordering the sinner to be cut off, and trans
lated from death which to life, to the impassibility that is the result of faith
 the teachers of the Law, not comprehending, inasmuch as they regarded the law a
s contentious, they have given a handle to
;
1
Matt. V.
8.
2
phii^ iv. 18.
3
Ps,
li^
17^ 19
8, 9, etc.
^
Eom.
vi. 6,
7
;
2 Cor.
x.
5
;
Eph.
v.
22-24
;
Col.
ill.
416
those
THE MISCELLANIES.
[Book
vii.
this reason
who attempt idly to calumniate the Law. And for we rightly do not sacrifice to G
od, who, needing nothing, supplies all men with all things; but we glorify Him w
ho gave Himself in sacrifice for us, we also sacrificing
ourselves;
from that which needs nothing
is
to that
which
needs nothing, and to that which
impassible from that
which
is
impassible.
For
in our salvation alone
God
delights.
We
do not therefore, and with reason
too, offer sacrifice to
Him who
is not overcome by pleasures, inasmuch as the fumes of the smoke stop far beneat
h, and do not even reach but those they reach are far from them. the thickest cl
ouds The Deity neither is, then, in want of aught, nor loves pleasure, or gain,
or money, being full, and supplying all things And to everything that has receiv
ed being and has wants. neither by sacrifices nor offerings, nor on the other ha
nd by
;
glory and honour,
is
the Deity
;
won
over; nor
is
He influenced
by any such things but He appears only to excellent and good men, who will never
betray justice for threatened fear, nor by the promise of considerable gifts. B
ut those who have not seen the self-determination of the human soul, and its inc
apability of being treated as a slave in what respects the choice of life, being
disgusted at what is done through rude injustice, do not think that there is a
God.
On
a par with these in opinion, are they who, falling into
licentiousness in pleasures,
for accidents,
is
and grievous pains, and unlookedand bidding defiance to events, say that there n
o God, or that, though existing. He does not oversee all
things.
And
gifts,
others there are,
who
are persuaded that those
they reckon gods are capable of being prevailed upon by sacrifices
and
favouring, so to speak, their profligacies
;
and
will not believe that
He
is
is
the only true God,
who
exists in
the invariableness of righteous goodness.
The
Gnostic, then,
pious,
then for his neighbours, that they
who cares first for himself, may become very good.
For the son gratifies a good father, by showing himself good and like his father
; and in like manner the subject, the governor. For believing and obeying are in
our own power. But should any one suppose the cause of evils to be the
Book vil]
THE MISCELLANIES.
417
weakness of matter, and the involuntary impulses of ignorance, and (in his stupi
dity) irrational necessities; he who has become a Gnostic has through instructio
n superiority over these, as if they were wild beasts and in imitation of the di
vine plan, he does good to such as are willing, as far as
;
he can.
And
if
ever placed in authority, like Moses, he will
;
rule for the salvation of the governed
and will tame wildness and faithlessness, by recording honour for the most excel
lent, and punishment for the wicked, in accordance with reason for
the sake of discipline.
For pre-eminently
soul of a righteous
a divine image, resembling God,
;
is
the
man
in which,
through obedience to the
commands, as in a consecrated spot, is enclosed and enshrined the Leader of mort
als and of immortals. King and Parent of what is good, who is truly law, and rig
ht, and eternal AYord, being the one Saviour individually to each, and in common
to all.
He
is
the true Only-begotten, the express image of the
glory of
the universal
King and Almighty Father, who
;
impresses on the Gnostic the seal of the perfect contemplation,
according to His
third divine image,
own image made as far as
so that there
is
now
a
possible like the
Second
Cause, the Essential Life, through which
life;
we
live the true
the Gnostic, as w^e regard him, being described as
mov-
ing amid things sure and wholly immutable.
Ruling, then, over himself and what belongs to him, and
possessing a sure grasp of divine science, he
approach to the truth.
sion of intellectual
scientific
makes a genuine For the knowledge and apprehenobjects must necessarily be called
certain
knowledge, whose function in reference to divine
things is to consider what is the First Cause, and what that " by whom all thing
s were made, and without whom
nothing was made;"^ and what things, on the other hand,
are as pervasive, and
joined,
what as comprehensive what what disjoined and what is the position which one of
them holds, and what power and what service contributes. And again, among human
things, what
; ;
con-
each
each
man
1
John.
i.
3.
CLEM.
VOL.
II.
2
D
418
liimself
is,
THE MISCELLANIES,
[Book
vii.
and what he has naturally or preternaturally and it becomes him to do or to suff
er; and what are and about things good, bad, his virtues and what his vices and
indifferent also about fortitude, and prudence, and selfrestraint, and the virtu
e which is in all respects complete,
;
how, again,
;
;
namely, righteousness.
Further, he employs prudence and righteousness in the acquisition of
wisdom, and fortitude, not only in the endurance
^
pleasure and desire, and anger and, in general, to withstand ^ everything which
either by any force or fraud entices us. For it is not necessary to endure vices
and virtues, but it is to be persuaded to bear things that inspire fear. Accord
ingly, pain is found beneficial in the healing art, and in discipline, and in pu
nishment; and by it men's manners are corof circumstances, but also in restraini
ng
grief
;
rected to their advantage.
Forms
of fortitude are endurance,
magnanimity, high
this reason
spirit, liberality,
and grandeur.
And
for
he neither meets with the blame or the bad opinion
;
of the multitude
nor
is
he subjected
to opinions or flatteries.
But
in the
endurance of
toils
charge of any duty, and in
stances, he appears truly a
and at the same time'^ in the dishis manly superiority to all circum{dvrjp)
man
among the rest of human
;
beings.
And, on the other hand, maintaining prudence, he
receptive of
exercises moderation in the calmness of his soul
what
commanded, as of what belongs to him, entertaining become decorous aversion to w
hat is base, as alien to him and supramundane,* he does everything with decorum
and in Rich order, and transgresses in no respect, and in nothing.
is
;
he is in the highest degree in desiring nothing, as having few wants and being i
n the midst of abundance of all good through the knowledge of the good. For it i
s the first effect of his righteousness, to love to spend his time and associate
;
^
Kpocrsh
is
here supplied to complete the sense.
^ a.vriraaaiadu.i is
^ ',i is
here,
on the authority
suggested instead of duTirocGairoii of the text. of a sis., and with the approva
l of
Sylburgius, to be substituted for uhfiot.
* ycQa^iog kocI vTrspKoa/icio;.
The author plays on the double meaning
of
Koafio;,
world or order.
Book
VII.]
THE MISCELLANIES.
own
race both in earth and heaven.
419
with those of his
he he
is
Hheral of what he possesses.
And being a lover of
to
So also men,
is
a hater of the wicked, entertaining a perfect aversion to
all villany.
He must consequently learn
is
be faithful both to
himself and to his neighbours, and obedient to the
command-
ments.
For he
the true servant of
subjects himself to His
commands.
God who spontaneously And he who already, not
itself, is
through the commandments, but through knowledge
For neither are we born by nature possessing virtue, nor after we are born does
it grow naturally, as certain parts of the body since then it would
pure in heart,
is
the friend of God.
;
neither be voluntary nor praiseworthy.
Nor
in
is
virtue, like
speech, perfected by the practice that results from every-day
occurrences (for this
ginates).
is
very
much
the
way
which vice
ori-
For it
is
not by any
art, either
those of acquisition,
or those which relate to the care of the body, that knowledge
is
attained.
No
more
is it
from the curriculum of
instruction.
For
soul.
that
is
satisfied if it
can only prepare and sharpen the
For the laws of the state are perchance able to rebad actions but persuasive wor
ds, which but touch the surface, cannot produce a scientific permanence of the t
ruth.
strain
;
Now
the
Greek philosophy,
as
it
\vere,
purges the
soul,
and prepares it beforehand for the reception of faith, on which the Truth builds
up the edifice of knowledge.
This
sions.
is
the true athlete
is
he who
in the great stadium, the
all
fair world,
crowned for the true victory over
prescribes the contest
is
the pas-
For He who
the Almighty
God, and
of God.
awards the prize is the only-begotten Son Angels and gods are spectators and the
contest, embracincf all the varied exercises, is " not against flesh and blood,
" ^ but against the spiritual powers of inordinate pasHe who obtains the sions t
hat work through the flesh. mastery in these struggles, and overthrows the tempt
er, menacing, as it were, with certain contests, wins immortality. For the sente
nce of God in most righteous judgment is infallible. The spectators^ are summone
d to the contest, and the
;
He who
1
Eph.
vi. 12.
2
TO dicer pou used for the place, the spectacle,
and the
spectators.
420
THE MISCELLANIES.
;
[Book
yii.
athletes contend in the stadium
the one,
who has obeyed
the directions of the trainer, wins the day.
rewards proposed by
unimpeachable.
also
God
And
For to all, all and He Himself is he who has power receives mercy, and
are equal;
is
he that has exercised will
mighty.
we may know what So we do. And the maxim "Know thyself" means here to know for w
hat we are born. And we are born to obey the commandments, if we choose to be wi
lling to be saved. Such we have
received mind, that
is
the Nemesis,^ through which there
is
no escaping from
God.
Man's duty, then,
is
is
obedience to God,
who has
first
pro-
claimed salvation manifold by the commandments.
confession
And
begins
thanksgiving.
For the beneficent
to do good.
receives
And
he who on
fitting considerations readily
;
and keeps the commandments, is faithful (Trto-ro?) and he who by love requites b
enefits as far as he is able, is already a friend. One recompense on the part of
men is of paramount importance the doing of what is pleasing to God. As being H
is own production, and a result akin to Himself, the Teacher and Saviour receive
s acts of assistance and of improvement on the part of men as a personal favour
and honour as also He regards the injuries inflicted on those who believe on Him
as ingratitude and dishonour to Himself. For what other dishonour can touch God
? Wherefore it is impossible to render a recompense at all equivalent to the bo
on received from the Lord. And as those who maltreat property insult the owners,
and those who maltreat soldiers insult the commander, so also the ill-usage of
His consecrated ones is contempt for the Lord. For, just as the sun not only ill
umines heaven and the whole world, shining over land and sea, but also through w
indows and small chinks sends his beams into the innermost recesses of houses, s
o the Word diffused everywhere casts His eye-glance on the minutest circumstance
s of the

;
actions of
^
life.
^A^pxaTiix,
erected to her by Adrastus
a name given to Nemesis, said to be from an altar but as used here, and when emp
loyed as an
;
adjective qualifying Nemesis,
it
has reference to lilptkcKu.
Book
vii.]
THE MISCELLANIES.
421
CHAPTER
lY.
SPRINGS ALL SUPERSTITION.
Now,
as the
Greeks represent the gods
as possessing
human
forms, so also do they as possessing
human
passions.
And
as
each of them depict their forms similar
to themselves, as
Xeno-
and apes, the Thracians ruddy and tawny ;" so also they assimilate their souls t
o those who form them the Barbarians, for instance, who make them savage and wil
d and the Greeks, who make them more
phanes
:
says, " Ethiopians as black
;
civilised, yet subject to passion.
Wherefore it stands to reason, that the ideas entertained God by wicked men must
be bad, and those by good men most excellent. And therefore he who is in soul t
ruly kingly and gnostic, being likewise pious and free from superstition,
of
is
persuaded that
He who
alone
is
God
evil.
is
honourable, vene-
rable, august, beneficent, the doer of good, the author of all
good things, but not the cause of
Hellenic superstition
And
respecting the
we
have, as I think, shown enough in
the book entitled by us The ExIiortafAon, availing ourselves
abundantly of the history bearing on the point.
need, then, again to
There
is
no
been clearly
out of
stated.
make a long story of what has already But in as far as necessity requires to be
it
pointed out on coming to the topic, suffice
to
adduce a few
worst men. For either by men, and are shown to be inferior to men on being injur
ed by us or, if not so, how is it that they are incensed at those by whom they a
re not
those gods of theirs are injured
;
many considerations in proof who make the Divinity resemble the
of the impiety of those
injured, like a testy old wife roused to wrath
?
As they
say that Artemis was enraged at the ^tolians on
account of QEneus.^
For how, being
a goddess, did she not
consider that he had neglected to sacrifice, not through con-
tempt, but out of inadvertence, or under the idea that he had
sacrificed ?
1
IliacL X. 929.
;
422
THE MISCELLANIES.
[Book
vii.
And Latona/ arguing
the temple, says
:
her case with Athene, on account of
the latter being incensed at her for having brought forth in
"
Man -slaying
spoils
Torn from the dead you love to see. And these To you are not unclean. But you re
gard
My parturition
here a horrid thing,
Though other creatures in the temple do No harm by bringing forth their young."
It
is
natural, then, that having a superstitious dread of those
irascible [gods], they
imagine that
all
events are signs and
altar built of
oil
causes of
clay,
evils.
If a
mouse bore through an
else
is
and for want of something
;
gnaw through an
flask
if
a cock that
this to
being fattened crow in the evening,
they determine
be a sign of something.
Of
The
such a one Menander gives a comic description in
Superstitious
Man
:
" A. Good luck be mine, ye honoured gods! Tying my right shoe's string,
I
broke
it
it."
" B. Most likely,
silly fool.
For
It
was
rotten,
and you, niggard, you
Would not buy new ones." ^ was a clever remark of Antiphon, who (when one regard
ed it as an ill omen that the sow had eaten her pigs), on seein^^ her emaciated
through the niggardliness of the person that
kept her,
"
said,
Congratulate yourself on the
says Bion, "
omen
that,
being
so hungry, she did not eat
your own children.
if
And what wonder
is it,"
the mouse, find-
ing nothing to eat, gnaws the bag ? " For it were wonderful if (as Arcesilaus ar
gued in fun) " the bag had eaten the mouse."
at finding a serpent coiled
Diogenes accordingly remarked well to one who wondered round a pestle " Don't wo
nder for it would have been more surprising if you had seen the
:
pestle coiled
^
round the serpent, and the serpent
'
straight."
The
'/J
text has
H xvtti, which
is
plainly unsuitable
;
hence the sugges-
tion
Ayitco.
2 These lines are quoted by Theodoret, and have been amended and arranged by Syl
burgius and Grotius. The text has 'Ayx66u n Theodoret
;
and Grotius omit
r/ as above.
:
:
Book vil]
THE MISCELLANIES.
423
For the irrational creatures must run, and scamper, and and these things being n
atural to fight, and breed, and die
;
them, can never be unnatural
"
to us.
And many birds
beneath the sunbeams walk."^
And
the comic poet Philemon treats such points in
" TThen
I
comedy
I see
Or who has
one who watches who has sneezed, spoke; or looking, who goes on,
too,
straightway in the market sell him off. Each one of us walks, talks, and sneezes
For his own self, not for the citizens
According to their nature things turn out."
Then by
the practice of temperance
men
seek health
;
and
by cramming themselves, and wallowing
they attract diseases.
in potations at feasts,
There are many,
too, that
dread inscriptions
set up.
Very
cleverly Diogenes, on finding in the house of a bad man the inscription, '^ Herc
ules, for victory famed, dwells here ; let nothing bad enter," remarked, " And h
ow shall the master
of the house go in?"
The same
of
salt,
people,
is,
who worship every
dread tufts of
stone, as the saying
and
torches,
sorcerers, in certain
and squills, impure rites
stick and greasy tawny wool, and lumps and sulphur, bewitched by But God, the of
expiation.
true God, recognises as holy only the character of the right-
eous man,

as unholy,
wrong and wickedness.
from those who have been
You may
purified,
this could
see the eggs,^ taken
if
hatched
subjected to the necessary warmth.
if
But
not take place
they had had transferred to
them the
sins of the man that had undergone purification. Accordingly the comic poet Diph
ilus facetiously writes, in comedy, of sorcerers, in the following words
:
" Purifying Proetus' daughters, and then- father Prcetus Abantades, and fifth, a
n old wife to boot,
So many
people's persons with one torch, one squill,
With sulphur and
From
1
asphalt of the loud-sounding sea, the placid-flowing, deep-flowing ocean.
181.
in lustrations, uu.
Odyss.
i.
2
Which were used
The text has urx.
424
But
THE MISCELLANIES.
blest air through the clouds send Anticyra
I
[Book
vii.
That
may make
this
bug
:^
into a drone."
For
well
"
Menander remarks
Had You
you,
Phidias,
any
real
it
ill,
needs must seek for
'tis
a real cure
;
Now
I've
not
so.
And
for the unreal
ill
found an unreal
ciu-e.
Believe that
it
Will do thee good.
Let women in a ring Wipe thee, and from three fountains water bring. Add salt an
d lentils sprinkle then thyself. Each one is pure, who's conscious of no sin."
;
For
instance, the tragedy says
:
Menelaus. " What disease, Orestes, is destroying thee? " Orestes. " Conscience.
For horrid deeds I know I've done."^
For
sins.
in reality there
is
no other purity but abstinence from
:
Excellently then Epicharmus says
"
If
a pure mind thou hast,
In thy whole body thou art pure."
Now
also
we
say that
it
is
requisite to purify the soul
;
from
corrupt and bad doctrines by right reason
and
so there-
after to the recollection of the principal heads of doctrine.
Since also before the communication of the mysteries they think it right to appl
y certain purifications to those who are
to
be initiated
;
so
it is
requisite for
men
to
abandon impious
opinion,
and thus turn
to the true tradition.
CHAPTER
Y.
THE HOLY SOUL A MOKE EXCELLENT TEMPLE THAN ANY EDIFICE BUILT BY MAN.
For
is it not the case that rightly and truly we do not circumscribe in any place th
at which cannot be circumscribed nor do we shut up in temples made with hands th
at which contains all things? What work of builders, and stone;
cutters,
and mechanical
art
can be holy
air,
?
Superior to these
are not they
1
who
think that the
and the enclosing space,
Translated as arranged and amended by Grotius.
Euripides, Orestes^ v. 477.
2
Book
vii.]
THE MISCELLANIES.
God ?
to
425
or rather the whole world and the universe, are meet for
the excellency of
It
were indeed ridiculous, as the philosophers themselves
say, for
man, the plaything^ of God,
be the plaything^ of art
;
God
to
since
make God, and for what is made is
similar
and the same
is
which
made
of ivory
gold golden.
Now
which it is made, as that and that which is made of the images and temples const
ructed by
to that of
is
ivory,
mechanics are made of inert matter
inert,
;
so that they too are
and material, and profane
;
and
if
you perfect the
art,
they partake of mechanical coarseness.
Works
of art cannot
then be sacred and divine.
And what
localized
is ?
can be localized, there being nothing that
Since
all
is
not
things are in a place.
And
that which
is
localized
having been formerly not
If,
localized,
localized
by something.
existent
is
then,
God
is
localized
once not localized, and did not exist at
by men. He was all. For the non-
what
is
not localized
;
since whatever does not
exists
exist is not localized.
And what
cannot be localized
it
by what does not
also
exist; nor
an entity.
shall
It
by another entity. For follows that it must be by itself.
itself ?
is
And
that
how
anything generate
Or how
shall
which exists place itself as to being ? Whether, being formerly not localized, h
as it localized itself ? But it was not in existence And its since what exists n
ot is not localized. localization being supposed, how can it afterwards make its
elf what it previously was ? But how can He, to whom the things that are belong,
need anything ? But were God possessed of a human form, He would need, equally
with man, food, and shelter, and house, and the attendant incidents. Those who a
re like in form and affections will require similar sustenance. And if
;
sacred {to lepov) has a twofold application, designating both
God Himself and
1
the structure raised to His honour,^
:
how
A Platonic phrase
God Himself
xot/yv/oz/ Qiov.
2
So Sylburgius, who, instead
is iipog,
of Trxihioig
re^c'-^n;
of the text, reads
2
and everything dedicated to Him.
426
THE MISCELLANIES.
[Book
vii.
shall we not with propriety call the church holy, through knowledge, made for th
e honour of God, sacred (lepov) to
God, of great value, and not constructed by mechanical art, nor embellished by t
he hand of an impostor, but by the will of God fashioned into a temple ? For it
is not now the place,
but the assemblage of the
elect,^
that I call the church.
This temple
high value,
is
better for the reception of the greatness of
the dignity of God.
is
For the
living creature
is
which
is
of
made
sacred by that which
worth
all,
or
rather which has no equivalent, in virtue of the exceeding
sanctity of the latter.
Now
this is the Gnostic,
who
is
of
great value,
honoured by God, in whom God is enshrined, that is, the knowledge respecting God
is consecrated. Here, too, we shall find the divine likeness and the holy image
in the righteous soul, when it is blessed in being purified and performing bles
sed deeds. Here also we shall find that which the former in is localized, and th
at which is being localized, the case of those who are already Gnostics, and the
latter in the case of those capable of becoming so, although not yet worthy of
receiving the knowledge of God. For every being destined to believe is already f
aithful in the sight of God, and set up for His honour, an image, endowed with v
irtue,
who
is

dedicated to God.
CHAPTER
VI.
PRAYERS AND PRAISE FROM A PURE MIND, CEASELESSLY OFFERED, FAR BETTER THAN SACRIF
ICES.
As, then,
God
is
not circumscribed by place, neither
;
is
ever
represented by the form of a living creature
so neither has
He
as to desire sacrifice,
He wants like the creatures, so from hunger, by way of food. Those creatures whi
ch are affected by passion are all mortal. And
similar passions, nor has
it is
^
useless to bring food to one
who
is
not nourished.
'E;ic;cA>!(7;,
Montacutius suggests iKKh^rau, from
its
connection with
instead of Ut^skt^u.
:
Book
yii.]
THE MISCELLANIES.
42?
And
men on
that comic poet Pherecrates, in TJie Fur/itives, face-
tiously represents the gods themselves as finding fault with
the score of their sacred rites
:
" TThen to the gods you sacrifice,
Selecting
'Tis
what our portion is, shame to tell, do ye not take,
both the thighs, clean to the groins.
loins quite bare, the backbone, too,
file.
And
The
Clean scrape as with a
Them
To us
swallow, and the remnant give
as
if
to dogs ?
And then,
^
As
if
of one another 'shamed,
"With heaps of salted barley hide."
And
Eubulus, also a comic poet, thus writes respecting
:
sacrifices
" But to the gods the
tail
alone
And
thigh, as
if
to psederasts you sacrifice."
And
introducing Dionysus in Semele, he represents
:
him
dis-
puting
" First
if
they offer aught to me, there are
Who
Or
offer blood, the bladder,
caul.
For
I
no
flesh
not the heart do ever eat
-
That's sweeter than the thigh."
And Menander
The
writes
:
" The end of the
bile,
loin,
the bones uneatable, they set
;
Before the gods
the rest themselves consume."
?
For
is
not the savour of the holocausts avoided by the beasts
in reality the savour
is
And
fied
if
the guerdon of the gods of the deify the cooks,
Greeks, should they not
first
who
are digniitself,
wdth equal happiness, and worship the chimney
is
which
closer
still
to the
much-prized savour?
in a division of flesh
And
Hesiod says that Zeus, cheated
by Prometheus, received the white bones of an with cunning art, in shining fat
ox, concealed
" Whence to the immortal gods the tribes of men The victim's white bones on the
altars burn."
Translated as arranged by Grotius. These lines are translated as arranged by Gro
tius, some parts from the text.
^
2
who
differs in
428
THE MISCELLANIES.
tliey will
[Book
vii.
But
by no means say that the Deity, enfeebled
is
through the desire that springs from want,
Accordingly, they will represent
desire like a plant,
nourished.
Him
as nourished without
and like beasts that burrow. They say grow innoxiously, nourished either by the
density in the air, or from the exhalations proceeding from their own Though if
the Deity, though needing nothing, is body. according to them nourished, what ne
cessity has He for But if, by nature needing nothing, food, wanting nothing?
that these
He
delights to be honoured,
in prayer
;
it is
not without reason that
we
honour God
and thus the best and
holiest sacrifice
with righteousness
giving glory
the most righteous
we bring, presenting it as an offering to Word, by whom we receive knowledge, by
Him for what^ we have learned.
with us here, the terrestrial one,
is
The
altar, then, that is
the congregation of those
having as
it
who devote themselves to were one common voice and one mind.
prayers,
Now,
if
nourishing substances taken in by the nostrils are
diviner than those taken in by the mouth, yet they infer
respiration.
What,
then, do they say of
? ^
does
He
exhale like the tribe of oaks
God? Whether Or does He only
inhale, like the aquatic
gills?
animals, by the dilatation of their
all
Or
one,
does
He
is
breathe
round, like the insects, by
the compression of the section by means of their wings?
But no
these.
if
he
in
his senses, will liken
God
to
any of
And
the creatures that breathe by the expansion of the
lung towards the thorax draw in the air. Then if they assign to God viscera, and
arteries, and veins, and nerves, and parts, they will make Him in nothing diffe
rent from
man.^
Now^ breathing together For the sacrifice ing as incense from holy
church.
^ l(p' oig,
^
(av/jLTrvoia)
is
properly said of the
is
of the church
the word breath-
souls, the sacrifice and the whole
for
ol
substituted
by Lowth
in the text.
text,
^pvZu, a probable conjecture of
Gataker for the reading of the
^
dv^poiirov supplied
by Lowth.
Book
\ai.]
THE MISCELLANIES.
same time unveiled
to
429
mind
alone,
beina^ at the
God.
Now
;
the
very ancient altar in Delos they celebrated as holy
being undefiled by slaughter and
which
death, they say
Pythagoras approached.
And
it
will
is
they not believe us when
we
say that the righteous soul
is
the truly sacred altar, and
?
that incense arising from
sacrifices
flesh.
holy prayer
But I
believe
were invented by men to be a pretext for eating But without such idolatry he who
wished might have
flesh.
partaken of
For the sacrifices of the Law express figuratively the piety which we practise,
as the turtle-dove and the pigeon offered for
sins point out that the cleansing of the irrational part of the
soul
is
acceptable to God.
But
if
any one of the righteous
does not burden his soul by the eating of flesh, he has the
advantage of a rational reason, not as Pythagoras and his
followers
dream
of the transmigration of the soul.
'^
Now
Xenocrates, treating by himself of
the food derived
from animals," and Polemon in his work On Life according to Nature^ seem clearly
to say that animal food is unwholesome, inasmuch as it has already been elabora
ted and assimilated
to the souls of the irrational creatures.
So also, in particular, the Jews abstain from swine's flesh on the ground of thi
s animal being unclean since more than the other animals it roots up, and destro
ys the productions of But if they say that the animals were assigned the ground.
and we agree with them yet it was not entirely to men Nor was it all animals, b
ut such as do not work. for food. Wherefore the comic poet Plato says not badly
in the drama
;

of TJie Feasts
' '
:
quadrupeds we should not slayFor these have flesh Most toothsome and about the p
ig is nought For us, excepting bristles, mud, and noise."
For
of the
In future aught but swine.
;
Whence ^sop
said not badly, that '^ swine squeaked out very loudly, because, when they were
dragged, they knew that they were good for nothing but for sacrifice."
Wherefore
also
Cleanthes says, " that they have soul
^ \pv)cyi,
^
in-
animal
life.
:
430
THE MISCELLANIES.
may
as
[Book
vir.
stead of salt," that their flesh
eat
not putrefy.
Some, then,
them
as useless, others
destructive of fruits.
And
others do not eat them, because the animal has a strong
propensity for coition.
So, then, the law sacrifices not the goat, except in the sole
case of the banishment of sins
polis of vice.
;^
since pleasure
it is
is
the metro-
It
is
to the point also that
said that the
eating of goat's flesh contributes to epilepsy.
that
And
they say
flesh.
the
greatest
it
increase
is
produced by swine's
Wherefore
the soul
is
beneficial to those
who
but to those who devote themselves to
it is
body the development of
exercise the
not
so,
on account of the hebetude that results
from the eating of flesh. Perchance also some Gnostic will abstain from the eati
ng of flesh for the sake of training, and in order that the flesh may not grow w
anton in amorousness. ^' For wine," says Androcydes, " and gluttonous feeds of f
lesh make the body strong, but the soul more sluggish." Accordingly such food, i
n order to clear understanding,
rejected.
is
to be
Wherefore
tised
flesh
;
also the Egyptians, in the purifications prac-
among them, do
fish,
not
allow the
priests
;
but they use chickens, as lightest
touch
on account of certain
fables,
to feed on and they do not but especially on
account of such food making the flesh flabby.
terrestrial
vital spirits,
But now
animals and birds breathe the same air as our
being possessed of a
it
vital principle
cognate with
the
air.
But
is
said that fishes do not breathe this air,
but that which was mixed with the water at the instant of its first creation, as
well as with the rest of the elements,
which is also a sign of the permanence of matter.^ Wherefore we ought to offer t
o God sacrifices not
but such as
is
costly,
He
loves.
And
that
is
compounded incense which
mentioned in the Law,
that which consists of
many
tongues and voices in prayer, or rather of different nations and natures, prepar
ed by the gift vouchsafed in the dispen^
i.e.
in the institution of the scape-goat.
2
Or, of water.
For instead
of
v7Kix,~^g
in the text,
it is
proposed to read
Book yil]
THE MISCELLANIES.
431
in
sation for " the unity of the faith,"
praises,
and brought together
with a pure mind, and just and right conduct, from
holy works and righteous prayer.
"
For
Who
is
so great a fool,"
in the elegant language of poetry,
"
And among men
bile
So very easy of belief, as think The gods, with fraud of fleshless bones and All
burnt, not fit for hungry dogs to eat. Delighted are, and take this as their pr
ize,
And
favour show to those
to
who
treat
them
thus,"
?
though they happen
be tyrants and robbers
But we say that meaning not souls
;
the fire sanctifies^ not flesh, but sinful the all-devouring vulgar
fire,
but that of
fire.
wisdom, which pervades the soul which passes through the
CHAPTEE
WHAT SORT OF PRAYER THE
IT IS
VII.
GNOSTIC EMPLOYS, AND
HOW
HEARD BY GOD.
Now
we are commanded to reverence and to honour the same one, being persuaded that H
e is Word, Saviour, and Leader, and by Him, the Father, not on special days, as
some others, but doing this continually in our whole life, and in every way. Cer
tainly the elect race justified by the ^ precept says, '^ Seven times a day have
I praised Thee."
Whence
life,
not in a specified place, or selected temple, or at
certain festivals
and on appointed days, but during
if
his
whole
he be alone by himself, and wherever he has any of those who have exercised the
like faith, honours God, that is, acknowledges his gratithe Gnostic in every pla
ce, even
tude for the knowledge of the way to live. And if the presence of a good man, th
rough the respect
1 2
Consult Matt.
Ps. cxix. 164.
iii.
11
;
Luke
iii.
16
;
Heb.
iv. 12.
432
THE MISCELLANIES.
inspires,
[Book vil
and reverence which he
always improves him with
reason does not he
whom
he
associates, with
much more
who
always holds uninterrupted converse with God by knowledge, life, and thanksgivin
g, grow at every step superior to himself
in all respects

in conduct, in words, in disposition ?

Such
so
an one
is
persuaded that
is
God
is
ever beside him, and does
;
not suppose that he
confined in certain limited places
is
that under the idea that at times he
without him, he
may
indulge in excesses night and day.
Holding
festival, then, in
our whole
life,
persuaded that
cultivate our
God
fields,
is
altogether on every side present,
;
;
we
praising
our conversation
Gnostic, then,
we sail the sea, hymning in all the rest of we conduct ourselves according to ru
le. The
very closely allied to God, being at once grave and cheerful in all things, grav
e on account of the bent of his soul towards the Divinity, and cheerful on accou
nt
is

of his consideration of the blessings of

humanity which God
hath given
us.
the excellence of knowledge is evidently presented by the prophet when he says,
" Benignity, and instruction, and
Now
knowledge teach me," tion by a climax.
^
magnifying the supremacy of perfec-
He
is,
then, the truly kingly
priest of
God.
And
this is
even
man he is the sacred high now observed among the
;
most sagacious of the Barbarians, in advancing the sacerdotal He, therefore, nev
er surrenders caste to the royal power.
himself to the rabble that rules supreme over the theatres, and gives no admitta
nce even in a dream to the things which
are spoken, done,
and seen for the sake of alluring pleasure
;
neither, therefore, to the pleasures of sight, nor the various
pleasures which are found in other enjoyments, as costly
incense and odours, which bewitch the nostrils, or preparations of meats, and in
dulgences in different wines, which
ensnare the palate, or fragrant bouquets of many flowers, which through the sens
es effeminate the soul. But always tracing up to God the grave enjoyment of all
things, he
offers the first-fruits of food,
1
and drink, and unguents
to the
Ps. cxix. QQ.
Book
vii.]
THE MISCELLANIES.
all,
433
gift
Giver of
acknowledging
his
thanksan the
and
In the
use of them by the
Word
all
given to him.
He
rarely goes to
and sundry, unless the announceand harmonious character of the entertainment ind
uce him to go. For he Is convinced that God knows and perceives all things not t
he words only, but since even our sense of hearinf:, which also the thouo-ht
convivial banquets of
ment to him
of the friendly

:
acts
[belonging to
through the passages of the body, has the apprehension it] not through corporeal
power, but through a
psychical perception, and the intelligence which distinguishes
significant sounds.
God
is
not, then, possessed of
human
form, so as to hear ; nor needs He senses, as the Stoics have decided, " especia
lly hearing and sight for He could never
;
otherwise apprehend."
But
the susceptibility of the
air,
and
the intensely keen perception of the angels, and the power
which reaches the
thought.
soul's consciousness,
by
Ineffable
power and
of
without sensible hearing,
know
all
things at the
moment
air,
And
should any one say that the voice does not
is
reach God, but
world.
rolled downw^ards
in
the
yet
the
thoughts of the saints cleave not the
air only,
but the whole
And
the divine power, with the speed of light, sees
soul.
through the whole
to
Well
!
God, uttering
their voice ?
Do And
not also volitions speak
are they not conveyed
by conscience ? And what voice shall He wait for, who, according to His purpose,
knows the elect already, even before Does not his birth, knows what is to be as
already existent? the light of power shine down to the very bottom of the wdiol
e soul " the lamp of knowledge," as the Scripture says, searching 'Hhe recesses?
" God is all ear and all eye, if we may
;
be permitted to use these expressions.
piety, either in
In general, then, an unworthy opinion of God preserves no hymns, or discourses,
or writings, or dogmas, but diverts to grovelling and unseemly ideas and notions
. Whence the commendation of the multitude differs nothing
from censure,
in consequence of their ignorance of the truth.
The
fore
objects, then, of desires
and
aspirations, and, in a word,
of the mind's impulses, are the subjects of prayers.
Wheredrinkable;
no man desires a draught, but CLEM. VOL. II.
to
drink what
is

2
E
434
THE MISCELLANIES.
desires
[Book
vii.
and no man
like
an inheritance, but
to inherit.
And
;
in
manner no man
desires knowledge, but to
know
or a
right government, but to take part in the government.
The
subjects of our prayers, then, are the subjects of our requests,
and the subjects of requests are the objects of desires. Prayer, then, and desir
e, follow in order, with the view of possessing the blessings and advantages off
ered. The Gnostic, then, who is such by possession, makes his prayer and request
for the truly good things which appertain to the soul, and prays, he himself al
so contributing his efforts to attain to the habit of goodness, so as no longer
to have the things that are good as certain lessons belonging to him, but
to be good.
Wherefore also it is most incumbent on such to pray, knowing as they do the Divi
nity rightly, and having the moral excellence suitable to him who know what thin
gs are really good, and what are to be asked, and when and how in
;
each individual case.
It
is
the extremest stupidity to ask of
them who
are no gods, as
if
they were gods
;
or to ask those
things which are not beneficial, begging evils for themselves
under the appearance of good things.
Whence, as is right, there being only one good God, that some good things be giv
en from Him alone, and that some remain, we and the angels pray. But not similar
ly. For it is not the same thing to pray that the gift remain, and to endeavour
to obtain it for the first time.
The
prayer
averting of evils
is
is
a species of prayer
;
but such
never to be used for the injury of men, except
that the Gnostic, in devoting attention to righteousness,
may
make
use of this petition in the case of those
then, to speak
who
are past
feeling.
Prayer
is,
more
boldly, converse with
God.
Though
whispering, consequently, and not opening the lips
speak in silence, yet w^e cry inwardly.
tinually all the inward converse.
we For God hears conSo also we raise the head
and
lift
the hands to heaven, and set the feet in motion at
the closing utterance of the prayer, following the eagerness of the spirit direc
ted towards the intellectual essence
;
and
Book
vii.]
THE MISCELLANIES.
to abstract the
435
endeavouring
better things,
ness,
w^e
the discourse, raising the soul
we compel it magnanimously despising the chain of the
as the
all,
body from the earth, along with aloft, winged with longing for to advance to the
region of holiflesh.
For
know
right well, that the Gnostic willingly passes over the
whole world,
clearly,
Jews
certainly did over Egypt, showing
above
if
that he will be as near as possible to God.
definite hours
Now,
some assign
for prayer

as,
for
example, the third, and sixth, and ninth
prays throughout his whole
life,

yet the Gnostic

endeavouring by prayer to
briefly,
is
have fellowship with God. And, this, he leaves behind him all that
having reached
to
of no service, as having
now
received the perfection of the
man
that acts by love.
But
the distribution of the hours into a threefold division, honoured
with as
many
prayers, those are acquainted Avith, wdio
know
the blessed triad of the holy abodes.
Having got
to this point, I recollect the doctrines about
there being no necessity to pray, introduced by certain of
the heterodox, that
cus.
is,
the followers of the heresy of Prodi-
That they may not then be inflated with conceit about this godless wisdom of the
irs, as if it were strange, let them learn that it was embraced before by the ph
ilosophers called Nevertheless, the unholy knowledge (gnosis) of Cyrenaics. thos
e falsely called [Gnostics] shall meet wdth confutation so that the assault on t
hem, by no means at a fitting time brief, may not, by being introduced into the
commentary,
;
break the discourse in hand, in which we are showing that the only really holy a
nd pious man is he who is truly a Gnostic
according to the rule of the church, to
tion
whom
God
alone the petiis
made
in
accordance wdth the will of
granted,^ on
all
asking and on thinking.
For
are
as
God can
do
that
He
wishes, so the Gnostic receives
sally,
all
that he asks.
For, univer-
God knows
;
of good things
Wherefore
to
and those who are not worthy what is suitable. those that are unworthy, though t
hey ask often.
those
who
whence
but
He
gives to each
He
1
will
not give
;
He
will give to those
who
are worthy.
for
According to Heinsius' reading, who substitutes
d'Trousus/iiYifciVYi
;
436
THE MISCELLANIES.
is
[Book
vii.
Nor
petition superfluous,
though good things are given
without claim.
Now
thanksgiving and request for the conversion of our
is
neighbours
the function of the Gnostic
;
as also the
Lord
prayed, giving thanks for the accomplishment of His ministry,
praying that as
many
by
as possible
might
attain to
that in the saved,
salvation,
through knowledge,
knowledge God might
be glorified, and He who is alone good and alone Saviour might be acknowledged t
hrough the Son from age to age. But also faith, that one will receive, is a spec
ies of prayer
up in store. any occasion of converse with God becomes prayer, no opportunity of
 access to God ought to be omitted. Withgnostically laid
But
if
out doubt, the holiness of the Gnostic, in union with [God's]
blessed Providence, exhibits in voluntary confession the perfect beneficence of
God.
For the
holiness of the Gnostic,
and
the reciprocal benevolence of the friend of God, are a kind of
corresponding movement of providence.
involuntarily good, as the fire
is
For neither is God warming; but in Him the
if
imparting of good things
the request previously.
against his will, for he
all
is
voluntary, even
shall
He
receive
Nor
is
he who
;
is
saved be saved
not inanimate
but he will above
voluntarily and of free choice speed to salvation.
Where-
he might be self-impelled, to whatever he wished of things to be chosen and to b
e avoided. Wherefore God does not do good by necessity, but from His free choice
 benefits those who spontaneously turn. For the Providence which extends to us f
rom God is not ministerial, as that service which profore also
man
received the
commandments
in order that
ceeds from inferiors to superiors.
ness, the continual dispensations of
But
in pity for our
weak-
Providence work, as the care of shepherds towards the sheep, and of a king towar
ds his subjects; we ourselves also conducting ourselves obediently
towards our superiors,
who
take the
management
of us, as
appointed, in accordance with the commission from
God
with
which they are invested. Consequently those who render the most free and kingly
service, which is the result of a pious mind and of knowledge,
Book
vii.]
THE MISCELLANIES.
Each
we
entertain the idea of God,
437
place,
is
are servants and attendants of the Divinity. then, and time, in which
in
reahty sacred.
When,
then, the
man who
chooses what
is
right,
and
is
at
the same time of thankful heart, makes
his request in prayer,
he contributes
to the obtaining of
it,
gladly taking hold in
the Giver of good
part, all
prayer of the thing desired.
For when
on our
things perceives the susceptibility
good things
follow at once the conception of them.
Certainly in prayer
the character
is sifted,
how
it
stands with respect to duty.
itself, and and mind, mind ?
But
if
voice and expression are given us, for the sake of
understanding,
how can God
not hear the soul
the mind, since assuredly soul hears soul,
Whence God
does not wait for loquacious tongues, as interpreters among men, but knows absol
utely the thoughts of all ; and what the voice intimates to us, that our thought
,
which even before the creation He knew would come into our mind, speaks to God.
Prayer, then, may be uttered without the voice, by concentrating the whole spiri
tual nature within on expression by the mind, in undistracted turning towards Go
d. And since the dawn is an image of the day of birth, and from that point the l
ight which has shone forth at first from
the darkness increases, there has also
dawned on
those in-
volved in darkness a day of the knowledge of truth. In correspondence with the m
anner of the sun's rising, prayers
are
made looking towards
the sunrise in the east.
Whence
most ancient temples looked towards the west, that people might be taught to tur
n to the east when facing the images. " Let my prayer be directed before Thee as
incense, the uplifting of my hands as the evening sacrifice," ^ say the
also the
Psalms.
In the case of wicked men, therefore, prayer
injurious, not to others
is
most
If,
alone, but to themselves also.
and receive what they call pieces of good fortune, these injure them after they
receive them, being ignorant how to use them. For they pray to possess
then, they should ask
1
Ps. cxli. 2.
438
THE MISCELLANIES.
[Book
vri.
what they have not, and they ask things which seem, but But the Gnostic will ask
the perare not, good things. manence of the things he possesses, adaptation for
what is to take place, and the eternity of those things which he shall And the
things which are really good, the things receive. which concern the soul, he pra
ys that they may belong to him, and remain with him. And so he desires not anyth
ing that is absent, being content with what is present. For he is not deficient
in the good things which are proper to him being already sufficient for himself,
through divine grace and knowledge. But having become sufficient in himself, he
stands in no want of other things. But knowing the sovereign will, and possessi
ng as soon as he prays, being brought into close contact with the almighty power
, and earnestly desiring to be
;
spiritual,
through boundless
he,
is
love,
he
is
united to the Spirit.
Thus
ledge,
being magnanimous, possessing, through knowthe most precious of
all,
what
soul
the best of
all,
being quick in applying himself to contemplation, retains
in
his
the permanent
is
energy of the objects of
his
contemplation, that
ledge.
the perspicacious keenness of
know-
And this power he strives to his utmost to acquire, by obtaining command of all
the influences which war against the mind and by applying himself without interm
ission to speculation, by exercising himself in the training of abstinence from
pleasures, and of right conduct in what he does; and besides, furnished with gre
at experience both in study and in life, he has freedom of speech, not the power
of a babbling tongue, but a power which employs plain language, and which neith
er for favour nor fear conceals aught of the things which may be worthily said a
t the fitting time, in which it is highly necessary to say them. He, then, havin
g received the things respecting God from the mystic choir of the truth itself,
employs language which urges the magnitude of virtue in accordance with its wort
h and shows its results
;
;
with an inspired elevation of prayer, being associated gnostically, as far as po
ssible,
Whence he
long-suffering,
is
with intellectual and spiritual objects. always mild and meek, accessible, affab
le,
grateful,
endued with a good conscience.
;
Book
vii.J
THE MISCELLANIES.
is
439
Such
a
man
rigid, notalone so as not to
be corrupted, but
his soul to
so as not to be tempted.
For he never exposes
submission, or capture at the hands of Pleasure and Pain.
Word, who is Judge, call; he, having grown inflexible, and not indulging a whit
the passions, walks unswervingly being very well persuaded wdiere justice advise
s him to go that all things are managed consummately well, and that progress to
what is better goes on in the case of souls that have chosen virtue, till they c
ome to the Good itself, to the Father's vestibule, so to speak, close to the gre
at High Priest. Such is
If the
;
our Gnostic, faithful, persuaded that the
are
affairs of the
is
universe
managed
all
in the best
way.
Particularly, he
well pleased
with
that happens.
In accordance wath reason, then, he asks
for none of those things in life required for necessary use; being
persuaded that God,
wath whatever
is
who knows
all
all
things, supplies the
good
for their benefit, even though they do not ask.
is,
For
my
view
that as
things are supplied to the
man
of art according to the rules of art,
and
all
to the Gentile in a
Gentile way, so also to the Gnostic
gnostically.
tiles w^ill
things are supplied
And
the
man who
turns from
among
the
Gen-
ask for faith, while he that ascends to knowledge will
ask for the perfection of love.
And
the Gnostic,
who has
reached the summit, will pray that contemplation may grow and abide, as the comm
on man will for continual good health.
Nay, he
become
will
pray that he
may never
that
fall
from virtue
giving his most strenuous co-operation in order that he
infallible.
may
For he knows
some of the angels,
through carelessness, were hurled to the earth, not having
yet quite reached that state of oneness, by extricating themselves
from the propensity
this
to that of duality.
has trained liimself to the summit knowledge and the elevated height of the perf
ect man, all things relating to time and place help on, now that he has made it
his choice to live infallibly, and subjects himself to training in order to the
attainment of the stability of know-
But him, who from
of
ledge on each side.
is
still
But
in the case of those in
whom
there
a heavy corner, leaning downwards, even that part
is
which has been elevated by faith
dragged down.
In him,
440
then,
THE MISCELLANIES.
who by
lost,
[Book vil
gnostic training
has acquired virtue which
cannot be
habit becomes nature.
And
just as weight
knowledge of such an one is incapable of being lost. Not without, but through th
e exercise of will, and by the force of reason, and knowledge, and Providence, T
hrough is it brought to become incapable of being lost. He will employ care it b
ecomes incapable of being lost.
in a stone, so the
caution so as to avoid sinning, and consideration to prevent
the loss of virtue.
Now
knowledge
appears to
produce
consideration,
by
is,
teaching to perceive the things that are capable of contri-
buting to the permanence of virtue.
then, the knowledge of
The
highest thing
it
God
;
wherefore also by
virtue
is
so preserved as to be incapable of being lost.
And
he
who
knows God
is holy and pious. The Gnostic has consequently been demonstrated by us to be th
e only pious man. He rejoices in good things present, and is glad on account of
those promised, as if they were already present. For they do not elude his notic
e, as if they were still absent, because he knows by anticipation what sort they
are. Being then persuaded by knowledge how each future thing shall be, he posse
sses it. For want and defect are measured with reference to what appertains to o
ne. If, then, he possesses wisdom, and wisdom is a divine thing, he who partakes
of what has
no w^ant will himself have no want. For the imparting of wisdom does not take pl
ace by activity and receptivity moving and stopping each other, or by aught bein
g abstracted or becoming defective. Activity is therefore shown to be undiminish
ed in the act of communication.
So,
then, our
;
Gnostic possesses
likewise in
all
;
good things,
as far as possible
but not
number
since otherwise he
would be incapable of
changing his place through the due inspired stages of advancement and acts of ad
ministration. Him God helps, by honouring him with closer oversight. For were no
t all things made for the sake of good men, for their possession and advantage,
or rather salvation ? He will not then deprive, of the things which exist for th
e sake of virtue, those for whose sake they were created. For, evi-
Book
vii.]
THE MISCELLANIES.
441
dently in honour of their excellent nature and their holy choice, he inspires th
ose who have made choice of a good
life
some, and helping others,
worthy.
with strength for the rest of their salvation ; exhorting who of themselves have
become
For
;
all
good
it
is
capable of being produced in the
his
Gnostic
if
indeed
is
aim
to
know and do everything
also
intelligently.
And
as the physician ministers health to those
who
co-operate with
him
in order to health, so
God
ministers eternal salvation to those
who
co-operate for the
;
the
and since what attainment of knowledge and good conduct commandments enjoin are
in our own power, along with
is
the performance of them, the promise
accomplished.
And what
the Greeks.
follows seems to
me
to
be excellently said by
An
athlete of
no mean reputation among those
of old, having for a long time subjected his body to thorough
training in order to the attainment of
manly
if
strength, on
Olympic games, " the Pisasan Zeus, and said
going up
to the
:
cast his eye
on the statue of
all
O
Zeus,
the requisite
preparations for the contest have been
give
made by me, come,
so, in
me
the victory, as
is
right."
For
the case of the
Gnostic,
who has unblameably and with
a good conscience
fulfilled all that
depends on him, in the direction of learning, and well-doing, and pleasing God,
the whole From us, contributes to carry salvation on to perfection. then, are de
manded the things which are in our own power, and of the things which pertain to
us, both present and absent, the choice, and desire, and possession, and use, a
nd permanence. Wherefore also he who holds converse with God must have
and
training,
his soul
to
immaculate and stainlessly pure, it being essential have made himself perfectly
good. But also it becomes him to make all his prayers gently along with the good
. For it is a dangerous thing to take Accordingly the Gnostic will pray part in
others' sins.
along with those
who have more
it
recently believed, for those
their duty to act together.
things in respect of which
is
And
his
whole
life
is
a holy festival.
His
sacrifices
are
and praises, and readings in the Scriptures before meals, and psalms and hymns d
uring meals and before bed,
prayers,
;
442
THE MISCELLANIES.
also again
[Book
vir.
and prayers
gaged
during night.
By
these he unites
himself to the divine choir, from continual recollection, enin contemplation M'h
ich has everlasting
remembrance.
And what ?
sacrifice,
Does he not
also
know
the other kind of
which
consists in the giving both of doctrines
and
who need ? Assuredly. But he does not use wordy prayer by his mouth having learn
ed to ask of the Lord what is requisite. In every place, therefore, but not oste
nsibly and visibly to the multitude, he will pray. But
of
to those
;
money
while engaged in walking, in conversation, while in silence,
while eno;ao;ed in readino- and in works accordino; to reason,
If he but form the thought in the chamber of his soul, and call on the Father "
with unspoken groanings,"^ He is near, and is at his side, while yet speaking. I
nasmuch as there are but three ends of all action, he does everything for its ex
cellence and utility but
secret
;
he in every mood prays.
doing aught for the sake of pleasure,^ he leaves to those
who
pursue the
common
life.
CHAPTEE
YIIL
THE GNOSTIC SO ADDICTED TO TKUTH AS NOT TO NEED TO USE AN OATH.
The man
of proved character in such piety
lie
is is
far
from
being apt to
can he, that
to require
and
to swear.
For an oath
a decisive
affirmation, with the taking of the divine
is
name.
For how
once faithful, show himself unfaithful, so as
;
an oath and decisive oath?
of
and
so that his life
lives,
may
not be a sure
He
his
trustworthiness
1
and walks, and shows the affirmation in an unwavering and
the readiug of the text
plainly the idea of the
Rom.
viii.
2Q.
"dvffotarou koivou j3iou is
^
TO Bg iTrm'hilu B/ rov
which Potter amends, so as to bring out what
is
author, the reference to pleasure as the third end of actions, and the
end pursued by ordinary men, by changing lia, into tjZso., w^hich is simple, and
leaves IvaoiaTou (intolerable) to stand. Sylburgius notes that the Latin transl
ator renders as if he read li rviu vihor/jv^ which is adopted
above.
Book
sure
VII.]
THE MISCELLANIES.
and speech.
443
h'es
life
And
if
the
wrong
in the judg-
ment
of one
who
does and says [something], and not in the
sufferincT of
one who has been wrono;ed,^ he will neither He
to wrong the Deity, knowing that by nature is incapable of being harmed. Nor yet
will lie lie or commit any transgression, for the sake of the neighbour whom he
has learned to love, though he be not on terms of
nor commit perjury so as
it
intimacy.
Much
more, consequently, will he not
lie
or per-
jure himself on his
own
account, since he never with his will
can be found doino; wroncr to himself.
But he does not even swear, preferring to make averment, by " yea," and in denia
l by " nay." For it is an oath to swear, or to produce ^ anything from the mind
in the way of confirmation in the shape of an oath. It suffices
in affirmation
then, with him, to add to an affirmation or denial the expression " I say truly,
" for confirmation to those
who do
not
perceive the certainty of his answer.
to
For he ought, I
not even be asked
think,
maintain a
life
calculated to inspire confidence towards
those without, so that an oath
may
;
towards himself and those with
feeling,
whom
he
associates,^
and good
which
is
voluntary righteousness.
truly, but is not apt to swear,
The Gnostic swears
having
his
rarely recourse to an oath, just as
we have
is
said.
And
speaking truth on oath arises from his accord with the truth.
This speaking truth on oath, then,
of correctness in duties.
found to be the
is
result
Where,
then,
the necessity for
an oath to him who
truth
?
lives in
accordance with the extreme of
He,
perjuring himself.
is ratified
from he who does not transgress in what by compacts, will never swear since the
ratification
then, that does not even swear will be far
And
;
of the violation
tainly lying
trary to
by actions as cerand perjury in affirming and swearing are conduty. But he who l
ives justly, transgressing in none
is
;
and of the fulfilment
^ Or, "persecuted;" for uhiKovyAyov (Lowtb) and ^io}Koy.iuov (Potter and Latin t
ranslator) have been both suggested instead of the reading
of the text, ^txKouovf^ivov.
2 '7rpoG(pipsa&cci ^ avviivTcc;,
and '7rpo(pipsa6ut are both found here. and (Sylburgius) avyiovTocg.
i
;
444
of his duties,
THE MISCELLANIES.
when
the judgment of truth
acts.
is
[Book vn.
scrutinized,
swears truth by his
Accordingly, testimony by the
tongue
is
in his case superfluous.
Therefore, persuaded always that
God
is
everywhere, and
it
fearing not to speak the truth, and knowing that
is
un-
worthy of him to lie, he ness and his own alone.
asked for his oath
is
satisfied
with the divine conscious-
contrary to his compacts.
;
And so he lies not, And so he swears
nor does ought
not even
when
nor does he ever deny, so as to speak
falsehood, though he should die by tortures.
CHAPTER
THOSE
IX.
WHO TEACH
OTHEKS, OUGHT TO EXCEL IN VIKTUES.
is
The
gnostic dignity
augmented and increased by him
first
who has undertaken
the
place in the teaching of others,
and received the dispensation by word and deed of the greatest good on earth, by
which he mediates contact and fellowship
with the Divinity.
things pray to
And
as those
who worship
terrestrial
them
so,
as if they heard, confirming
compacts
before them
;
in
men who
are living images, the true
Word is received by the trustworthy teacher and the beneficence exerted towards
them is carried up to the Lord, after whose image he wdio is a true man by instr
uction creates and harmonizes, renewing to salvation the man who receives instru
ction. For as the Greeks called steel Ares^ and wine Dionysus^ on account of a c
ertain relation
majesty of the
;
so the Gnostic, considering the benefit of his neighbours as
his
be called a living image of the Lord, not as respects the peculiarity of form, b
ut the symbol of
own
salvation,
may
power and similarity of preaching. Whatever, therefore, he has in his mind, he b
ears on his tongue, to those who are worthy to hear, speaking as well as For he
both thinks and living from assent and inclination. speaks the truth unless at a
ny time, medicinally, as a physician for the safety of the sick, he may lie or t
ell an untruth,
;
according to the Sophists.
Book VII.]
THE MISCELLANIES.
445
For
hands
all
instance, the noble apostle circumcised Timothy,
though
loudly declaring and writing that circumcision
profits nothing.^
made with
by dragging
But
that he might not,
at
once away from the law to the circumcision of the
listeners,
Hebrews who were reluctant compel them to break away from the synagogue, he, " a
ccommodating himself to the Jews, became a Jew that he might gain all."^ He, the
n, who submits to accommodate
heart through faith those of the
himself merely for the benefit of his neighbours, for the
sal-
vation of those for whose sake he accommodates himself, not
partaking in any dissimulation through the peril impending
over the just from those
means
acts with compulsion.^
who envy them, such an one by no But for the benefit of his neigh-
bours alone, he will do things which would not have been done
by him primarily, if he did not do them on their account. Such an one gives hims
elf for the Church, for the disciples
whom
he has begotten in faith
;
for an example to those
who
are capable of receiving the supreme
economy
of the philan-
thropic
and God-loving Instructor, for confirmation of the
is
truth of his words, for the exercise of love to the Lord.
Such an one
unenslaved by fear, true in word, enduring
in labour, never willing to lie
by uttered word, and
in
it
always securing sinlessness
with a certain deceit,
mischief.
is
;
since falsehood, being spoken
not an inert word, but operates to
On
every hand, then, the Gnostic alone
testifies
to the
truth in deed and word.
things, both in
For he always does
action,
rightly in all
itself.
word and
and in thought
is
Such, then, to speak cursorily,
tian.
If, then,
the piety of the Christo
right reason, he does
he does these things according them piously and justly.
Gnostic alone
is
duty and
if
And
such
just,
be the
case, the
really both pious,
and
and God-fearino;.
The
1
Christian
is
not impious.
For
this
was the point
;
in-
cumbent
Rom.
^
on us to demonstrate to the philosophers
;
so that
he
ii. 25 This sentence
Eph.
is
ii.
11.
^
i q^^^ j^. 19, etc.
obscure,
and has been construed and amended
variously.
446
will
THE MISCELLANIES.
never in any way do anght bad or base (which
is
[Book
is
vit.
unjust).
Consequently, therefore, he
not impious; but he alone fears
God,
holily
versal Ruler,
and dutifully worshipping the true God, the uniand King, and Sovereign, with the
true piety.
CHAPTER
X.
STEPS TO PERFECTION.
For
man
knowledge (gnosis), to speak generally, a perfecting of man, is consummated by a
cquaintance with divine things, in character, life, and word, accordant and conf
ormFor by it faith is able to itself and to the divine Word. perfected, inasmuch
as it is solely by it that the believer becomes perfect. Faith is an internal g
ood, and without searching for God, confesses His existence, and glorifies Him a
s existent. Whence by starting from this faith, and being developed by it, throu
gh the grace of God, the knowledge
as
respecting
Him is to be Now we assert that
(ao(f>La),
acquired as far as possible.
knowledge
(gnosis) differs
from the
which is the result of teaching. For as far but as anything is knowledge, so far
is it certainly wisdom in as far as aught is wisdom, it is not certainly knowle
dge. For the term wisdom appears only in the knowledge of the
wisdom
;
uttered word.
But
that
is
it is
not doubting in reference to God, but believing,
the foundation of knowledge.
But Christ
is
both the
foundation and the superstructure, by wdiom are both the
beginning and the ends.
ginning and the end
I mean faith and love are not taught.
it
And
the extreme points, the be-
But knowledge, conveyed from communication through the grace of God as a deposit
, is entrusted to those wdio show
themselves worthy of
forth
shall
from and
light to light.
be given :"^ to
and from it the worth of love beams For it is said, " To him that hath faith, kn
owledge; and to knowledge,
;
love
;
to love, the inheritance.
1
Luke
xix. 26.
Book vil]
THE MISCELLAmES.
447
And
by
this takes place,
faith,
to
Him
whenever one hangs on the Lord by knowledge, by love, and ascends along with whe
re the God and guard of our faith and love is.
at last (on
Whence
is
account of the necessity for very great
preparation and previous training in order both to hear what
said,
intelligently to a point
it is
it.
and for the composure of life, and for advancing beyond the righteousness of the
law) that knowledge is committed to those fit and selected for It leads us to t
he endless and perfect end, teaching us
life
beforehand the future
;
that
we
shall lead, according to
God, and with gods after we are freed from all punishment and penalty which we u
ndergo, in consequence of our sins,
After which redemption the reward and the honours are assigned to those who have
become perfect when they have got done with purification, and ceased from all s
ervice, though it be holy service, and among saints. Then become pure in heart,
and near to the Lord, there aw^aits them restoration to everlasting contemplatio
n and they are called by the appellation of gods, being destined to sit on thron
es with the other gods that have been first put in their places by the Saviour.
Knowledge is therefore quick in purifying, and fit for
for salutary discipline.
;
;
that acceptable transformation to the better.
Whence
also
wath ease
it
removes [the soul]
its
to wdiat is akin to the soul,
divine and holy, and by
own
light conveys
;
man
through
the mystic stages of advancement
till it
;
restores the pure in
heart to the crowning place of rest
teaching to gaze on God,
face to face, with knowledge and comprehension.
For
to
in
this consists the perfection of the gnostic soul, in its
being
with the Lord, where
it
is
in
immediate subjection
Him,
after rising above all purification
and
service.
Faith
is
then, so to speak, a comprehensive knowledge of
;
and knowledge is the strong and sure demonwhat is received by faith, built upon
faith by the Lord's teaching, conveying [the soul] on to infallibility, And, in
my view, the first science, and comprehension. saving change is that from heathe
nism to faith, as I said And before and the second, that from faith to knowledge
.
the essentials
stration of
;
448
THE MISCELLANIES.
[Book
vii.
the latter terminating in love, thereafter gives the loving to
the loved, that which knows to that which
is
known.
And,
perchance, such an one has already attained the condition of " being equal to th
e angels." ^ Accordingly, after the highest
excellence in the flesh, changing always duly to the better,
he urges
his flight to the ancestral hall,
through the holy
septenniad [of heavenly abodes] to the Lord's
to be a light, steady,
own mansion
;
and continuing in every part immutable.
eternally, entirely
and
The first mode of the Lord's operation mentioned by us is an exhibition of the r
ecompense resulting from piety. Of the very great number of testimonies that the
re are, I shall
adduce one, thus summarily expressed by the prophet David " Who shall ascend to
the hill of the Lord, or who shall
:
stand in His holy place
?
and pure
in his heart;
He who is guiltless in his hands, who hath not lifted up his soul to
vanity, or sworn deceitfully to his neighbour.
He
shall
receive blessing
Saviour.
from the Lord, and mercy from God his This is the generation of them that seek t
he Lord,
that seek the face of the
in
God
of Jacob."
^
The prophet
has,
my
opinion, concisely indicated the Gnostic.
David, as
appears, has cursorily demonstrated the Saviour to be God,
by
calling
Him
" the face of the
God
of Jacob,"
who
preached and taught concerning the Spirit. Wherefore also the apostle designates
as " the express image ('^apaKT7]pa) of
the glory of the Father"
^
the Son,
who taught
the truth reis
specting God, and expressed the fact that the Almighty
the
God and Father, " whom no man knoweth but the Son, and he to whom the Son shall
reveal Him." * That God is one is intimated by those " who seek the face of the
God of Jacob;" whom being the only God, our Saviour and God
one and only
characterizes as the
Good
is
Father.
And
^'
the generation of
those that seek
Him"
after knowledge.
profit
the elect race, devoted to inquiry Wherefore also the apostle says, " I shall
tion, or
1
you nothing, unless I speak to you, either by revelaby knowledge, or by prophecy
, or by doctrine." ^
XX. 36.
xi.
2 ^
Luke
Matt.
pg_ ^xiv. 3-6. 1 Cor. xiv. 6.
^
Heb.
i.
3.
^
27.
Book
VII.]
THE MISCELLANIES.
449
Although even by those who are not Gnostics some things
are done rightly, yet not according to reason
of fortitude.
;
as in the case
For some who
are naturally high-spirited, and
have afterwards without reason fostered this disposition, rush to many things, a
nd act like brave men, so as sometimes to
succeed in achieving the same things
is
;
just as endurance
easy for mechanics.
;
But
it is
not from the same cause,
same object not were they to give their whole For they have not love," according
to the apostle.^ All the action, then, of a man possessed of knowledge is right
action and that done by a man not possessed of knowledge is wrong action, thoug
h he observe a plan since it is not from reflection that he acts bravely, nor do
es he direct his action in those things which proceed from virtue to virtue, to
any useful purpose. The same holds also with the other virtues. So too the
or with the
''
body.
;
;
analogy
is
is
preserved in religion.
Our
Gnostic, then, not only
such in reference to holiness; but corresponding to the
piety of
knowledge are the commands respecting the
life.
rest of
the conduct of
describe the life
our purpose at present to of the Gnostic, not to present the system of
it
is
For
dogmas, which we
shall afterwards explain at the fitting time,
preserving the order of topics.
CHAPTER XL
DESCRIPTION OF THE GNOSTIC'S LIFE.
Kespectixg
the universe, he conceives truly and grandly in
virtue of his reception of divine teaching.
Beginning, then,
with admiration of the Creation, and affording of himself a
proof of his capability for receiving knowledge, he becomes a
ready pupil of the Lord.
entertained.
Directly on hearing of
God and
Providence, he believed in consequence of the admiration he
Through the power
his energies in every
of impulse thence derived
he devotes
way
to learning, doing all
those things by
means of which he
1
shall
be able
2
to acquire
1 Cor. xiii. 3.
CLEM. VOL.
II.
F
450
THE MISCELLANIES.
[Book
vii.
the knowledge of what he desires.
inquhy worthy
ance.
arises as
faith advances.
And desire blended with And this is to become
and such importFor it is not his ears, but his soul, that he yields up to the th
ings Accordingly, apprehending signified by what is spoken. essences and things
through the words, he brings his soul, as apprehending [e.g^^ in the peculiar is
fit, to what is essential way in which they are spoken to the Gnostic, the comm
ands, " Do not commit adultery," " Do not kill;" and not as they
of speculation, of such a character,
shall the
So
Gnostic taste of the will of God.
;
are understood
by other
people.
Training himself, then, in
to exercise himself in larger
scientific speculation,
he proceeds
generalizations and grander propositions ; knowing right well that " He that tea
cheth man knowledge," according to the
prophet,
also
So is the Lord, the Lord acting by man's mouth. assumed flesh. As is right, then
, he never prefers the pleasant to the useful not even if a beautiful woman were
to entice him, when overtaken by circumstances, by wantonly urging him since Jo
seph's master's wife was not able to seduce him from his stedfastness but as she
violently held his coat, divested him-
He
;
:
;
becoming bare of but clothed with seemliness the eyes of the master the Egyptian,
For of character. I mean saw not Joseph, yet those of the Almighty looked
self of
it,
sin,
if
on.
For we hear the
voice,
God
scrutinizes the thing itself,
and see the bodily forms but from which the speaking and
;
the looking proceed.
Consequently, therefore, though disease, and accident, and
what
is
most
terrible of all, death,
come upon the Gnostic,
all
he remains
inflexible in soul,
knowing that
that, also
;
snch things
are a necessity of creation,
by the power of God, they become the medicine of salvation, benefiting by
and
discipline those
to desert,
who
are difficult to reform
is
allotted according
by Providence, which
creatures, then,
it
truly good.
Using the
to the extent
when
the
Word
prescribes,
and
prescribes, in the exercise of thankfulness to
the Creator, he becomes master of the enjoyment of them.
He
never cherishes resentment or harbours a grudge
Book
VII.]
THE MISCELLANIES.
451
against any one, though deserving of hatred for his conduct.
For he worships the Maker, and loves him, who shares hfe, pitying and praying fo
r him on account of his ignorance.
He
indeed partakes of the affections of the body, to which,
it is
susceptible as
in sensation
of suffering
by nature, he
is
it.
bound.
But
he
is
not the primary subject of
Accordingly, then, in involuntary circumstances, by with-
drawing himself from troubles to the things which really belong to him, he is no
t carried away w^ith what is foreign to
him.
And
it
is
only to things that are necessary for him
is
that he accommodates himself, in so far as the soul
pre-
served unharmed.
For
it is
not in supposition or seeming
;
that he wishes to be faithful that
is,
but in knowledge and truth,
deed and effectual word. Wherefore he not only praises wdiat is noble, but endea
vours himself to be noble ; changing by love from a good and faithful servant
in sure
into a friend, through the perfection of habit,
which he has
acquired in purity from true instruction and great discipline.
Striving,
then, to attain
to
(gnosis); decorous in character;
all
the summit of knowledge composed in mien; possessing
those advantasres which belong to the true Gnostic; fixino;
his eye
rightly,
on fair models, on the many patriarchs who have lived and on very many prophets
and angels reckoned without number, and above all, on the Lord, who taught and s
howed it
to
therefore loves not
be possible for him to attain that highest life of all, he all the good things o
f the world, which

are within his grasp, that he

may
not remain on the ground,
but the things hoped
for,
or rather already
known, being
afflictions,
hoped for so as to be apprehended. So then he undergoes toils, and
as
trials,
and
are
not
those
among
the
philosophers
who
;
endowed with
manliness, in the hope of present troubles ceasing, and of
sharing again in what
spired
but knowledge has inis pleasant him with the firmest persuasion of receiving the
hopes Wherefore he contemns not alone the pains of the future.
of this world, but all
its
pleasures.
They
say, accordingly, that the blessed Peter,
on seeing his
call
wife led to death, rejoiced on account of her
and con-
452
THE MISCELLANIES.
[Book
vii.
ingly, addressing her
veyance home, and called very encouragingly and comfortby name, " Remember thou
the Lord."
Such was the marriage of the
blessed,
and
their perfect dis-
position towards those dearest to them.
Thus
also the apostle says,
"that he who marries should
be as though he married not," and deem his marriage free
of inordinate
Lord
;
to
affection, and inseparable from love to the which the true husband exhorted his
wife to cling
this life to the
on her departure out of
Lord.
even in the very ex-
Was
not then faith in the hope after death conspicuous in
the case of those
who gave thanks
?
to
God
tremities of their punishments
the faith they possessed,
For firm, in my opinion, was which was followed by works of faith.
is
In
all
circumstances, then,
the soul of the Gnostic strong,
like the
in a condition of
extreme health and strength,
body
of an athlete.
For he
to
is
prudent in
be done by the just
human affairs, in judging what ought man having obtained the principles
;
from God from above, and having acquired,
in order to the
divine resemblance, moderation in bodily pains and pleasures.
And
tainly, then, the gnostic soul,
he struggles against fears boldly, trusting in God. Ceradorned with perfect virt
ue, is the earthly image of the divine power its development being
;
the joint result of nature, of training, of reason,
all
together.
Spirit,
This beauty of the soul becomes a temple of the Holy
when
stands
it
acquires a disposition in the whole of
life
corre-
sponding to the gospel.
all
Such an one consequently with-
fear of everything terrible, not only of death, but
also poverty
these; being
and disease, and ignominy, and things akin to unconquered by pleasure, and lord
over irrational desires. For he well knows what is and what is not to be done be
ing perfectly aware what things are really to be dreaded, and what not. Whence h
e bears intelligently what
;
the
telligently discriminating
;
him to be requisite and necessary inwhat is really safe (that is, good), from wh
at appears so and things to be dreaded from what seem so, such as death, disease
, and poverty which are
intimates to
;
Word
;
rather so in opinion than in truth.
;
Book
vii.]
THE MISCELLANIES.
the really good man,
.
453
This
is
who
is
without passions
having, through the habit or disposition of a soul endued with virtue, transcend
ed the whole life of passion. He has
everything dependent on himself for the attainment of the end. For those acciden
ts which are called terrible are not
formidable to the good man, because they are not evil. And those which are reall
y to be dreaded are foreign to the
gnostic
Christian, being
diametrically opposed
to
what
is
good, because evil; and
in the
it is
impossible for contraries to meet
same person at the same time. He, then, who faultlessly acts the drama of life w
hich God has given him to play, knows both what is to be done and what is to be
endured. Is it not then from icrnorance of what is and what is not
to
be dreaded that cowardice
of
arises ?
Consequently the only
present
man
courage
is
the Gnostic,
who knows both
and future good things ; along with these, knowing, as I have said, also the thi
ngs which are in reality not to be dreaded.
Because, know^ing vice alone to be hateful, and destructive of
what contributes to knowledge, protected by the armour of the Lord, he makes war
against it. For if anything is caused through folly, and the operation
or rather co-operation of the devil, this thing
is
not straight-
way
the devil or
is
folly.
For no
no action
action
is
is
wisdom.
For
wisdom
but an
a habit.
And
a habit.
The
action,
then, that arises
evil
from ignorance,
is
not already ignorance,
throuo;h iojnorance, but not ignorance.
For
neither perturbations of
mind nor
sins are vices,
though prosince
ceeding from vice.
No
one, then,
who
is
irrationally brave
is
a Gnostic
;
one might call children brave, who, through ignorance of what is to be dreaded,
undergo things that are frightful. So they touch fire even. And the wild beasts
that rush close on
the points of spears, having a brute courage, might be called valiant. And such
people might perhaps call jugglers valiant,
who tumble on
with
sw^ords with a certain dexterity, practising
a mischievous art for sorry gain.
the peril arising
before his eyes,
But he who is truly brave, from the bad feeling of the multitude In courageously
awaits whatever comes.
;
454
this
tyrs,
THE MISCELLANIES.
way he
is
[Book
vii.
distinguished from others that are called maras
inasmuch
some furnish occasions
for themselves,
and
it
rush into the heart of dangers, I
know
not
how
(for
is
right to use mild language) ; while they, in accordance with right reason, prote
ct themselves; then, on God really calHng them, promptly surrender themselves, a
nd confirm the call,
from being conscious of no precipitancy, and present the
man
be tested in the exercise of true rational fortitude. Neither, then, enduring le
sser dangers from fear of greater,
to
like other people,
equals,
and those of
call,
nor dreading censure at the hands of their like sentiments, do they continue in
the
;
confession of their calling ingly obey the
but from love to
God
they will-
with no other aim in view than pleasing
God, and not for the sake of the rew^ard of their toils. For some suffer from lo
ve of glory, and others from fear of some other sharper punishment, and others f
or the sake of pleasures and delights after death, being children in faith bless
ed indeed, but not yet become men in love to God, as the Gnostic is. For there a
re, as in the gymnastic contests, so also But love in the Church, crowns for men
and for children. Therefore in is to be chosen for itself, and for nothing else
.
the Gnostic, along with knowledge, the perfection of fortitude
is
developed from the discipline of
Accordingly, love makes
life,
he having always
studied to acquire mastery over the passions.
its
own
athlete fearless
and daunt;
less,
Lord, anointing and training him as righteousness secures for him truthfulness i
n his whole
and confident
in the
was a compendium of righteousness your yea be yea and your nay, nay." And the sa
me holds with self-control. For
life.
For
it
to say, "
Let
;
it
is
neither
for love of honour, as the athletes for the sake of crowns
and money, as some pretend to exercise self-control, pursuing what is good with
Nor is it from love of the body for the terrible suffering. Nor any more is any
man who is temperate sake of health.
fame
;
nor, on the other hand, for love of
from
rusticity,
who has not
tasted pleasures, truly a
man
of
Certainly those who have led a laborious on tasting pleasures, forthwith break d
own the inflexibility of
self-control.
life,
Book
vii.]
THE MISCELLANIES.
455
temperance into pleasures. Such are they who are restrained by law and fear. For
on finding a favourable opportunity they defraud the law, by giving what is goo
d the slip. But self-control, desirable for its own sake, perfected through know
ledge, abiding ever, makes the man lord and master of
himself; so that the Gnostic
say adamant
is
temperate and passionless,
incapable of being dissolved by pleasures and pains, as they
is
by
fire.
is
The
cause of these, then,
love, of all science the
most
sacred and most sovereign.
For by the
is
service of
what
it
is
best
and most exalted, which
^'
characterized
by
unity,
renders the Gnostic at once
friend and son, having in truth
to the
^
grown
a perfect
man, up
measure of full stature." Further, agreement in the same thing
is
is
is
consent.
But
in
what
the same
;
is
one.
And
friendship
in
consummated
likeness
the
community lying
oneness.
The
Gnostic,
consequently, in virtue of being a lover of the one true God, is the really perf
ect man and friend of God, and is placed in
the rank of son.
ledge,
For these
are
names
of nobility
and know;
and perfection in the contemplation of God w^hich crowning step of advancement t
he gnostic soul receives, w^hen it has become quite pure, reckoned worthy to beh
old everFor lastingly God Almighty, ^' face," it is said, " to face."
having become wholly
spiritual,
is
and having
in the spiritual
it
Church gone
rest of
to
what
of kindred nature,
abides in the
God.
CHAPTEK
THE TRUE GNOSTIC
IS
XII.
BENEFICENT, CONTINENT, AND
THINGS.
DESPISES
WOELDLY
so.
Let these things, then, And such beinsc the
body and the soul
be
attitude of the Gnostic towards the
his neighbours,
iv. 13.
towards
1
whether
it
be a
Eph.
;
456
(iomesticj
THE MISCELLANIES.
or a lawful enemy, or
like.
[Book
vii.
whosoever
he
is
found
equal and
For he does not "
is
despise his brother," who,
according to the divine law,
Certainly he relieves the
tions,
all
of the
same father and mother.
life
afflicted,
helping him with consola;
encouragements, and the necessaries of
giving to
that need, though not similarly, but justly, according to
desert; furthermore, to
if
him who persecutes and
little
hates,
even
that
he need
it
;
caring
for those wdio say to
him
he has given out of fear,
so,
if it is
not out of fear that he does
are those,
but to give help.
For how much more
who
to
towards their enemies are devoid of love of money, and are
haters of evil, animated with love to those
who belong
them? Such an one from
of
this proceeds to the accurate
whom
he ought chiefly
\\ow.
to give to,
knowledge and how much, and
when, and
And who
man who
could with any reason become the
enemy
of a
And is it not just as in the case of God ? We say that God is the adversary of n
o one, and the enemy of no one (for He is the Creator of all, and nothing that e
xists is wdiat He wills
gives no cause for enmity in any
way ?
it
not to be
;
but we assert that the disobedient, and those
who walk
to
not according to His commandments, are enemies
as being those
We
who are hostile to His covenant). same to be the case wdth the Gnostic, for he c
an never in any way become an enemy to any one but those may be regarded enemies
to him who turn to the
Him,
shall find the very
contrary path.
.
In particular, the habit of
is
liberality
which prevails among
less,
us
called " righteousness
;"
but the power of discriminating
with reference to
tlie
according to desert, as to greater and
those
who
are proper subjects of
it, is
a form of
very
highest righteousness.
There are things practised
in a vulgar style
by some people,
the heathen,
such as control over pleasures.
For
as,
among
there are those who, from the impossibility of obtaining what
one
sees,^
and from fear of men, and
^
also for the sake of
opoi
;
or, desires, ipa,^ as
Sylburgius suggests.
Book
vii.]
THE MISCELLANIES.
some
457
greater pleasures, abstain from the delights that are before
them
;
so also, in the case of faith,
practise self-restraint,
either out of regard to the promise or
from fear of God.
Well, such self-restraint
is
the basis of knowledge, and an
effort after perfection.
approach
to
something better, and an
it is
For
'^
the fear of the Lord,"
^
said,
"
is
the beginning of
man, out of love, " beareth all things, endureth all things,""^ "as not pleasing
man, but God." ^ Although praise follows him as a consequence, it is not for hi
s own advantage, but for the imitation and benefit
wisdom."
But
the perfect
of those
who
praise him.
to another view,
is
it is
According
not he
who merely controls
man, but he who has also achieved the mastery over good things, and has acquired
surely the great accomplishments of science, from which he
his passions that
called a continent
produces as fruits the
is
activities of virtue.
Thus
the Gnostic
never, on the occurrence of an emergency, dislodged from
the habit peculiar to him.
For the
scientific possession of
what
is
good
is
firm and unchangeable, being the knowledge of
things divine and
human.
ignorance
;
nor does good change into
I
Knowledge, then, never becomes Wherefore also evil.
as principal ends of exist-
he
eats,
and drinks, and marries, not
ence, but as necessary.
prescribe,
name marriage
;
even,
if
the
Word
and
as
is
suitable.
has the apostles for
For having become perfect, he examples and one is not really shown to
;
but he surpasses men, who, disciplined by marriage, procreation of children, and
be a
man
in the choice of single life
care for the house, without pleasure or pain, in his solicitude
for the house has been inseparable
from God's
love,
and
withstood
tempation arising through children, and wife, and domestics, and possessions. Bu
t he that has no family
all
is
in a great degree free of temptation.
is
Caring, then, for
himself alone, he
far as his
surpassed by him
is
who
is
inferior,
as
is
own
personal salvation
life,
concerned, but
who
superior in the conduct of
preserving certainly, in his
subject the soul to
care for the truth, a minute image.
But we must
1
as
much
2 1
as
possible
ProY.
i.
7.
Cor.
xiii. 7.
^2
Thess.
ii.
4.
458
THE MISCELLANIES.
it
[Book
vii.
varied preparatory exercise, that
to the reception of
may become
not see
susceptible
knowledge.
Do you
is
how wax
is
softened and copper purified, in order to receive the stamp
apphed to it? from the body,
urging the
Just as death
so
is
the separation of the soul
spirit
knowledge as it were the rational death away, and separating it from the passion
s,
it on to the life of well-doing, that it may then say wn'th confidence to God, "
I live as Thou wishest." For
and leading
men cannot please God, what is profitable, but what is pleasant. But in pleasing
God, one as a consequence gets the favour of the good among men. How, then, can
what relates to meat, and drink, and amorous pleasure, be agreeit
he who makes
his
purpose to please
since the multitude choose not
able to such an one
?
since he views with suspicion even a
word that produces
act of the mind.
and a pleasant movement and " For no one can serve two masters, God
pleasure,
is
meaning not simply money, but from money bestowed on various pleasures. In reali
ty, it is not possible for him who magnanimously and truly knows God, to serve a
ntagonistic
^
and Mammon,"
it
said
;
the resources
arising
pleasures.
There
is
one alone, then,
who from
the beginning was
free of concupiscence
the
philanthropic Lord,
who
for us
became man.
to
And
whosoever endeavour to be assimilated
become
strive, from exercise, to For he who has exercised concupiscence and then restra
ined himself, is like a widow who becomes again a virgin by continence. Such is
the reward of knowledge, rendered to the Saviour and Teacher, which He Himself a
sked for, abstinence from what is evil, activity in doing good, by which salvati
on is acquired.
the
impress
given
by Him,
free of concupiscence.

As, then, those

living
who have
learned the arts procure their
by what they have been taught, so also is the Gnostic saved, procuring life by w
hat he knows. For he wdio has not formed the wish to extirpate the passion of th
e soul,
kills himself.
But, as seems, ignorance
its
vi.
is
the starvation of
the soul, and knowledge
1
sustenance.
24
;
Matt.
Luke
vi. 13.
Book
vii.]
THE MISCELLANIES.
which the Gospel likened
459
to the
Such
virgins,
are the gnostic souls,
consecrated virgins
who
wait for the Lord.
in respect of their
For they are abstaining from what is evil.
and
And
in respect of their waiting out of love for the Lord,
kindling their light for the contemplation of things, they are wise souls, sayin
g, " Lord, for long we have desired to receive
Thee
;
we have
lived according to
transgressing none of
what Thou hast enjoined, Thy commandments. AYherefore also
we
claim the promises.
it is
And we
pray for what
is
is
beneficial,
since
not requisite to ask of Thee what
shall take
most excellent.
And we
evervthincr for iiood
us,
exercises that
meet
even though the which Thine arrancrement brings to
:
us for the discipline of our stedfastness, appear to be
evil."
The
ask.
Gnostic, then, from his exceeding holiness,
to fail
is
better
prepared
when he
asks,
than to get when he does not
His whole
wishes.
life is
prayer and converse with God.
And
if
he be pure from
sins,
he
will
For God
;
says to
means obtain what he the righteous man, " Ask, and I
by
all
will give thee
think,
;
and I
if
will do."
If beneficial, he will
will
receive
it
at
once
and
therefore he will not receive
But
place,
is
if
one say to
us,
never ask it, and So it shall be as he wishes. that some sinners even obtain aci
njurious,
it.
he
cording to their requests, [we should say] that this rarely takes
by reason of the righteous goodness of God.
the gift
is
And
it
granted to those
Whence
it
;
who are not made
capable of doing others good.
for the sake of
him
that asked
but the divine dispensation, foreseeing that one would
to those
be saved by his means, renders the boon again righteous.
And
who
are worthy, things which are really good
are given, even without their asking.
Whenever,
then, one
is
righteous, not
from necessity or
is
out of fear or hope, but from free choice, this
royal road, which the royal race travel.
called the
If, then, are slippery and precipitous. and honour, I do not know if the illustr
ious among the philosophers, who use such freedom of speech, will any longer end
ure afflictions.
But the byways one take away fear
460
THE MISCELLANIES.
lusts
[Book
yii.
Now
and other
sins are called " briars
and thorns."
Accordingly the Gnostic labours in the Lord's vineyard, planting, pruning, water
ing ; being the divine husbandman
of
what
is
planted in faith.
it
Those, then,
evil,
think
right to receive the wages of ease.
who have not done But he
who
has done good out of free choice, demands the recom-
pense as a good workman.
wages
both
He
certainly shall receive double
for
what he has not done, and for what good he
is
has done.
Such a Gnostic
;
permission, and that for the benefit of those
him by manly endurance.
tempted by no one except with God's who are with and he strengthens them for fai
th, encouraging them
And
assuredly
it
was for
and
to
this end, for
the establishment and confirmation of the churches, that the
blessed apostles were brought into trial
martyrdom.
The
says,
''
Gnostic, then, hearing a voice ringing in his ear, which
Whom I shall strike, do thou pity," beseeches that those
may
repent.
who
hate him
For the punishment
is
of malefac-
tors, to
be consummated in the highways,
;
for children to
witness
^ for there is no possibility of the Gnostic, who has from choice trained himsel
f to be excellent and good, ever
being instructed or delighted with such never falling into
sins,
spectacles.'^
And
so,
having become incapable of being softened by pleasures, and
he
is
not corrected by the examples
far
is
of other men's sufferings.
And
from being pleased with
this world,
earthly pleasures and spectacles
he who has shown a noble
although
contempt for the prospects held out in
they are divine. " Not every one," therefore, " that says Lord, Lord, shall
enter into the
of
kingdom
of
God
;
but he that doeth the will
Such is the gnostic labourer, who has the God." ^ mastery of worldly desires eve
n while still in the flesh and
;
^ According to the text, instead of "to witness," as above, it would be "not to
witness." Lowth suggests the omission of "not" {(^vi). Retaining it, and transla
ting " is not even for children to witness," the
clause yields a suitable sense.
2 s
Ctto Toiovra is
here substituted by Heinsius for
vtto
rav
ccvtuv.
Matt.
vii.
21.

Book
vit.]
THE MISCELLANIES.
to things future
4G1
who, in regard
and
still
invisible,
which he
knows, has a sure persuasion, so that he regards them as more This able workman
present than the things within reach.
rejoices in
what he knows, but
is
being involved in the necessities of
worthy of the active participation uses this life as if it belonged to another,
is
cramped on account of his life not yet deemed in what he knows. So he
;

so far, that
is,
as
necessary.
He knows
I
also the
mean the Fourth and the its name from Hermes, and
ness,
enigmas of the fasting of those days Preparation. For the one has the other from
Aphrodite. He
and voluptuousfrom which all the vices grow. For we have already often above sho
wn the three varieties of fornication, according to the apostle love of pleasure
, love of money, idolatry. He fasts, then, according to the Law, abstaining from
bad deeds, and, according to the perfection of the Gospel, from evil thoughts.
Temptations are applied to him, not for his purification, but, as we have said,
for the good of his neighbours, if, making trial of toils and pains, he has desp
ised and passed them by. The same holds of pleasure. For it is the highest achie
vement for one who has had trial of it, afterwards to abstain. For what great th
ing is it, if a man restrains himself in what he knows not? He, in fulfilment of
the precept, according to the Gospel, keeps the Lord's day, when he abandons an
evil disposition, and assumes that of the Gnostic, glorifying
fasts in his life, in respect of covetousness

the Lord's resurrection in himself.

Further
also,
wdien he
has received the comprehension of scientific speculation, he
deems that he
invisible,
sees the
Lord, directing his eyes towards things
although he seems to look on wdiat he does not
;
wish to look on
his eyes
chastising the faculty of vision,
when he
perceives himself pleasurably affected by the application of
;
since he wishes to see
and hear that alone which
concerns him.
In the act of contemplating the souls of the brethren, he beholds the beauty of
the flesh also, with the soul itself,
which has become habituated
to look solely
upon that which
is
4G2
THE MISCELLANIES.
And they
[Book
vii.
good, without carnal pleasure.
are really brethren
;
by reason of their elect creation, and their oneness of character, and the natur
e of their deeds, they do, and think, and speak the same holy and good works, in
accordance with the sentiments with which the Lord wished them as elect to be i
nspired. For faith shows itself in their making choice of the same thing's and k
nowledo;e, in learnino; and thinkino; the same and hope, in desiring^ the same t
hings. things
inasmuch
as,
:
;
And
if,
through the necessity of
life,
he spend a small por-
tion of time about his sustenance, he thinks himself defrauded,
being diverted by business.
Thus
not even in dreams does
he look on auMit that
thoroughly
in the city
^
is
unsuitable to an elect man.
For
is
a stranger and sojourner in the whole of life
city, despises
every such one, who, inhabiting the
the things
which are admired by
life
others,
and
lives in the
city as in a desert, so that the place
may
not compel him,
but his mode of
show him
to
be
just.
This Gnostic,
to
speak compendiously, makes up for the
absence of the apostles, by the rectitude of his life, the accuracy of his knowl
edge, by benefiting his relations, by " removing the mountains " of his neighbou
rs, and putting
his
away the irregularities ^ own vineyard and
He,
too,
of their soul.
Although each of us
is
labourer.
while doing the most excellent things, wishes
notice of
living in accordance with the
with himself that he
men, persuading the Lord along commandments, preferring these things from believ
ing them to "For where any one's mind is, there also is his exist.
to
elude
the
is
treasure."
^
He
impoverishes himself, in order that he
may
never over-
look a brother
^
who
has been brought into
affliction,
through
-TToklv suggested by Lowth instead of Troieh. uTix^Mg adopted instead of driyc''
"? of the text, and transferred to the beginning of this sentence from the close
of the preceding, where it
^
appears in the text.
^ *
Matt. xxi. 21
;
Mark
xi.
23
;
1 Cor. xiii. 2, etc. etc.
^
Referring to Matt.
vi.
21.
Or
His,
i.e.
the Lord's.
Book vil]
TEE MISCELLANIES.
is
463
the perfection that
will bear
in love, especially if
he know that he
want himself
easier than his brother.
He
and
conif,
siders, accordingly, the other's
pain his
own
grief
;
by
contributing from his
suffer
own
indigence in order to do good, he
his beneficence
any hardship, he does not fret at this, but augments For he possesses in its sin
cerity still more. the faith which is exercised in reference to the affairs of l
ife, and praises the gospel in practice and contemplation. And, in truth, he win
s his praise '^ not from men, but from God,"^ by the performance of what the Lor
d has taught. He, attracted by his own hope, tastes not the good things that are
in the world, entertaining a noble contempt for all
things here
;
pitying those that are chastised after death,
;
who
through punishment unwillingly make confession
clear conscience with reference to his
having a departure, and being
always ready, as " a stranger and pilgrim," with regard to the
inheritances here
;
mindful only of those that are his own,
things here as not his
and regarding knowledge
righteous
all
own
;
;
not only ad-
miring the Lord's commandments, but, so to speak, being by
itself
partaker of the divine will
a truly chosen
intimate of the
;
Lord and His commands
in virtue of
being
;
and princely and kingly as being a Gnostic despising all the gold on earth and u
nder the earth, and dominion from shore to shore of ocean, so that he may cling
to the sole service of the Lord. Wherefore also, in eating, and drinking, and ma
rrying (if the Word enjoin), and even in seeing dreams, he does and thinks what
is
_
holy.
So
is
is
he always pure for prayer.
He
also prays in the
society of angels, as being already of angelic rank,
never out of their holy keeping;
and he and though he pray
the
alone,
he has the choir of the
recognises
a
saints
^
standincr with him.
He
is is
twofold
[element in faith], both
activity of
and the excellence of that which believed according to its worth since also righ
teousness twofold, that which is out of love, and that from fear.
believes,
;
him who
1 -
Eom.
ii.
29.
;
ocyiov^ as in the best authorities
or dyyiT^av, as in recent editions.
;
464
THE MISCELLANIES.
it
[Book
vii.
Accordingly
to faith
is
said,
"
The
^
fear of the
Lord
is
pure, re-
maininoj for ever and ever."
For
those that from fear turn
ever.
and righteousness, remain for
is evil
;
Now fear works
to the
abstinence from what
of good, by building
but love exhorts
call
doing
;
up
to the point of spontaneousness
that
one
may
hear from the Lord, " I
you no longer
servants,
but friends," and
prayer.
may now
witli confidence
apply himself to
And
present.
the form of his prayer
is
thanksgiving for the past,
for the present,
and
is
for the future as already through faith
This
preceded by the reception of knowledge.
And
flee
he asks
to live the allotted life in the flesh as a Gnostic,
from the flesh, and to attain to the best things, and from the worse. He asks, t
oo, relief in those things in wdiich we have sinned, and conversion to the ackno
wledgment
as free
of them.
He
follows,
on
his departure.
Him who
calls,
;
calls, as
quickly,
so to speak, as
He who
goes before
hasting by reason
of a good conscience to give thanks
and having got there
with Christ, shows himself worthy, through his purity, to
possess, by a process of blending, the power of God communicated by Christ. For
he does not wish to be warm by participation in heat, or luminous by participati
on in flame,
but to be wholly
light.
He knows
accurately the declaration, " Unless ye hate
father and mother, and besides your
own
life,
and unless
ye bear the sign [of the cross]."" For he hates the inordinate affections of the
flesh, which possess the powerful spell
of pleasure
belonojs to
and entertains a noble contempt for the creation and nutriment of the flesh.
;
all
that
also
He
withstands the corporeal
restive irrational spirit
Spirit."
"^
^
soul,
putting a bridle-bit on the
And
" For the flesh lusteth against the " to bear the sign of [the cross] " is to be
ar
:
about death, by taking farewell of
1
all
things while
2
still
alive
Ps. xix. 9.
Luke
xiv. 2Q, 27.
^ i.e.
The sentient
soul,
which he
calls the irrational spirit, in contrast
with the rational
4
soul.
Gal. V. 17.
Book
vii.]
THE MISCELLANIES.
is
465
^
since there
not equal love in " having sown the flesh,"
formed the soul for knowledo;e. having acquired the habit of doing good, exercis
es beneficence well, quicker than speaking praying that he mayin having:
and
He
;
get a share in the sins of his brethren, in order to confession
and conversion on the part of his kindred and eager to give a share to those dea
rest to him of his own good things.
.
;
And
so these are to him,
friends.
Promoting, then, the
growth of the seeds deposited in him, according to the husbandry enjoined by the
Lord, he continues free of sin, and becomes continent, and lives in spirit with
those who are like him, among the choirs of the saints, though still detained o
n
earth.
He, all day and night, speaking and doing the Lord's commands, rejoices exceedin
gly, not only on rising in the morning and at noon, but also when walking about,
wdien and he teaches his asleep, when dressing and undressing He is inseparable
from the commandson, if he has a son. ment and from hope, and is ever giving th
anks to God, like the living creatures figuratively spoken of by Esaias, and sub
missive in every trial, he says, " The Lord gave, and the Lord hath taken away."
^ For such also was Job who after
;
;
the spoiling of his effects, along with the health of his body, resigned all thr
ough love to the Lord. For " he was," it is
said, " just, holy,
and kept apart from all wickedness."^ Now the word " holy " points out all dutie
s toward God, and the
entire course of
life.
we must
them,
bad],
neither cling too
Knowing which, he was a Gnostic. For much to such things, even if they are
good, seeing they are human, nor on the other hand detest
but we must be above both [good and if they are bad tramphng the latter under fo
ot, and passing on the former to those who need them. But the Gnostic is cautiou
s
;
in accommodation, lest he be not perceived, or lest the
accom-
modation become
^
disposition.
vi. 8,
In allusion to Gal.
flesh.
where, however, the apostle speaks of sow3
ing to the
2
Job
i.
21.
Job
i.
1.
CLEM.

A^OL. II.
2
G
4G6
IHE MISCELLANIES.
[Book
vii.
CHAPTER
He
XIII.
DESCRIPTION OF THE GNOSTIC CONTINUED.
never remembers those wlio have sinned against him, but
forgives them.
Wherefore
for
also
he righteously prays, saying,
^
" Forgive us
;
we
also forgive."
Welshes, to
For
this also is
one of
the things which
one.
For
all
God men are
covet nothing, to hate no
the Saviour,
who
And is it not the work of one will. wishes the Gnostic to be perfect as " the
is, Himself, who says, "Come, ye from me the fear of the Lord 1" ^ He wishes him
no longer to stand in need of help by angels, but to receive it from Himself, h
aving become worthy, and to have protection from Himself by obedience. Such an o
ne demands from the Lord, and does not merely
heavenly Father," ^ that
children, hear
ask.
And
in the case of his brethren in want, the Gnostic
will not ask himself for
abundance of wealth
to bestow,
but
will
pray that the supply of what they need may be furnished to them. For so the Gnos
tic gives his prayer to those who are in need, and by his prayer they are suppli
ed, without his
knowledge, and without vanity.
Penury and
future.
disease,
and such
trials,
are often sent for
admonition, for the correction of the past, and for care for the
Such an one prays
for relief
from them,
in virtue
of possessing the prerogative of knowledge, not out of vain-
glory; but from the very fact of his being a Gnostic, he
works beneficence, having become the instrument of the goodness of God.
They
elect
say in the traditions that
Matthew
the apostle con-
man sin, the man has sinned. For had he conducted himself as the Word prescribes
, his neighbour also would have been filled
stantly said, that " if the neighbour of an elect
with such reverence for the
life
he led as not to
sin."
say of the Gnostic himself? ye not," says the apostle, " that ye are the temple
of
then, shall
1
What,
we
"Know
God?"^
16.
Matt.
vi.
12
;
Luke
xi. 4.
2
3 Ps.
xxxiv. 11.
M
Matt.
Cor.
v. 48.
iii.
Book vil]
THE MISCELLANIES.
is
467
The Gnostic
sinning
is
consequently divine, and already holy, God-
bearing, and God-borne.
Now
the Scripture, showing that
foreign to him, sells those who have fallen away to strangers, saying, " Look no
t on a strange woman, to lust,"^
plainly pronounces sin foreign
and contrary
is
to the
nature of
the temple of God.
Now the temple
the
great, as the
Church,
seed
of
and
it
is
small, as
man who
preserves
the
He, therefore, who has God resting in him will not desire aught else. At once le
aving all hindrances, and despising all matter which distracts him, he cleaves t
he heaven by knowledge. And passing through the spiritual Essences, and all rale
and authority, he touches the highest thrones, hasting to that alone for the sa
ke of which alone he knew.
Abraham.
Mixing, then,
^'
the serpent with, the dove,"
^
he
lives at
once perfectly and with a good conscience, mingling faith
with hope, in order to the expectation of the future.
is
For he
conscious of the boon he has received, having become
;
worthy of obtaining it and is translated from slavery to adoption, as the conseq
uence of knowledge knowing God, or rather known of Him, for the end, he puts for
th energies corresponding to the worth of grace. For works follow knowledge, as
the shadow the body. Rightly, then, he is not disturbed by anything which happen
s nor does he suspect those things, which, through divine arrangement, take plac
e for good. Nor is he ashamed to die, having a good conscience, and being fit to
be seen by the Powers. Cleansed, so to speak, from all the stains of the soul,
he knows right well that it will be better with him
;
;
after his departure.
Whence
he never prefers pleasure and profit to the divine
arrangement, since he trains himself by the commands, that
in all things
he
may
be well pleasing
to
the Lord, and
all
praiseworthy in the sight of the world, since
things de-
pend on the one Sovereign God.
1
The Son
of
God,
it
is
These words are not found in Scripture.
Solomon often warns
against strange
2
women, and
there are our Lord's words in Matt. v. 28.
Matt. X. 16.
468
said, came Wherefore
THE MISCELLANIES.
to
[Book
vii.
His own, and His own received
Him
also,
not.
also in the use of the things of the
world he not
while
only gives thanks and praises the creation, but
using them as
is
right,
is
praised
;
since the
end he has in
activity
view terminates in contemplation
accordance with the commandments.
by gnostic
in
Thence now, by knowledge
collecting materials to be the
food of contemplation, having embraced nobly the magnitude
of knowledge, he advances to the holy recompense of trans-
hence. For he has heard the Psalm which says " Encircle Zion, and encompass it,
tell upon its towers." ^ For it intimates, I think, those who have sublimely emb
raced
lation
:
the
Word,
in faith
so as to become and knowledge.
lofty towers,
and
to stand firmly
Let these statements concerning the Gnostic, containing the germs of the matter
in as brief terms as possible, be made to
the Greeks.
But let it be known that if the [mere] believer do rightly one or a second of th
ese things, yet he will not do
knowledge,
like the Gnostic.
so in all nor with the highest
CHAPTER
XIV.
DESCRIPTION OF THE GNOSTIC FURNISHED BY AN EXPOSITION OF 1 COR. VI. 1, ETC.
the passionlessness which we which the perfection of the believer, " advancing b
y love, comes to a perfect man, to the measure of full stature,"^ by being assim
ilated to God, and by becoming truly angelic), many other testimonies from the S
cripture occur to me to adduce. But I think it better, on account of the length
of the discourse, that such an honour should be devolved on those who wish to ta
ke pains, and leave it to them to elaborate the dogmas by the selection of
of
call
Now,
what I may
attribute to the Gnostic (in
scriptures.
One
advert
passage, accordingly, I shall in the briefest terms
to,
1
so as not to leave the topic unexplained.
2
Ps. xlviii. 12.
Ep]i. iy. 13.
;
Book vil]
THE MISCELLANIES.
the
:
469
For
in
apostle says
first Epistle to the Corinthians the divine " Dare any of you, having a matter a
gainst
the other, go to law before the unrighteous, and not before the saints? Know ye
not that the saints shall judge the world ?"^ and so on.
we shall exhibit the meanby employing such of the ing of the apostle's utterance
apostolic expressions as are most pertinent, and in the briefest language, and
in a sort of cursory way, interpreting the discourse in which he describes the p
erfection of the Gnostic. For he does not merely instance the Gnostic as charact
erized by suffering wrong rather than do wrong but he teaches that he is not min
dful of injuries, and does not allow him even to pray against the man who has do
ne him wrong. For he knows that the Lord expressly enjoined " to pray for
section being very lengthy,
;
The
enemies." ^
To
to
say, then, that the
man who
is
has been injured goes
else
law before the unrighteous,
to retaliate,
nothing
than to say that
he shows a wish in return, which
and a desire to injure the second is also to do wrong likewise himself. And his
saying, that he wishes " some to go to law before the saints," points out those
who ask by prayer that those who have done wrong should suffer retaliation for t
heir injustice, and intimates that the second are better than the former but the
y are not yet obedient,^ if they do not, having become
entirely free of resentment, pray even for their enemies.
It
is
well, then, for
them
to receive right dispositions
from
repentance, which results in faith.
For
if
the truth seems to
get enemies
who entertain bad feeling, yet it is not hostile to any one. *' For God makes Hi
s sun to shine on the just and on the unjust," * and sent the Lord Himself to th
e just and
the unjust.
And he that
earnestly strives to be assimilated to
God,
in the exercise of great absence of resentment, forgives
it
seventy times seven times, as
1
were
all his life
2
through, and
v.
1 Cor. vi. 1, 2.
Matt.
44.
3
ivTrnklg \iQVQ substituted
by Sylburgius
for ocTreidug.
May not
the
true reading be ecTrx^sU, as the topic
4
is dirochioc ?
Matt. v. 45.
;
470
THE MISCELLANIES.
[Book
vti.
in all his course in this world (that being indicated
by the
enumeration of sevens) shows clemency
if
to
each and any one
Gnostic wrong.
any during the whole time of his life in the flesh do the For he not only deems
it right that the good
should resign his property alone to others, being of the
of those
man
number
who have done him wrong
;
but also wishes
that the righteous
man
if
should ask of those judges forgive-
ness for the offences of those wlio have done
him wrong.
is
And
with reason,
indeed
it
is
only in that which
it
ex-
ternal
and concerns the body, though
go to the extent of
death even, that those
who attempt
'^
to
wrong him take ad-
vantage of him; none of which truly belong to the Gnostic.
And how
shall
one
judge " the apostate " angels," who
has become himself an apostate from that forgetfulness of
" Why do ye according to the Gospel? " he says ; " why are ye not rather not rat
her suffer wrong %
injuries, wdiich
is
defrauded ?
Yea, ye do wrong and defraud,"
^
manifestly
by praying against those who transgress
in ignorance,
and
deprive of the philanthropy -and goodness of God, as far as in you lies, those a
gainst whom you pray, " and these your
brethren,"
not meaning those
we know
if all
in the faith only, but also the
is
proselytes.
For whether he who now
not as yet.
hostile shall after-
wards
to
believe,
From which
it is
the conclusion
follows clearly,
are not yet brethren to us, they ought
light.
be regarded in that
And now
only the
man
of
knowledge who recognises all men to be the work of one God, and invested with on
e image in one nature, although some may be more turbid than others and in the c
reatures he recognises the operation, by which again he adores the will of God.
" Know ye not that the unrighteous shall not inherit the
;
kingdom
of
God ?
"
^
He
acts unrighteously
who
retaliates,
whether by deed or word, or by the conception of a wish, which, after the traini
ng of the Law, the Gospel rejects. " And such were some of you " such manifestly
as those

still
are
whom you
rest,
do not forgive; " but ye are washed,"
but with knowledge
;
^
not
simply as the
^ 1
ye have cast
^ 1
off the
passions of the soul, in order to
Cor.
vi. 7, 8.
2 1
become
vi. 9.
assimilated, as far as
Cor.
vi. 9.
Cor.
Book VII.]
THE MISCELLANIES.
471
ing,
God's providence by long-sufferand by forgiveness '^ towards the just and the un
just," casting on them the gleam of benignity in word and deeds,
possible, to the goodness of
as the sun.
will achieve this either by greatness of mind, by imitation of what is better. A
nd that is a third cause. " the commandment, ' Forgive, and it shall be forgiven
you
The Gnostic
or
;
as
it
were, compelling to salvation through superabundance
of goodness.
'^But ye are sanctified."
state
is
For he who has come
it
-^
to this
in a condition to
be holy, falling into none of the
as
passions in
any way, but
were already disembodied and
already grown holy without this earth. " Wherefore," he says, " ye are justified
in the
the Lord."
name
of
Ye
is,
are made, so to speak,
by
Him
to
be right-

and are blended as far as possible with the For " are not all things lawful to m
e ? yet I will not be brought under the power of any," ^ so as to do, or think,
or speak aught contrary to the gospel. "Meats for the belly, and the belly for m
eats, which God shall destroy," ^ that is, such as think and live as if they wer
e made for eating, and do not eat that they may live as a consequence, and apply
to knowledge as the primary end. And does he
eous as
He
Holy
Spirit.
not say that these are, as
it
were, the fleshy parts of the holy
body? As a body, the church of the Lord, the spiritual and holy choir, is symbol
ized. Whence those, who are
merely
called,
but do not
"
live in
are the fleshy parts.
Now "
life to
this
accordance wuth the word, spiritual " body," the
holy Church, "
is
not for fornication."
Nor
are those things
which belong
the gospel.
to
heathen
be adopted by apostasy from
in
For he who conducts himself heathenishly
to
the Church, whether in deed, or word, or even in thought,
commits fornication with reference
the
Church and
his
own
that
body.
He who
in this
way " is
joined to the harlot,"
is, to conduct contrary to the Covenant, becomes another " body," not holv, " an
d one flesh," and has a heathenish life and another hope. " But he that is joine
d to the Lord in
^
olviv
;
or above,
oiva.
-
1 Cor. vi. 12.
^ 1
Cor. vi. 13.
472
spirit "
THE MISCELLANIES.
becomes a
spiritual
[Book
vii.
body by a
different kind of con-
junction.
wholly a son, an holy man, passionless, formed by the teaching of the Lord; in o
rder that in deed, in word, and in spirit itself, being brought close to the Lor
d, he may receive the mansion that is due to
is
Such an one
gnostic,
perfect,
him who has reached manhood thus. Let the specimen suffice to those who have
is
ears.
For
it is
not required to unfold the mystery, but only to indicate what
sufficient
it
for those
who
are partakers in knowledge to
comprehend how it was said by the Lord, " Be ye perfect as your Father, perfectl
y," ^ by forgiving sins, and forgetting injuries, and living in the habit of pas
sionlessness. For as w^e call a physician perfect, and a philosopher perfect, so
also, in my view, do we call a Gnostic perfect. But not one of those points, al
though of the greatest importance, is assumed in order to the likeness of God. F
or we do not say, as the Stoics do most impiously, that virtue in man and God is
the same. Ought we not then to be perfect, as the Father wills ? For it is utte
rly impossible for any one to become perfect as God is. Now the Father wishes us
to be perfect by living blamebring
to
;
mind
who
also will
lessly,
according to the obedience of the gospel.
then,
If,
the statement being
elliptical,
we understand
what
is
wanting, in order to complete the section for those
will of
who
both
are incapable of understanding
know the
God, and
shall
what is left out, we shall walk at once piously and
magnanimously, as
befits the dignity of the
commandment.
CHAPTER
Xy.
THE OBJECTION TO JOIN THE CHURCH ON ACCOUNT OF THE DIVERSITY OF HERESIES ANSAVER
ED.
Since
it
comes next
to reply to the objections alleged against
;
us by Greeks and Jews
and
since, in
some of the questions
to other teach-
previously discussed, the sects also
1
who adhere
n'Kiiug.
Matt. V.
;
sic. ri'KiiQi
Book
yii.']
THE MISCELLANIES.
it
473
ing give their help,
will
be well
first
to clear
away the
obstacles before us, and then, prepared thus for the solution
of the difficulties, to advance to the succeeding Miscellany.
First, then, they make this objection to us, saying, that they ought not to beli
eve on account of the discord of the sects. For the truth is warped when some te
ach one set of
dogmas, others another.
To whom we say, that among you who are Jews, and among the most famous of the ph
ilosophers among the Greeks, very many sects have sprung up. And yet you do
not say that one ought to hesitate to philosophize or Judaize,
because of the want of agreement of the sects among you between themselves. And
then, that heresies should be sown among the truth, as " tares among the wheat,"
was foretold
by the Lord; and what was predicted
to
is,
take place
that every-
could not but happen.
And
the cause of this
thing that
is
fair is followed
by a foul
blot.
If one, then,
violate his engagements,
and go aside from the confession
which he makes before
us, are
we not
?
to stick to the truth
because he has belied his profession
But
as the
good
man
must not prove
false or fail
to ratify what he has promised,
;
although others violate their engagements so also are we bound in no way to tran
sgress the canon of the church. And
especially do
we keep our
profession in the most important
it.
points, while they traverse
Those, then, are to be believed,
truth.
who hold
firmly to the
And we may
own
broadly
make
use of this reply,
and say
to them, that physicians holding opposite opinions according
to their
schools, yet equally in point of fact treat patients.
Does
one, then,
who
?
not have recourse to
schools in medicine
sick
body and needing treatment, a physician, on account of the different
is
ill
in
No
make
more, then,
may he who
in soul
is
and
full of idols,
a pretext of the heresies, in refer-
ence to the recovery of health and conversion to God. Further, it is said that i
t is on account of " those that are
approved that heresies
proved/' either those
1
exist."
-^
[The
apostle]
calls
"ap-
who
in reaching
faith apply to the
1 Cor. xi. 19.
474
THE MISCELLANIES.
[Book
vii.
teaching of the Lord with some discrimination (as those are
called skilful
^
money-changers, who distinguish the spurious
from the genuine by the false stamp), or those who have already become approved
both in life and knowledge. For this reason, then, we require greater attention
and consideration in order to investigate how precisely we ought to For it is pl
ain that, from the live, and what is the true piety. very reason that truth is d
ifficult and arduous of attainment, questions arise from which spring the heresi
es, savouring of self-love and vanity, of those who have not learned or apprehen
ded truly, but only caught up a mere conceit of knowledge. With the greater care
, therefore, are we to examine the real And the truth, which alone has for its o
bject the true God. toil is followed by sweet discovery and reminiscence.
coin
-
On
truth].
account of the heresies, therefore, the
toil
of discovery
must be undertaken; but we must not
ripe,
at all
For, on fruit being set before us, and some made of wax, as like the real as pos
sible, we are not to abstain from both on account of the resemblance. But by the
exercise of the apprehension of contemplation, and by reasoning of the most dec
isive character, we must distinguish the true from the seeming. And as, while th
ere is one royal highway, there are many others, some leading to a precipice, so
me to a rushing river or to a deep sea, no one will shrink from travelling by re
ason of the diversity, but will make use of the safe, and royal, and frequented
way so, though some say this, some that, concerning the truth, we must not aband
on it but must seek Since also out the most accurate knowledge respecting it. am
ong garden-grown vegetables weeds also spring up, are the husbandmen, then, to d
esist from gardening? Having then from nature abundant means for examining the s
tatements made, we ought to discover the sequence of the truth. Wherefore also w
e are rightly condemned, if w-e do not assent to wdiat we ought to obey, and do
not distinguish what is hostile, and unseemly, and unnatural, and false, from wh
at is true, consistent, and seemly, and according to nature.
;
;
abandon [the some real and
^
ooKi\uovsj
same word as above translated " approved."
Book
vii.]
THE MISCELLANIES.
475
And
these means must be employed knowledge of the real truth.
in order to attain to the
This pretext
thos^
of
is
then, in the case of the Greeks, futile
;
for
who are willing may find the truth. But in the case those who adduce unreasonabl
e excuses, their condemnais
tion
unanswerable.
is
For whether do they deny
?
or admit
that there that
such a thing as demonstration
I
am
of opinion
all will
make
the admission, except those
who
take
away
There being demonstration, then, it is necessary to condescend to questions, and
to ascertain by way of demonstration by the Scriptures themselves how the heres
ies erred, and how in the truth alone and in the ancient church is both the exac
test knowledge, and the truly best set of
the senses.
principles {aipeaL^;).
Now,
of those
who
diverge from the truth, some attempt to
deceive themselves alone, and some also their neighbours.
Those, then, wdio are called {So^oaocpoc) wise in their
opinions,
own
who think
that they have found the truth, but have
in thinking that
no true demonstration, deceive themselves they have reached a resting-place. And
of
inconsiderable multitude,
refutations,
whom
there
is
no
who
avoid investigations for fear of
and shun instruction for fear of condemnation. deceive those who seek access to
them are very astute who, aware that they know nothing, yet darken
But
those
who
;
the truth with plausible arguments.
But, in
my opinion,
that
it is
the nature of plausible arguments
is
of
one character, and that of true arguments of another.
And
we know
necessary that the appellation of the
heresies should be expressed in contradistinction to the truth;
from which the Sophists, drawing certain things for the destruction of men, and
burying them in human arts invented by themselves, glory rather in being at the
head of a School than presiding over the Church.
476
THE MISCELLANIES.
[Book
vii.
CHAPTER
XVI.
SCRIPTUKE THE CRITERION BY WHICH TRUTH AND HERESY
ARE DISTINGUISHED.
But
will not desist
are ready to toil in the most excellent pursuits, from the search after truth, t
ill they get the demonstration from the Scriptures themselves. There are certain
criteria common to men, as the senses and others that belong to those who have
employed their wills and energies in what is true, the methods which are pursued
by the mind and reason, to distinguish between true and false
those
who
;

propositions.
Now,
it is
a very great thing to abandon opinion, by taking
between accurate knowledge and the rash wisdom of opinion, and to know that he w
ho hopes for everlasting rest knows also that the entrance to it is toilsome " a
nd strait." And let him who has once received the gospel, even
one's stand
in the very hour in
salvation,
'^
which he has come
life,
to the
is
not turn back, like Lot's wife," as
either to his former
knowledge of said and let
;
him not go back
things of sense, or to heresies.
which adheres to the For they form the character,
not knowing the true God.
" For he that loveth father or
mother more than me," the Father and Teacher of the truth, who regenerates and c
reates anew, and nourishes the elect soul, " is not worthy of me " He means, to
be a son of God and a disciple of God, and at the same time also to be a friend,
" For no man who looks back, and and of kindred nature. ^ puts his hand to the
plough, is fit for the kingdom of God."

But, as appears,
many even down
to
our
own time regard
Mary, on account of the birth of her child, as having been For some say in the p
uerperal state, although she was not. that, after she brought forth, she was fou
nd, when examined,
to be a virgin.
Now
such to us are the Scriptures of the Lord, which
1
give birth to the truth and continue virgin, in the conceal-
Luke
ix. Q2.
Book
vii.]
THE MISCELLANIES.
the truth.
^
477
ment
forth,
of the mysteries of
"
And
she brought
;
and yet brought not forth," says the Scripture as having conceived of herself, a
nd not from conjunction. Wherefore the Scriptures have conceived to Gnostics but
the heresies, not having learned them, dismiss them as not
;
havlno; conceived.
Now
the
others,
Word
men, having the same judgment, some, following while speaking, frame for themsel
ves proofs giving themselves up to pleasures, wrest Scripture,
all
;
in accordance with their lusts.
And
those
the lover of truth, as I
think, needs force of soul.
For
who make
the greatest
attempts must
to the truth.
fail In
things of the highest Importance; unless,
receiving from the truth Itself the rule of the truth, they cleave
But such
people, In consequence of falling
;
away
from the right path, err in most individual points as you might expect from not
having the faculty for judging of what is true and false, strictly trained to se
lect what is essential. For If they had, they would have obeyed the Scriptures.
As, then, if a man should, similarly to those drugged by
Circe,
become
a beast
;
so he,
who has spurned
to
the ecclesias-
tical tradition, and darted off to the opinions of heretical men,
remain faithful to the from this deception, on But he who has returned Lord. hea
ring the Scriptures, and turned his life to the truth, is, as it were, from bein
g a man made a God. For we have, as the source of teaching, the Lord, both by th
e prophets, the Gospel, and the blessed apostles, " In divers manners and at sun
dry times," " leading from the beginning But if one should suppose that of knowl
edge to the end. origin was required, then no longer truly could an another
has ceased to be a
of origin be preserved.
man
God and
He, then, who of himself believes the Scripture and voice of the Lord, which by
the Lord acts to the benefiting of men, is rightly [regarded] reliable. Certainl
y we use It as
^
Tertullian, wlio treats of the
;
words to Ezekiel
2
above-mentioned topic, attributes these but they are sought for in vain in Ezeki
el, or in any-
other part of Scripture.
Heb.
i.
1.
478
THE MISCELLANIES.
What
is
;
[Book
vii.
a criterion in the discovery of things.
criticism
is
suhjected to
so that
not believed
till it is
so subjected
what
is
needs criticism cannot be a
reasonable, grasping
ciple,
first principle.
Therefore, as
by
faith the indemonstrable first prinfirst
and receiving
in
abundance, from the
first
principle itself,
we are by the knowledge of the truth. For we may not give our adhesion to men on
a bare statement by them, who might equally state the opposite. But if it is no
t enough merely to state the opinion, but if what is
demonstrations in reference to the
principle,
voice of the
Lord
trained
up
to the
stated must be confirmed, we do not wait for the testimony of men, but we establ
ish the matter that is in question by the
voice of the Lord, wdiich
or rather
is
is
the surest of
;
all
demonstrations,
the only demonstration
in
which knowledge
;
those
who have merely
tasted the Scriptures are believers
while those who, having advanced further, and become correct
expounders of the truth, are Gnostics.
pertains to
life,
is
Since
also, in
what
craftsmen are superior to ordinary people, and
model what
also,
beyond common notions
;
so,
consequently,
we
giving a complete exhibition of the Scriptures from the
Scriptures themselves, from faith persuade by demonstration.
And
not
if
those also
who
follow heresies venture to avail them;
selves of the prophetic Scriptures
in the first place they will
make
use of
all
the Scriptures, and then they will not quote
them
their
entire,
nor as the body and texture of prophecy prescribe.
gathering a few expressions here and
But, selecting ambiguous expressions, they wrest them to
own
;
opinions,
there
not looking to the sense, but making use of the mere
words.
For
in almost all the quotations they
make, you
will
find that they attend to the
names
alone, while they alter
the meanings
;
neither knowing, as they affirm, nor using
the quotations they adduce, according to their true nature.
But
tion of
the truth
is
not found by changing the meanings (for
so people subvert all true teaching), but in the considera-
what perfectly belongs to and becomes the- Sovereign God, and in establishing ea
ch one of the points demonstrated in the Scriptures again from similar Scripture
s. Neither, then, do they want to turn to the truth, being ashamed to
Book
vii.]
THE MISCELLANIES.
tlie
479
abandon
claims of self-love
;
nor are
tliey able to
manage
But by doing violence to the Scriptures. having first promulgated false dogmas t
o men plainly fighting against almost the whole Scriptures, and constantly confu
ted by us who contradict them for the rest, even now partly they hold out agains
t admitting the prophetic Scriptures, and partly disparage us as of a different
nature, and incapable of And sometimes understanding what is peculiar to them. e
ven they deny their own dogmas, when these are confuted, being ashamed openly to
o\Yn what in private they glory in teaching. For this may be seen in all the he
resies, when you examine the iniquities of their dogmas. For when they are overt
urned by our clearly showing that they are opposed to the Scriptures, one of two
things may be seen to have been done by those who defend the dogma. For they ei
ther
their opinions,
;
;
despise the consistency of their
prophecy
itself,
or rather their
own dogmas, or despise the own hope. And they invari-
ably prefer what seems to them to be more evident to what
has been spoken by the Lord through the prophets and by the
Gospel, and. besides, attested and confirmed by the apostles.
Seeing, therefore, the danger that they are in (not in respect
of one doojma, but in reference to the maintenance of the heresies) of
not discovering the truth
at
;
for while reading the books
we have ready
the truth.
hand, they despise them as useless, but in their
eagerness to surpass
common
faith,
they have diverged from
For, in consequence of not learning the mysteries
and not having capacity for the grandeur of the truth, too indolent to descend t
o the bottom of things, reading superficially, they have dismissed the Scripof e
cclesiastical knowledge,
tures.
Elated, then, by vain opinion, they are incessantly
wrangling, and plainly care more to seem than to he philosophers.
ciples
Not
laying as foundations the necessary
;
first
prin-
and influenced by human opinions, then making the end to suit them, by compulsio
n on account of being confuted, they spar with those who are engaged in the pros
ecution of the true philosophy, and undergo everything, and, as they say, ply ev
ery oar, even going the length
of things
;
of impiety,
by disbelieving the Scriptures, rather than be
480
'
THE MISCELLANIES.
[Book
vii.
removed from the honours of the heresy and the boasted on account of which also
they first seat in their churches eagerly embrace that convivial couch of honour
in the Agape,
;
falsely so called.
The knowledge
[faith]
is,
of the truth
among us from
is
wdiat
is
;
already
believed, produces faith in
what
not yet believed
which
But, as
so to speak, the essence of demonstration.
all
appears, no heresy has at
ears to hear
what
Since
is
useful, but
opened only to what them would only obey the
leads to pleasure.
truth,
also, if
one of
threeits
he w^ould be healed.
is
Now
fold
:
the cure of self-conceit (as of every ailment)
the ascertaining of the cause, and the
;
mode
of
re-
moval and thirdly, the training of the soul, and the accustoming it to assume a
right attitude to the judgments come to.
For, just like a disordered eye, so also the soul that has been
light of truth, but
darkened by unnatural dogmas cannot perceive distinctly the even overlooks what
is before it.
They
say, then, that in
muddy
water
eels are
caught by
being blinded.
And
just as knavish boys bar out the teacher,
so do these shut out the prophecies
from
their church, regard-
ing them with suspicion by reason of rebuke and admonition.
In
fact,
they stitch together a multitude of
lies
and figments,
that they
may appear
acting in accordance with reason in not
So, then, they are not pious, inas-
admitting the Scriptures.
much
is,
as they are not pleased with the divine
commands, that
with the Holy Spirit.
And as those almonds are called empty
in
nothing
which the contents are worthless, not those in which there is so also we call th
ose heretics empty, wdio are destitute
;
of the counsels of
God and
the traditions of Christ
;
bitter, in
truth, like the wild almond, their
dogmas originating with
and conceal.
themselves, with the exception of such truths as they could
not,
by reason of
their evidence, discard
As, then, in war the soldier must not leave the post which
the
the post assigned by the
commander has assigned him, so neither must we desert Word, whom w^e have receiv
ed as the guide of knowledge and of life. But the most have not even inquired, i
f there is one that we ought to follow, and who this is, and how he is to be fol
lowed. For as is the
Book
vii.]
THE MISCELLANIES.
also
481
must the hehever's Hfe be, so as to he able to follow God, who brings all things
to end from the beginning by the right course. But when one has transgressed ag
ainst the Word, and thereby against God if it is through becoming powerless in c
onsequence of some impression being suddenly made, he
;
Word, such
ought
if it is
to see to
have the impressions of reasons at hand.
And
become "common," as the Scripture^ says, in consequence of being overcome by tli
e habits which formerly had sway over him, the habits must be entirely put a sto
p And if it appears to, and the soul trained to oppose them. that conflicting do
gmas draw some away, these must be taken out of the way, and recourse is to be h
ad to those who reconcile dogmas, and subdue by the charm of the Scriptures such
of the untutored as are timid, by explaining the truth by the connection of the
Testaments.
that he has
But, as appears,
we
incline to ideas
founded on opinion,
though they be contrary, rather than to the truth. For it is Now, since there ar
e three states of the austere and grave. those who are in ignoignorance, opinion
, knowledge soul rance are the Gentiles, those in knowledge, the true Church, an
d those in opinion, the Heretics. Nothing, then, can be more clearly seen than t
hose, who know, making affirmations about what they know, and the others respect
ing what they

hold on the strength of opinion, as far as respects affirmation

without proof.
They
it
accordingly despise and laugh at one another.
And
happens that the same thought is held in the highest estimation by some, and by
others condemned for insanity. And, indeed, we have learned that voluptuousness,
which is to be attributed to the Gentiles, is one thing; and wrangling, which a
nd joy, is preferred among the heretical sects, is another which is to be approp
riated to the church, another and de;
;
light,
which is to be assigned to the true Gnostic, another. And as, if one devote hims
elf to Ischomachus, he will make him a farmer; and to Lampis, a mariner; and to
Charidemus, a and to military commander and to Simon, an equestrian
; ;
^
An
II.
apocryphal scripture probably.
2
CLEM.
VOL.
H
482
Perdices, a trader
;
THE MISCELLANIES.
;
[Book
vii.
and to Archeand to Pyrrho, a laus, a dancer wrangler and to Demosthenes, an orat
or and to Chrysippus, a dialectician and to Aristotle, a naturalist and to Plato
, a philosopher so he who listens to the Lord, and follows the prophecy given by
Him, will be formed perfectly in the likeness of the teacher made a god going a
bout in flesh. Accordingly, those fall from this eminence who follow not
arid to Crobylus, a
cook
;
;
and
to
Homer, a poet
;
;
;
;
:

God
whither
He
leads.
And He
leads us in the inspired
Scriptures.
Though men's
sources of
all sin
actions are ten thousand in
number, the
are but two, ignorance
;
and
inability.
And
both depend on ourselves
that, in
inasmuch
as
we
will not learn,
nor, on the other hand, restrain lust.
is
And
of these, the one
consequence of which people do not judge well,
and the other that, in consequence of whicli they cannot comply with right judgm
ents. For neither will one who is deluded in his mind be able to act rightly, th
ough perfectly able to do what he knows nor, though capable of judging what is r
equisite, will he keep himself free of blame, if destitute of power in action. C
onsequently, then, there are assigned two kinds of correction applicable to both
kinds of sin for the one, knowledge and clear demonstration from the testimony
of the Scriptures and for the other, the training according to the Word, which i
s regulated by the discipline of faith and fear. And both develope into perfect
love. For the end of the Gnostic here is, in my judgment,
;
:
;
twofold,
partly
scientific
contemplation, partly action.
Would, then, that these heretics would learn and be set right by these notes, an
d turn to the sovereign God But
!
if,
like the deaf serpents,
they listen not to the .song called
new, though very old, may they be chastised by God, and undergo paternal admonit
ions previous to the Judgment, till they become ashamed and repent, but not rush
through headlong unbelief, and precipitate themselves into judgment. For there
are partial corrections, which are called chastisements, which many of us who ha
ve been in transgression incur, by falling away from the Lord's people. But as c
hildren

Book
vii.]
THE MISCELLANIES.
by
their teacher, or their father, so are
483
are chastised
we by
is
Providence.
But God
does not punish"; for punishment
chastises,
retahation for evil.
He
however, for good to those
who
who
are chastised, collectively and individually.
I have adduced these things from a wish to avert those,
are eager to learn,
from the
liability to fall into heresies,
and out of a
called.
desire to stop
them from
to
superficial ignorance,
it
or stupidity, or bad disposition, or whatever
should be
And
in the attempt
persuade and lead to the
truth those
who
are not entirely incurable, I have
made
;
use
of these words.
to listen to
For there are some who cannot bear those who exhort them to turn to the truth
trifle,
at all
and
they attempt to
pouring out blasphemies against the
truth, claiming for themselves the
knowledge of the greatest
things in the universe, without having learned, or inquired,
or laboured, or discovered the consecutive train of ideas,
whom
But
one should pity rather than hate for such perversity.
if
one
is
curable, able to bear (like fire or steel) the
outspokenness of the truth, which cuts away and burns their
false opinions, let
will
him lend the
ears of the soul.
And
sloth,
this
be the case, unless, through the propensity to
they
push truth away, or through the desire of fame, endeavour For those are slothful
who, having it in to invent novelties. their power to provide themselves with p
roper proofs for the divine Scriptures from the Scriptures themselves, select on
ly what contributes to their own pleasures. And those have a craving for glory w
ho voluntarily evade, by arguments
of a diverse sort, the things delivered
by the
blessed apostles,
and
teachers,
which are wedded
to inspired
words
;
oppos-
ing the divine tradition by
establish the heresy.
human
teachings, in order to
For, in truth, what remained to be said

in
knowledge I mean for example, or Prodicus, and such
in ecclesiastical
by such men, Marcion,
the
right
way
?
like, who did not walk For they could not have surpassed
their predecessors in wisdom, so as to discover anything in
addition to wdiat
have been
laid
satisfied
had been uttered by them for they would had they been able to learn the things
;
down
before.
:
484
THE MISCELLANIES.
[Book
vii.
Gnostic then alone, having grown old in the Scripand maintaining apostolic and e
cclesiastic orthodoxy in doctrines, lives most correctly in accordance v^^ith th
e gospel, and discovers the proofs, for which he may have made search (sent fort
h as he is by the Lord), from the law and the prophets. For the life of the Gnos
tic, in my view, is nothing but deeds and words corresponding to the tradition o
f the Lord. But " all have not knowledge. For I would not have you to be ignoran
t, brethren," says the apostle, " that all were under the cloud, and partook of
spiritual meat and drink ;"^ clearly affirming that all who heard the word did n
ot take in the magnitude of knowWherefore also he added " But ledge in deed and
word. with all of them He was not well pleased." Who is this ? He who said, " Wh
y do ye call me Lord, and do not the That is the Saviour's teaching, will of my
Father ? " ^ which to us is spiritual food, and drink that knows no Further it i
s said, knowthirst, the water of gnostic life. " to puff up." To whom we say Per
chance ledge is said seeming knowledge is said to puff up, if one^ suppose the B
ut if, as is rather expression means " to be swollen up."
Our
tures,
:
:
the case, the expression of the apostle means, " to entertain
great and true sentiments," the difficulty
ing, then, the Scriptures, let us establish
is
solved.
Followsaid
what has been
" Wisdom," says Solomon, " has inflated her children."
the
For
by the particulars of His teaching but He produces trust in the truth and expans
ion of mind, in the knowledge that is communicated by the Scriptures, and contem
pt for the things wdiich drag into sin, It which is the meaning of the expressio
n " inflated." teaches the magnificence of the wisdom implanted in her children
by instruction. Now the apostle says, " I will know not the speech of those that
are puffed up, but the power ;"^ if ye understand the Scriptures magnanimously
(which means For in that lies truly for nothing is greater than truth). He the p
ower of the children of wisdom who are puffed up.
Lord
;
did not
work
conceit
;
1
1 Cor. X. 1, 3, 4.
ii
2
*
Luke
vi.
46,
combined with Matt.
vii.
21.
^
rig instead of ^r/j.
1 Cor. iv. 19.
Book vil]
says, as
it
THE MISCELLANIES.
were, I shall
485
know
if
thoughts respecting knowledge. David, " is known in Judea," that
according to knowledge.
ye rightly entertain great " For God," according to
is,
those that are Israelites
For Judea is interpreted " Confession." It is, then, rightly said by the apostle
, " This, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not c
ovet ; and if there be any other commandment, it is comprehended in this word. T
hou shalt love thy neighbour r^ as thy
self
For we must never,
gratifying our
as
do those
who
follow the heresies,
adulterate the truth, or steal the canon of the church,
own
lusts
by and vanity, by defrauding our
it is
neighbours
accordingly
;
whom
above
all
our duty, in the exercise
It
is
of love to them, to teach to adhere to the truth.
expressly said,
''
Declare among the heathen His
be converted.
statutes," that they
may
not be judged, but that those
have previously given ear
are on record.
may
But
those
who who
speak treacherously with their tongues have the penalties that
CHAPTER
XVII.
THE TRADITION OF THE CHURCH PRIOR TO THAT OF THE
HERESIES.
Those,
then, that adhere to impious words,
and
dictate
them
to others,
inasmuch
as they
do not make a right but a per-
verse use of the divine words, neither themselves enter into
the kingdom of heaven, nor permit those
whom
they have
of
deluded to attain the truth.
entrance, but
it),
But not having the key
a false
(and as the
common
phrase expresses
a counterfeit key {avriKkeU), by which they do not enter
in as
we
enter
in,
ing aside the curtain
through the tradition of the Lord, by drawbut bursting through the side-door, an
d
;
digging clandestinely through the wall of the church, and
stepping over the truth, they constitute themselves the Mys-
tagogues^ of the soul of the impious.
1
Rom.
xiii. 9.
^
Those
who
initiate into the mysteries.
486
THE MISCELLANIES.
that the
[Book
vii.
terior to the Catholic
they held were posChurch, requires not many words to show. For the teaching of o
ur Lord at His advent, beginning with Augustus and Tiberius, was completed in th
e middle
of the times of Tiberius.^
For
human assembhes which
And
that of the apostles, embracing the ministry of Paul,
It
ends with Nero.
king, that those
was
later, in
the times of Adrian the
;
who invented
the heresies arose
as,
and they
extended to the age of Antoninus the elder,
Basilides,
for instance,
though he claims
(as they boast) for his master,
Glaucias, the interpreter of Peter.
Theudas.^
Likewise they allege that Valentinus was a hearer of And he was the pupil of Pau
l. For Marcion,
arose in the
who
for a
same age with them,
lived as an old
man
with the younger^ [heretics].
little
And
after
him Simon heard
the preaching of Peter.
Kvyova-
H
f/,iu
ya,p rov Kvpiov Koiroi rviu vrocpovaiccu ^ihocaKoO\ia,^ diro
70V Koci Tifispiov
ruu KvyovaTOV )cp6vau rO'.iiovroci. In the translation, the change recommended,
on high authority, of KvyovGTov into Tifieplov in the last clause, is adopted, a
s on the whole the best way of solving the unquestionable difficulty here. If we
Kxtffxpog
dp^ci/iiivYi,
f^iaovuruu
retain AvyovoTov, the clause
sense
must then be made parenthetical, and the would be " For the teaching of the Lord
on His advent, beginning with Augustus and Tiberius (in the middle of the times
of Augustus), was completed." The objection to this (not by any means con:
clusive)
is,
that
it
does not specify the end of the period.
The first 15 years of the life of our Lord were the last 15 of the reign of Augu
stus and in the 15th year of the reign of his successor Tiberius our Lord was ba
ptized. Clement elsewhere broaches the singular opinion, that our Lord's ministr
y lasted only a year, and consequently that He died in the year in which He was
baptized. As Augustus reigned, according to one of the chronologies of Clement,
43, and according to the other 46 years 4 months 1 day, and Tiberius 22 or 26 ye
ars 6 months 19 days, the period of the teaching of the gospel specified above b
egan during the reign of Augustus, and ended during
;
the reign of Tiberius.
^
Qso^uh
dKYiKoivoci is
the reading, which eminent authorities (Bentley,
Grabe, etc.) have changed into Qioha. (or sySa) ^locKrtKohoci. ^ Much learning an
d ingenuity have been expended on this sentence, which, read as it stands in the
text, appears to state that Marcion was
an old man while Basilides and Yalentinus were young men and that Simon (Magus)
was posterior to them in time. Marcion was certainly
;
Book
vii.]
THE MISCELLANIES.
487
Such being the case, it is evident, from the high antiquity and perfect truth of
the church, that these later heresies, and those yet subsequent to them in time
, were new inventions
falsified
[from the truth].
has been
said, then, it is
is
From what
those
my
is
opinion that the
it
true Church, that which
really ancient,
one, and that in
who
according to God's purpose are
that
just, are enrolled.
For from the very reason
that which
is
God is
one,
and the Lord one,
is
in the highest degree honourable
its
lauded in
consequence of
first principle.
singleness, being
an imitation of the one
In the nature of the One, then, is associated in a joint heritage the one Church
, which they strive to cut asunder into many sects. Therefore in substance and i
dea, in origin, in pre-emi-
nence,
we
say that the ancient and universal Church
it
is
alone,
collecting as
results
does into the unity of the one faith
which
from the peculiar Testaments, or rather the one Testament in different times by
the will of the one God, through one Lord those already ordained, whom God prede
stinated, knowing before the foundation of the world that they would be righteou
s. But the pre-eminence of the Church, as the principle of union, is, in its one
ness, in this surpassing all things else, and

having nothing
like or equal to itself.
But
of this afterwards.
Of
the heresies, some
receive their appellation from
a
[person's] name, as that which Is called after Valentinus, and that after Marcio
n, and that after BasIUdes, although they boast of adducing the opinion of Matth
ew [without
truth]
;
for as the teaching, so also the tradition
of
the
apostles
was one.
;
Some
take their designation from a place,
as the [heresy] of the
as the Peratici
some from a nation,
not an old
man when
it.
flom-ished in the first half of the second century,
the beginning of
Yalentinns and Basilides were young men, as they and he was born about The diffi
culty in regard to Simon is really best got
over by supposing that Clement, speaking of these heresiarchs in ascendwhich sen
se ing order, describes Marcion as further back in time
;
^g^
*'
ov of
course will bear, although
it
does seem somewhat harsh, as
after" thus
means " before."
;
483
THE MISCELLANIES.
;
[Book
vii.
some from an action, as that of the Encratites and some from peculiar dogmas, as
that of the Docetse, and that of the Haematites and some from suppositions, and
from individuals they have honoured, as those called Cainists, and the Ophians
and some from nefarious practices and enormities, as those of the Simonians call
ed Entychites.
Phrygians
;
;
;
CHAPTER
XVIII.
THE DISTINCTION BETWEEN CLEAN AND UNCLEAN ANIMALS IN THE LAW SYMBOLICAL OF THE D
ISTINCTION BETWEEN THE CHURCH, AND JEWS, AJ^D HERETICS.
After showing
a
little
peep-hole to those
who
love to con-
template the Church from the law of sacrifices respecting
clean and unclean animals (inasmuch as thus the common Jews and the heretics are
distinguished mystically from the
divine church), let us bring the discourse to a close.
For such
of the sacrifices as part the hoof,
and ruminate,
the Scripture represents as clean and acceptable to
since the just obtain access to the Father
God
Son
and
to the
by
faith.
For
this is the stability of those
who
part the
hoof, those
who study
the oracles of
God
night and day,
instructions
;
and ruminate them in the which gnostic exercise the
soul's receptacle for
Law
expresses under the figure of
the rumination of the clean animal.
But such
it
as
have neither
the one nor the other of those qualities
separates as unclean.
Now
those that ruminate, but do not part the hoof, indi-
cate the majority of the Jews,
of God, but have not faith,
the truth, conveys to
this
foot,
who have indeed the oracles and the step which, resting on the Father by the Son
. Whence also
slip,
kind of cattle are apt to
not having a division in the
and not resting on the twofold support of faith. For " no man," it is said, " kn
oweth the Father, but he to whom the Son shall reveal Him." ^
And
again, those also are likewise unclean that part the
hoof, but do not ruminate.
For
these point out the heretics,
of the Father
who indeed go upon
the
1
name
Luke
and the Son,
X. 22.
Book
vii.]
THE MISCELLANIES.
489
but are incapable of triturating and grinding down the clear declaration of the
oracles, and who, besides, perform the
works of righteousness coarsely, and not with precision, if they perform them at
all. To such the Lord says, " Why ?"^ call ye me Lord, Lord, and do not the thi
ngs which I say chew the cud are And those that neither part the hoof nor
entirely unclean.
" But ye Megareans," says Theognis, " are neither third, nor fourth, Nor twelfth
, neither in reckoning nor in number,"
" but as chaff w^hich the wind drives away from the face of ^ the earth," ^ " an
d as a drop from a vessel." formerly thoroughly These points, then, having been
and the department of ethics having been sketched summarily in a fragmentary way
, as we promised; and having here and there interspersed the dogmas which are th
e germs
treated,
of true knowledge, so that the discovery of the sacred traditions
may
not be easy to any one of the uninitiated,
let
us
proceed to what
we promised.
an
Now
the Miscellanies are not like parks laid out, planted
hill, planted with laurel,
in regular order for the delight of the eye, but rather like
umbrageous and shaggy and apples, and olives, and
and
ivy,
figs
;
the planting being purposely
a mixture of fruit-bearing and fruitless trees, since the com-
on account of those that have the daring to pilfer and steal the ripe fruits fro
m which, however, the husbandmen, transplanting shoots and plants,
position aims at concealment,
;
will
adorn a beautiful park and a delightful grove. The Miscellanies, then, study nei
ther arrangement nor
;
which the Greeks on purpose wish that ornate diction should be absent, and imper
ceptibly cast in the seed of dogmas, not according to the truth, rendering such
as may read laborious and quick at
diction
since there are even cases in
discovery.
For many and various
this
are the baits for
the
various kinds of fishes.
And
now, after
seventh Miscellany of ours,
we
shall
give the
account of what follows in
^
order from another
s
commencement.
1
Luke
vi.
46.
pg.
i.
4.
iga. xl. 15.
BOOK
VIII.
CHAPTEE
I.
THE OBJECT OF PHILOSOPHICAL AND THEOLOGICAL INQUIRY THE DISCOVERY OF TRUTH.

UT
tlie
carried
most ancient of the philosophers were not away to disputing and doubting, much l
ess
are we,
who
are attached to the really true philo-
sophy, on
whom
the Scripture enjoins examination
For it is the more recent of the Hellenic philosophers who, by empty and futile
love of fame, are led Bat, on into useless babblinoj in refutincr and wranMino;.
and
investifration.
the contrary, the Barbarian philosophy, expelling
tion, said,
''
all
it
^
contenshall
Seek, and ye shall find
;
;
knock, and
point
be
for
opened unto you
Accordingly,
ask,
and
it
shall
be given you."
the
by
investigation,
proposed
inquiry and answer knocks at the door of truth, according
to
what appears.
And
on an opening being made through
the obstacle in the process of investigation, there results
scientific contemplation.
To
those
who
thus knock, accordis
ing to
there
my
is
view, the subject under investigation
opened.
gift of
And
to those
who thus ask
questions, in the Scriptures,
given from
God
(that at
which they aim) the
the God-given knowledge, by
way of comprehension, through
For
it
the true illumination of logical investigation.
possible to find, without
is
im-
having sought
;
;
or to have sought,
without having examined
1
or to have examined, without
7
;
Matt.
vii.
Luke
xi. 9.
490
Book
viii.]
THE MISCELLANIES.
491
having unfolded and opened up the question by interrogaproduce distinctness or a
gain, to have gone through the whole investigation, without thereafter receiving
as the
tion, to
;
prize the
knowledge of the point
in question.
;
But it belongs to him who has sought, to find and to him to seek, who thinks pre
viously that he does not know. Hence drawn by desire to the discovery of what is
good, he
seeks thoughtfully, without love of strife or glory, asking,
answering, and besides
considering
the
statements
made.
For
it
is
incumbent, in applying ourselves not only to the
divine Scriptures, but also to
common
notions,
to institute
investigations, the discovery ceasing at
some useful end.
forensic sophistries.
For another place and crowd await turbulent people, and But it is suitable for h
im, who is at once
by
scientific
a lover and disciple of the truth, to be pacific even in investigations, advanci
ng
demonstration, without love
of self, but with love of truth, to comprehensive knowledge.
CHAPTER
What
II.
THE NECESSITY OF PERSPICUOUS DEFINITION.
better or clearer method, for the
commencement
of
instruction of this nature, can there be than discussion of the
term advanced, so distinctly, that all who use the same language may follow it ?
Is the term for demonstration of such a kind as the word Blityri, which is a me
re saund, signifying
nothing
as a
?
the orator,
no more does the judge, adduce demonstration
;
But how
is it
that neither does the philosopher, nor
term that means nothing
nor
is
parties ignorant of the fact, that the
any of the contending meaning does not exist ?
Philosophers, in fact, present demonstration as having a
substantial existence, one in one way, another in another.
if one would treat aright of each question, he cannot carry back the discourse t
o another more generally admitted fundamental principle than what is admitted to
be
Therefore,
signified
by the term by
all
of the
same nation and language.
492
THE MISCELLANIES.
this point,
it is
[Book
viir.
Then, starting from
tlie
necessary to inquire
if
proposition has this signification or not.
to have,
it is
And next,
its
it
if it is
demonstrated
accurately, of
necessary to investigate
it
is,
nature
what kind
and whether
ever passes
over the class assigned.
lutely, only that
And
if it suffices
not to say, abso-
equally allege,
stated
which one thinks (for one's opponent may on the other side, what he likes) then
what is
;
must be confirmed. If the back to what is likewise matter of
infinitum,
decision of
dispute,
it
be carried
of that likewise to another disputed point,
and the decision it will go on ad
and
will
be incapable of demonstration.
is
is
But
if
the belief of a point that
not admitted be carried back to
to
one admitted by
of instruction.
sion
is
all,
that
be made the commencement
Every term,
therefore,
advanced for discusis
to
be converted into an expression that
admitted by
those that are parties in the discussion, to form the starting
point for instruction, to lead the
way
to
the discovery of
let it
the points under investigation.
For example,
be the
term
it
^'
sun " that
is
in question.
Now
the Stoics say that
is
''
an
intellectual fire kindled
from the waters of the
if it
sea."
Is not the definition, consequently, obscurer than the
term, requiring another demonstration to prove
It
is
be true
?
therefore better to say, in the
common and
more
distinct
form
is
of speech,
" that the brightest of the heavenly bodies
named
clearer,
the sun."
For
this expression is
credible
and
and
is
likewise admitted
by
all.
CHAPTER
III.
DEMONSTRATION DEFINED.
Similarly,
discourse,^
also, all
men
will
admit that demonstration
is
agreeable to reason, producing belief in points
disputed,
^
from points admitted.
which follows
It is
necessary to read "Koyov here, though not in the text, on account
;
of iKTropi^ovroc
and as
evT^oyou uuoci 'hoyov occurs afterT^oyou for
it.
wards,
it
seems better to retain ivMyou than to substitute
;
Book
viii.]
THE MISCELLANIES,
belief
493
Now, not only demonstration and
but foreknowledge
is
also, are
used in a twofold manner.
certain,
that which
is
scientific
and
and knowledge, There and that which is merely
demonstration
wdiicli
based on hope.
In
kind
that
that
strict propriety, then, that is called
produces in the souls of learners
is
is is
scientific belief.
The
also,
other
that which merely leads to opinion.
really a
As
both he
man, possessing common judgment, and he
savage and brutal, each is a man. Thus also the Comic poet said that " man is gr
aceful, so long as he is

man."
The same
holds with ox, horse, and dog, according
to the goodness or badness of the animal.
For by looking
to
the perfection of the genus, w^e
are strictly proper.
come
to those
meanings that
For
instance, w^e conceive of a physician
who
no element of the pow'er of healing, and a Gnostic who is defective in no elemen
t of scientific knowledge. Now demonstration differs from syllogism inasmuch as
is
deficient in
;
the point demonstrated
is
indicative of one thing, being one
is
and
identical
;
as
we
say that to be with child
the proof of
being no longer a virgin.
syllogism,
But what
is
apprehended by
;
though one thing, follows from several
as,
for
example, not one but several proofs are adduced of Pytho
having betrayed the Byzantines, if such was the fact. And to draw a conclusion f
rom what is admitted is to syllogize while to draw a conclusion from what is tru
e is to demonstrate.
So that there is a compound advantage of demonstrafrom its assuming, for the pro
of of points in question, true premisses, and from its drawing the conclusion th
at If the first have no existence, but the follows from them. second follow from
the first, one has not demonstrated, but For, to draw the proper conclusion fro
m the syllogized. premisses, is merely to syllogize. But to have also each of th
e
tion
:
premisses true,
is
not merely to have syllogized, but also to
evident from the word,
to bring to
have demonstrated.
And
sought
to conclude, as
is
is
the conclusion.
to
And
in every train of reasoning, the point
is
be determined
the end, which
is
also called the

494
conclusion.
THE MISCELLANIES.
[Book
viii.
a syllogism, although true; but
such, at the least,
But no simple and primary statement is termed it is compounded of three

of
two
as premisses,
and one
as conclusion.
Now, either all things require demonstration, or some of them are self-evident.
But if the first, by demanding the demonstration of each demonstration we shall
go on ad But if the infinitum; and so demonstration is subverted.
second, those thino-s which are self-evident will
Starting points [and
become the
In point of
demonstration
fact,
fundamental grounds] of demonstration. the philosophers admit that the first pri
n-
ciples of all things are indemonstrable.
at
all,
be something that
indemonstrable.
is
So that if there is an absolute necessity that there self-evident, which is call
ed primary and
there
is
Consequently
strable faith.
all
demonstration
is
traced
up
to
indemon-
It will also turn out that there are other starting points for
demonstrations, after the source which takes
its rise
in faith,
the things which appear clearly to sensation and understanding.
For the phenomena of sensation are simple, and incapable decompounded; but those
of understanding are simple, But those produced from them are rational, and pri
mary. compound, but no less clear and reliable, and having more to do with the r
easoning faculty than the first. For therefore the peculiar native power of reas
on, which we all have by If, then, nature, deals with agreement and disagreement
. any argument be found to be of such a kind, as from
of being
points already believed to be capable of producing belief in
what
is
not yet believed,
we
shall aver that this
is
the very
essence of demonstration.
Now
it
is
afiirmed that the nature of demonstration, as
is
that of belief,
twofold
:
that which produces in the souls
of the hearers persuasion merely,
and that which produces
knowledge.
sensation
one begins with the things which are evident to and understanding, and then draw
the proper conBut if [he begin] with things clusion, he truly demonstrates. whi
ch are only probable and not primary, that is evident
If, then,
Book
viii.]
THE MISCELLANIES.
if
495
neither to sense nor understandino^, and
he draw the
riojht
conclusion, he will syllogize indeed, but not produce a scientific
demonstration
;
but
if
[he draw] not the right conclusion,
he
will not syllogize at all.
Now
demonstration differs from analysis.
is
For each one
of the points demonstrated,
demonstrated by means of
get back to those which are
points that are demonstrated; those having been previously
demonstrated by others
ing; which
;
till
we
self-evident, or to those evident to sense
is
and
to
understandis,
called Analysis.
But demonstration
all
when
the
point in question reaches us through
the intermediate steps.
The man,
then,
who
practises demonstration,
ought to give
great attention to the truth, while he disregards the terms of
the premisses, whether you call
them axioms,
or premisses, or
to
must be paid what suppositions a conclusion is based on while he may be quite ca
reless as to whether one choose to term it a conclusive
assumptions.
Similarly, also, special attention
;
or syllogistic proposition.
by assume true premisses, and to draw from them the legitimate conclusion, which
some also call " the inference," as being what is inferred from
the
For
I assert that these two things must be attended to
man who would
demonstrate
to
the premisses.
Now in each proposition respecting a question, there must be different premisses
, related, however, to the proposition
laid
down
;
and what
is
advanced must be reduced
to de-
finition.
And
this definition
must be admitted by
all.
But
;
when premisses
are assumed,
irrelevant to the proposition to be established
it is
impossible to arrive at any right result
the
entire proposition
nature
being ignored.
;
which
is
also called the question of its
In
all
questions, then, there
is
something which
is
is
previ-
ously known,
that which being self-evident
believed within
out demonstration
their investigation,
which must be made the starting point and the criterion of apparent results.
;
496
THE MISCELLANIES.
[Book
viii.
CHAPTER
TO PREVENT AMBIGUITY,
DEFINITION.
lY.
WE MUST BEGIN WITH CLEAR
For And
tion
every question
is
solved from pre-existing knowledge.
the knowledge pre-existing of each object of investigais
sometimes merely of the essence, while
(as of stones,
its
functions
unknown operations we
are
and animals, of whose are ignorant), or [the knowledge] of the proplants,
and
perties, or powers, or (so to speak) of the qualities inherent
in the objects.
And
sometimes we
may
know" some one or
for example,
more
of those
powers or properties,
desires
and affections of the soul, and be ignorant of the But in essence, and make it t
he object of investigation. many instances, our understanding having assumed all
these, the question is, in which of the essences do they thus inhere that is, b
oth of for it is after forming conceptions of both in our mind, that we proceed
to the essence and operation And there are also some objects, whose operations,
question. along with their essences, we know, but are ignorant of their

as,
the

modifications.
Such, then, is the method of the discovery [of truth]. For we must begin with th
e knowledge of the questions to be discussed. For often the form of the expressi
on deceives and confuses and disturbs the mind, so that it is not easy to discov
er to what class the thing is to be referred as, for example,
;
whether the foetus be an animal. For, having a conception of an animal and a foe
tus, we inquire if it be the case that the that is, if the substance which is in
the foetus is an animal possesses the power of motion, and of sensation foetal
state besides. So that the inquiry is regarding functions and senConsequently th
e sations in a substance previously known. man who proposes the question is to b
e first asked, what Especiall}^ is this to be done whenever he calls an animal.
we find the same term applied to various purposes and
;
;
we must examine whether what
is
signified
by the term
is

;
Book
viii.]
THE MISCELLANIES.
by
all.
is
497
to say that
shall
disputed, or admitted
calls
For were one
whatever grows and
fed an animal,
we
he have again
whether he considered plants to be animals and then, after declaring himself to
this effect, he must show what it is which is in the foetal state, and is nouris
hed.
to ask further,
For Plato
calls plants
animals, as parta
king
the third
species of life alone, that of appetency.^
But
life
Aristotle, while
he thinks that plants are possessed of a
nutrition, does not consider
it
of vegetation
and
;
proper to
call
them animals
for
that alone, which possesses the other life
that of sensation
The
Stoics
affirms
he considers warrantable do not
call the
to
be called an animal.
life.
power of vegetation,
Now, on
the
man who
we
proposes the question denying that
plants are animals,
tradicts himself.
shall
show that he
what con-
For, having defined the animal by the fact
of
its
.
plant
is
nourishment and growth, but having asserted that a not an animal, it appears tha
t he says nothing else
than that what
is nourished and grows is both an animal and not an animal. Let him, then, say w
hat he wants to learn. Is it whether what is in the womb grows and is nourished,
or is it whether For, it possesses any sensation or movement by impulse ? accor
ding to Plato, the plant is animate, and an animal but according to Aristotle, n
ot an animal, for it wants sensation, but is animate. Therefore, according to hi
m, an animal is an animate sentient being. But according to the Stoics, a plant
is neither animate nor an animal for an animal is an animate being. If, then, an
animal is animate, and life is sentient nature, it is plain that what is animat
e is sentient.
;
;
If, then,
gated
if
he
he who has put the question, being again interrostill calls the animal in the fo
etal state an animal
its
on account of
his answer.
being nourished and growing, he has got
But were he
the foetus
is
to say that the question
he asks
is,
whethei
itself in
already sentient, or capable of
moving
consequence of any impulse, the investigation of the matter
^ ^'E'TTidv/^vjriKov,
p. 1078.
which accords with what Plato says in the Timxus, Lowth, however, reads CpvriKov
.
II. 2 I
CLEM.
VOL.
498
THE MISCELLANIES.
[Book
viii.
becomes clear, the fallacy in the name no longer remaining. But if he do not rep
ly to the interrogation, and will not say what he means, or in respect of what c
onsideration it is that he applies the term " animal" in propounding the questio
n, but
bids us define
him be noted as disputatious. two methods, one by question and answ^er, and the
other the method of exposition, if he decline the former, let him listen to us,
while we expound all that bears on Then when we are done, he may treat of each t
he problem.
it
ourselves, let
But
as there are
point in turn.
tion
But
if
he attempt
to interrupt the investiga-
he plainly does not want to hear. But if he choose to reply, let him first be as
ked. To what And when he has thing he applies the name, animal. answered this, l
et him be again asked, what, in his view, the foetus means, whether that which i
s in the womb, or things
by putting
questions,
the seed deposited, or
and again, if the foetus means when members and a shape And are formed that the
name of embryos is to be applied. on his replying to this, it is proper that the
point in hand be reasoned out to a conclusion, in due order, and taught. But if
he wishes us to speak without him answering, let him hear. Since you will not s
ay in what sense you allege what you have propounded (for I would not have thus
engaged in a discussion about meanings, but I would now have looked at the thing
s themselves), know that you have done just as if you had propounded the questio
n. Whether a dog were an animal ? For I might have rightly said, Of what dog do
you speak ? For I shall speak of the land dog and the sea dog, and the constella
tion in heaven, and of Diogenes too, and all For I could not divine whether the
other doos in order. you inquire about all or about some one. What you shall do
subsequently is to learn now, and say distinctly wdiat it is Now if you are shuf
fling about that your question is about.
already formed and living
;
if it is
only
names,
it
is
plain to everybody that the
name
" foetus "
is
neither an animal nor a plant, but a name, and a sound, and a body, and a being,
and anything and everything rather
than an animal.
And
if it is this
that
you have propounded,
you are answered.
Book
viii.]
THE MISCELLANIES.
499
But neither is that which is denoted by the name foetus an animal. But that is i
ncorporeal, and may be called a thing and a notion, and everything rather than a
n animal. The nature of an animal is different. For it was clearly shown respect
ing the very point in question, I mean the nature of the embryo, of what sort it
is. The question respecting the meanings expressed by the name animal is
different.
I say, then, if you affirm that an animal is what has the power of sensation and
of moving itself from appetency, that an animal is not simply what moves throug
h appetency and is possessed of sensation. For it is also capable of sleeping,
or,
when
the objects of sensation are not present, of not exer-
cising the
power of
this
is
sensation.
is
appetency or of sensation
the
But the natural power of mark of an animal. For
First,
something of
if
nature
is
indicated by these things.
the foetus
;
not capable of sensation or motion from
appetency which is the point proposed for consideration. Another point is if the
foetus is capable of ever exercising the power of sensation or moving through a
ppetency. In which sense no one makes it a question, since it is evident. But th
e question was, wdiether the embryo is already an animal, or still a plant. And
then the name animal was
;
reduced to definition, for the sake of perspicuity. But bavin fj discovered that
it is distincruished from what is not an
animal by sensation and motion from appetency
separated this from
its
;
we
it
again
adjuncts
;
asserting that
is
was one
thing for that to be such potentially, which
sessed of the
not yet pos-
time be
so,
power of sensation and motion, but will some and another thing to be already so
actually ; and
it
in the case of such,
is
one thing
to exert its
powers,
another to be able to exert them, but to be at rest or asleep.
And
this is the question.
is
For the embryo
fact that
it is
not to be called an animal from the
;
nourished
which
is
the allegation of those
who
turn aside from the essence of the question, and apply their
minds
to
what happens otherwise.
But
in the case of all
is
conclusions alleged to be found out, demonstration
applied
;
500
in
THE MISCELLANIES.
[Book
viii.
from
common, which is discourse (X0709), establishing one thing But the grounds from
which the point in others. question is to be established, must be admitted and k
nown by the learner. And the foundation of all these is what is
evident to sense and to intellect.
these.
Accordingly the primary demonstration is composed of all But the demonstration w
hich, from points already
reliable
demonstrated thereby, concludes some other point, is no less than the former. It
cannot be termed primary,
is
because the conclusion
as premisses.
not drawn from primary principles
The
first species,
then, of the different kinds of questions,
which are
ties
is
three, has
been exhibited,
I mean
its
that, in
which
the essence being known, some one of
powers or proper-
unknown.
that in which
we
all
The second variety of propositions was know the powders and properties, but do
;
not
know
is
the essence
as,
for example, in
what part of the
body
the principal faculty of the soul.
CHAPTER
V.
APPLICATION OF DEMONSTRATION TO SCEPTICAL SUSPENSE OF JUDGMENT.
Now
the same treatment which applies to demonstration
applies also to the following question.
Some, for
instance, say that there cannot be several origiIt
is
nating causes for one animal.
impossible that there
can be several homogeneous originating causes of an animal but that there should
be several heterogeneous, is not
absurd.
Suppose the Pyrrhonian suspense of judgment, as they nothing is certain it is pl
ain that, beginning with itself, it first invalidates itself. It either grants t
hat something is true, that you are not to suspend your judgment on all things o
r it persists in saying that there is nothing true. And it is evident, that firs
t it will not be
say, [the idea] that
: ;
Book
true.
yiil]
THE MISCELLANIES,
501
For it either affirms what is true or it does not affirm what is true. But if it
affirms what is true, it concedes, though unwilHngly, that something is true. A
nd if it does not affirm what is true, it leaves true what it wished to do away
with. For, in so far as the scepticism wliich demohshes is proved false, in so f
ar the positions which are like the dream which being demolished are proved true
For in confuting itself, it is says that all dreams are false.
;
confirmatory of the others.
And, in fine, if it is true, it will make a beginning with and not be scepticism
of anything else but of itself first. Then if [such a man] apprehends that he i
s a man,
itself,
or that he
is
sceptical,
it
is
evident that he
is
not sceptical.
?
And how
shall
he reply to the interrogation
For he
is
evidently no sceptic in respect to this.
that he does doubt.
Nay, he
affirms even
And
in
in regard to everything,
we must be persuaded to suspend our judgment we shall first suspend our judgment
regard to our suspense of judgment itself, whether we
if
it
are to credit
or not.
And
true,
if
this position is true, that
is
we do
not
know what
is
it.
then absolutely nothing
if
allowed to be true by
is
But
he
is
will say that
is
even
this
this
questionable, whether
we
know what
truth
true
;
by
it.
very statement he grants that
knowable, in the very act of appearing to establish
a philosophical sect
a leaning toward dogmas, or,
the doubt respecting
But
if
is
number of dogmas which have consistency with one another and with phenomena, ten
ding to a right life ; and dogma is a logical conception and not merely concepti
on is a state and assent of the mind sceptics, but every one who dogmatizes is a
ccustomed in certain things to suspend his judgment, either through want
accordino" to some, a leanin^j to a
; :
of strength of mind, or
want
of clearness in the things, or
equal force in the reasons.
;; :
502
THE MISCELLANIES.
[Book
viii.
CHAPTER
DEFINITIONSj GENERA,
VI.
AND
SPECIES.
The
introductions and sources of questions are about these
points and in them.
it
But before definitions, and demonstrations, and divisions, must be propounded in
what ways the question is stated and equivocal terms are to be treated and sjno
myms stated
;
accurately according to their significations.
Then
or
is
it is
to
be inquired whether the proposition belongs
to those points,
which are considered
Further, If
if
it is, it is,
in relation to others,
taken by
it
;
itself.
what
it is,
it
is,
what hap-
pens to
ticulars
or thus, also,
what
why
it is.
And
to the consideration of these points, the
ferences,
and XJniversals, and their divisions, contribute.
knowledge of Parand the Antecedents and the Dif-
Now, Induction aims
dividual.
at generalization
and
definition
is,
the divisions are the species, and what a thing
and and the in;
The contemplation
is
of the
How
adduces the as-
sumption of what
and doubts bring the particular differences and the demonstrations, and otherwis
e augment the speculation and its consequences and the result of the whole is sc
ientific knowledge and truth. Again, the summation resulting from Division becom
es Definition. For Definition is adopted before division and after before, when
it is admitted or stated after, when it is demonstrated. And by Sensation the Un
iversal is summed up from the Particular. For the starting point of Induction is
 Sensation and the end is the Universal. Induction, accordingly, shows not what
a thing is, but that it is, or is not. Division shows what it is and Definition
similarly with Division teaches the essence and what a thing
peculiar
; ;
;
;
;
is,
but not
if it is
;
while Demonstration explains the three
it is,
points, if
and ivhy it is. which contain the Cause. And since it may be known when we see,
when we see the Cause and Causes are four the matter, the moving power, the spec
ies, the end Definition will be fourfold.
it is,
what
There are
also Definitions

;
Book
viii.]
THE MISCELLANIES.
first
503
Accordingly we must
next difference.
take the genus, in which are
;
the points that are nearest those above
and
after this the
the succession of differences, There cut and divided, completes the " What it is
."
those which form the species.
And
when
is
no
necessity for expressing all the differences of each thing, but
division
is
Geometrical analysis and synthesis are similar to logical and definition and by
division we get back to wdiat
;
simple and more elementary.
is
;
We
divide, therefore, the
genus of what
contained in
it
proposed for consideration into the species
as, in
the case of man,
we
divide animal,
it,
which
is
the genus, into the species that appear in
the
mortal, and the immortal.
And
thus,
by continually dividing
into
those genera that seem to be
species,
compound
is
the simpler
we
arrive at the point
which
the subject of investi-
gation,
and which is incapable of further division. For, after dividing " the animal" in
to mortal and immortal,
;
and the terrestrial again and those who walk and so dividing the species which i
s nearest to what is sought, which also contains what is sought, we arrive by di
vision at the simplest species, which contains nothing else, but what is sought
alone. For aeain we divide that which walks into rational and irrational and the
n selecting from the species, apprehended by division, those next to man, and co
mbining them into one formula, we state the definition of a man, who is an anima
l,
then into terrestrial and aquatic
into those
who
fly
;
;
mortal, terrestrial, walking, rational.
Whence
Division furnishes the class of matter, seeking
;
for the definition the simplicity of the
tion of the artisan
name and the definiand maker, by composition and construction, presents the know
ledge of the thing as it is not of those To these notions things of which we hav
e general notions. we say that explanatory expressions belong. For to these
;
notions, also, divisions are applicable.
Now one
as a
Division divides that which
is
divided into species,
genus
;
and another
into parts, as a
whole
;
and another
is,
into accidents.
The
division, then, of a
whole into the parts,
for the
504
,
THE MISCELLANIES.
magnitude
if,
;
[Book
viii.
most
part, conceived with reference to
that into
the accidents can never be entirely explicated,
necessarily,
essence
is
inherent in each of the existences.
Whence
both these divisions are to be rejected, and only
is
the division of the genus into species
approved, by which
characterized,
both the identity that
is
in the
genus
is
and
the
the diversity which subsists in the specific differences.
The
species
is
always contemplated in a part.
if
On
it
other hand, however,
a thing
is
part of another,
a part of a
will not
it is
be also a
species.
For the hand
is
man, but
not a species.
[the genus]
is
And
the genus exists in the species.
the ox.
is
both in
not in the parts.
fore also the species
man and For the man
is
not in
For But the whole is his feet. Where;
more important than the part and whatever things are predicated of the genus wil
l be all predicated of the species.
It
is
best, then, to
divide the
genus into two,
if
not
into three species.
generically,
The
species then being divided
more
are characterized
by sameness and
difference.
And
then being divided, they are characterized by the points
of the species
either
generically indicated.
For each
say.
is
an essence
;
as
when we
;
Some
substances are corporeal and some incorporeal
or
how much,
suffering.
or what relation, or where, or when, or doing, or
possesses the
One, therefore, will give the definition of whatever he knowledge of; as one can
by no means be acquainted with that which he cannot embrace and define in
speech.
And
is,
in consequence of ignorance of the definition,
many disputes and deceptions arise. For he that knows the thing has the knowledg
e of it in his mind, and can explain by words what he conceives and if the expla
nation of the thought is definition; then he that knows the thing must of necess
ity be able also to give the
the result
if
that
;
definition.
Now
in
definitions, difference is
assumed, which, in the
definition, occupies the place of sign.
The
faculty of laugh-
ing, accordingly, being
added
to the definition of
man, makes
Book
viii.]
THE MISCELLANIES.
505
the whole
animal.
a
rational, mortal, terrestrial, walking,
laughing
but do
For the things added by way
of difference to the
;
definition are the signs of the properties of things
not show the nature of the things themselves. say that the difference is the ass
igning of what
Now
is
they
;
peculiar
which has the difference differs from all the rest, that which belongs to it alo
ne, and is predicated conversely of the thing, must in definitions be assumed by
the first genus
and
as that
as principal
and fundamental.
Accordingly, in the larger definitions the number of the and in species that are
discovered are in the ten Categories
;
the least, the principal points of the nearest species being But the taken, mark
the essence and nature of the thing.
least consists of three, the
genus and two essentially neces-
sary species.
We
or
its
say,
And this is done for the sake of brevity. then, Man is the laughing animal. And
we must
to
assume that which pre-eminently happens
peculiar virtue, or
its
what
is
defined,
peculiar function, and the like.
is
Accordingly, while the definition
essence of the thing,
it
explanatory of the
is
incapable of accurately compreof the principal species, the
hending
definition
its
nature.
By means
makes an exposition
of the essence,
and almost has
the essence in the quality.
CHAPTEE
VII.
ON THE CAUSES OF DOUBT OR ASSENT.
The
causes productive of scepticism are two things principally. One is the changeful
ness and instability of the
human mind, whose
nature
it
is
to generate dissent, either
that of one with another, or that of people with themselves.
And
the second
is
the discrepancy which
is
in things
;
which,
as to be expected, is calculated to be productive of scepticism. For, beincr una
ble either to believe in all views, on account or to disbelieve all, because of
their confiicting nature
;
that which says that
all
are unreliable
is
included in the
;
506
THE MISCELLANIES.
of those tliat are so; or to believe
[Book
viii.
number
some and
is
disbelieve
others on account of the equipoise,
we
are led to scepticism.
But among the
principal causes of scepticism
is
the instability
dissent
is
of the mind, which
productive of dissent.
And
the proximate cause of doubt.
nals
Whence
life is full
of tribu-
and, in fine, of selection in what is said to which are the signs of a mind in d
oubt, and halting through feebleness, on account of conflicting matters. And the
re are libraries full of books, and compilations and treatises of those who diff
er in dogmas, and are
;
and councils
be good and bad
;
confident that they themselves
in things.
know
the truth that there
is
CHAPTER
VIII.
THE METHOD OF CLASSIFYING THINGS AND NAMES.
In language there are three things
also of subjects.
:
Names,
which are
primarily the symbols of conceptions, and by consequence
Second, there are Conceptions, which are the and impressions of the subjects. Wh
ence in all, the conceptions are the same in consequence of the same impression
being produced by the subjects in all. But the names are not so, on account of t
he difference of languages. And thirdly, the Subject-matters by which the Concep
tions
likenesses
;
are impressed in us.
The Names
For
are reduced
;
general elements
for
the
is
by grammar into the twenty-four elements must be determined.
no
scientific
of Particulars there
infinite.
knowledge, seeing
also Particulars
is
they are
But
it is
the property of science to rest
on general and defined
principles.
Whence
are resolved into Universals.
And
philosophic research
occupied with Conceptions and Real subjects.
But
since of
these the Particulars are infinite, some elements have been
and
it
is brought be shown to enter into any one or more of the elements, we prove it t
o exist ; but if it escape them all, that
found, under which every subject of investigation
if
it
does not exist.
Book
viii.]
THE MISCELLANIES.
507
Of
for example, "
things stated, some are stated without connection ; as, man " and " runs," and w
hatever does not
is
complete a sentence, which
either true or false.
And
some point out " essence," some '' quality," some " quantity," some " relation,"
some some *'when," some "position," some "posses'^ where," sion," some " action
," some " suffering," which w^e call the elements of material things after the f
irst principles. For these are capable of being contemplated by reason. But imma
terial things are capable of being apprehended by the mind alone, by primary app
lication. And of those thino^s that are classed under the ten Gategories, some a
re predicated by themselves (as the nine Categories), and others in relation to
something. And, again, of the things contained under these ten Categories, some
are Univocal, as ox and man, as far as each is an animal. For those are Univocal
terms, to both of which belongs the common name, animal and the same principle,
And Heteronyms that is definition, that is animate essence. are those which rel
ate to the same subject under different names, as ascent or descent for the way
is the same wdiether upwards or downwards. And the other species of Heteronyms,
as horse and black, are those which have a different name and definition from ea
ch other, and do not possess the same subject. But they are to be called differe
nt, not Heteronyms. And Polyonyms are those v/hich have the same definition,
of things stated in connection,
;
;
but a different name,
as,
hanger,
sword, scimitar.
And
which are named from something different, as " manly " from " manliness." Equivo
cal terms have the same name, but not the same definition, as man, both the anim
al and the picture. Of Equivocal terms, some receive their Equivocal name fortui
and some tously, as Ajax, the Locrian, and the Salaminian from intention and of
these, some from resemblance, as man both the living and the painted and some fr
om analogy,
Paronyms
are
those

;
;
;
as the feet of Ida,
and our
feet,
because they are beneath
;
some from action, as the foot of a vessel, by which the vessel Equivocal terms s
ails, and our foot, by which we move.
508
THE MISCELLANIES.
same and
to the
;
[Book
yiii.
are designated from the
and
scalpel are called surgical, both
same as the book from the sm'geon who
itself.
uses them, and with reference to the surgical matter
CHAPTER
IX.
ON THE DIFFERENT KINDS OF CAUSES.
Of
Causes, some are Procatarctic and some Synectic, some
Co-operating, some Causes sine qua non.
Those that afford the occasion of the origin of anything
first,
are Procatarchic
;
;
as
beauty
is
the cause of love to the
it
licentious
for when seen by them,
alone produces the
amorous inclination, but not necessarily. Causes are Synectic (which are also un
ivocally perfect of themselves) whenever a cause is capable of producing the
effect of itself, independently.
Now
of
all
the causes
may
be shown in order in the case
is
the learner.
The
father
the Procatarctic cause of
learning, the teacher the Synectic,
and the nature of the
learner the Co-operating cause, and time holds the relation
of the
Cause
sine
qua non.
since
Now that is properly called a cause which is capable of effecting anything activ
ely
;
we
say that steel
is
capable of
cutting, not merely while cutting, but also while not cutting.
Thus, then, the capabihty of causing {to
fies
Trape/criKov) signi-
and that which is not yet acting, but which possesses the power of acting. Some,
then, say that causes are properties of bodies and others of incorporeal substa
nces others say that the body is properly speaking cause, and that what is incor
poreal is so only catachrestically, and a quasi-cause. Others, again, reboth
;
both that wdiich
is
now
acting,
;
;
verse matters, saying that corporeal substances are properly
causes,
cutting,
and bodies are so improperly; as, for example, that which is an action, is incor
poreal, and is the cause
Book
viii.]
THE MISCELLANIES.
is
509
in the
of cutting which
an action and incorporeal, and,
case of bodies, of being cut,

as in the case of the

sword
and what
is
cut [by
it].
is
is,
The
One,
it is is
cause of things
the cause
predicated in a threefold manner.
as the statuary
;
;
What
a second,
third,
the cause of becoming, a statue
as, for
and a
:
Of what To wdiat it
the cause
the cause^
example, the material
for he
is
to the brass of
the being cut,
becoming a statue. which are causes
which
The being produced, and
to
what they belong, being
actions, are incorporeal.
According
(XeKTMv) (for
dicta)
;
to
principle, causes belong to the class
as
of predicates (^KarrjyoprjjjidTcov), or,
others say, of dicta
call
Cleanthes and Archedemus
predicates
or rather,
predicates, as
some causes will be assigned to the class of and that which is cut, wdiose case
is to be cut
;
some
to that of axioms,

as,
for example, that of a ship being
is
made, whose case again
is,
that a ship
being made.
Now
case
is
Aristotle denominates the
name
of such things as a house,
a ship, burning, cutting, an appellative.
allowed to be incorporeal.
But the
is
Therefore that sophism
house.
solved
thus
is
:
true.
What you say You name
passes through your mouth.
AYhich
a
Therefore a house passes
through your mouth. Wliich is false. For we do not speak the house, which is a b
ody, but the case, in which the house
isj
which
is
incorporeal.
And we
the cloak
is
say that the house-builder builds the house, in
reference to that which
So we say that is to be produced. woven; for that which makes is the indication
of That which makes is not the attribute of the operation. one, and the cause th
at of another, but of the same, both in the case of the cloak and of the house.
For, in as far as one is the cause of anything being produced, in so far is he a
lso the maker of it. Consequently, the cause, and that which makes,
and that through which {hi o), are the same. thing is "a cause" and "that which
effects," it
"that through which."
it
Now,
is
if
any-
certainly also
But
if
a thing
is
it
does not by any means follow that
things,
"that through which," is also " the cause."
Many
for instance,
concur
in
one
result,
through
510
THE MISCELLANIES.
is
[Book viil
not causes.
which the end
reached
;
but' all are
For
Medea would not have killed her children, had she not been enraged. Nor would sh
e have been enraged, had she not been jealous. Nor would she have been this, if
she had not loved. Nor would she have loved, had not Jason sailed to Colchi. Nor
would this have taken place, had the Argo not been built. Nor would this have t
aken place, had not the
timbers been cut from Pelion. For thoufyh in all these things there is the case
of " that through which," they are not all " causes " of the murder of the child
ren, but only
AYherefore, that which does not Wherefore, that vdiich does not hinder is not a
cause, but that which hinders is. For it is in actino; and doing something that
the cause is conceived.
the cause.
act.
Medea was
hinder does not
Besides,
what does not hinder
is
is
separated from what takes
place
;
but the cause
related to the event.
That, therefore,
which does not hinder cannot be a cause. Wherefore, then, it is accomplished, be
cause that which can hinder is not present. Causation is then predicated in four
ways The and the material, as the efficient cause, as the statuary brass and th
e form, as the character and the end, as the honour of the Gymnasiarch. The rela
tion of the cause sine qua non is held by the brass in reference to the producti
on of the statue and likewise it is a [true] cause. For everything without which
the effect
:
;
;
;
;
is
incapable of being produced,
is
of necessity a cause
sine
;
but
not
a cause not absolutely.
For the cause
qua non
is
Synectic, but Co-operative.
And
everything that acts prodisposes.
duces the
effect,
in
conjunction with the aptitude of that
which
is
is
acted on.
For the cause
its
But each thing
;
affected according to
natural constitution
the aptitude
being causative, and occupying the place of causes sine qua
non.
Accordingly, the cause
;
is
inefficacious without the apti-
tude
is
and
it
is
not a cause, but a co-efficient.
For
all
causation
itself,
conceived in action.
Now
fire
the earth could not
itself.
make
it
so that
could not be the cause of
And
were
ridi-
culous to say that the
but the
logs,

was not the cause of the burning, or or the sword of the cutting, but the flesh,

;
Book
viii.]
THE MISCELLANIES.
own
weakness.
does
511
the strength of the antagonist the cause of the athlete being
vanquished, but his
The
Synectic cause
not
require
time.
its
For the
till
cautery produces pain at the instant of
the flesh.
application to
Of
Procatarctic causes, some require time
it,
the effect be produced, and others do not require
case of fracture.
as the
Are not
these called independent of time, not
by way
of
privation, but of diminution, as that
which
?
is
sudden, not
that which has taken place without time
by the mind as a cause, is occupied with something, and is conceived in relation
to something that is, some effect, as the sword for cutting and to some object,
as possessing an aptitude, as the fire to For it will not burn steel. The cause
beloncrs the wood. o For it is to the things which have relation to something.
So that we conceived in its relation to another thing. apply our minds to the tw
o, that we may conceive the
Every
cause, apprehended
;
cause as a cause.
The same
father.
relation holds w^ith the creator,
is
and maker, and
A thinoj
not the cause of
itself.
Nor
is
one his
own
For so the first would become the second. Now That which is produced by the the
cause acts and affects. cause is acted on and is affected. But the same thing ta
ken by itself cannot both act and be affected, nor can one be son and father. An
d otherwise the cause precedes in being what is done by it, as the sword, the cu
tting. And the same thing cannot precede at the same instant as to matter, as it
is a cause, and at the same time, also, be after and
father.
posterior as the effect of a cause.
Now
being differs
effect, the father
from from the
becoining, as the cause
son.
from the For the same thing cannot
both be and become at the same instant; and consequently
it
is
not the cause of
itself.
Things are not causes of
one another, but causes to each other. For the splenetic affection preceding is
not the cause of fever, but of the
occurrence of fever
;
and the fever which precedes
is
not
the cause of spleen, but of the affection increasing.
512
THE MISCELLANIES.
[Book
viii.
Thus also the virtues are causes to each other, because on account of their mutu
al correspondence they cannot be separated.
And
the stones in the arch are causes of
category, but
its
con-
tinuing in
another.
this
are not the causes of
one
And
the teacher and the learner are to one another
causes of progressing as respects the predicate.
And
mutual and reciprocal causes are predicated, some of
the same things, as the merchant and the retailer are causes
of gain;
as the
flesh
and sometimes one of one thing and others of another, sword and the flesh for th
e one is the cause to the of being cut, and the flesh to the sword of cutting.
;
[It is well said,] "
An
eye for an eye,
mortally,
life for life."
is
who has wounded another
wounded by him
in turn,
the cause to
For he him of
But on being mortally he has had him as a cause in turn, not in respect of being
a cause to him, but in another respect.
death, or of the occurrence of death.
of death to him, not that
it
For he becomes the cause
self.
was
death returned the mortal stroke, but the wounded
cause.
man him-
So that he was the cause of one thing, and had another And he who has done wrong
becomes the cause to another, to him who has been wronged. But the law which en
joins punishment to be inflicted is the cause not of injury^
but to the one of retribution, to the other of discipline.
as causes.
It
is
So
that the things which are, causes, are not causes to each other
still
asked,
if
many
many
causes of one thing.
are the causes of the ship
others, unless
things in conjunction become For the men who pull together being drawn down but
along with
;
what
is
a joint cause be a cause.
Others say, if there are many causes, each by itself becomes the cause of one th
ing. For instance, the virtues, which are many, are causes of happiness, which i
s one and of warmth and pain, similarly, the causes are many. Are not, then, the
many virtues one in power, and the sources of warmth and of pain so, also ? and
does not the multitude of the virtues, being one in kind, become the cause of t
he one
;
result,
happiness
?
But, in truth, Procatarctic causes are more than one both
; ;
Book
VIII.]
THE MISCELLANIES.
;
513
generically and specifically
as, for
example, cold, weakness,
fatigue, dyspepsia, drunkenness, generically, of
any disease
are so, gene-
and
specifically, of fever.
But Synectic causes
which
is
rically alone,
and not
also specifically.
For
are
of pleasant odour,
one thing generically, there
many
specific causes, as frankincense, rose, crocus, styrax,
myrrh, ointment. For the rose has not the same kind of sweet
fragrance as myrrh.
And
the same thing becomes the cause of contrary effects;
its
sometimes through the magnitude of the cause and
power,
and sometimes in consequence of the susceptibility of that on which it acts. Acc
ording to the nature of the force, the same string, according to its tension or
relaxation, gives a shrill or deep sound. And honey is sweet to those who are we
ll, and bitter to those who are in fever, according to the
state of susceptibility of those
who
are affected.
And
one
and the same wine inclines some to rage, and others to merriment. And the same s
un melts wax and hardens clay. Further, of causes, some are apparent others are
grasped by a process of reasoning others are occult others are in;
;
;
ferred analogically.
And
of causes that are occult,
some are occult temporarily,
being hidden at one time, and at another again seen clearly
and some are occult by nature, and capable of becoming at no time visible. And o
f those who are so by nature, some are capable of being apprehended; and these s
ome would not call occult, being apprehended by analogy, through the medium of s
igns, as, for example, the symmetry of the passages of And some the senses, whic
h are contemplated by reason. are not capable of being apprehended which cannot
in any mode fall under apprehension which are by their very defi; ;
nition occult.
causes,
some are Procatarctic, some Synectic, some Jointsome Co-operating causes. And th
ere are some according to nature, some beyond nature. And there are some of dise
ase and by accident, some of sensations, some of the greatness of these, some of
times and of seasons.
Procatarctic
Now
causes
II.
being removed, the effect remains
2
CLEM.
VOL.
K
514
THE MISCELLANIES.
is
[Book viil
But a Synectic cause
remains, and being removed, the effect
The
Synectic
is
also
which being present, the effect is removed. called by the synonymous expression
that,
it is
" perfect in
itself."
Since
of itself sufficient to produce
the effect.
And
itself,
if
the
cause manifests
an operation
sufficient
in
the co-operating cause indicates assistance and service
If, accordingly, it effects
;
along with the other.
will not
effect
nothing,
if
it
it
be called even a co-operating cause
it
and
does
of
something,
is
wholly the cause of
this,
that
is,
what is produced by it. That is, then, a co-operating cause, which being present
, the effect was produced the visible visibly, and the occult invisibly. The Joi
nt-cause belongs also to the genus of causes, as a fellow-soldier is a soldier,
and as a fellow-youth is a youth.

The Co-operating cause further aids the Synectic, way of intensifying what is pr
oduced by it. But the
cause does not
Joint-cause
is
in the
Joint-
fall
under the same notion.
it
be a Joint-cause, though
is
be not a Synectic cause.
For a thing may For the
being a cause
conceived in conjunction with another, which
itself,
not capable of producing the effect by
along with a cause.
And the
Co-operating cause differs from
does not act.
itself,
the Joint-cause in this particular, that the Joint-cause pro-
duces the effect in that which by
itself
But
yet
the Co-operating cause, while effecting nothing by
by
it,
its
accession to that which acts
by
itself,
co-operates with
in order to the production of the effect in the intensest
degree.
But
especially
is
that which becomes co-operating
from being Procatarctic,
the cause.
effective in intensifying the force of
. . .
INDEXES.
INDEX OF TEXTS.
I.
Genesis.
VOL. PAGE
i.
1,
.
i.
79,
.
ii.
ii.
i.
i.
1-3,
337 276
26,
27,
i.
90, 181,
ii.
i.
.
219, 237
.
i.
i. i.
28,
.
79, 100,
.
29, 31,
4,
.
.
.
ii. ii.
.
.
18,
.
ii.
23,
5,
.
iii.
iii.
iii.
.
20, 21,
.
.
.
iv. 1,
.
iv. 25,
.
vi. 1, 2, vi. 5,
ix. 1,
.
.
.
344 133 ii. 100 ii. 33 ii. 390 ii. 80 i. 250 ii. 134 ii. 144 ii. 129 ii. 134 ii.
122 i. 283 ii. 352 ii. 100
i.
ix. 2, 3,
i.
197, 223,
ii. ii.
xiv. 14,
XV.
6,
ii.
i.
xvi. 6,
xvii. 1,
100 352 222 369
151
2
i.
xvii. 4, xviii. 6,
xviii. 8, xviii. 12,
xviii. 22,
23
xviii. 25, xviii. 27,
XX. 12, xxi. 10, xxii. 3, 4,
xxiii. 4, xxiii. 11,.
1.470 i. 310 i. 312 ii. 362 ii. 32 ii. 218 ii. 188 ii. 78 i. 386 ii. 264 ii. 216
ii.
ii.
i. i.
i.
12
xxiv, 16, xxvi. 8,
xxviii. 15,
214 128
151
xxix.
9,
310
.
516
Deuteronomy,
VOL. PAGE
iv. 9, iv. 12,
.
INDEX OF TEXTS.
1
i.
Samuel.
VOL. PAGE
.
.
.
iv. 19,
.
V.
vi. 2, vi. 3,
.
.
.
.
.
.
vi. 4, vi. 5,
.
.
.
.
viii. 2, 3, 5, viii. 3, viii. 18,
.
.
X. 12,
.
X. 16, 17, X. 20,
xi.
.
.
413,
.
xiii. 4,
.
xiii. 17,
.
43 ii. 323 ii. 368 i. 334 i. 153 i. 97 ii. 288 ii. 100 i. 465 11, i. 190, 203 ii
. 56 ii. 219 ii. 321 i. 78 i. 78 ii. 59, 277 i. 287
.
ii.
13,
.
ii.
i.
.
viii. 13,
.
.
.
xi. 18,
.
.
ii.
363 292 320
281
.
xvi. 7,
1
xiii. 1, 2,
.
.
i.
.
.
Kings.
.
.
i. 1.
.
xix. 4, 6,
.
428 302
.
2 Kings
xxii. 8, xxiii. 22,
i.
.
.
.
i.
431 431
.
.
2 Chronicles.
i.
.
8,
.
.
.
i.
261
.
Job.
i.
xiv. xiv. xiv. xiv. xvi.
.
.
.
ii.
i.
151
1,
.
7,
.
.
12,
.
.
21,
.
.
12, xviii. 13,
.
.
.
.
xviii. 15, xviii. 19,
.
.
.
.
XX. 5-7, XX. 10, XX. 15,
.
.
.
.
.
.
xxi. 10, ii. . xxi. 11, 12, 13, xxii. 10, xxii. 12, 13, .
. . .
244 i. 326 i. 255 i. 168 ii. 199 i. 154 i. 154 ii. 49 ii. 53 i. 89 52, 53
ii. ii.
ii.
117 55
xxii. 32, xxiii. 1,
xxiii. 7,
.
ii.
.
83,
ii.
.
.
.
ii.
ii.
ii. ii.
52 88 132 52
51 51 51
xxiv. 10, 11, xxiv. 19, xxiv. 20, 21,
.
.
.
.
XXV.
4,
.
.
ii.
ii. ii.
i.
xxvi. 17, 18,
xxvii. 15,
.
.
.
XXX. 6, XXX. 15, 19, 20,
.
.
55 57 100 177
278,
ii.
xxxi. 5, xxxi. 20,
xxxii. xxxii. xxxii. xxxii. xxxii. xxxii. xxxii. xxxii. xxxii. xxxii.
5, 6,
.
.
ii.
i. i.
.
.
332 49 176
168 396 410
151
.
8,
8, 9,
.
.
ii. ii.
i.
.
10-12,
13, 14,
.
.
i.
i.
20, . 21, . 23-25,
.
.
.
ii.
i.
.
i. 77, 39, 41, 42,
.
ii.
i.
i.
XXXV.
13, 15,
.
148 160 27 159 291 159 70
INDEX OF TEXTS.
517
518
INDEX OF TEXTS.
INDEX OF TEXTS.
519
520
Matthew.
1
INDEX OF TEXTS.
INDEX OF TEXTS,
521
522
Acts.
INDEX OF TEXTS.
VOL. PAQB
VOL. PAGE
i.
7,
.
ii. ii.
i.
ii. ii.
26-28, 41,
14,
iii.
i.
107 332 411 326
iii. 17, 19, V. 1,
.
ii.
i.
i.
vi. 2,
vii.
22,
i.
i.
332 451 227 451
197
X. 10-15,
X. 34, 35, xiv. 23,
ii.
ii.
i.
XV. 23, 28 29, XV. 24,
xvii,
.
ii. ii.
i.
xvii. 18, xvii. 22, 23, xvii. 22, 28,
ii.
i.
xvii. 24, 25, x\ai. 30,
.
ii.
ii.
i.
xxvi. 17, 18,
340 365 227 183 403 384 270 412 266 332 414
EOMANS
i.
11,
ii. ii.
i. i. i.
i.
11, 12,
17, 22,
18,
i. i.
26, 27,
6,
.
ii.
ii.
ii.
14,
ii.
i.
ii. ii.
ii. ii.
14-16, 17-20,
24, 25, 29,
5, 6,
8,
i.
ii.
ii.
ii.
i.
ii.
iii.
236 221 221 466 246 202 28 416 466 136 445 463 159
101
iii.
ii.
i.
iii.
iii.
16, 17,
18,
iii.
iii.
iii. iii.
20, 21, 22, 26, 29, 30,
466 i. 466 21, 143
i.
i.
ii.
i.
iv, iv. 3,
iv. 3, 5, 9,
ii.
ii.
.
162 162 232 375 222 225
his.
iv. 7, 8,
iv. 15,
40
ii.
ii. ii.
ii.
V. 3-5, V. 4, 5, V. 12,
154 206 76 114
143 119 163
V. 13, vi. 2-6,
vi. 6,
vi. 6, 7,
ii.
ii.
ii.
ii.
ii.
vi. 13,
vi. 14,
415 119
112
ii.
INDEX OF TEXTS.
523
524
INDEX OF TEXTS.
INDEX OF SUBJECTS.
525
526
Amphion
ii.
INDEX OF SUBJECTS.
of Thebes,
i.
i.
17
;
quoted,
286.
Amusements,
325.
Anacharsis, king of tlie Scythians, a story of, i. 83. Anacharsis, the philosoph
er, i. 399,
Archons, the, of Athens, i. 257. Ares, derivation of the name, i. 66. Arion of M
ethymna, i. 17. Aristippus, the Cyrenean, quoted, 232, 234 ; ii. 67.
Aristo quoted,
Aristocritus,
ii.
i.
62.
403
;
ii.
247.
ii.
Anacreon quoted, i. 322. Analysis and demonstration,
Anaxagoras, Anaxarchus,
i. i.
495.
403. 373.
;
Androcydes
quoted respecting the Ephesian Letters, ii. 247 on drunk-
Positions against ii. 239. Aristophanes quoted, i. 269, 278 ; ii. 159, 160, 370.
Aristotle quoted, ii. 10, 272. Ark, the, of the Covenant, ii. 242, Armour of Go
d, the, i. 104.
his
Heradiodorus quoted,
enness and gluttony, 430. Angels, ii. 275; distributed to the nations, 398 ; goo
d things giv^en by God through, 400 ; other references
to, 412, 414.
"Apvi;,
i.
121.
0,5,
Art,
i.
60, 61,
90.
Angels that
fell,
i.
283.
_
Anger
of the gods, the,
i.
i.
159, 163.
;
Animal- worship,
45, to image-worship, 56.
46
superior
i. 451. Artist, the great, i, 90, 91. Artorius, i. 202. Arts, the, proceed from
God, 364. Arts, the Barbarians inventors of the, i. 401. Arts, sophistical and u
seless, i. 376.
Artapanus quoted,
Animals, the sort forbidden to the Jews as food, i. 326 ; distinction between, o
f clean and unclean, its symbolical significance, ii. 488, 489. Animals, the dia
lect of, i. 443. Animals and plants, ii. 497. Anointing the feet of Jesus, i. 23
0. Anointing of Jesus by God, i. 233.
Antinous, i. 55. Antiochus of Cyzicus, i. 57. Antipatrus quoted, ii. 278. Antiph
anes, the comic poet, quoted,
i.
Asclepius,
i.
37.
Asking, ii. 490. Ass, the fish so called, i. 198. Assent, the causes of, ii. 505
. Assimilation to God, according Plato, the chief good, i. 74-78.
to
278.
i.
Associates, i. 325. Association, with whom to be sought, i. 292. h-ffrpxyiixoi,
i. 325, note. Astronomy, the influence of the study of, ii. 356. Affur'ia, and o
iffajiTTOV, i. 206.
'
^
Antiphon,
404.
^
Xa-urov?,
\.
190.
;
Antiquity, the, of the Hebrew philosophy, i. 421, etc. Antisthenes quoted, i. 71
, 74 ; ii. 62. Anxiety, i. 256.
Athene, i. 30 Athenodorus,
Atheist,
i.
six so 54.
named,
36.
man,
ii.
the, 408.
and the superstitious
so called
Aod,
i. 425, 426. Apelles, an anecdote
Atheists,
of,
i.
who were
among
270.
Aphrodite,
i.
28, 42, 44, 45.
i.
Apion quoted,
421.
Apis, an Egyptian god, i. 54, 57, 424. Apollo, i. 42, 44 ; meaning of the name,
488. Apollodorus of Corcyra quoted, ii.
250.
the heathen, i. 33, 34, 66. Athlete, the ancient, i. 297. Athlete, the true, des
cribed, Attica, the, quoted, i. 423.
Attis,
i.
ii.
419.
30.
i.
Authors and speakers compared,
349-359.
Apollodorus of Cuma, i. 404. Apostles, the opinion of the, respecting veiling th
e mysteries of the
faith, ii. 257-261 ; why chosen, 365. Appetite, the third division of the
Bacchic Orgies, the, i. 27. Bacchylides quoted, ii. 262,
299.
286,
Balance, stepping over the, forbidden by Pythagoras, ii. 238.
what, ii. 37. soul, i. 273 Arabs, the, i. 290. Aratus quoted, i. 73, 102 ; quote
d by St. Paul, i. 413. Archilochus quoted, ii. 294.
;
ii.
81
;
Banquets, proper conduct at, i. 225. Baptism, various references to, i. 91, 132,
133, 134, 135, 147, 181, 417 ;
ii.
7,
208.
i.
Baptism, the, of Christ,
131.
INDEX OF SUBJECTS.
Barbarian philosopliy, the, the Greeks
pilferers of, ii. 1 ; perfect, 3. Barbarians, the, hate luxury, i.
527
the,
i.
Bread from heaven,
144.
290 the Greek philosophy in great part derived from, 395, etc. ; inventors of th
e arts, 401. Barnabas quoted, ii. 19, 22, 41, 50,
;
Breastplate, the, of the high priest, its symbolical importance, ii, 242, 243.
Brimo,
i.
28.
Britain, a curious cave in the island of, ii. 322.
66, 258, 340. Basilides, and Valentinus, and their followers, their views of fai
th, ii. 6, 7, 17 ; the vagaries of, as to fear being the cause of all things, 22
, 25 ; his opinions respecting continence and marriage refuted, 84-86 ; his idea
of martyrdom refuted, 175-
Bryaxis,
i.
54.
Buddha, i. 399. Burning bush, the,
Butter,
148.
its
i.
spiritual
selling,
i.
238. significance,
328.
i.
Buying and
179
;
and Valentinus, and Marcion,
486, 487. BaraXo/, i. 289.
Baths, shameful behaviour in, i. 296, 297 ; why we should use, 308, 309. Barley
loaves, the five, and the two fishes, the mystical significance of,
ii.
Cabiri, the orgies and mysteries of the, i. 30. Cadmus, i. 401, 402, 424. Callim
achus quoted, i. 37, 43; ii. 262, 280, 281, 284, 285. Calling, the sin of neglec
ting God's,
i.
80, etc.
Calves,
i.
j
believers figuratively called,
i.
358.
i.
123.
Baubo and Demeter,
;
31.
i
Camels, the, of the Arabs,
290.
Beard, the, the ornament of the man, i. 286 not to be plucked, 289 ; as to shavi
ng, 317. Beatitudes, the, some points in, ii. 150. Beauty, the true, i. 268, 271
, 273-275,
319, 320.
i
Cambyses,
57. Captivity, the, of Israel,
i.
i.
433, 434.
Carpocrates and Epiphanes, their opinion respecting a community of
women
refuted,
ii.
i.
86-89.
38.
Castor and Pollux,
i.
Beds, luxuries to be avoided,
243.
240-
Bedu, ii. 248, 249. Believer, the, the most punished of all men, ii. 367. Belly-
demon, the, i. 197. Beneficence, i. 302 ; ii. 57. Benefits, the many, conferred
by the advent of Christ, i. 100.
Benevolence, ii. 18. Berosus' Chaldaics quoted,
i.
67.
Bewailing one's
fate,
i.
168.
Bezaleel, i. 364. Bion, i. 60. Birds, the voices of, i. 244. Birds of prey, and
ravenous, forbidden the Jews as food, i. 326 ; ii. 252. Blackbird, the, i. 245.
Blame and praise, i. 177. Blood of Christ, the, i. 140, 200. Blood, the, of the
Word, ii. 141, 142,
143, 145.
i. 406-408, 418, 419. Causes,, different kinds of, ii. 508514. Censure, i. 157.
Cernos, the, i. 29, note. Chains of gold, fetters, i. 269. " Chair of pestilence
, the," ii. 41. Charioteers, the two, in which Heaven delights, i. 282. Charity,
the kiss of, i. 329. Charon, the centaur, i. 400. Chastisement, i. 465. Cherubi
m, the golden, ii. 242. Chickens, believers so called, i. 124. Chiding, i. 177.
Chief good, the, various opinions of the philosophers respecting, ii. 7174 ; Pla
to's opinion of, 74-78. Child, the, and the man, i. 136. Child, the little, who,
i. 125. Child born, Christ the, i. 130.
Cause and causation,
Bocchoris,
192.
the just
decision
of,
ii.
Body, the proper care
Book,
201.
of the, i. 186 against embellishing the, 276-283.
;
Children of God, who are, i. 122, etc. the name does not imjDly instruction in e
lementary principles, 131, etc.
;
;
mode
343.
of disciplining, 164.
ii.
who
first
Boys and
girls to
published a, i. 403. be denied wine,
" Chrestoi,"
i.
11.
Christ the Saviour,
a
hymn
to,
i.
; ;
528
Christ, tlie
INDEX OF SUBJECTS.
many
;
benefits
conferred
;
by the advent of, i. 100-105 the Word, 104 the Son of God, in the
form
sions,
of
man,
free
from human pas-
i. 124. poets, nameless, quoted, i. 322. Command, the universal, i. 101. Command
ments, the, expounded: the
Colts,
untamed,
Comic
115; typified by Isaac, 129;
the voice from heaven to, at His baptism, 131 ; in what sense all who came befor
e Him were thieves
and robbers, 406
;
human
Christian
affections,
life,
ii.
free 344.
from
all
i. 298. the, a compendious view of, i. 213, etc. ; general precepts for the regu
lation of, 332, etc. Christians, ii. 11. Chronology in relation to Greek and Heb
rew philosophy, i. 421, etc., 447. Church, the, a mother, i. 142.
Christian, the, alone rich,
and second, ii. 383 ; the fourth, 386-391 ; the fifth, sixth, and seventh, 391 ;
the eighth and tenth, 392. Communion, the innate and original, of man with heav
en, i. 34. Community of women, Carpocrates' and Epiphanes' opinions respecting,
first
refuted,
i.
86-89.
Complaint, i. 165. Compositions, written and spoken, compared, i. 349-359. Concu
piscence, the Lord free from,
ii.
458.
ii.
Conjecture,
10.
Church, the traditions
heresy, ii. 485. Church, the true,
ii.
of,
prior to
Contempt for pain and poverty, ii. 148. Continence, in what respect that of Chri
stians excels that claimed by
the philosophers, ii. 110, etc. Conversation, the regulation of, i. 228. Covetin
g, the mandates of the law and of Christ prohibiting, ii. 117. Corybantes, the o
rgies of the, i. 30. Costly vessels and furniture, i. 211. "Counsel of the ungod
ly, the," ii. 41. Counsels, the, of the Instructor, i.
174, 175.
487.
in, imiii.
;
Church, the grades of dignity
tations of angelic glory,
366.
Church, going out of, 329.
Cinyras,
i.
to,
i.
328
behaviour
28.
ii.
Classification,
506.
Clean and unclean animals, the symbolical significance of the distinction betwee
n, ii. 488.
Cleansing, spiritual, i. Cleanthes quoted, i. 72 ; ii. 231, 286, 429, 430. Cleme
ns, Titus Flavins, a sketch of the history of, i. 11; an account of his works, 1
2-16 ; refers to his own writings, 355-359. Clement of Rome, passages from his E
pistle to the Corinthians respecting martyrdom, ii. 187-190 ; other quotations f
rom, 340, 341. Clothes, considerations and counsels respecting, 255, etc. ; anxi
ety about, given for a covering, 258 256
;
Courage and cowardice,
ii.
453, 454.
309.
Crapulousness, i. 204. Crates, the Theban, quoted, ii. 68, 69. Cratinus quoted,
i. 363 ; ii. 249. Criterion, the, for distinguishing between truth and error, ii
. 476.
Crcesus,
i.
49.
dis-
Cropping the hair, i. 317, 318. Crowns, the use of, as ornaments,
approved,
i.
235-237.
Cruelty, the, involved in sacrifices to the gods, i. 48.
Cud, chewing the,
448.
i.
326
;
ii.
251, 252,
Custom, the,
of forefathers, objections
foolish kinds of, 258 ; dyeing of, forbidden, 258, 259 ; gorgeous, 259; of the p
rimal man, 261 ; of John the Baptist, 261 ; long, 261, 262 extravagance in, to b
e avoided, 262 ; purple, prohibited, 262, 263 ; shoes,
to abandoning, refuted, i. 85, 89 ; to be abandoned, 106, etc. Culture, the bene
fits of, i. 371, 379. Cups of gold and silver censured, i. 211.
264, 265; plain, 313; white, 314; substantial, 314; suited to sex, age, etc., 31
5. Cnaxzbi, ii. 250. Coat, Joseph's, of many colours, interpreted, ii. 253. Colo
ur in clothes, i. 258, 259 ; white, 314.
Dactyli, i. 400. Daniel, i. 432 the chronology of the book of, 445, etc.
;
Dardanus, i. 27. Darkness hides not the fornicator from God, i. 253. Day, the se
venth, ii. 386, etc. Death, Valentinian's vagaries about
INDEX OF SUBJECTS.
the abolition
182.
of,
529
ii.
refuted,
ii.
179-
Division, logical,
A'ola,
i.
503.
to,
ii.
Dogs, giving holy things
257.
5.
Deborah, i. 426. Decalogue, the Gnostic exposition of
the, ii. 383, etc. Definition, the need of perspicuous, ii. 491, 492 ; prevents
ambiguity, 49G,
etc.
Degrees of glory in heaven, ii. 3G5, etc. ; more than salvation, 366, etc. Degre
es of knowledge, ii. 371.
Deities, female, their vile character, i. 40. Deluge, the, ii. 334.
Doubts, the causes of, ii. 505. Draco, i. 404. Dreams, i. 243 ; ii. 192, 193. Dr
ess. See Clothing. Drinking, water most suitable for, i. 199 water to be preferr
ed to wine for, 201 intemperance in, censured, decency in, 207 the ex205, etc. a
mple of Jesus as to, 208 ; considered in relation to women, 209. Drunken bouts,
and drunkards, i.
; ; ;
;
Demeter, i. 28 the mysteries of, 28 ; and Baubo, 31. Demetrius, king, raised to
the rank of
;
204.
Dyeing
of,
i.
of
235
the hair, the impropriety and the clothes, 257. ;
a god,
i.
59.
Demetrius of Phalerus, i. 448. Demetrius, his book on the kings in
Judfea quoted, i. 442. Democritus, i. 397. Demons, i. 60; ii. 271, 294; plagues,
etc.,
Earrings, i. 315. Ears, the, not to be bored for rings or drops, i. 272. East, t
urning to the, ii. 436. Eatmg, the regulation of ourselves in,
i.
attributed
;
to, 321.
Demonstration, ii. 472, etc. ; and syllogism, 493 and analysis, 495. Denunciatio
n, i. 168. Desire, the duty of repressing, ii. 192,
193.
186 ; the end 187 ; epicurism
of, is
in,
to live, 186, to be avoided,
;
moderation in, 192 etc. ; 187, viewed in relation to things sacrificed to idols,
193; temperance in, speaking while, to be 193, 194
;
Devil, the, matched by our Lord, i. 380 ; a thief and a robber, 408 a wicked spi
rit, referred to by Plato, ii. 276 ; transformed, 341. Dialects of men, gods, an
d animals, i. 443; ii. 380, 381. Dialectic, the true, i. 467. Dice prohibited, i
. 325.
;
Didymus, the grammarian, quoted,
248.
ii.
avoided, 195 ; proper food for, 195. Eating the flesh of Christ, i. 140, 143. Ec
lectic philosophy, the, paves the way to virtue, i. 374. Eetion, i. 27. Eflfemin
acy in men described and condemned, i. 284-291. Egyptian styles of writing, ii.
233. Egyptian symbols of sacred things, ii.
245, 246.
Diogenes quoted, ii. 68. Dino, i. 67. Dion, the philosopher, cited, ii. 194. Dio
n Thytes quoted, ii. 248. Dionysian mysteries, the, i. 29 a vile
;
Egyptian temples,
;
i.
276.
story of, 41. Dionysius, i. 41, 45. Dionysius Iambus quoted, ii. 249. Dionysius,
the tyrant, i. 57. Dionysius Thrax quoted, ii. 248. Diphilus, the comic poet, q
uoted,
291, 423.
ii.
Egyptians, their various objects of worship, i. 45 inventors of arts, temples of
401 gods of the, 438 sacred symbols of the, the, i. 276 ii. 245, 246 ; styles o
f writing of the, 233 the Greeks drew many of their philosophical tenets from, 3
23, 324 ; did not allow their priests to feed on flesh, 430. Egyptians, the, spo
iled by the Israelites, i. 453 ; overthrown in the Hed
; ;
; ;
Directions for those
i.
who live together, 225. Discipline, various modes of, adopted by the Instructor,
i, 164, etc. Dives and Lazarus, i. 257.
Divination, i. 26, 27. Divine things wrapped
ii.
Sea, 457.
Elements, the, worshipped by the heathen, i. 386. Eleusinian mysteries, the, i.
32. Ehas, i. 301. Embellishing the body, considerations
up
in fiigures,
232, etc.
CLEM.
VOL.
condemnatory of, i. 276-284. Empedocles quoted, i. 36 ii. 209,
;
II.
2
L
;
530
INDEX OF SUBJECTS.
Exhortation, to turn to God from idols, i. 87-99 ; to abandon old
errors, 106, etc.
225, 231, 249, 250, 269, 283, 292, 301. Emperors, tlie Eoman, i. 444. Empirics,
the, i. 379. Employments, useful, the propriety, decency, and profitableness of,
i. 310-312.
Exodus, the, of Israel from Egypt,
439, 452, 453.
i.
Encouragement, i. 175. Enemies, loving our, ii. 181, 182. Enigmas, ii. 233. Ephe
sian Letters quoted, the, ii. 247. Epicharmes quoted, ii. 15, 217, 381,
389, 424.
_
Expectation, ii. 16, 17. Experience, ii. 43. Eyes, the improper movements of, i.
322 ; the government of, 230. Ezekiel, the Jewish tragedian, quoted,
i.
452, 453.
i.
Face, painting the, censured,
319.
Epicurism, i. 187. Epicurus, i. 68 ; his view of faith, ii. 10 ; of pleasure, 71
, 72. Epigenes on the Poetry of Orpheus, quoted, ii. 351.
205, 206. ii. 507. Eratosthenes, i. 404.
'Ecr/fTT'V??, ii.
Face of God, the,
Faith,
i.
152.
Equivocal terms,
Eros, i. 50. Errors, an exhortation to forsake old,
i.
connected with salvation, i. 133, 134, 135; the knowledge of God attained throug
h, ii. 3-6 ; not a prodvict of nature, 6-8 ; the foundaits tion of all knowledge
, 8-12 excellence, 16-20 ; the knowledge which comes through, the surest of twof
old, 33-35 further all, 30-33
;
;
;
and
fuller discussion of, 220, etc.
of,
;
106, etc.
the objects
perceived
; ;
by the
fol-
Esoteric and exoteric, ii. 55. Esther, adorns herself for her husband, i. 281 ;
her influence, ii. 194. Eternity, i. 389. Eubulus, the comic poet, quoted, ii.
427.
mind
alone, 229, etc.
must be
;
Eucharist, the,
'EvKpa.tricc, i.
i.
201, 416.
the foundaitself a tion of knowledge, 446 comprehensive knowledge, 447. Falsehoo
d and theft, i. 420. Fast, and fasting, the true, i. 335 ii. 363 ; as practised
by the true
;
lowed by works, 367
179. BvXdliiiec, ii, 20. Eumolpidse, the,
Gnostic, 461. Father, God recognised
i.
by the heathen
31.
Eunomos, the Locrian and the Pythic
grasshopper, i. 17. to a, forbidden by Moses enter the congregation, i. 34. Euph
orbion, the poet, quoted, ii. 239,
Eunuch,
297, 298. Father of the universe, the, i. 128. Fear, the influence of, i. 168 ;
two sorts of, 171, 172 ; the utility of, ii. 20-22 ; the silly notion of Valenti
nian and Basilides respecting, 22-25
as,
ii.
249.
good, 25.
i.
Eupolemus quoted,
Euphrone, night so
204.
442, 451.
called,
why ?
ii.
Euripides quoted,
i. 34, 38, 70, 75, 107, 281, 282, 283, 305, 377, 400, 468 ; ii. 39, 62, 91, 163,
196, 197, 263, 266, 287, 300.
Eurysus, the Pythagorean, cited,
238.
EvriXiia.,
i.
ii.
304, note.
of,
i.
Eva, the bacchanal cry Eve, i. 286. Evil, hatred of, i. 160.
27.
Excellence, the true, of man, ii. 142. Excess forbidden, i. 194, 206. Execestus,
tyrant of Phocis, i. 438. Exercises, the, suited to a good life, i. 310-312. Ex
hortation, i. 175.
Feasts, reason to rule at, i. 204 ; the conduct to be observed at, 215. Feet, ba
re, recommended, i. 264, 265. of the Lord, the, i. 230. Feet Fetters, gold chain
s asserted to be, i. 269. Figures, divine things enveloped in, ii. 232, etc. Fil
thy speaking condemned, i. 222224. Finery, the evil of love of, i. 279, 280. Fir
e corrects superstition, i. 58. Fire, the pillar of, i. 458. Fire-worship, i. 67
. First-born sons, i. 81. First Cause, the, of the universe, to be appi'chended
by faith only, ii. 9. First principles, ii. 8, 9, 494.
;
IXDEX OF SUBJECTS.
Five loaves, the, broken by Christ, the mystical signification of, ii. 240,
241.
531
contented,
;
meek, and
sent good,
439
;
self-
trained, 439, 440
rejoices in pre-
440
;
helped by God,
Flesh, animal, its 429, 430.
eflfects
as food,
ii.
eating the, i. 140, 143, 145. Flock, the, of the Lord, i. 462. Flowers, not to b
e woven into a
^
Flesh of Christ,
the peculiar 236 properties of some, 236 ; the beauty
crown,
of,
i.
235,
;
255.
Food, discrimination to be used as to, i. 186, 187 ; epicurism in, to be avoided
, 187, 188 ; the proper kinds
of, 196, etc.
Forefathers,
i.
the
objections
of,
abandoning the customs
85-99.
against refuted,
Forgiveness, i. 336. Fornicatiou, the sin of, i. 253. Fortitude, ii. 454. Fortun
e, the goddess of, i. 56. Friendship, three kinds of, ii. 59. Frugality, i. 95 ;
enjoined on the Jews, 197 ; a good provision for the Christian, 301-304.
440, 441 ; demands his reward like a successful athlete, 441 ; prays always, 442
; is far from being ready to lie and swear, 442, 443 ; a description of the lif
e of, 449, beneficent, content, and deetc. spising worldly things, 455, etc., 46
5, etc. ; further description of, 466, etc. ; description of, furnished by an ex
position of 1 Cor. vi. 1, etc., 468-472 ; abides by Scripture, and prospers, 484
. Gnostic exposition of the Decalogue, ii. 383-393. Goats, and goats' flesh, ii.
430. God, alone to be worshipped, i. 65 opinions of the philosophers resj)ectin
g, 66, etc.; the sin of neglecting the calling of, 80 ; the folly of forsaking,
87 ; the great Artist, 90, 91 the image of, 91, 109, 110 ; sin and
; ;
misery of ignorance of, 92, 93 ; why He created man, 118, 119 ; the children of,
described, 122 His love, His is good, 159, 161 155, 156
;
;
;
Games, the Grecian,
Ta;a--^tua.^yla,,
i.
i,
41.
194.
Generalization and induction, ii. 502. Generalship, the ideas involved in,
i.
456.
ii.
Geometry, the mystic meanings in the
ratios of,
Germans, the,
353. i. 399,
of,
Gideon, i. 426. Glory, degrees
366, etc.
in heaven,
ii,
365,
Gluttony,
i.
193, 194.
Gnosis, ii. 43. Gnostic, the true, an imitator of God, ii. 57 ; exercises patien
ce and selfrestraint, 60 ; described, 199-202 ; does good for the sake of the go
od,
erudite, 340, 344 ; free from all perturbations of the soul, 344-348 ; avails hi
mself of the help
anger, 159, 163 ; seeks to lead men to rexDentance, 160 ; one, 161 ; no darkness
hides from, 253 ; the arts proceed from, as well as divine knowledge, 364, etc.
; not the author of evil, 407 ; seeing Him, 415 ; the knowledge of, to be obtai
ned only through faith, ii. 3 ; near and far ofi", 4 ; explanation of the Script
ures which ascribe human afi^ctions to, 43-45 ; abstraction from things material
, necessary to obtain a true knowledge of, 261, etc. ; a conception of, how to b
e reached, 264 ; not capable of being expressed, 264 ; one temple erected to, by
202,
etc.
;
of all human knowledge, 449-451 ; the extent of his knowledge, 357 ; how he bene
fits men, 400 ; the use of philosox^hy to, 401, etc ; a true worshipper of God,
unjustly calumaims at the etc. niated, 406, nearest likeness to God, 414, etc. t
he sort of prayer employed by, and how it finds acceptance with God, 431, etc. ;
is kingly and priestly, 432 ; magnanimous, 438 ; mild,
;
;
Moses, and no image of, 265 made the world, not from need, being allcannot be em
braced sufficient, 266 in words, or by the mind, 268-270 ; difficult to discours
e of, 269, 270 ; the knowledge of, a divine gift, 270-273 ; the ever-existing ma
ni;
;
festation of,
to
all
right-thinking
men, 273
of,
in the image 277 ; heathen testimonies to, 285; not to be thought of, according
to the of)inion of the multitude, 286, 292, 293-297 ; some knowledge of, possess
ed by the Greeks, 326-328 ; an imperfect knowledge of, con;
man made
;
;
532
INDEX OF SUBJECTS.
etc.
;
sacrifice
veyed by philosophy, 393, required by, 415
;
the
self-suffi-
plagiarisms of, from the Hebrews, 272 ; plagiarisms from one another,
illustrated at large, 304, etc.; plagiarism of the miracles related in Scripture
, 319, etc.; derived many of their philosophical tenets from
cient,
and not influenced or warped
;
416 ; the soul of the righteous an image of, 417 not to be localized or circumsc
ribed, 425, 426 ; hears prayer in every place, 433 ; is good, not involuntarily,
but of choice, 436 ; hears prayer, although unuttered, 437. God, seeing, i. 25.
Gods, the, the origin of, i. 34, 35 ;
by
sacrifices,
the Egyptians and Indian Gymnosophists, 323-325 possessed some knowledge of the
true God, 326-328. Guidance, divine, i. 150.
;
Tvvih.i,
i.
289.
i.
human, 37 the
;
loves of the, 39, etc. vile conduct of, 41, etc.; cruelty involved in the sacrif
ices offered to, 48; tombs of, 50, 51 ; shameful images of, 52, etc. ; opinions
of the philosophers respecting, 66-68 the miniideal and imaginary, sters of, 86
93 ; of the Egyptians, 438 dialect attributed to, by Plato, 443 ; made
; ; ;
Gymnosophists, the, Greeks indebted
398, 399 ; the for some of their philosophical tenets, ii. 324, 325.
to,
Hades, the gospel preached to Jews
and Gentiles
Hagar,
i.
in,
ii.
328-335.
368, 369.
by the heathen
421, etc.
like themselves,
ii.
Gold and
of,
i.
silver,
the symbolical import
Hair, the, the impropriety of dyeing, i. 235 ; the custom of eradicating, by pit
ch plasters, censured, 284-287 ; regulations as to, 317 ; false, furbidden, 318.
Gold demned,
232. and silver cups
i.
and
vessels, con-
211
;
against fondness
for, 266, etc.
Hatred of evil, i. 160. Hay, the figurative import of, i. 257. Head, a cropped,
commended, i. 318. Health and knowledge, the difference
between, i. 114. Heart, eating the, ii. 239. Heart, an uncared, ii. 65. Heathen,
the, exhorted to forsake impious rites, i. 17, etc. ; the abominable rites prac
tised by, described, cruel 26, etc. ; the gods of, 34, etc. absurdity sacrifices
among, 48, etc. of the images of their gods, 52, etc. the objections of, to aba
ndoning the
; ;
Good, the chief, various opinions of the philosophers respecting, ii. 7174 Plato
's opinion of, 74-78.
;
Good
i.
life, a,
the exercises suitable
to,
310, etc. Good man, the, without passions, ii. 453. Good manners at feasts, i. 2
29. Gospel, the, preached to Jews and
Gentiles in Hades, ii. 328-335. Gospel, the, the universal diffusion of, in cont
rast to philosophy, ii. 405. Gothoniel, i. 425. Grasshopper, the Pythic, i. 17.
Greece, a succession of philosophers
in,
i.
customs of their forefathers, refuted, ; treated righteously by God, ii. 368 ; m
ade gods like themselves,
85, etc.
421, etc.
391.
Greek philosophy, derived in great part from the Barbarians, i. 395 gave utteran
ce to some truth, 413,
;
Heaven, degrees of glory in, ii. 365, Heavenly bodies, the, given by God to the
Gentiles to be worshipped,
ii.
368.
of the
Hebraic character, the,
philosophy,
i.
Greek
41 5 ; its use in contributing to the comprehension of divine truth, 418-
392.
ii.
420.
Hebrew Hebrew
dialects,
380.
Greek translation
of the Old Testament, i. 448. Greeks, the, imitated Moses' generalbut children c
omship, i. 456, 457 pared with the Hebrews, 469 ; pilferers of the Barbarian phi
losophy, ii. 1 ; drew from the sacred Scriptures, proved, 12-15; derived their e
thics from the Mosaic law, 47-57 ;
;
philosophy, the, of higher antiquity than that of the Greeks, i.
421, etc.
the,
i.
Hebrew prophets,
425, 435, 439.
;
Hebrews, the Greeks but children comthe plagipared with, i. 469, etc. arisms of
the Greeks from, ii. 274,
etc.
Hellenic philosophy, the frightened at, ii. 350.
multitude
;
INDEX OF SUBJECTS.
Hellenic truth, i. 419. Helots, the Lacedemonian, i. 305. Hephaestus, i. 37. Her
acleon, the Valentinian, quoted,
171.
533
;
ii. the objects 17, 228, 229 perceived by the mind, 229. Horse, the, forbidden t
o be eaten, ii.
Hope,
of,
ii.
252.
Hosanna,
Heraclitus, the Ephesian, quoted, i. 32, 67; ii. 11, 15, 162, 204, 205, 226, 301
. Hercules, i. 38, 40, 400. Heresies, the diversities of made an objection to jo
in the church, ii. 472-474. Heresies and philosophy, aids in discovering truth,
ii. 376, etc.
,
Hospitality,
Human
God,
122. ii. 26. affections, ii. 43-45.
i.
how
ascribed to
Human
i.
sacrifices
among the heathen,
48.
Husband and
Husband,
i.
wife, i. 304, 332, etc. the, of the barren woman,
25.
Heresy,
416 ; the criterion of distinguishing between, and truth, ii. 476, etc. ; the tr
aditions of the church prior to, 485, etc. Heretics, the pretexts used by, for i
ndulging licentiousness and lusts of every kind, ii. 95, etc. two
i.
;
Husbandry, twofold, i. 352. Husbandry, the, of the Mosaic law,
its
Hyena,
typical import, ii. 56. the, i. 246, 247.
i.
sorts of, 102-105; passages of Scripture perverted by, to the disparagement of m
arriage, 112, etc., 116,
etc., 121, 129, etc., 130, 132.
Hylobii, the, i. 399. Hymn to Christ the Saviour, a, 343-345. Hymn, a noble, of
God, i. 96, 97.
Hypotyposes,
15.
the,
of
Clement,
i.
Hermas quoted,
27, 28, 34.
i.
408, 467, 470;
ii.
ii.
Idanthuris,
king
of
the Scythians,
73, 290, 296, 305, 364, 372, 424, 470; ii. 230, 280, 295, 427. Hevia, i. 27. Hic
cup and sneezing, i. 229. High priest's robe, the, its symbolic import, ii. 243.
Herodotus quoted, Hesiod quoted, i.
91.
46,
Hipparchus, the Pythagorean, quoted,
ii.
255.
Hippias, i. 457. Hippo, immortalizes his own death, i, 59 ; Euripides quoted res
pecting,
400.
his symbolic message to Darius, ii. 247. Idolatry, the origin of, i. 34, 35. Ido
ls to be rejected, ii. 402. Idols, the ministers of, i. 86. Idols, things sacrif
iced to, to be rejected, i. 91. Illumination, i. 132 ; ii. 259. Image of God, th
e, i. 91, 109, 110; ii. 277. Images of the gods, the, the absurdity and shameful
ness of some, i. 52, etc. ; the stupidity of the worship
of, 56, 57 ; often of beautiful terial and form, but senseless
maand
296,
Hippocrates of Cos quoted, ii, 71. Hippodamus, Pythagorean, the
quoted,
ii.
shameful, 61, 91.
Immodesty
297.
of
women
in baths,
i.
59.
Hiram,
i. 436. place, the, of the tabernacle, ii. 240. Holy things not to be given to d
ogs,
Holy
Indignation, i, 168, Indians, the philosophy of the,
325.
ii.
324,
ii.
5.
i.
Induction, ii. 502. Inquiry, philosophical and theological,
its object, ii. 490, Instructor, the, the office
of, i. 113; His treatment of our sins, 115 ; the philanthropy of, 118 men and wo
men alike under the charge of,
;
Holy women among the Germans,
399.
Homer, time
63,
of the bii-th of,
i.
429
;
quoted, 37, 39, 40, 47, 49, 51, 60,
75, 93, 103, 106, 147, 228, 268,
282, 364, 392, 468; ii. 281, 284, 288, 289, 295, 305, 306, 393, 401, 421. Honey,
its spiritual import, i. 147,
179.
121
;
who He
is,
149-151
;
deals
Hoof, dividing the,
488.
i.
326;
ii.
251,
with us as we do with children, 164 mode of His discipline, 165 instructs by the
law and the prophets, 179, 180 ; His severity and
;
benignity, 181.
;
534
Instructors
INDEX OF SUBJECTS.
Judges, the, of Israel, i. 425, etc. Judgment, the, Diphilus the comic poet quot
ed on, ii. 291. Judith, ii. 194. Julius Cassianus, De Contmentia vel Castitaie,
a reply to, ii. 128, etc. Jupiter, three of the name, i. 36 character of, 43 ; t
he image of, stripped by Dionysius, 57. Just One, the, is also good, i. 155,
etc.
Kivccf^is,
among the Persians, i. 150. Insult, tlie fruit of drunkenness, i. 225. Intellect
, the, i, 273. Intemperance, i. 204. Intercourse, the regulation of, i. 225. Int
oxication, i. 204, 208, 210. Invective, i. 166.
Inventors, and inventions among the Barbarians, i. 402. Invitation addressed to
the heathen to come to Christ the Word, i. 107,
etc.
i.
294.
129.
I Q voluntary,
37.
how
a thing
may
be,
ii.
King, Christ the, typified by Abimelech,
i.
Ionic Muses, the, quoted, ii. 56. lophon, the comic poet, quoted, i. 363.
Iota,
171. Ipse dixit, the, of the followers of
i.
Py-
thagoras, ii. 15. Isaac, the import of the name, i. 128 ; a type, 129, 369 ; ii.
12. Isidore, son of Basilides, quoted, ii. 65, 334. Isis, i. 424. Isocrates quo
ted, ii. 262.
Israel,
ii.
i. 455. i. 426, etc. ; of Persia, 435 ; of Macedon, 435. Kiss, the, between husb
ands and wives, i. 332. Kiss of charity, the, i. 329. Knocking, ii. 490. thyself
," the adage, ii. 234, 420. Knowledge, ii. 343 ; objections to,
Kingly
office, the,
Kings, the, of Israel,
"Know
12.
Jacob, i. 24, 369. Jerusalem, i. 367. Jerusalem, the heavenly,
its garniture, i. 266, 267. Jesting, i. 227. Jesus Christ, the Instructor and Sh
epherd, i. 149, 151 as an example in eating and drinking, 208 ; anointed by the
woman who was a sinner, 230, etc. ; anointed by the Father, 233. Jesus, the son
of Nave, his vision of Moses ascending to heaven, ii. 382. Jewels, excessive fon
dness of, censured, i. 266. Jewish laws, of higher antiquity than Greek philosop
hy, i. 421, etc. Jews, frugality enjoined on, i. 197,
;
answered, 357 the advantage of, and 361 ; different degrees of, 371 love, 374 ;
true, found in the teaching of Christ alone, 375, 403 ; human, necessary to the
understanding of the Scriptures, i. 379, 380 ; the primary, 403 ; of the truth,
whence it is, 403 of God, to be attained only through faith, ii. 3 faith the fou
ndation of all, 8, etc. ; that which comes through faith, the surest of all, 30-
33 of things predicted, 33 ; various kinds of, 45, 46 of God, to be obtained onl
y through abstraction from material things, 361 ; an imperfect kind of, conveyed
by philosophy, 393. Knowledge and health, the difference between, i. 114. Knowl
edge of God, a divine gift, ii.
; ; ;
;
;
;
270, etc.
198
399.
;
antiquity of the philosophy
of,
Kore,
i.
29.
i,
KpocTciXyi,
204.
i.
Jibing condemned, i. 226. John the Baptist, the forerunner of the Word, i. 24 ;
his clothing, 261 ; his
confession, ii. 253, 254. Joking, i. 227. Joseph, his chastity, i. 321, 322 ; en
vied by his brothers, his coat of many colours, ii. 252, 253. Josephus, i. 446.
Joshua, i. 425. Judas, i. 231.
Lacedaemonian helots, the,
305.
Laertius cited in reference to the celebrated etvTO? s(pa, ii. 15.
Auyvsitu,
i.
249.
Lambs, the, of Christ, i. 123, 125. Lamp, the golden, of the tabernacle,
ii.
241.
Language, the proper regulation of, i. 222 224. Laughter, i. 219 ; how to to be
regu-
;
INDEX OF SUBJECTS.
lated, 227.
535
i.
220
;
excessive,
i.
forbidden,
Luxury, the true, Lycurgus, i. 404.
Lyre, the,
ii.
267.
Laughter, spiritual,
128, 129.
its
mystical significance,
Law, Law,
its dignity,
ii.
12.
355.
the,
i.
the, giveu by Moses, i. 153 ; designed to restrain transgression, 179 ; aims at
the good of men, 464 the beneficent action of, 466 ; fourfold division of, 467 ;
how to be interpreted, 468 ; the terrors of, ii. 21 ; the source of all ethics,
47-57 ; the humanity of, 51 ; the mercy of,
53.
Macedonian kings,
435.
Mtenades, the, i. 107. Magi, the, fire - worshippers, i. 67 they foretold the Sa
viour's birth,
398.
;
Laws, divine, i. 97. Laws, the Jewish, more ancient than the philosophy of the G
reeks, i.
421, etc.
Magi, the, three curious mountains in the country of, ii. 322. Maiden, the model
, i. 325. Makar and Megaclo, i. 38. Man, the, made in the image of God, ii. 277
; his fall and redemption, i.
100,
Lazarus and the rich man, Learned, the truly, i. 379.
Learning, the necessity
Legislator,
of,
i.
257.
Man, the
responsibility of,
i.
92
;
why
142, to
i,
Leaven, the parable of the,
ii.
i.
Moses a
divine,
372, 373. 269. 461, etc.
created by God, 118. Man, the true excellence
etc.
of,
ii.
Man, an immortal, a noble hymn
God,
i.
Liberorum, de procreatione, queenam tractanda sint, i. 244, etc.
Licentiousness, i. 288. Life, religion in ordinary, Light, i. 133.
i.
96, 97.
Man, the Lord called a, i. Manliness and modesty,
126.
i.
272
j
ii.
327, 328.
Likeness of God, the, i. 109, 110. Little Iliad, The, quoted, i. 421. Lord, the,
our Helper, the methods He employs to bring men to salvation,
i.
23.
Lord Christ,
the, the
of,
Eedeemer,
;
the temptation
Lord's Day,
380
i. 98 ; the duration
48,49. Marcionites, the, why they abstain from marriage, ii. 86, etc. Marriage,
its use and importance, ii. 78-83 ; Basilides' opinion respecting, refuted, 84-8
6 why the Marcionites and other heretics abstain from, passages of Scripture per
89-94 verted to the disparagement of,
; ;
of His teaching, ii. 486. the, Plato speaks prophetically of, ii. 284. Lot, i. 2
43. Lot's wife, i. 94. Love, celestial food, i. 189. Love a part of the true bea
uty, i. 274. Love and the kiss of charity, i. 329.
vindicated, 112, etc., 116, etc., 129, 130, 132, etc. ; those who vituperate, vi
tuperate the Creator and the gospel dispensation, 133, etc. ; two extreme opinio
ns respecting, to be avoided, 135, etc. Married women not to be associated with
at banquets, i. 226.
Love, the many forms of, ii. 52. Love, Christian, commended, ii.l90. Love, its i
nfluence, ii. 454. Love, the divinity of, ii. 346.
Mars, i. 37. Martyr, the blessedness of the,
158.
ii.
Martyrdom
Love due to God from us, i. 119. Love and knowledge, ii. 374.
Love, Love,
i.
God
is
is,
i.
156.
punishment inconsistent with?
156.
Love of money, i. 214. Loving our enemies, ii.
181, 182.
Lust, i. 274. Lustrations, ii. 263. Lusts, unnatural, forbidden, i. 248. Lusts,
pretexts of the heretics for in-
dulging
in,
ii.
95.
Luxury,
i.
187, etc., 212, 213.
eulogized, ii. 145 ; why called perfection, 146 ; the confession of God, ibid. ;
women and slaves, as well as men, candidates for the crown of, 165 ; Christ's s
ayings respecting, 170; those who needlessly ofier themselves to, reproved, 173
; Basilides' idea of, refuted, 175 - 179 ; passages from Clement's Epistle to th
e Corinthians respecting, 187-190. Martyrs, passages of Scripture respecting the
patience, constancy, and love of, ii. 184-187.
;
536
Matthew,
466.
INDEX OF SUBJECTS.
traditional
words
of,
ii.
Matthias,
ii. 365. of Scripture, reasons for veiling the, ii. 378, etc. Meats offered in s
acrifice to idols, to be rejected, i. 193. Mediator, the, i. 274. Megasthenes qu
oted, i. 399.
and no image of God, 265 ; ascends the mount, and enters the darkness by himself
, 267 ; the shining of the
face
of,
Meaning
364.
Moses, the prophet like unto, i. 153. Muses, the, i. 38 and Syrens, 383. Music,
the inventors of, i. 424. Music to be banished from feasts, i.
;
215.
Melampus,
i.
28.
Melanippides quoted, ii. 287. Men, the folly of, in forsaking God for idols, i.
87 ; and women, under the Instructor's charge, 121 ; who embellish themselves, 2
84 ; effeminate, 284, 289, 293, 294 employ;
ments of, 310-312. Menander, his description of the superstitious man, ii. 422-4
24
quoted variously, i. 70, 74, 277 ii. 227, 290 6L<?, 295, 427. Menelaus and Helen
, ii. 61, 62.
;
Music, the mystical sigpificance of, ii. 354 ; its use, 355, 356. Mustard, i. 17
9. Mysteries, the, of the Christian faitb, not to be divulged to all, i. 388 cel
ebrated in the night, ii. 204; reasons for veiling, 254, 255 opinion of the apos
tles about veiling the
; ;
257, etc.
120,
Merciful, the,
ii.
156.
i.
Methods, the, used by God in bringing
ii.
men
to salvation,
23.
Metrodorus, the Epicurean, quoted,
300. the,
Mysteries, the heathen, i. 26, 27 ; de rivation of the word, 27 ; of De meter, 2
8 ; the Sabazian, 29 ; of Dionysius, 29 ; the Eleusinian, 32 of Plato, Pythagora
s, and the Epicureans, ii. 255. Mystical meanings in the proportions of numbers,
etc., ii. 352-359.
Midas, i. 27. Midianite women,
Israelites,
ii.
seduce
the
49, 50.
Nabla, the, i. 402, and note. Nard, i. 232.
Nations, the number of, i. 443. Nature possesses an adaptation for
perfection, ii. 359. of Cyzicum quoted, ii. 249. Necessaries and luxuries, i. 26
7. Nechephres, king of Egypt, i. 452. Neglect of God's gracious calling, the sin
of, i. 80. Nicagorus, i. 59. Nightingale, the, i. 245. Noah, his drunkenness, i
. 210. Nobility, ii. 58. Noses, making sounds of lewdness or of provocation thro
ugh, censured, i. 294. ^ovfiryiffi;, i. 177. Numa, i. 398. Numbers, the mystical
meaning in the proportions of, ii. 352, etc. Numenius quoted, i. 449. Nymphodor
us quoted, i. 424.
Milk, feeding with, i. 138, 145, 146, 147 ; and water and wine, 147. Milk and me
at, ii. 260, 261.
Miltiades,
i.
457.
of the,
i. i.
Neanthes
Mind, the culture
Minerva,
Minos,
ii.
i.
371.
30.
86.
Ministers of idols, the,
12.
Miracles, the, related in Scripture, plagiarized by the Greeks, ii. 319,
etc.
Miriam,
Mirrors,
ii.
194,
of,
the use
ii.
reprobated,
i.
280, 281.
Mistake,
39.
i.
i.
Model maiden, the, Money, the love of,
of,
ii.
i.
325. 214. Mosaic law, the, the fourfold division
467
;
the source of
all ethics,
47-57. Moses, an instructor,
;
i. 152 ; the law given by, 153 the antiquity of the philosophy of, 421 ; the bir
th and education of, 451 ; meaning of the name, 451 as a military leader, his st
rategy, 457 455 Plato an imitator of, 459 ; rightly called a divine legislator,
461 his dignity, ii. 12, 13 ; erected one temple to
; ; ; ;
Oath, the, avoided by the true Gnostic, ii. 442-444. Objurgation, i. 168. Offenc
e, avoiding, ii. 183. Oil, the use of, i. 234. Ointments, the use of, not necess
ary
to Christians,
i.
230
;
varieties of.
;

537
;
INDEX OF SUBJECTS.
J
232, 239 ; render eflfeminate, 233 ; not to be wholly laid aside, 234. Old age,
i. 319. Old men may drink wine, i. 202. Old Testament, the Greek translation of,
i. 448. Olive, the wHd, ii. 372, 373. Oracles of divination, i. 26, 27. Orgies,
the Bacchic, i. 27 ; derivation
of the
as well as men capable of, ii. 193, etc. ; consists in the knowledge and
love of God, 212-215; nature adapted to, 359, etc. ; the Gnostic alone attains,
362-364; steps to, 446, etc. Perfect man, the, described, ii, 199202 ; does good
for the sake of the good, 202, etc. ; how he treats the body and the things of
the world,
215. Peripatetics, the, i. 68. Persian kings, the, i. 455. Persians, the, fire-
worshippers, instructors among, 150.
word,
ibid. ; full of
;
and quackery, 28
bantes, 30.
of
imposture the Coryi.
Ornamentation, the, of the body,
276, etc.;
i.
67
;
permitted, 315. Ornaments, i. 256 ; excessive fondness for, censured, 266 ; excu
ses for wearing, 267 ; the true and the false, 268, 269, 271 ; Aristophanes' cat
alogue, 269, 270 ; the love of, 273, etc. Orpheus, i. 19 ; quoted, 30, 31, 73;
ii. 248, 267, 292, 293, 294, 295. Osiraphis, i. 54.
when
Perturbations of the soul, the true Gnostic free from, ii. 844-348. Peter, the P
reaching of, quoted, i.
Osiris,
i.
54.
Ox, the, and the bear dwelling together, ii. 333. Ox, the, and the ass forbidden
to be yoked together, ii. 55, 56. 'O^a^a^/a, i. 194.
470 ; ii. 326, 379, 380. Peter, the story of his wife's martyrdom, ii. 451, 452.
Petulantia, i. 247. Phalloi, i. 41. Phanothea, i. 404. Phemonoe, i. 424. Pherec
rates, the comic poet, quoted, ii. 427. Pherecydes quoted, i. 392 ; ii. 247.
Pherephatta,
Phidias,
i.
i.
29.
58.
Pactolus, the, i. 82. Psedagogus, the, a prayer to, verses to, 346.
i.
342
Philanthropy, ii. 26. Philanthropy, the, of our Instructor,
i.
118.
i.
Psedagogy,
Ucci^ciptov,
i.
i.
121, 125. 121.
for,
ii.
Philemon, the comic poet, quoted,
269, 324; ii. 294, 423. Philip of Pella, i. 59. Philo, his interpretation of Sar
ah Hagar, i. 368.
Pain and poverty, contempt
148.
and
Painting the eyes,
277.
etc.,
condemned,
i.
i.
Painting the face censured, Palladium, the, i. 53.
Pallas,
i.
319.
30.
Pantfenus, the teacher of Clement, i. 11 ; referred to, 355. Pantarkes, i. 58. P
anyasis quoted, i. 42. Parabolic style of Scripture, the, ii. 379. Parmenides, t
he Eleatic, quoted, ii.
256, 287, 300. Passions, the, ii. 37 ; how called by Basilides, 64 ; to he subdu
ed, 66, 67 ; the true Gnostic free from, 346. Patience or endurance, ii. 60.
Philolaus quoted, ii. 91. Philosopher, the, to what he applies himself, ii. 29,
30. Philosophers, the variety of, respecting God, i. 66-68 by divine inspiration
, sometimes hit on the truth, 69 objections to extracts from the writings of, an
swered, 360, 361 ; a succession of, in Greece, 391, etc. ; their philosophy Hebr
aic, 392 ; the first so called, ibid. ; thieves and robbers how ? 406 attained t
o some truth, 413, ii. 396 ; varieties of opinions among, respecting the chief g
ood,
; ; ;
71-74.
266, 358. Pearls, casting, before swine, i. 388. Penitents, ii. 156. Pentheus, i
. 389. People, the new and the old, i. 128.
i.
Peacemakers, ii. 157. Pearls, the wearing of,
Philosophical inquiry,
490.
;
its
object,
ii.
Philosophy, i. 361 the handmaid of theology, 366 what it is, 368, 369
;
the
tue,
eclectic,
paves the
way
to vir-
Perfection,
i.
126,
131,
132
;
women
374 ; that which the apostle bids us shun, 384 ; all sections of.
;
538
INDEX OF SUBJECTS.
Plutus, i. 280. Poets, the, their testimony to the truth, i, 73-75 ; their emplo
yment of the symbolic style, ii. 247. Polemo, the disciple of Xenocrates,
cited,
i.
contain a germ of trutli, 389 schools of, 392 ; tlie Glrecian, derived in great
part from the Barbarian, 395 ; prepares the way for higher teaching, 405 ; a tru
e spark of divine fire in, 409 ; how it contributes to the comprehension of divi
ne truth, 418 ; the Jewish laws of higher antiquity than, 421, etc. ; given by G
od, 339-344; the study of, 366 ; an imperfect knowledge of God conveyed by, 395,
etc. ; absurdity of those who say it is not from God, 397-399 ; given to the Gr
eeks as the law was to the Jews, 399 ; use of, to the Gnostic, 402, etc. Philoso
phy, the Barbarian, followed
76.
Poseidon, i. 66. Pot, the mark of, not to be left on the ashes, according to Pyt
hagoras, ii.
237.
by
Christians, perfect,
ii.
3.
Philosophy, the true, ii. 335-339. Philydeus, the comic poet, quoted,
ii.
Praise to God, ii. 216, 217 ; and prayer, 426. Praise and blame, i. 177. Prayer
to the Pajdagogus, i. 342. Prayer, such as employed by the Gnostic, and how it i
s heard by God, ii. 431, etc. ; the right sort of, 434 ; hours of, 435 ; the fal
se doctrine of certain heretics respecting, ibid.
248, 249.
Prayer and praise the best
ii.
sacrifices,
Phocylides quoted, ii. 294. Phoebus, i. 149. Phoenix, i. 150. Phoronis, The, quo
ted, i. 458.
^oj;
426, etc.
i.
Praxiphanes,
Praxiteles,
i.
404.
50. Preaching, the, of Peter,
and
(pojg,
i.
i.
133.
i,
or
380.
58.
quoted,
i.
470
;
ii.
referred to 326, 379,
^pivwirt;,
168.
Phryne, the courtesan,
Piety,
i.
185.
Presbyter, who is a true ? ii. 365. Procreatione liberorum, de, i. 244,
etc.
Pigeons to be offered to God, i. 124. Pilferers, the Greeks, of the Barbarian ph
ilosoi^hy, ii. 1 ; and of each other,
458. Pindar quoted, i. 37, 323, 383, 420, 424, 470; ii. 162, 282, 295, 299. Pit,
opening a, ii. 253. Pitch plasters to eradicate hair, censured, ii. 284, 285, 2
87. Pittacus, king of Miletus, i. 311. Plagiarisms, the, of the Greeks, from
i.
Prodicus, the Ceian sophist, his delineation of \nce and virtue, i. 260.
304, etc. Pillar of fire, the,
Prophecy, ii. 34 ; is full knowledge, 343 ; why it employs figurative forms of e
xpression, 380. Prophet, the, like unto Moses, i. 35. Prophets, the, the truth t
o be found in, 76-79 ; their knowledge, 380 ; the antiquity of, 425, 435^439. Pr
opriety of conduct, i. 293.
Proserpine,
i.
i.
27.
the Hebrews, ii. 274, etc.; from one another, 304, etc. Plants and animals, ii.
497. Plasters of pitch to eradicate hair, i.
284, 285, 287.
Prosymnus,
Proteus,
i.
41. 273. Pruning-hook, the,
ii,
Ptolemy Philadelphus,
Ptolemy, the
421.
priest,
341. i. 448. referred to,
i.
Plato an imitator of Moses, i. 459. Plato, his view of the chief good, ii. 74-78
; respecting marriage, 89-94 variously quoted or referred to, i.
Punishment, the reason and end of
divine,
ii.
;
210, 211.
69, 70, 71, 198, 248, 254, 314, 378,
382,385, 395, 396, 397, 414, 443, 469 ; ii. 13, 14, 58, 91, 92, 93, 147,
163, 226, 230, 231, 252, 260, 267, 271, 275, 276, 279, 282, 283, 284, 285, 297,
299. Plato, the comic poet, quoted, ii. 429.
151, 266,
Punishment after death, ii. 275. Punishment and love reconciled, i. 156, 157 ; a
ims at the good of men,
464.
Punishments
and
threatenings,
i.
Pleasure,
61, 62, sity, 67, 68.
ii.
63
;
not a neces-
306, 307. TlZp, i. 443. Pure in heart, the, Purification, i. 91, cient, 205.
ii.
157.
ii.
263
;
a
suffi-
INDEX OF SUBJECTS.
Parple colour in dress forbidden,
262.
i.
539
;
Sarah,
262.
i.
368, 369
her laughter,
ii.
Pyrrhonism,
ii.
its
self-contradictions,
500.
i.
Pythagoras, his symbols, ii. 236. Pythagoras referred to or quoted, *393, 394, 3
95, 397 ; ii. 54. Pythagoreans, the, i. 72, 177, 383. Pythic grasshopper, the, i
. 17.
fleason to rule at feasts,
i.
Sardanapalus, i. 322, 323 ; ii. 67. Sarmanoe, i. 399. SauromatcB, the, i. 67. Sa
ved, something greater than being,
ii.
367.
Saviour, the, i. 98 ; His supreme dignity, ii. 13 ; free from human affections,
344 ; the Son of God, 410. Scents, i. 234. Scripture, the criterion for distingu
ishing between truth and heresy, ii. 476, etc. Scriptures, the, i. 82 ; the Hebr
ew, translated into Greek, 375 ; human knowledge necessary to the understanding
of, 379. Scythians, the, i. 290. Seal-rings, i. 315-317. Sects or schools of phi
losophy, i. 392.
204.
i.
Rebecca and Isaac, i. 128, 129. Redemption through the Word,
100-105. Religion in ordinary life, i. 327. Repentance, an earnest exhortation
to,
i.
87, etc.
i.
;
the nature
35-37.
of,
ii.
17;
first
and second,
157.
Reproach,
Reproof, i. 157, 158, 166, 169. Reprover, the, i. 172.
Respect of persons, none with God,
ii.
340.
i.
Seducer, the, i. 23. Seeing double, an efiect of
i.
much wine,
Responsibility, the, Revelling, i. 215.
92.
203.
Revenge,
i.
Rhetoric, i. Rich, the believer alone
13.
160. 376.
is, i.
298
;
ii.
the, and Lazarus, i. 15. 212-214, 298. Righteous man, the, ii. 285, 331. Righteo
usness, true riches, i. 299. Righteousness, the Sun of, i. 102.
Rich man,
i.
Riches,
Ring, a, engraven with the images of the gods, prohibited by Pythagoras,
ii.
i. 25, 415. Self-conceit, the cure of, ii. 480. Self-restraint or self-control,
ii. 48, 61, 454. Self-sufficiency, Christian, i. 182. Selling and buying, i. 328
. Sepulchres of the gods, i. 50, 51. Serapis, i. 54, 424. Serpent, the, that dec
eived Eve, i. 23, 100 ; why called wise, ii. 396. Servants, the numerous, pander
ing to
Seeing God,
237.
luxury, i. 292. Sesostris orders a statue of Serapis to
Pdngs, on the wearing of, i. 315-317. Robe of the high priests, its symbolic imp
ort, ii. 243, 244, 245. Roman emperors, the, i. 444.
'Fo/u.foo;, i.
be made, i. 54. Seven, the number, ii. 388-390. Seventh day, the, ii. 386, 390 ;
testimonies from heathen authors to,
284, 285. Sha-sing, ignoble,
i.
30, note.
of,
i.
Royalty, different kinds
455, 456.
285, 317.
i.
Shades and demons,
Sabazian mysteries, the, i. 29. Sacrifices, the, of the law, ii. 429. Sacrifices
, the, of the heathen to their gods, the absiirdity of, ii. 427, etc. Sacrifices
, the cruelty of some of the heathen, i. 48, etc. Sailing on land forbidden by P
ythagoras, ii. 237. Salvation, i. 82,
132,
ii.
50.
Shechemites, the, i. 283. Shepherd, Jesus the, i. 149
462.
;
the good,
Shoes,
382
;
one un-
changeable
gift of,
Sambuca, the, i. Samson, i. 321. Samuel sent to anoint David,
Sappho,
i.
366. 402, and note.
i.
281.
237.
what sort to be worn, i. 264, 265. Sibyl, the, quoted, i. 36, 55, 64, 72, 76, 28
4, 425 ; ii. 90, 285, 288 ; her power of divination, i. 398 j others of the name
, 425. Silk and the silk- worm, i. 258. Similitudes an important part of instruc
tion, i. 304. Simmias of Rhodes quoted, ii. 249. Simonides, i. 232.
540
INDEX OF SUBJECTS.
i.
Simplicity of dress recommended,
271. Sin, irrational, i. 184 ; condemned by the Gnostic, ii. 360 ; the source of
, 482. Sins, how the Instructor treats our, 115 ; resulting from voluntary i. ac
tion, ii. 38, etc. Six, the number, ii. 388. Sleep, the regulation of, i. 240, e
tc. ; Christians not to indulge in, as
Superstition, i. 50, 57, 58, ii. 25 the source of, 421. Superstitious man, the,
described, ii. 422, 423. Susanna, i. 194. Swallow, the, of Pythagoras, ii. 236.
Swearing avoided by the Gnostic, ii. 442-444. Swine, the flesh of, forbidden to
the Jews, i. 326, ii. 429. Swine, casting one's pearls before, i.
:
Smiling,
others, 241-243. i. 220.
388.
Syllogism and demonstration,
ii.
493.
Sneezing at banquets, i. 229. Socrates quoted or referred to, i. 393, 414 ii. 68
, 175. Sodomites, the, i. 306. Solomon, i. 427, 436. Solon quoted, i. 49, 50, 36
2 ii. 269,
; ;
Symbolic
style, the,
employed by poets
ii.
and philosophers,
in,
ii.
247.
Symbols, the reasons for veiling the
254. truth Symbols, the, of the Egyptians, of sacred things, ii. 245, etc. Symbo
ls, the, of Pythagoras, ii. 236. Syrens, the, i. 383.
389, 390.
Son, the, the Ruler and Saviour of
409, etc. Son of God, the Instructor, i. 114. Songs, amatory, prohibited, i. 218
. Songs of praise to God, i. 216.
ii.
all,
Sophistical arts useless, i. 376. Sophistry, i. 376. Sophists, the, condemned, i
. 362, 363. Sophocles quoted, i. 73, 86, 203, 313 ii. 141, 234, 286, 287, 291, 2
94. Soul, the, the threefold division of, i. 273. Soul, the pure, an image of Go
d, ii. 417 ; of a most excellent temper, 427. Sow, the, forbidden to be eaten, i
i. 251. Speaking, filthy, i. 222-224. Spectacles, public, to be discountenanced,
i. 326, 327. Speech, the regulation of, at banquets, i. 228. Speech and writing
compared, i. 351,
;
Tabernacle, the, and its furniture, the mystical meaning of, ii. 240 and its geo
metrical proportions, 354. Table of shew-bread, the, ii. 42 its geometrical prop
ortions, meaning of,
; ;
354. Tables,
the two, of the law, their mystical significance, ii. 383, 385. Tact, the import
ance of, in king or
general,
i.
Tatian referred to, Taxes, ii. 342. Teaching, motives
i.
456, 457. i. 355.
in, to
be examined,
352. 404.
Teacher, the, intimations of the advent
of, ii.
Teachers of others ought to excel in
virtue, ii. 444-446. Teaching, the, of our Lord,
tion,
ii.
its
dura;
486.
i.
Temperance,
248.
193, 201, 202, 242
ii.
etc.
Speech, good, inferior to good action, i. 381-383. Speusippus quoted, ii. 12. Sp
hynxes, the Egyptian, their symbolic import, ii. 239, 249.
Sports, divine,
Stoics, the,
priest,
i. i.
Temples, the Egyptian, what they illustrate,
i.
276.
i.
128, 129.
;
Temptation, the, of our Lord, Ten, the number, ii. 383, 384. Terrors of the law,
the, ii. 21. ii. 278. Thales, i. 394, 395
;
380.
385 ii. 59. Stones, the, in the robe of the high
ii.
Thamar,
i.
369.
ii.
243, 244.
Stones and stocks, silly people, i. 19. Stromata, the, of Clement, i. 361 meanin
g of the word, ii. 1 40, etc. Sun, the, and stars, given to the Gentiles to wors
hip, ii. 368.
;
436. Theano referred to or quoted, i. 404 ii. 159, 195. Thearidas' book On Natur
e quoted, ii. 296, 297. Theft and falsehood, i. 420.
Thanksgiving,
;
Theocritus quoted,
i.
90.
INDEX OF SUBJECTS.
Theognis quoted,
ii.
541
252.
Theological inquiry, its object, ii. 490. Theology, philosophy the handmaid to,
i.
Veiling the meaning of Scripture, reasons for, ii. 378-382. Veils, the, of the t
abernacle, ii. 240,
244.
366.
;
quoted, ii. 6. Tlieophrastus, i. 68 Thersites, i. 228, 237, 294 Thespes quoted,
i. 404 ; ii. 250. Thrasubulus, i. 457. Threatening, i. 174. Thieves and robbers,
all who came before Christ were how ? i. 406, etc. Timseus the Locrian, ii. 288
. Timocles, the poet, quoted, ii. 141, 142. Timon of Phlius quoted, ii. 227. Tim
otheus, i. 403. Titans, the, and Dionysius, i. 30. Tombs of the gods, the, i. 50
, 51. Tradition of the church, the, prior to heresies, ii. 485. Tragedy, its inv
entors, i. 404, Training, i. 182, 371. Translation, the, of the Old Testament ou
t of Hebrew into Greek, i. 448. Trojan war, the, how caused, i. 282. Troy, when
taken, i. 421. Truth, i. 18 poets bear witness to, 73 found in the prophets, 76,
etc. and custom contrasted, 98 a germ of, found in all sects of philosophy, 389
how philosophy contributes to its comprehension, 418 is one, ibid. ; four thing
s in which it resides, ii. 8 the Scripture the criterion for distinguishing betw
een heresy and, 476, etc. Truth, reasons for veiling the, in sjtubols, ii. 254,
etc., 257. Truth, the true searcher after, i. 379. Two tables, the, of the law,
the mystical significance of, ii. 283, 285.
Vessels of gold and silver, i. 211 to be rejected, 302. Vice and virtue, as deli
neated by Prodicus, i. 260. Vine, the, i. 158 its symbolical cha; ;

racter, 200.
Vipers,
i.
19.
;
i. 184 and vice, as delineated by Prodicus, 260 one, 418. Virtues, the Chi'istia
n, their connection, ii. 26-29.
Vii'tue, rational,
;
Visitation,
i.
167.
Voice from heaven, the, at the baptism
of Christ, i. 131. Voices, the, of birds, i. 244. Voluntaiy actions, of differen
t kinds,
ii.
38, etc.
Waggery
;
;
;
;
;
;
;
censured, i. 219. i. 324. Washing, the, of the soul, i, 309. Watching, i. 241. W
ater, the natural beverage for the thirsty, i. 200. Water, the, of the Word, i.
91 and milk, 147 regeneration by, 181. of sinners," the, ii. 41. Wealth, i. 212-
214, 298 ; the love of, 301. Well trained, the, ii. 262. White dress recommended
, i. 259, 264.
AValking,
;
;
"Way
Wife,
a, ii.
80.
Wife and husband, both to be equipped
i. 302 how to live mth each other, 304 ; the kiss between, 382 Wife, a thrifty,
i. 321 a good, ii. 196. Wills, observances of the Romans re-
for heaven,
;
T/?^;?, i. 247. Ulysses, i. 241. Unbelief, i. 462.
;
specting,
ii.
254.
Understanding, the human, ii. 340. Unicorn, the, i. 25. Unnatural lusts forbidde
n, i. 248. Upbraiding, i. 165. Usury, ii. 50.
Valentinup,
quoted, ii. 65 his vagaries about the abolition of death refuted, 179, etc. his
work. On the Intercourse of Friends, quoted, 334 the time of, 486.
;
;
Wine, to be avoided by boys and girls, when and by whom to be i. 201
;
used, 202
203 204
;
the
;
to be taken moderately, effects of much, 203, excessive drinking of, con;
ill
demned, 204-206 various kinds 207 how Jesus drank, 208. Wine and milk, i. 147.
; ;
of,
Wine-bibber, the,
i.
205.
;
Wisdom,
Vaphres, i. 436. Veiling the truth in symbols, reasons 254-256; opinion of the f
or, ii.
apostles respecting, 257-261.
the queen of philosophy, 368 of the wise to be destroyed, 410 its nature, ii. 15
, 453 the panacea, 262 different forms of, 397 and knowledge, 446. Wisdom, the,
of God, magnified, i. 365.
i.
97, 203,
;
242
;
;
;
;
;
;
542
Wise, the, 365.
INDEX OF SUBJECTS.
113, 114, 116, 145, 147, 151, 152, 157, 162, 179, 180, 274, 299, 380, 385. Word,
the, our instructor, i. 113. Word, water of the, i. 91. World, the, Moses teach
es, was created, ii. 275. World, the, of thought and of sense, ii. 276.
Wise man, the, ii. 12, 13, 14, 15. Wolves in sheeps' clothing, i. 20. Woman, the
thrifty and virtuous,
321
196.
;
i.
the foolish, 323
;
the wise,
ii.
Woman's clothing, men forbidden to wear why? ii. 49. Women, married and unmarrie
d, the

duty of, in relation to banquets, i. 266 in regard to dress, 260 ornaments worn
by, described, 269, 270 externally adorned only, compared
; ;
Written compositions, the value of, i. 349 and spoken, compared, 351;
359.
Eg3r}^)tian temples, 276 some, fond of dress and extravagance, 277improper behav
iour of, con279 demned, 293, 294 employments of, 310 permitted to adorn themselv
es to please their husbands, 315, 316 the Instructor's orders to, 320 should clo
the themselves with their homemade work, 321 voluptuous movements of some, 221,
222 lascivious tricks of, 323 how they should go refutation of Carto church, 328
pocrates' and Epiphanes' doctrine of candia community of, ii. 86-89 dates for t
he martyr's crown, 165170 capable of perfection, illustrious examples of, 193-19
6. Women, holy, among the Germans, i.
to
;
Xenocrates quoted,
ii.
i.
i.
14.
;
Xenophanes
XopTa<rf/.a,,
i.
cited,
394
71
;
ii.
285, 286.
62, 285.
;
Xenophon quoted,
179.
ii.
;
;
;
Yoking the ox and the
ii.
ass forbidden,
;
55, 56.
Yoimg
;
people should absent themselves from banquets, i. 225, 226.
;
;
;
;
;
Zacharias, his dumbness, i. 25. Zaleucus, i. 404. Zaps, ii. 249. Zeus, the Stoic
, i. 393 quoted, 69, 75, ii. 266. Zeus, various stories of, i. 28, 29, 30
;
;
the amonrs
vile, ibid. ;
of, 39, etc.
;
human, 43
;
worshipped under various
44, 45.
399.
names and forms,
the, various references to,
i.
Word,
21,
Zopyrus,
i.
150.
i.
22, 24,
98, 100, 101, 104, 108, 109,
Zoroaster,
397
;
ii.
282.
END OF VOL.
II.
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GIBB, EDINBURGH,
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