Tiresias: The Ancient Mediterranean Religions Source Database

^7.5 כִּי־אִם־כֹּה תַעֲשׂוּ לָהֶם מִזְבְּחֹתֵיהֶם תִּתֹּצוּ וּמַצֵּבֹתָם תְּשַׁבֵּרוּ וַאֲשֵׁירֵהֶם תְּגַדֵּעוּן וּפְסִילֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ׃

^7.5 But thus shall ye deal with them: ye shall break down their altars, and dash in pieces their pillars, and hew down their Asherim, and burn their graven images with fire.

^2.12 וּבְהַגִּיעַ תֹּר נַעֲרָה וְנַעֲרָה לָבוֹא אֶל־הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ מִקֵּץ הֱיוֹת לָהּ כְּדָת הַנָּשִׁים שְׁנֵים עָשָׂר חֹדֶשׁ כִּי כֵּן יִמְלְאוּ יְמֵי מְרוּקֵיהֶן שִׁשָּׁה חֳדָשִׁים בְּשֶׁמֶן הַמֹּר וְשִׁשָּׁה חֳדָשִׁים בַּבְּשָׂמִים וּבְתַמְרוּקֵי הַנָּשִׁים׃

^2.12 Now when the turn of every maiden was come to go in to king Ahasuerus, after that it had been done to her according to the law for the women, twelve months—for so were the days of their anointing accomplished, to wit, six months with oil of myrrh, and six month with sweet odours, and with other ointments of the women —

^1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃, ^1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃, ^2.1 וְנָהָרּ יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת־הַגָּן וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים׃, ^2.7 וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃, ^5.24 וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃, ^18.2 וַיֹּאמֶר יְהוָה זַעֲקַת סְדֹם וַעֲמֹרָה כִּי־רָבָּה וְחַטָּאתָם כִּי כָבְדָה מְאֹד׃, ^18.11 וְאַבְרָהָם וְשָׂרָה זְקֵנִים בָּאִים בַּיָּמִים חָדַל לִהְיוֹת לְשָׂרָה אֹרַח כַּנָּשִׁים׃, ^18.12 וַתִּצְחַק שָׂרָה בְּקִרְבָּהּ לֵאמֹר אַחֲרֵי בְלֹתִי הָיְתָה־לִּי עֶדְנָה וַאדֹנִי זָקֵן׃

^1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’, ^1.27 And God created man in His own image, in the image of God created He him; male and female created He them.
^2.1 And the heaven and the earth were finished, and all the host of them.
^2.7 Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
^5.24 And Enoch walked with God, and he was not; for God took him.
^18.2 and he lifted up his eyes and looked, and, lo, three men stood over against him; and when he saw them, he ran to meet them from the tent door, and bowed down to the earth,
^18.11 Now Abraham and Sarah were old, and well stricken in age; it had ceased to be with Sarah after the manner of women.—, ^18.12 And Sarah laughed within herself, saying: ‘After I am waxed old shall I have pleasure, my lord being old also?’

^10.10 And that ye may put difference between the holy and the common, and between the unclean and the clean;

^44.3 אַתָּה יָדְךָ גּוֹיִם הוֹרַשְׁתָּ וַתִּטָּעֵם תָּרַע לְאֻמִּים וַתְּשַׁלְּחֵם׃, ^44.4 כִּי לֹא בְחַרְבָּם יָרְשׁוּ אָרֶץ וּזְרוֹעָם לֹא־הוֹשִׁיעָה לָּמוֹ כִּי־יְמִינְךָ וּזְרוֹעֲךָ וְאוֹר פָּנֶיךָ כִּי רְצִיתָם׃, ^44.5 אַתָּה־הוּא מַלְכִּי אֱלֹהִים צַוֵּה יְשׁוּעוֹת יַעֲקֹב׃

^44.3 Thou with Thy hand didst drive out the nations, and didst plant them in; Thou didst break the peoples, and didst spread them abroad. ^44.4 For not by their own sword did they get the land in possession, Neither did their own arm save them; but Thy right hand, and Thine arm, and the light of Thy countece, because Thou wast favourable unto them. ^44.5 Thou art my King, O God; command the salvation of Jacob.

κῆτος, ἃ μυρία βόσκει ἀγάστονος Ἀμφιτρίτη.

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^69b καὶ τούτου μὲν πάντα καὶ μετὰ τούτου ὠνούμενά τε καὶ πιπρασκόμενα τῷ ὄντι ᾖ καὶ ἀνδρεία καὶ σωφροσύνη καὶ δικαιοσύνη καὶ συλλήβδην ἀληθὴς ἀρετή, μετὰ φρονήσεως, καὶ προσγιγνομένων καὶ ἀπογιγνομένων καὶ ἡδονῶν καὶ φόβων καὶ τῶν ἄλλων πάντων τῶν τοιούτων: χωριζόμενα δὲ φρονήσεως καὶ ἀλλαττόμενα ἀντὶ ἀλλήλων μὴ σκιαγραφία τις ᾖ ἡ τοιαύτη ἀρετὴ καὶ τῷ ὄντι ἀνδραποδώδης τε καὶ οὐδὲν ὑγιὲς οὐδ’ ἀληθὲς ἔχῃ, τὸ δ’ ἀληθὲς τῷ ὄντι ᾖ ^69c κάθαρσίς τις τῶν τοιούτων πάντων καὶ ἡ σωφροσύνη καὶ ἡ δικαιοσύνη καὶ ἀνδρεία, καὶ αὐτὴ ἡ φρόνησις μὴ καθαρμός τις ᾖ. καὶ κινδυνεύουσι καὶ οἱ τὰς τελετὰς ἡμῖν οὗτοι καταστήσαντες οὐ φαῦλοί τινες εἶναι, ἀλλὰ τῷ ὄντι πάλαι αἰνίττεσθαι ὅτι ὃς ἂν ἀμύητος καὶ ἀτέλεστος εἰς Ἅιδου ἀφίκηται ἐν βορβόρῳ κείσεται, ὁ δὲ κεκαθαρμένος τε καὶ τετελεσμένος ἐκεῖσε ἀφικόμενος μετὰ θεῶν οἰκήσει. εἰσὶν γὰρ δή, ὥς φασιν οἱ περὶ τὰς τελετάς, ναρθηκοφόροι,

^69b must be exchanged and by means of and with which all these things are to be bought and sold, is in fact wisdom; and courage and self-restraint and justice and, in short, true virtue exist only with wisdom, whether pleasures and fears and other things of that sort are added or taken away. And virtue which consists in the exchange of such things for each other without wisdom, is but a painted imitation of virtue and is really slavish and has nothing healthy or true in it; but truth is in fact a purification
^69c from all these things, and self-restraint and justice and courage and wisdom itself are a kind of purification. And I fancy that those men who established the mysteries were not unenlightened, but in reality had a hidden meaning when they said long ago that whoever goes uninitiated and unsanctified to the other world will lie in the mire, but he who arrives there initiated and purified will dwell with the gods. For as they say in the mysteries, the thyrsus-bearers are many, but the mystics few ;

ἐκεῖσε φεύγειν ὅτι τάχιστα. φυγὴ δὲ ὁμοίωσις θεῷ κατὰ τὸ δυνατόν· ὁμοίωσις δὲ δίκαιον καὶ ὅσιον μετὰ φρονήσεως γενέσθαι. ἀλλὰ γάρ, ὦ ἄριστε, οὐ πάνυ τι ῥᾴδιον πεῖσαι ὡς ἄρα οὐχ ὧν ἕνεκα οἱ πολλοί φασι δεῖν πονηρίαν μὲν φεύγειν, ἀρετὴν δὲ διώκειν, τούτων χάριν τὸ μὲν ἐπιτηδευτέον, τὸ δʼ οὔ, ἵνα δὴ μὴ κακὸς καὶ ἵνα ἀγαθὸς δοκῇ εἶναι· ταῦτα μὲν γάρ ἐστιν ὁ λεγόμενος γραῶν ὕθλος, ὡς ἐμοὶ φαίνεται· τὸ δὲ ἀληθὲς ὧδε λέγωμεν. θεὸς οὐδαμῇ

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^28a ἀεί, ὂν δὲ οὐδέποτε; τὸ μὲν δὴ νοήσει μετὰ λόγου περιληπτόν, ἀεὶ κατὰ ταὐτὰ ὄν, τὸ δʼ αὖ δόξῃ μετʼ αἰσθήσεως ἀλόγου δοξαστόν, γιγνόμενον καὶ ἀπολλύμενον, ὄντως δὲ οὐδέποτε ὄν. πᾶν δὲ αὖ τὸ γιγνόμενον ὑπʼ αἰτίου τινὸς ἐξ ἀνάγκης γίγνεσθαι· παντὶ γὰρ ἀδύνατον χωρὶς αἰτίου γένεσιν σχεῖν. ὅτου μὲν οὖν ἂν ὁ δημιουργὸς πρὸς τὸ κατὰ ταὐτὰ ἔχον βλέπων ἀεί, τοιούτῳ τινὶ προσχρώμενος παραδείγματι, τὴν ἰδέαν καὶ δύναμιν αὐτοῦ ἀπεργάζηται, καλὸν ἐξ ἀνάγκης ^90c φρονεῖν μὲν ἀθάνατα καὶ θεῖα, ἄνπερ ἀληθείας ἐφάπτηται, πᾶσα ἀνάγκη που, καθʼ ὅσον δʼ αὖ μετασχεῖν ἀνθρωπίνῃ φύσει ἀθανασίας ἐνδέχεται, τούτου μηδὲν μέρος ἀπολείπειν, ἅτε δὲ ἀεὶ θεραπεύοντα τὸ θεῖον ἔχοντά τε αὐτὸν εὖ κεκοσμημένον τὸν δαίμονα σύνοικον ἑαυτῷ, διαφερόντως εὐδαίμονα εἶναι. θεραπεία δὲ δὴ παντὶ παντὸς μία, τὰς οἰκείας ἑκάστῳ τροφὰς καὶ κινήσεις ἀποδιδόναι. τῷ δʼ ἐν ἡμῖν θείῳ συγγενεῖς εἰσιν κινήσεις αἱ τοῦ παντὸς διανοήσεις,

^28a and has no Becoming? And what is that which is Becoming always and never is Existent? Now the one of these is apprehensible by thought with the aid of reasoning, since it is ever uniformly existent; whereas the other is an object of opinion with the aid of unreasoning sensation, since it becomes and perishes and is never really existent. Again, everything which becomes must of necessity become owing to some Cause; for without a cause it is impossible for anything to attain becoming. But when the artificer of any object, in forming its shape and quality, keeps his gaze fixed on that which is uniform, using a model of this kind, that object, executed in this way, must of necessity
^90c must necessarily and inevitably think thoughts that are immortal and divine, if so be that he lays hold on truth, and in so far as it is possible for human nature to partake of immortality, he must fall short thereof in no degree; and inasmuch as he is for ever tending his divine part and duly magnifying that daemon who dwells along with him, he must be supremely blessed. And the way of tendance of every part by every man is one—namely, to supply each with its own congenial food and motion; and for the divine part within us the congenial motion,

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^8.3 For as the sun is not defiled by shining on dung and mire, but rather drieth up both and driveth away the evil smell; so also the pure mind, though encompassed by the defilements of earth, rather cleanseth (them) and is not itself defiled.

^6.2 For in the presence of my father I spake peaceably to Joseph; and when I had gone out, the spirit of hatred darkened my mind, and stirred up my soul to slay him.

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^3.48 itaque consentaneum est his, quae dicta sunt, ratione illorum, qui illum bonorum finem, quod appellamus extremum, quod ultimum, crescere putent posse—isdem placere esse alium alio et et ABERV ( sequitur itemque; cf. p.188, 15 sq. et eos ... nosque), et (= etiam, ab alt. m. ut vid. ) N sapientiorem itemque alium magis alio vel peccare vel recte facere, quod nobis non licet dicere, qui crescere bonorum finem non putamus. ut enim qui demersi sunt in aqua nihilo magis respirare possunt, si non longe absunt a summo, ut iam iamque possint emergere, quam si etiam tum essent in profundo, nec catulus ille, qui iam adpropinquat adpropinquat (appr.) edd. ut propinquat ABER apropin- quat N 2 propinquat N 1 V ut videat, plus cernit quam is, qui modo est natus, item qui processit aliquantum ad virtutis habitum habitum dett. aditum (additum R) nihilo minus in miseria est quam ille, qui nihil processit. Haec mirabilia videri intellego, sed cum certe superiora firma ac vera sint, his autem ea consentanea et consequentia, ne de horum de eorum R quidem est veritate dubitandum. sed quamquam negant nec virtutes nec vitia crescere, tamen tamen N 2 et tamen utrumque eorum fundi quodam modo et quasi dilatari putant. Divitias autem Diogenes censet eam eam non eam dett. modo vim habere, ut quasi duces sint ad voluptatem et ad valitudinem bonam; ^3.55 Sequitur illa divisio, ut bonorum alia sint ad illud ultimum pertinentia (sic enim appello, quae telika/ dicuntur; nam hoc ipsum instituamus, ut placuit, pluribus verbis dicere, quod uno uno dett. om. ABERNV non poterimus, ut res intellegatur), alia autem efficientia, quae Graeci poihtika/, alia utrumque. de pertinentibus nihil est bonum praeter actiones honestas, de efficientibus nihil praeter amicum, sed et pertinentem et efficientem sapientiam sapientiam deft. sapientem volunt esse. nam quia sapientia est conveniens actio, est in illo est in illo Dav. est illo ABERN 1 est cum illo N 2 cum illo V pertinenti genere, quod dixi; quod autem honestas actiones adfert et efficit, id efficiens dici potest. secl. Mdv.

^3.48 So it would be consistent with the principles already stated that on the theory of those who deem the End of Goods, that which we term the extreme or ultimate Good, to be capable of degree, they should also hold that one man can be wiser than another, and similarly that one can commit a more sinful or more righteous action than another; which it is not open for us to say, who do not think that the end of Goods can vary in degree. For just as a drowning man is no more able to breathe if he be not far from the surface of the water, so that he might at any moment emerge, than if he were actually at the bottom already, and just as a puppy on the point of opening its eyes is no less blind than one just born, similarly a man that has made some progress towards the state of virtue is none the less in misery than he that has made no progress at all."Iam aware that all this seems paradoxical; but as our previous conclusions are undoubtedly true and well established, and as these are the logical inferences from them, the truth of these inferences also cannot be called in question. Yet although the Stoics deny that either virtues or vices can be increased in degree, they nevertheless believe that each of them can be in a sense expanded and widened in scope. <,
^3.55 "Next comes the division of goods into three classes, first those which are constituents of the final end (for so Irepresent the term telika, this being a case of an idea which we may decide, as we agreed, to express in several words as we cannot do so in one, in order to make the meaning clear), secondly those which are productive of the End, the Greek poiÄx93tika; and thirdly those which are both. The only instances of goods of the constituent class are moral action; the only instance of a productive good is a friend. Wisdom, according to the Stoics, is both constituent and productive; for as being itself an appropriate activity it comes under what Icalled the constituent class; as causing and producing moral actions, it can be called productive. <

^1.107 Intellegendum etiam cst duabus quasi nos a natura indutos esse personis; quarum una communis est ex eo, quod omnes participes sumus rationis praestantiaeque eius, qua antecellimus bestiis, a qua omne honestum decorumque trahitur, et ex qua ratio inveniendi officii exquiritur, altera autem, quae proprie singulis est tributa. Ut enim in corporibus magnae dissimilitudines sunt (alios videmus velocitate ad cursum, alios viribus ad luctandum valere, itemque in formis aliis dignitatem inesse, aliis venustatem), sic in animis exsistunt maiores etiam varietates. ^1.108 Erat in L. Crasso, in L. Philippo multus lepos, maior etiam magisque de industria in C. Caesare L. filio; at isdem temporibus in M. Scauro et in M. Druso adulescente singularis severitas, in C. Laelio multa hilaritas, in eius familiari Scipione ambitio maior, vita tristior. De Graecis autem dulcem et facetum festivique sermonis atque in omni oratione simulatorem, quem ei)/rwna Graeci nominarunt, Socratem accepimus, contra Pythagoram et Periclem summam auctoritatem consecutos sine ulla hilaritate. Callidum Hannibalem ex Poenorum, ex nostris ducibus Q. Maximum accepimus, facile celare, tacere, dissimulare, insidiari, praeripere hostium consilia. In quo genere Graeci Themistoclem et Pheraeum Iasonem ceteris anteponunt; in primisque versutum et callidum factum Solonis, qui, quo et tutior eius vita esset et plus aliquanto rei publicae prodesset, furere se simulavit. ^1.109 Sunt his alii multum dispares, simplices et aperti. qui nihil ex occulto, nihil de insidiis agendum putant, veritatis cultores, fraudis inimici, itemque alii, qui quidvis perpetiantur, cuivis deserviant, dum, quod velint, consequantur, ut Sullam et M. Crassum videbamus. Quo in genere versutissimum et patientissimum Lacedaemonium Lysandrum accepimus, contraque Callicratidam, qui praefectus classis proximus post Lysandrum fuit; itemque in sermonibus alium quemque, quamvis praepotens sit, efficere, ut unus de multis esse videatur; quod in Catulo, et in patre et in filio, itemque in Q. Mucio ° Mancia vidimus. Audivi ex maioribus natu hoc idem fuisse in P. Scipione Nasica, contraque patrem eius, illum qui Ti. Gracchi conatus perditos vindicavit, nullam comitatem habuisse sermonis ne Xenocratem quidem, severissimum philosophorum, ob eamque rem ipsam magnum et clarum fuisse. Innumerabiles aliae dissimilitudines sunt naturae morumque, minime tamen vituperandorum. ^1.110 Admodum autem tenenda sunt sua cuique non vitiosa, sed tamen propria, quo facilius decorum illud, quod quaerimus, retineatur. Sic enim est faciendum, ut contra universam naturam nihil contendamus, ea tamen conservata propriam nostram sequamur, ut, etiamsi sint alia graviora atque meliora, tamen nos studia nostra nostrae naturae regula metiamur; neque enim attinet naturae repugnare nec quicquam sequi, quod assequi non queas. Ex quo magis emergit, quale sit decorum illud, ideo quia nihil decet invita Minerva, ut aiunt, id est adversante et repugte natura. ^1.111 Omnino si quicquam est decorum, nihil est profecto magis quam aequabilitas cum universae vitae, tum singularum actionum, quam conservare non possis, si aliorum naturam imitans omittas tuam. Ut enim sermone eo debemus uti, qui innatus est nobis, ne, ut quidam, Graeca verba inculcantes iure optimo rideamur, sic in actiones omnemque vitam nullam discrepantiam conferre debemus. ^1.112 Atque haec differentia naturarum tantam habet vim, ut non numquam mortem sibi ipse consciscere alius debeat, alius in eadem causa non debeat. Num enim alia in causa M. Cato fuit, alia ceteri, qui se in Africa Caesari tradiderunt? Atqui ceteris forsitan vitio datum esset, si se interemissent, propterea quod lenior eorum vita et mores fuerant faciliores, Catoni cum incredibilem tribuisset natura gravitatem eamque ipse perpetua constantia roboravisset semperque in proposito susceptoque consilio permansisset, moriendum potius quam tyranni vultus aspiciendus fuit. ^1.113 Quam multa passus est Ulixes in illo errore diuturno, cum et mulieribus, si Circe et Calypso mulieres appellandae sunt, inserviret et in omni sermone omnibus affabilem et iucundum esse se vellet! domi vero etiam contumelias servorun ancillarumque pertulit, ut ad id aliquando, quod cupiebat, veniret. At Aiax, quo animo traditur, milies oppetere mortem quam illa perpeti maluisset. Quae contemplantes expendere oportebit, quid quisque habeat sui, eaque moderari nee velle experiri, quam se aliena deceant; id enim maxime quemque decet, quod est cuiusque maxime suum. ^1.114 Suum quisque igitur noscat ingenium acremque se et bonorum et vitiorum suorum iudicem praebeat, ne scaenici plus quam nos videantur habere prudentiae. Illi enim non optimas, sed sibi accommodatissimas fabulas eligunt; qui voce freti sunt, Epigonos Medumque, qui gestu, Melanippam, Clytemnestram, semper Rupilius, quem ego memini, Antiopam, non saepe Aesopus Aiacem. Ergo histrio hoc videbit in scaena, non videbit sapiens vir in vita? Ad quas igitur res aptissimi erimus, in iis potissimum elaborabimus; sin aliquando necessitas nos ad ea detruserit, quae nostri ingenii non erunt, omnis adhibenda erit cura, meditatio, diligentia, ut ea si non decore, at quam minime indecore facere possimus; nec tam est enitendum, ut bona, quae nobis data non sint, sequamur, quam ut vitia fugiamus. ^1.115 Ac duabus iis personis, quas supra dixi, tertia adiungitur, quam casus aliqui aut tempus imponit; quarta etiam, quam nobismet ipsi iudicio nostro accommodamus. Nam regna, imperia, nobilitas, honores, divitiae, opes eaque, quae sunt his contraria, in casu sita temporibus gubertur; ipsi autem gerere quam personam velimus, a nostra voluntate proficiscitur. Itaque se alii ad philosophiam, alii ad ius civile, alii ad eloquentiam applicant, ipsarumque virtutum in alia alius mavult excellere. ^1.116 Quorum vero patres aut maiores aliqua gloria praestiterunt, ii student plerumque eodem in genere laudis excellere, ut Q. Mucius P. f. in iure civili, Pauli filius Africanus in re militari. Quidam autem ad eas laudes, quas a patribus acceperunt, addunt aliquam suam, ut hic idem Africanus eloquentia cumulavit bellicam gloriam; quod idem fecit Timotheus Cononis filius, qui cum belli laude non inferior fuisset quam pater, ad eam laudem doctrinae et ingenii gloriam adiecit. Fit autem interdum, ut non nulli omissa imitatione maiorum suum quoddam institutum consequantur, maximeque in eo plerumque elaborant ii, qui magna sibi proponunt obscuris orti maioribus. ^1.117 Haec igitur omnia, cum quaerimus, quid deceat, complecti animo et cogitatione debemus; in primis autem constituendum est, quos nos et quales esse velimus et in quo genere vitae, quae deliberatio est omnium difficillima. Ineunte enim adulescentia, cum est maxima imbecillitas consilii, tur id sibi quisque genus aetatis degendae constituit, quod maxime adamavit; itaque ante implicatur aliquo certo genere cursuque vivendi, quam potuit, quod optimum esset, iudicare.

^1.107 We must realize also that we are invested by Nature with two characters, as it were: one of these is universal, arising from the fact of our being all alike endowed with reason and with that superiority which lifts us above the brute. From this all morality and propriety are derived, and upon it depends the rational method of ascertaining our duty. The other character is the one that is assigned to individuals in particular. In the matter of physical endowment there are great differences: some, we see, excel in speed for the race, others in strength for wrestling; so in point of personal appearance, some have stateliness, others comeliness. <, " ^1.108 Diversities of character are greater still. Lucius Crassus and Lucius Philippus had a large fund of wit; Gaius Caesar, Luciuss son, had a still richer fund and employed it with more studied purpose. Contemporary with them, Marcus Scaurus and Marcus Drusus, the younger, were examples of unusual seriousness; Gaius Laelius, of unbounded jollity; while his intimate friend, Scipio, cherished more serious ideals and lived a more austere life. Among the Greeks, history tells us, Socrates was fascinating and witty, a genial conversationalist; he was what the Greeks call εἴÏx81Ïx89ν in every conversation, pretending to need information and professing admiration for the wisdom of his companion. Pythagoras and Pericles, on the other hand, reached the heights of influence and power without any seasoning of mirthfulness. We read that Hannibal, among the Carthaginian generals, and Quintus Maximus, among our own, were shrewd and ready at concealing their plans, covering up their tracks, disguising their movements, laying stratagems, forestalling the enemys designs. In these qualities the Greeks rank Themistocles and Jason of Pherae above all others. Especially crafty and shrewd was the device of Solon, who, to make his own life safer and at the same time to do a considerably larger service for his country, feigned insanity. <", ^1.109 Then there are others, quite different from these, straightforward and open, who think that nothing should be done by underhand means or treachery. They are lovers of truth, haters of fraud. There are others still who will stoop to anything, truckle to anybody, if only they may gain their ends. Such, we saw, were Sulla and Marcus Crassus. The most crafty and most persevering man of this type was Lysander of Sparta, we are told; of the opposite type was Callicratidas, who succeeded Lysander as admiral of the fleet. So we find that another, no matter how eminent he may be, will condescend in social intercourse to make himself appear but a very ordinary person. Such graciousness of manner we have seen in the case of Catulus âx80x94 both father and son âx80x94 and also of Quintus Mucius Mancia. Ihave heard from my elders that Publius Scipio Nasica was another master of this art; but his father, on the other hand âx80x94 the man who punished Tiberius Gracchus for his nefarious undertakings âx80x94 had no such gracious manner in social intercourse ... and because of that very fact he rose to greatness and fame. Countless other dissimilarities exist in natures and characters, and they are not in the least to be criticized. <, ^1.110 Everybody, however, must resolutely hold fast to his own peculiar gifts, in so far as they are peculiar only and not vicious, in order that propriety, which is the object of our inquiry, may the more easily be secured. For we must so act as not to oppose the universal laws of human nature, but, while safeguarding those, to follow the bent of our own particular nature; and even if other careers should be better and nobler, we may still regulate our own pursuits by the standard of our own nature. For it is of no avail to fight against ones nature or to aim at what is impossible of attainment. From this fact the nature of that propriety defined above comes into still clearer light, inasmuch as nothing is proper that "goes against the grain," as the saying is âx80x94 that is, if it is in direct opposition to ones natural genius. <, " ^1.111 If there is any such thing as propriety at all, it can be nothing more than uniform consistency in the course of our life as a whole and all its individual actions. And this uniform consistency one could not maintain by copying the personal traits of others and eliminating ones own. For as we ought to employ our mother-tongue, lest, like certain people who are continually dragging in Greek words, we draw well-deserved ridicule upon ourselves, so we ought not to introduce anything foreign into our actions or our life in general. <", ^1.112 Indeed, such diversity of character carries with it so great significance that suicide may be for one man a duty, for another under the same circumstances a crime. Did Marcus Cato find himself in one predicament, and were the others, who surrendered to Caesar in Africa, in another? And yet, perhaps, they would have been condemned, if they had taken their lives; for their mode of life had been less austere and their characters more pliable. But Cato had been endowed by nature with an austerity beyond belief, and he himself had strengthened it by unswerving consistency and had remained ever true to his purpose and fixed resolve; and it was for him to die rather than to look upon the face of a tyrant. <, " ^1.113 How much Ulysses endured on those long wanderings, when he submitted to the service even of women (if Circe and Calypso may be called women) and strove in every word to be courteous and complaisant to all! And, arrived at home, he brooked even the insults of his men-servants and maidservants, in order to attain in the end the object of his desire. But Ajax, with the temper he is represented as having, would have chosen to meet death athousand times rather than suffer such indignities! If we take this into consideration, we shall see that it is each mans duty to weigh well what are his own peculiar traits of character, to regulate these properly, and not to wish to try how another mans would suit him. For the more peculiarly his own a mans character is, the better it fits him. <", ^1.114 Everyone, therefore, should make a proper estimate of his own natural ability and show himself a critical judge of his own merits and defects; in this respect we should not let actors display more practical wisdom than we have. They select, not the best plays, but the ones best suited to their talents. Those who rely most upon the quality of their voice take the Epigoni and the Medus; those who place more stress upon the action choose the Melanippa and the Clytaemnestra; Rupilius, whom Iremember, always played in the Antiope, Aesopus rarely in the Ajax. Shall a player have regard to this in choosing his rôle upon the stage, and a wise man fail to do so in selecting his part in life? We shall, therefore, work to the best advantage in that rôle to which we are best adapted. But if at some time stress of circumstances shall thrust us aside into some uncongenial part, we must devote to it all possible thought, practice, and pains, that we may be able to perform it, if not with propriety, at least with as little impropriety as possible; and we need not strive so hard to attain to points of excellence that have not been vouchsafed to us as to correct the faults we have. <, ^1.115 To the two above-mentioned characters is added athird, which some chance or some circumstance imposes, and afourth also, which we assume by our own deliberate choice. Regal powers and military commands, nobility of birth and political office, wealth and influence, and their opposites depend upon chance and are, therefore, controlled by circumstances. But what rôle we ourselves may choose to sustain is decided by our own free choice. And so some turn to philosophy, others to the civil law, and still others to oratory, while in case of the virtues themselves one man prefers to excel in one, another in another. <, " ^1.116 They, whose fathers or forefathers have achieved distinction in some particular field, often strive to attain eminence in the same department of service: for example, Quintus, the son of Publius Mucius, in the law; Africanus, the son of Paulus, in the army. And to that distinction which they have severally inherited from their fathers some have added lustre of their own; for example, that same Africanus, who crowned his inherited military glory with his own eloquence. Timotheus, Conons son, did the same: he proved himself not inferior to his father in military renown and added to that distinction the glory of culture and intellectual power. It happens sometimes, too, that a man declines to follow in the footsteps of his fathers and pursues a vocation of his own. And in such callings those very frequently achieve signal success who, though sprung from humble parentage, have set their aims high. <", ^1.117 All these questions, therefore, we ought to bear thoughtfully in mind, when we inquire into the nature of propriety; but above all we must decide who and what manner of men we wish to be and what calling in life we would follow; and this is the most difficult problem in the world. For it is in the years of early youth, when our judgement is most immature, that each of us decides that his calling in life shall be that to which he has taken a special liking. And thus he becomes engaged in some particular calling and career in life, before he is fit to decide intelligently what is best for him. <

quod aliis quoque multis locis reperietur; reperitur G 1 sed id alias, nunc, quod instat. totum igitur id alt. id om. H s quod quaerimus quid et quale sit, sit fit V verbi vis ipsa declarat. eos enim sanos quoniam intellegi necesse est, quorum mens motu quasi morbo perturbata nullo nulla X corr. V 1? sit, qui quia K 1 contra adfecti affecti GR 2 insani G 1 sint, hos insanos appellari necesse est. itaque nihil melius, quam quod est in consuetudine sermonis Latini, cum exisse ex potestate dicimus eos, qui ecfrenati hecfrenati G (h del. 2 ) hęc fr. V effr. R rec V rec feruntur aut libidine aut iracundia— quamquam ipsa iracundia libidinis est pars; sic enim definitur: iracundia ulciscendi libido ulciscendi libido cf. Aug. civ. 14,15 quis V 1 —; qui igitur exisse ex potestate dicimus ... 20 ex potestate om. H dicuntur, idcirco dicuntur, quia non sint in potestate mentis, cui regnum totius animi a natura tributum est. Graeci autem mani/an manian X (man in r. V 1 ) appellant X unde appellent, non facile dixerim; eam tamen ipsam ipsa KGH (ipsāR, sed vix m. 1 ) distinguimus nos melius quam illi. hanc enim insaniam, quae iuncta stultitiae stultitiae K 2 V c BGr.(?) stultitia X patet latius, nos post latius add. V c a furore disiungimus. distinguimus R Graeci volunt illi quidem, sed parum valent verbo: quem nos furorem, melagxoli/an melancholian GV -iam KRH illi vocant; quasi vero atra bili atribili V 1 K (-bi li) atra- bili GR solum mens ac non non add. R c saepe vel iracundia graviore vel timore vel timore add. G 2 vel dolore moveatur; totum . . 322, 3 moveatur H quo genere Athamantem Alcmaeonem alomeonem K 1 alc meonem V (on in r. V c ) Aiacem Orestem furere dicimus. qui ita sit adfectus, eum dominum esse rerum suarum vetant duodecim duodecem R 1 V tab. 5, 7. Ciceronis locus obversatur Horatio s. 2, 3, 217 tabulae; itaque non est scriptum si insanus, sed si furiosus insanus et fur. Non. escit Bouhier esse incipit W esset Non. escit . stultitiam stultiam V ( ss rec ) stultia K (- 2 ) stultitia GR 1 (-ă 2 ) H enim censuerunt constantia, inconstantiam KR ( etiam m a m. 1 ut. v. ) V 1 ( sed in et m exp. 1 ) H inconstantia G insaniam enim censuerunt constantiam, id est sanitatem, tamen posse tueri Non. id est sanitate, vacantem posse tamen tueri mediocritatem officiorum et vitae communem cultum atque usitatum; furorem autem autem om. Non. esse rati sunt mentis ad omnia caecitatem. quod cum maius magis R 1 esse videatur quam insania, tamen eius modi est, ut furor in sapientem cadere possit, non possit insania. itaque stultitia censuerunt ... 13 insania itaque ... 13 cadere possit, insania non Non. 443, 2 sed haec alia quaestio est; nos ad propositum revertamur. —ergo haec duo genera, voluptas gestiens et libido, bonorum opinione turbantur, ut ut in at corr. V 2 duo reliqua, metus et et om. H s aegritudo, malorum. nam et metus est post metus add. V c s non male. opinio magni mali inpendentis inpendentes G 1 R 1 V 1 ( corr. G 2 R 1 V 1 ) et aegritudo est opinio magni mali praesentis, et quidem recens opinio talis mali, ut in eo rectum recte H videatur esse angi, id autem est, ut ut om. G 1 dolore V is qui doleat oportere opinetur se dolere. his autem perturbationibus, quas in quas in quasi in GKH quas in R vitam vitam Lb. vita ( cf. off. 3,34 ) homini H hominum stultitia quasi quasdam Furias inmittit atque incitat, 3 omne ... 330, 4 incitat H omnibus viribus atque opibus repugdum est, si volumus hoc, quod datum est vitae, tranquille placideque traducere. Sed cetera alias; nunc aegritudinem, si possumus, depellamus. id enim sit sit (si V 1 ) est Bouh. sed cf. fin. 4,25 propositum, quandoquidem eam tu videri tibi in sapientem cadere dixisti, quod ego nullo modo existimo; taetra enim res est, misera, detestabilis, omni omne GRV ( corr. R 1 V 1 ) contentione, velis, ut ita dicam, remisque fugienda. Sed haec omnia faciunt opites ita fieri oportere. itaque et Aeschines aescinnes X corr. V c in de cor. 77 Demosthenem demostenem X (de- monstenem K) invehitur, quod is septimo die post filiae mortem hostias immolavisset. at quam quam excopiose X (ex del. V 1 aut c ) quam et copiose s (et in r. B) rhetorice, quam cf. Hier. epist. 60, 14 ( qui Cic. consolationem sequitur ) copiose! quas sententias colligit, quae verba contorquet! ut licere quidvis quodvis V 1 rhetori intellegas. quae nemo probaret, nisi insitum illud in animis haberemus, omnis bonos interitu suorum quam gravissime maerere oportere. ex hoc evenit, ut in animi doloribus alii solitudines captent, ut ait Homerus de Bellerophonte: Qui miser in campis maerens errabat Aleis Z 201 Aleis Be- roaldus alienis ( unde V c errat, tum errat maerens V rec ) Ipse suum cor edens, edens V 2 M evidens X hominum vestigia vitans; vitas X corr. V c et Nioba fingitur lapidea propter aeternum, credo, in cf. Hier. epist. 60, 14 ( qui Cic. consolationem sequitur ) luctu silentium, Hecubam haecubam X (he c ubam V) autem putant propter animi acerbitatem quandam et rabiem fingi in canem esse conversam. sunt autem alii, quos quos V 1 aut c R 2 quo X in luctu cum ipsa solitudine loqui saepe delectat, ut illa apud Ennium Enn. Med. sc. 257 nutrix: Cupi/do cepit mi/seram nunc me pro/loqui Caelo a/tque terrae Me/deai Medeai Turn. Medeae mi/serias. additur ad hanc definitionem a Zenone recte, ut illa opinio praesentis mali sit recens. hoc autem verbum sic interpretantur, ut non tantum illud recens esse velint, quod paulo ante acciderit, sed quam diu in illo opinato malo vis quaedam insit, ut ut s et X vigeat et habeat quandam viriditatem, tam diu appelletur appellatur K recens. ut Artemisia illa, Mausoli Cariae regis uxor, quae nobile illud Halicarnasi alicarnasi X fecit sepulcrum, quam diu vixit, vixit in luctu eodemque etiam confecta contabuit. huic erat illa opinio cotidie recens; quae tum denique non appellatur appellabatur X corr. V 2 recens, cum vetustate exaruit. Haec igitur officia sunt consolantium, tollere aegritudinem funditus aut sedare aut detrahere aut detr. V ( ss. 2 ) quam plurumum aut supprimere nec pati manare longius aut ad alia traducere. laetitia autem et libido in bonorum opinione versantur, cum libido ad id, quod videtur bonum, inlecta inlecta s iniecta X et sqq. cf. Barlaami eth. sec. Stoicos 2, 11 qui hinc haud pauca adsumpsit. inflammata rapiatur, laetitia ut adepta iam aliquid concupitum ecferatur et gestiat. natura natura s V rec naturae X (-re K) enim omnes ea, Stoic. fr. 3, 438 quae bona videntur, secuntur fugiuntque contraria; quam ob rem simul obiecta species est speciei est H speci est KR ( add. c ) speciest GV cuiuspiam, quod bonum videatur, ad id adipiscendum impellit ipsa natura. id cum constanter prudenterque fit, eius modi adpetitionem Stoici bou/lhsin BO gL AHClN KR bo gL HC in G bo ga HCin V appellant, nos appellemus appellemus We. appellamus X (apell G) cf. v. 26, fin. 3, 20 voluntatem, eam eam iam V illi putant in solo esse sapiente; quam sic definiunt: voluntas est, quae quid cum ratione desiderat. quae autem ratione adversante adversante Po. ( cf. p.368, 6; 326, 3; St. fr. 3, 462 a)peiqw=s tw=| lo/gw| w)qou/menon e)pi\\ plei=on adversa X (d del. H 1 ) a ratione aversa Or. incitata est vehementius, ea libido est vel cupiditas effrenata, quae in omnibus stultis invenitur. itemque cum ita ita om. H movemur, ut in bono simus aliquo, dupliciter id contingit. nam cum ratione curatione K 1 (ũ 2 ) animus movetur placide atque constanter, tum illud gaudium dicitur; cum autem iiter et effuse animus exultat, tum illa laetitia gestiens vel nimia dici potest, quam ita definiunt: sine ratione animi elationem. quoniamque, quoniam quae X praeter K 1 (quae del. V rec ) ut bona natura adpetimus, app. KR 2? (H 367, 24) sic a malis natura declinamus, quae declinatio si cum del. Bentl. ratione fiet, cautio appelletur, appellatur K 1 V rec s eaque intellegatur in solo esse sapiente; quae autem sine ratione et cum exanimatione humili atque fracta, nominetur metus; est igitur metus a a Gr.(?) s om. X ratione aversa cautio. cautio Cic. dicere debebat: declinatio, praesentis autem mali sapientis adfectio nulla est, stultorum stultorum Dav. stulta autem aegritudo est, eaque eaque Ba. ea qua X (ea qu e M 1 ) adficiuntur in malis opinatis animosque demittunt et contrahunt rationi non obtemperantes. itaque haec prima definitio difin. V est, ut aegritudo sit animi adversante ratione contractio. itaque ... 6 contractio Non. 93, 1 sic quattuor perturbationes sunt, tres constantiae, quoniam cf. Aug. civ. 14, 8 aegritudini nulla constantia opponitur. Sed omnes perturbationes iudicio censent fieri et St. fr. 3, 380 et 393 opinione. itaque eas definiunt pressius, ut intellegatur, non modo quam vitiosae, vitiose GKR sed etiam quam in nostra sint potestate. est ergo ergo igitur H s aegritudo aegritudo om. G 1 add. 1 et 2 opinio recens mali praesentis, in quo demitti contrahique animo rectum esse videatur, laetitia opinio recens boni praesentis, in quo ecferri ecferri haec ferri VK c (eff. K 2 ) rectum esse videatur, laetitia...15 videatur om. G 1, add. G 2 in mg. inf. ( lemmata laetitia metus adscr. 1 cf. praef. ) metus opinio impendentis mali, quod intolerabile intollerabile V esse videatur, libido lubido K, in lib. corr. G 1 (libido etiam in mg. ) R 1 opinio venturi boni, quod sit ex usu iam praesens esse atque adesse. itaque illa duo, morbus et aegrotatio, ex totius valetudinis corporis conquassatione et perturbatione gignuntur, vitium autem integra valetudine ipsum ex se cernitur. sed in animo tantum modo cogitatione possumus morbum ab aegrotatione seiungere, vitiositas autem est habitus aut adfectio in tota vita inconstans et a se ipsa dissentiens. ita fit, ut in altera corruptione opinionum morbus efficiatur et aegrotatio, in altera inconstantia et repugtia. non enim omne vitium paris habet dissensiones, paris h. dissensiones Bentl. partis h. dissentientis X (-ent V c, ent in r. ). ceterum totus locus negle- genter a Cic. scriptus ut eorum, qui non longe a sapientia absunt, adfectio est illa quidem discrepans sibi ipsa, dum est insipiens, sed non distorta nec prava. morbi autem et aegrotationes aegrotationis X ( corr. K 2 ) partes sunt vitiositatis, sed perturbationes sintne eiusdem partes, quaestio est.

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⁶ Not long after this, the king sent an Athenian senator to compel the Jews to forsake the laws of their fathers and cease to live by the laws of God,and also to pollute the temple in Jerusalem and call it the temple of Olympian Zeus, and to call the one in Gerizim the temple of Zeus the Friend of Strangers, as did the people who dwelt in that place.Harsh and utterly grievous was the onslaught of evil.",For the temple was filled with debauchery and reveling by the Gentiles, who dallied with harlots and had intercourse with women within the sacred precincts, and besides brought in things for sacrifice that were unfit. The altar was covered with abominable offerings which were forbidden by the laws.",A man could neither keep the sabbath, nor observe the feasts of his fathers, nor so much as confess himself to be a Jew.On the monthly celebration of the kings birthday, the Jews were taken, under bitter constraint, to partake of the sacrifices; and when the feast of Dionysus came, they were compelled to walk in the procession in honor of Dionysus, wearing wreaths of ivy.At the suggestion of Ptolemy a decree was issued to the neighboring Greek cities, that they should adopt the same policy toward the Jews and make them partake of the sacrifices,and should slay those who did not choose to change over to Greek customs. One could see, therefore, the misery that had come upon them.For example, two women were brought in for having circumcised their children. These women they publicly paraded about the city, with their babies hung at their breasts, then hurled them down headlong from the wall.Others who had assembled in the caves near by, to observe the seventh day secretly, were betrayed to Philip and were all burned together, because their piety kept them from defending themselves, in view of their regard for that most holy day.Now I urge those who read this book not to be depressed by such calamities, but to recognize that these punishments were designed not to destroy but to discipline our people.In fact, not to let the impious alone for long, but to punish them immediately, is a sign of great kindness.For in the case of the other nations the Lord waits patiently to punish them until they have reached the full measure of their sins; but he does not deal in this way with us, in order that he may not take vengeance on us afterward when our sins have reached their height.",Therefore he never withdraws his mercy from us. Though he disciplines us with calamities, he does not forsake his own people. Let what we have said serve as a reminder; we must go on briefly with the story.",Eleazar, one of the scribes in high position, a man now advanced in age and of noble presence, was being forced to open his mouth to eat swines flesh.But he, welcoming death with honor rather than life with pollution, went up to the the rack of his own accord, spitting out the flesh,as men ought to go who have the courage to refuse things that it is not right to taste, even for the natural love of life.Those who were in charge of that unlawful sacrifice took the man aside, because of their long acquaintance with him, and privately urged him to bring meat of his own providing, proper for him to use, and pretend that he was eating the flesh of the sacrificial meal which had been commanded by the king,so that by doing this he might be saved from death, and be treated kindly on account of his old friendship with them.But making a high resolve, worthy of his years and the dignity of his old age and the gray hairs which he had reached with distinction and his excellent life even from childhood, and moreover according to the holy God-given law, he declared himself quickly, telling them to send him to Hades.Such pretense is not worthy of our time of life, he said, lest many of the young should suppose that Eleazar in his ninetieth year has gone over to an alien religion,and through my pretense, for the sake of living a brief moment longer, they should be led astray because of me, while I defile and disgrace my old age.For even if for the present I should avoid the punishment of men, yet whether I live or die I shall not escape the hands of the Almighty.Therefore, by manfully giving up my life now, I will show myself worthy of my old age,and leave to the young a noble example of how to die a good death willingly and nobly for the revered and holy laws.When he had said this, he went at once to the rack.And those who a little before had acted toward him with good will now changed to ill will, because the words he had uttered were in their opinion sheer madness.When he was about to die under the blows, he groaned aloud and said: It is clear to the Lord in his holy knowledge that, though I might have been saved from death, I am enduring terrible sufferings in my body under this beating, but in my soul I am glad to suffer these things because I fear him.So in this way he died, leaving in his death an example of nobility and a memorial of courage, not only to the young but to the great body of his nation.

^13.2 The arm of the Lord hath saved us from the sword that passed through, From famine and the death of sinners.
^13.4 The righteous was troubled on account of his errors, Lest he should be taken away along with the sinners;
^14.23 For whether they kill children in their initiations,or celebrate secret mysteries,or hold frenzied revels with strange customs, ^14.24 they no longer keep either their lives or their marriages pure,but they either treacherously kill one another,or grieve one another by adultery, ^14.25 and all is a raging riot of blood and murder,theft and deceit, corruption, faithlessness, tumult, perjury, ^14.26 confusion over what is good, forgetfulness of favors,pollution of souls, sex perversion,disorder in marriage, adultery, and debauchery.

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^1.1 BOOK I EPISTLE I – INTRODUCTION – TO MAECENAS You, Maecenas, of whom my first Muse told, of whom my Last shall tell, seek to trap me in the old game again, Though I’m proven enough, and I’ve won my discharge. My age, spirit are not what they were. Veianius Hangs his weapons on Hercules’ door, stops pleading to The crowd for his life, from the sand, by hiding himself In the country. A voice always rings clear in my ear: ‘While you’ve time, be wise, turn loose the ageing horse, Lest he stumbles, broken winded, jeered, at the end.’ So now I’m setting aside my verse, and other tricks: My quest and care is what’s right and true, I’m absorbed In it wholly: I gather, then store for later use. In case you ask who’s my master, what roof protects me, I’m not bound to swear by anyone’s precepts, I’m carried, a guest, wherever the storm-wind blows me. Now I seek action, and plunge in the civic tide, The guardian, and stern attendant of true virtue: Now I slip back privately to Aristippus’ precepts, Trying to bend world to self, and not self to world.As the night is long to a man whose mistress plays false, And the day is long to those bound to work, as the year Drags for orphans oppressed by matron’s strict custody: So those hours flow slowly and thanklessly for me That hinder my hopes and plans of pursuing closely That which benefits rich and poor alike, that which Neglected causes harm equally to young and old. It’s for me to guide and console myself by rule. You mightn’t be able to match Lynceus’ eyesight, But you wouldn’t not bathe your eyes if they were sore: And just because you can’t hope to have Glycon’s peerless Physique, you’d still want your body free of knotty gout. We should go as far as we can if we can’t go further. Is your mind fevered with greed and wretched desire: There are words and cries with which to ease the pain, And you can rid yourself of the worst of your sickness. Are you swollen with love of glory: then certain rites Renew you, purely if you read the page three times. Envious, irascible, idle, drunken, lustful, No man’s so savage he can’t be civilised, If he’ll attend patiently to self-cultivation.Virtue is to flee vice, and wisdoms’ beginning is Freedom from foolishness. See all your anxious thoughts And risks to avoid what you deem the worst of evils, Too meagre a fortune, some shameful lost election: Eager for trade you dash off to farthest India, Avoiding poverty with seas, shoals and flames: Why not listen to, learn to trust, one wiser than yourself, Cease to care for what you foolishly gaze at and crave? What wrestler at village crossroads and country fairs Would refuse the crown at mighty Olympia, Given the hope, the prize of a dust-free victor’s palm? Silver’s worth less than gold, gold’s worth less than virtue. ‘Citizens, O Citizens, first you must search for wealth, Cash before virtue!’ So Janus’ arcade proclaims From end to end, this saying old and young recite Slate and satchel slung over their left shoulders. You’ve a mind, character, eloquence, honour, but wait: You’re a few thousand short of the needed four hundred: You’ll be a pleb. Yet boys, playing, sing: ‘You’ll be king If you act rightly.’ Let that be your wall of bronze, To be free of guilt, with no wrongs to cause you pallor. Tell me, please, what’s better, a Roscian privilege, Or the children’s rhyme of a kingdom for doing right, Sung once by real men like Curius and Camillus? Is he better for you who tells you: ‘Make cash, Honest cash if you can, if not, cash by any means,’ Just for a closer view of Pupius’ sad plays, Or he who in person exhorts and equips you To stand free and erect, defying fierce Fortune?And if the people of Rome chanced to ask me why I delight in the same colonnades as them, yet not The same opinions, nor follow or flee what they love Or hate, I’d reply as the wary fox once responded to The sick lion: ‘Because those tracks I can see scare me, They all lead towards your den, and none lead away.’ You’re a many-headed monster. What should I follow Or whom? Some are eager for civil contracts: some Hunt wealthy widows with fruits and titbits, or catch Old men in nets to stock their reserves. With many Interest quietly adds to their wealth. Accepting that Different men have differing aims and inclinations, Yet can the same man bear the same liking for an hour? ‘No bay in the world outshines delightful Baiae,’ If that’s what the rich man cries, lake and sea suffer The master’s swift attention: but if some decadent Whim gives him the signal, it’s: ‘Tomorrow, you workmen Haul your gear to Teanum!’ Does the Genius guard His marriage bed in the hall: he says nothing’s finer, Nothing outdoes the single life: if not he swears only Marriage can suit. What knot holds this shifting Proteus? And the pauper? You laugh! He changes his garret, His bed, his barber, his bath, hires a boat and is just As sick as the millionaire sailing his private yacht. If some ham-fisted barber has cropped my hair and I Meet you, you laugh: if I happen to wear a tired shirt Under my tunic, or my toga sits poorly, all Awry, you laugh: yet if my judgement contends With itself, spurns what it craved, seeks what it just put down, Wavers, inconsistently, in all of life’s affairs, Razing, re-building, and altering round to square: You consider my madness normal, don’t laugh at all, Don’t think I need the doctor, or a legal guardian The praetor appoints, given you, in charge of all My affairs, are annoyed by a badly-trimmed nail of this friend who looks to you, hangs on your every word. In sum: the wise man is second only to Jove, Rich, free, handsome, honoured, truly a king of kings, Sane, above all, sound, unless he’s a cold in the head!

¹ "And Noah began to be a husbandman; and he planted a vineyard, and he drank of the wine, and he was drunk in his House." The generality of men not understanding the nature of things, do also of necessity err with respect to the composition of names; for those who consider affairs anatomically, as it were, are easily able to affix appropriate names to things, but those who look at them in a confused and irregular way are incapable of such accuracy.Length:
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³⁴ I am not ashamed to relate what has happened to me myself, which I know from having experienced it ten thousand times. Sometimes, when I have desired to come to my usual employment of writing on the doctrines of philosophy, though I have known accurately what it was proper to set down, I have found my mind barren and unproductive, and have been completely unsuccessful in my object, being indigt at my mind for the uncertainty and vanity of its then existent opinions, and filled with amazement at the power of the living God, by whom the womb of the soul is at times opened and at times closed up; ³⁵ and sometimes when I have come to my work empty I have suddenly become full, ideas being, in an invisible manner, showered upon me, and implanted in me from on high; so that, through the influence of divine inspiration, I have become greatly excited, and have known neither the place in which I was nor those who were present, nor myself, nor what I was saying, nor what I was writing; for then I have been conscious of a richness of interpretation, an enjoyment of light, a most penetrating sight, a most manifest energy in all that was to be done, having such an effect on my mind as the clearest ocular demonstration would have on the eyes. VIII.

^2.58 But when the whole of that district was thus burnt, inhabitants and all, by the impetuous rush of the heavenly fire, one single man in the country, a sojourner, was preserved by the providence of God because he had never shared in the transgressions of the natives, though sojourners in general were in the habit of adopting the customs of the foreign nations, among which they might be settled, for the sake of their own safety, since, if they despised them, they might be in danger from the inhabitants of the land. And yet this man had not attained to any perfection of wisdom, so as to be thought worthy of such an honour by reason of the perfect excellence of his nature; but he was spared only because he did not join the multitude who were inclined to luxury and effeminacy, and who pursued every kind of pleasure and indulged every kind of appetite, gratifying them abundantly, and inflaming them as one might inflame fire by heaping upon it plenty of rough fuel.

²¹⁵ Was it not, then, a most perilous undertaking to draw upon himself such innumerable multitudes of enemies? And was there not danger of allies and friends from all quarters arriving to their assistance? It would be a result of very formidable danger and difficulty, besides the fact that the inhabitants of Judaea are infinite in numbers, and a nation of great stature and personal strength, and of great courage and spirit, and men who are willing to die in defence of their national customs and laws with unshrinking bravery, so that some of those who calumniate them say that their courage (as indeed is perfectly true) is beyond that of any barbarian nation, being the spirit of free and nobly born men.

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⁷⁵ Moreover Palestine and Syria too are not barren of exemplary wisdom and virtue, which countries no slight portion of that most populous nation of the Jews inhabits. There is a portion of those people called Essenes, in number something more than four thousand in my opinion, who derive their name from their piety, though not according to any accurate form of the Grecian dialect, because they are above all men devoted to the service of God, not sacrificing living animals, but studying rather to preserve their own minds in a state of holiness and purity. ⁷⁶ These men, in the first place, live in villages, avoiding all cities on account of the habitual lawlessness of those who inhabit them, well knowing that such a moral disease is contracted from associations with wicked men, just as a real disease might be from an impure atmosphere, and that this would stamp an incurable evil on their souls. of these men, some cultivating the earth, and others devoting themselves to those arts which are the result of peace, benefit both themselves and all those who come in contact with them, not storing up treasures of silver and of gold, nor acquiring vast sections of the earth out of a desire for ample revenues, but providing all things which are requisite for the natural purposes of life; ⁷⁷ for they alone of almost all men having been originally poor and destitute, and that too rather from their own habits and ways of life than from any real deficiency of good fortune, are nevertheless accounted very rich, judging contentment and frugality to be great abundance, as in truth they are. ⁷⁸ Among those men you will find no makers of arrows, or javelins, or swords, or helmets, or breastplates, or shields; no makers of arms or of military engines; no one, in short, attending to any employment whatever connected with war, or even to any of those occupations even in peace which are easily perverted to wicked purposes; for they are utterly ignorant of all traffic, and of all commercial dealings, and of all navigation, but they repudiate and keep aloof from everything which can possibly afford any inducement to covetousness; ⁷⁹ and there is not a single slave among them, but they are all free, aiding one another with a reciprocal interchange of good offices; and they condemn masters, not only as unjust, inasmuch as they corrupt the very principle of equality, but likewise as impious, because they destroy the ordices of nature, which generated them all equally, and brought them up like a mother, as if they were all legitimate brethren, not in name only, but in reality and truth. But in their view this natural relationship of all men to one another has been thrown into disorder by designing covetousness, continually wishing to surpass others in good fortune, and which has therefore engendered alienation instead of affection, and hatred instead of friendship; ⁸⁰ and leaving the logical part of philosophy, as in no respect necessary for the acquisition of virtue, to the word-catchers, and the natural part, as being too sublime for human nature to master, to those who love to converse about high objects (except indeed so far as such a study takes in the contemplation of the existence of God and of the creation of the universe), they devote all their attention to the moral part of philosophy, using as instructors the laws of their country which it would have been impossible for the human mind to devise without divine inspiration. ⁸¹ Now these laws they are taught at other times, indeed, but most especially on the seventh day, for the seventh day is accounted sacred, on which they abstain from all other employments, and frequent the sacred places which are called synagogues, and there they sit according to their age in classes, the younger sitting under the elder, and listening with eager attention in becoming order. ⁸² Then one, indeed, takes up the holy volume and reads it, and another of the men of the greatest experience comes forward and explains what is not very intelligible, for a great many precepts are delivered in enigmatical modes of expression, and allegorically, as the old fashion was; ⁸³ and thus the people are taught piety, and holiness, and justice, and economy, and the science of regulating the state, and the knowledge of such things as are naturally good, or bad, or indifferent, and to choose what is right and to avoid what is wrong, using a threefold variety of definitions, and rules, and criteria, namely, the love of God, and the love of virtue, and the love of mankind. ⁸⁴ Accordingly, the sacred volumes present an infinite number of instances of the disposition devoted to the love of God, and of a continued and uninterrupted purity throughout the whole of life, of a careful avoidance of oaths and of falsehood, and of a strict adherence to the principle of looking on the Deity as the cause of everything which is good and of nothing which is evil. They also furnish us with many proofs of a love of virtue, such as abstinence from all covetousness of money, from ambition, from indulgence in pleasures, temperance, endurance, and also moderation, simplicity, good temper, the absence of pride, obedience to the laws, steadiness, and everything of that kind; and, lastly, they bring forward as proofs of the love of mankind, goodwill, equality beyond all power of description, and fellowship, about which it is not unreasonable to say a few words. ⁸⁵ In the first place, then, there is no one who has a house so absolutely his own private property, that it does not in some sense also belong to every one: for besides that they all dwell together in companies, the house is open to all those of the same notions, who come to them from other quarters; ⁸⁶ then there is one magazine among them all; their expenses are all in common; their garments belong to them all in common; their food is common, since they all eat in messes; for there is no other people among which you can find a common use of the same house, a common adoption of one mode of living, and a common use of the same table more thoroughly established in fact than among this tribe: and is not this very natural? For whatever they, after having been working during the day, receive for their wages, that they do not retain as their own, but bring it into the common stock, and give any advantage that is to be derived from it to all who desire to avail themselves of it; ⁸⁷ and those who are sick are not neglected because they are unable to contribute to the common stock, inasmuch as the tribe have in their public stock a means of supplying their necessities and aiding their weakness, so that from their ample means they support them liberally and abundantly; and they cherish respect for their elders, and honour them and care for them, just as parents are honoured and cared for by their lawful children: being supported by them in all abundance both by their personal exertions, and by innumerable contrivances. XIII. ⁸⁸ Such diligent practisers of virtue does philosophy, unconnected with any superfluous care of examining into Greek names render men, proposing to them as necessary exercises to train them towards its attainment, all praiseworthy actions by which a freedom, which can never be enslaved, is firmly established. ⁸⁹ And a proof of this is that, though at different times a great number of chiefs of every variety of disposition and character, have occupied their country, some of whom have endeavoured to surpass even ferocious wild beasts in cruelty, leaving no sort of inhumanity unpractised, and have never ceased to murder their subjects in whole troops, and have even torn them to pieces while living, like cooks cutting them limb from limb, till they themselves, being overtaken by the vengeance of divine justice, have at last experienced the same miseries in their turn: ⁹⁰ others again having converted their barbarous frenzy into another kind of wickedness, practising an ineffable degree of savageness, talking with the people quietly, but through the hypocrisy of a more gentle voice, betraying the ferocity of their real disposition, fawning upon their victims like treacherous dogs, and becoming the causes of irremediable miseries to them, have left in all their cities monuments of their impiety, and hatred of all mankind, in the never to be forgotten miseries endured by those whom they oppressed: ⁹¹ and yet no one, not even of those immoderately cruel tyrants, nor of the more treacherous and hypocritical oppressors was ever able to bring any real accusation against the multitude of those called Essenes or Holy. But everyone being subdued by the virtue of these men, looked up to them as free by nature, and not subject to the frown of any human being, and have celebrated their manner of messing together, and their fellowship with one another beyond all description in respect of its mutual good faith, which is an ample proof of a perfect and very happy life. XIV.

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^1.14 WHEN a person asked him how a man could be convinced that all his actions are under the inspection of God, he answered, Do you not think that all things are united in one? do, the person replied. Well, do you not think that earthly things have a natural agreement and union with heavenly things? I do. And how else so regularly as if by God’s command, when He bids the plants to flower, do they flower? when He bids them to send forth shoots, do they shoot? when He bids them to produce fruit, how else do they produce fruit? when He bids the fruit to ripen, does it ripen? when again He bids them to cast down the fruits, how else do they cast them down? and when to shed the leaves, do they shed the leaves? and when He bids them to fold themselves up and to remain quiet and rest, how else do they remain quiet and rest? And how else at the growth and the wane of the moon, and at the approach and recession of the sun, are so great an alteration and change to the contrary seen in earthly things? But are plants and our bodies so bound up and united with the whole, and are not our souls much more? and our souls so bound up and in contact with God as parts of Him and portions of Him; and does not God perceive every motion of these parts as being his own motion connate with himself? Now are you able to think of the divine administration, and about all things divine, and at the same time also about human affairs, and to be moved by ten thousand things at the same time in your senses and in your understanding, and to assent to some, and to dissent from others, and again as to some things to suspend your judgment; and do you retain in your soul so many impressions from so many and various things, and being moved by them, do you fall upon notions similar to those first impressed, and do you retain numerous arts and the memories of ten thousand things; and is not God able to oversee all things, and to be present with all, and to receive from all a certain communication? And is the sun able to illuminate so large a part of the All, and to leave so little not illuminated, that part only which is occupied by the earth’s shadow; and He who made the sun itself and makes it go round, being a small part of himself compared with the whole, cannot He perceive all things? But I cannot, the man may reply, comprehend all these things at once. But who tells you that you have equal power with Zeus? Nevertheless he has placed by every man a guardian, every man’s Daemon, to whom he has committed the care of the man, a guardian who never sleeps, is never deceived. For to what better and more careful guardian could He have intrusted each of us? When then you have shut the doors and made darkness within, remember never to say that you are alone, for you are not; but God is within, and your Daemon is within, and what need have they of light to see what you are doing? To this God you ought to swear an oath just as the soldiers do to Caesar. But they who are hired for pay swear to regard the safety of Caesar before all things; and you who have received so many and such great favors, will you not swear, or when you have sworn, will you not abide by your oath? And what shall you swear? Never to be disobedient, never to make any charges, never to find fault with any thing that he has given, and never unwillingly to do or to suffer any thing that is necessary. Is this oath like the soldier’s oath? The soldiers swear not to prefer any man to Cæsar: in this oath men swear to honour themselves before all.

" ^2.122 Καταφρονηταὶ δὲ πλούτου, καὶ θαυμάσιον αὐτοῖς τὸ κοινωνικόν, οὐδὲ ἔστιν εὑρεῖν κτήσει τινὰ παρ αὐτοῖς ὑπερέχοντα: νόμος γὰρ τοὺς εἰς τὴν αἵρεσιν εἰσιόντας δημεύειν τῷ τάγματι τὴν οὐσίαν, ὥστε ἐν ἅπασιν μήτε πενίας ταπεινότητα φαίνεσθαι μήθ ὑπεροχὴν πλούτου, τῶν δ ἑκάστου κτημάτων ἀναμεμιγμένων μίαν ὥσπερ ἀδελφοῖς ἅπασιν οὐσίαν εἶναι."

^2.122 3. These men are despisers of riches, and so very communicative as raises our admiration. Nor is there anyone to be found among them who hath more than another; for it is a law among them, that those who come to them must let what they have be common to the whole order,—insomuch that among them all there is no appearance of poverty, or excess of riches, but every one’s possessions are intermingled with every other’s possessions; and so there is, as it were, one patrimony among all the brethren.

^2.5 הַכֹּל כְּשֵׁרִין לִכְתֹּב אֶת הַגֵּט, אֲפִלּוּ חֵרֵשׁ, שׁוֹטֶה וְקָטָן. הָאִשָּׁה כוֹתֶבֶת אֶת גִּטָּהּ, וְהָאִישׁ כּוֹתֵב אֶת שׁוֹבְרוֹ, שֶׁאֵין קִיּוּם הַגֵּט אֶלָּא בְחוֹתְמָיו. הַכֹּל כְּשֵׁרִין לְהָבִיא אֶת הַגֵּט, חוּץ מֵחֵרֵשׁ, שׁוֹטֶה וְקָטָן וְסוּמָא וְנָכְרִי:

^2.5 All are qualified to write a get, even a deaf-mute, an imbecile and a minor. A woman may write her own get and a man his own receipt for the ketubah, since the document is upheld only by its signatures. All are qualified to bring a get except a deaf-mute, an imbecile, a minor, a blind person and a non-Jew.

^9.7 כָּל קָרְבְּנוֹת הַצִּבּוּר אֵין בָּהֶם סְמִיכָה, חוּץ מִן הַפַּר הַבָּא עַל כָּל הַמִּצְוֹת, וְשָׂעִיר הַמִּשְׁתַּלֵּחַ. רַבִּי שִׁמְעוֹן אוֹמֵר, אַף שְׂעִירֵי עֲבוֹדָה זָרָה. כָּל קָרְבְּנוֹת הַיָּחִיד טְעוּנִים סְמִיכָה, חוּץ מִן הַבְּכוֹר וְהַמַּעֲשֵׂר וְהַפָּסַח. וְהַיּוֹרֵשׁ סוֹמֵךְ וּמֵבִיא נְסָכִים וּמֵמִיר: ^9.8 הַכֹּל סוֹמְכִין, חוּץ מֵחֵרֵשׁ, שׁוֹטֶה, וְקָטָן, סוּמָא, וְנָכְרִי, וְהָעֶבֶד, וְהַשָּׁלִיחַ, וְהָאִשָּׁה. וּסְמִיכָה, שְׁיָרֵי מִצְוָה, עַל הָרֹאשׁ, בִּשְׁתֵּי יָדָיִם. וּבִמְקוֹם שֶׁסּוֹמְכִין שׁוֹחֲטִין, וְתֵכֶף לַסְּמִיכָה שְׁחִיטָה:

^9.7 of the communal offerings require the laying on of hands except the bull that is offered for the transgression by the congregation of any of the commandments, and the scapegoat. Rabbi Shimon says: also the he-goat offered for the sin of idol worship. All the offerings of an individual require the laying on of hands except the first-born, the cattle tithe, and the pesah. And an heir may lay his hands on his father’s offering, and he may bring the libations for it, and can substitute another animal for it. ^9.8 All lay hands on the offering except a deaf-mute, an imbecile, a minor, a blind man, a gentile, a slave, an agent, or a woman. The laying on of hands is outside the commandment. One must lay the hands: On the head of the animal, Both hands In the place where one lays on the hands there the animal must be slaughtered; And the slaughtering must immediately follow the laying on of hands.

^3.1 כָּל הַפְּסוּלִין שֶׁשָּׁחֲטוּ, שְׁחִיטָתָן כְּשֵׁרָה. שֶׁהַשְּׁחִיטָה כְשֵׁרָה בְּזָרִים, בְּנָשִׁים, וּבַעֲבָדִים, וּבִטְמֵאִים, אֲפִלּוּ בְקָדְשֵׁי קָדָשִׁים, וּבִלְבַד שֶׁלֹּא יִהְיוּ טְמֵאִים נוֹגְעִים בַּבָּשָׂר. לְפִיכָךְ הֵם פּוֹסְלִים בְּמַחֲשָׁבָה. וְכֻלָּן שֶׁקִּבְּלוּ אֶת הַדָּם חוּץ לִזְמַנּוֹ וְחוּץ לִמְקוֹמוֹ, אִם יֵשׁ דַּם הַנֶּפֶשׁ, יַחֲזֹר הַכָּשֵׁר וִיקַבֵּל:

^3.1 All unfit persons who slaughtered, their slaughtering is valid, for slaughtering is valid even when performed by non-priests, and by women, and by slaves, and by the unclean, even in the case of most-holy sacrifices, provided that unclean persons do not touch the flesh. Therefore they invalidate the sacrifice by an illegitimate intention. And in all of these cases, if they received the blood in order to eat the sacrifice after the prescribed time, or outside of the prescribed place, if there remains in the animal life-blood, a fit person should go back and receive the blood.

^1.5 אַף עַל פִּי שֶׁאָמְרוּ, אֵין מְמַשְׁכְּנִין נָשִׁים וַעֲבָדִים וּקְטַנִּים, אִם שָׁקְלוּ מְקַבְּלִין מִיָּדָן. הַנָּכְרִי וְהַכּוּתִי שֶׁשָּׁקְלוּ, אֵין מְקַבְּלִין מִיָּדָן. וְאֵין מְקַבְּלִין מִיָּדָן קִנֵּי זָבִין וְקִנֵּי זָבוֹת וְקִנֵּי יוֹלְדוֹת, וְחַטָאוֹת וַאֲשָׁמוֹת. (אֲבָל) נְדָרִים וּנְדָבוֹת, מְקַבְּלִין מִיָּדָן. זֶה הַכְּלָל, כָּל שֶׁנִּדָּר וְנִדָּב, מְקַבְּלִין מִיָּדָן. כָּל שֶׁאֵין נִדָּר וְנִדָּב אֵין מְקַבְּלִין מִיָּדָן. וְכֵן הוּא מְפֹרָשׁ עַל יְדֵי עֶזְרָא, שֶׁנֶּאֱמַר (עזרא ד) לֹא לָכֶם וְלָנוּ לִבְנוֹת בַּיִת לֵאלֹהֵינוּ:

^1.5 Even though they said, “they don’t exact pledges from women, slaves or minors, yet if they paid the shekel it is accepted from them. If a non-Jew or a Samaritan paid the shekel they do not accept it from them. And they do not accept from them the bird-offerings of zavin or bird-offerings of zavot or bird-offerings of women after childbirth, Or sin-offerings or guilt-offerings. But vow-offerings and freewill-offerings they do accept from them. This is the general rule: all offerings which can be made as a vow-offering or a freewill-offering they do accept from them, but offerings which cannot be made as a vow-offering or a freewill-offering they do not accept from them. And thus it is explicitly stated by Ezra, as it is said: “You have nothing to do with us to build a house unto our God” (Ezra 4:3).

^5.1 הַשֶּׁרֶץ וְהַצְּפַרְדֵּעַ בִּרְשׁוּת הָרַבִּים, וְכֵן כַּזַּיִת מִן הַמֵּת וְכַזַּיִת מִן הַנְּבֵלָה, וְעֶצֶם מִן הַמֵּת וְעֶצֶם מִן הַנְּבֵלָה, וְגוּשׁ מֵאֶרֶץ טְהוֹרָה וְגוּשׁ מִבֵּית הַפְּרָס, גּוּשׁ מֵאֶרֶץ טְהוֹרָה וְגוּשׁ מֵאֶרֶץ הָעַמִּים, שְׁנֵי שְׁבִילִין, אֶחָד טָמֵא וְאֶחָד טָהוֹר, הָלַךְ בְּאַחַד מֵהֶם וְאֵין יָדוּעַ בְּאֵיזֶה מֵהֶן הָלַךְ, הֶאֱהִיל עַל אַחַד מֵהֶם וְאֵין יָדוּעַ עַל אֵיזֶה מֵהֶן הֶאֱהִיל, הִסִּיט אֶת אַחַד מֵהֶם וְאֵין יָדוּעַ אֵיזֶה מֵהֶם הִסִּיט, רַבִּי עֲקִיבָא מְטַמֵּא, וַחֲכָמִים מְטַהֲרִים:

" ^5.1 A dead sheretz and a dead frog in a public domain, And so also if there was there an olives bulk of a corpse and an olives bulk of carrion, A bone of a corpse and a bone of carrion; A clod of clean earth and a clod from a doubtful grave area A clod of clean earth and a clod from the land of the Gentiles, Or if there were two paths, the one unclean and the other clean, and a man walked through one of them but it is not known which, Or if overshadowed one of them but it is not known which, or he shifted one of them but it is not known which: Rabbi Akiva rules that he is unclean, But the sages rule that he is clean."

^2.27 καὶ ὑμεῖς τὸ χρίσμα ὃ ἐλάβετε ἀπʼ αὐτοῦ μένει ἐν ὑμῖν, καὶ οὐ χρείαν ἔχετε ἵνα τις διδάσκῃ ὑμᾶς· ἀλλʼ ὡς τὸ αὐτοῦ χρίσμα διδάσκει ὑμᾶς περὶ πάντων, καὶ ἀληθές ἐστιν καὶ οὐκ ἔστιν ψεῦδος, καὶ καθὼς ἐδίδαξεν ὑμᾶς, μένετε ἐν αὐτῷ. ^4.7 Ἀγαπητοί, ἀγαπῶμεν ἀλλήλους, ὅτι ἡ ἀγάπη ἐκ τοῦ θεοῦ ἐστίν, καὶ πᾶς ὁ ἀγαπῶν ἐκ τοῦ θεοῦ γεγέννηται καὶ γινώσκει τὸν θεόν. ^4.8 ὁ μὴ ἀγαπῶν οὐκ ἔγνω τὸν θεόν, ὅτι ὁ θεὸς ἀγάπη ἐστίν.

" ^2.27 As for you, the anointing which you received from him remains in you, and you dont need for anyone to teach you. But as his anointing teaches you concerning all things, and is true, and is no lie, and even as it taught you, you will remain in him.",
^4.7 Beloved, let us love one another, for love is of God; and everyone who loves is born of God, and knows God. " ^4.8 He who doesnt love doesnt know God, for God is love."

^2.4 πρὸς ὃν προσερχόμενοι,λίθονζῶντα, ὑπὸ ἀνθρώπων μὲνἀποδεδοκιμασμένονπαρὰ δὲ θεῷἐκλεκτὸν ἔντιμον, ^2.5 καὶ αὐτοὶ ὡς λίθοι ζῶντες οἰκοδομεῖσθε οἶκος πνευματικὸς εἰς ἱεράτευμα ἅγιον, ἀνενέγκαι πνευματικὰς θυσίας εὐπροσδέκτους θεῷ διὰ Ἰησοῦ Χριστοῦ·, ^2.6 διότι περιέχει ἐν γραφῇ, ^2.7 ὑμῖν οὖν ἡ τιμὴ τοῖς πιστεύουσιν· ἀπιστοῦσιν δὲλίθος ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας, ^2.8 καὶλίθος προσκόμματος καὶ πέτρα σκανδάλου·οἳ προσκόπτουσιν τῷ λόγῳ ἀπειθοῦντες· εἰς ὃ καὶ ἐτέθησαν.

^2.4 coming to him, a living stone, rejected indeed by men, but chosen by God, precious. ^2.5 You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ. ^2.6 Because it is contained in Scripture, "Behold, I lay in Zion a chief cornerstone, elect, precious: He who believes in him will not be put to shame.", ^2.7 For you therefore who believe is the honor, but for such as are disobedient, "The stone which the builders rejected, Has become the chief cornerstone,", ^2.8 and, "A stone of stumbling, and a rock of offense."For they stumble at the word, being disobedient, whereunto also they were appointed.

^10.16 Τὸ ποτήριον τῆς εὐλογίας ὃ εὐλογοῦμεν, οὐχὶ κοινωνία ἐστὶν τοῦ αἵματος τοῦ χριστοῦ; τὸν ἄρτον ὃν κλῶμεν, οὐχὶ κοινωνία τοῦ σώματος τοῦ χριστοῦ ἐστίν; ^10.17 ὅτι εἷς ἄρτος, ἓν σῶμα οἱ πολλοί ἐσμεν, οἱ γὰρ πάντες ἐκ τοῦ ἑνὸς ἄρτου μετέχομεν. βλέπετε τὸν Ἰσραὴλ κατὰ σάρκα·, ^10.20 ἀλλʼ ὅτι ἃ θύουσιν τὰ ἔθνη,δαιμονίοις καὶ οὐ θεῷ θύουσιν,οὐ θέλω δὲ ὑμᾶς κοινωνοὺς τῶν δαιμονίων γίνεσθαι. ^10.21 οὐ δύνασθε ποτήριον Κυρίου πίνειν καὶ ποτήριον δαιμονίων· οὐ δύνασθετραπέζης Κυρίουμετέχειν καὶ τραπέζης δαιμονίων. ^15.45 οὕτως καὶ γέγραπταιἘγένετο ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν·ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζωοποιοῦν.

" ^10.16 Thecup of blessing which we bless, isnt it a communion of the blood ofChrist? The bread which we break, isnt it a communion of the body ofChrist?", ^10.17 Because we, who are many, are one bread, one body; forwe all partake of the one bread. "
^10.20 But I say that thethings which the Gentiles sacrifice, they sacrifice to demons, and notto God, and I dont desire that you would have communion with demons.", " ^10.21 You cant both drink the cup of the Lord and the cup of demons.You cant both partake of the table of the Lord, and of the table ofdemons.",
^15.45 So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit.

ἐν οἷς ὁ θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσεν τὰ νοήματα τῶν ἀπίστων εἰς τὸ μὴ αὐγάσαι τὸν φωτισμὸν τοῦ εὐαγγελίου τῆς δόξης τοῦ χριστοῦ, ὅς ἐστιν εἰκὼν τοῦ θεοῦ. ὅτι ὁ θεὸς ὁ εἰπών Ἐκ σκότους φῶς λάμψει, ὃς ἔλαμψεν ἐν ταῖς καρδίαις ἡμῶν πρὸς φωτισμὸν τῆς γνώσεως τῆς δόξης τοῦ θεοῦ ἐν προσώπῳ Χριστοῦ. Διὸ οὐκ ἐγκακοῦμεν, ἀλλʼ εἰ καὶ ὁ ἔξω ἡμῶν ἄνθρωπος διαφθείρεται, ἀλλʼ ὁ ἔσω ἡμῶν ἀνακαινοῦται ἡμέρᾳ καὶ ἡμέρᾳ. ἐν λόγῳ ἀληθείας, ἐν δυνάμει θεοῦ· διὰ τῶν ὅπλων τῆς δικαιοσύνης τῶν δεξιῶν καὶ ἀριστερῶν, διὰ δόξης, ζηλῶ γὰρ ὑμᾶς θεοῦ ζήλῳ, ἡρμοσάμην γὰρ ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῷ χριστῷ·

NA>

^5.3 εἶπεν δὲ ὁ Πέτρος Ἁνανία, διὰ τί ἐπλήρωσεν ὁ Σατανᾶς τὴν καρδίαν σου ψεύσασθαί σε τὸ πνεῦμα τὸ ἅγιον καὶ νοσφίσασθαι ἀπὸ τῆς τιμῆς τοῦ χωρίου; ^5.4 οὐχὶ μένον σοὶ ἔμενεν καὶ πραθὲν ἐν τῇ σῇ ἐξουσίᾳ ὑπῆρχεν; τί ὅτι ἔθου ἐν τῇ καρδίᾳ σου τὸ πρᾶγμα τοῦτο; οὐκ ἐψεύσω ἀνθρώποις ἀλλὰ τῷ θεῷ. ^5.5 ἀκούων δὲ ὁ Ἁνανίας τοὺς λόγους τούτους πεσὼν ἐξέψυξεν·, ^16.16 Ἐγένετο δὲ πορευομένων ἡμῶν εἰς τὴν προσευχὴν παιδίσκην τινὰ ἔχουσαν πνεῦμα πύθωνα ὑπαντῆσαι ἡμῖν, ἥτις ἐργασίαν πολλὴν παρεῖχεν τοῖς κυρίοις, ^16.17 αὐτῆς μαντευομένη· αὕτη κατακολουθοῦσα τῷ Παύλῳ καὶ ἡμῖν ἔκραζεν λέγουσα Οὗτοι οἱ ἄνθρωποι δοῦλοι τοῦ θεοῦ τοῦ ὑψίστου εἰσίν, οἵτινες καταγγέλλουσιν ὑμῖν ὁδὸν σωτηρίας.

^5.3 But Peter said, "Aias, why has Satan filled your heart to lie to the Holy Spirit, and to keep back part of the price of the land? ^5.4 While you kept it, didnt it remain your own? After it was sold, wasnt it in your power? How is it that you have conceived this thing in your heart? You havent lied to men, but to God.", ^5.5 Aias, hearing these words, fell down and died. Great fear came on all who heard these things.
^16.16 It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. ^16.17 The same, following after Paul and us, cried out, "These men are servants of the Most High God, who proclaim to us the way of salvation!"

^21.9 Καὶ ἦλθεν εἷς ἐκ τῶν ἑπτὰ ἀγγέλων τῶν ἐχόντων τὰς ἑπτὰ φιάλας, τῶν γεμόντων τῶν ἑπτὰ πληγῶν τῶν ἐσχάτων, καὶ ἐλάλησεν μετʼ ἐμοῦ λέγων Δεῦρο, δείξω σοι τὴν νύμφην τὴν γυναῖκα τοῦ ἀρνίου.

^21.9 One of the seven angels who had the seven bowls, who were laden with the seven last plagues came, and he spoke with me, saying, "Come here. I will show you the wife, the Lambs bride."

^1.16 ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· τὰ πάντα διʼ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται·

^1.16 For by him were all things created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him.

^1.10 εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ χριστῷ, τὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς· ἐν αὐτῷ, ^1.13 ἐν ᾧ καὶ ὑμεῖς ἀκούσαντες τὸν λόγον τῆς ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν, ἐν ᾧ καὶ πιστεύσαντες, ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ, ^1.14 ὅ ἐστιν ἀρραβὼν τῆς κληρονομίας ἡμῶν, εἰς ἀπολύτρωσιν τῆς περιποιήσεως, εἰς ἔπαινον τῆς δόξης αὐτοῦ. ^1.15 Διὰ τοῦτο κἀγώ, ἀκούσας τὴν καθʼ ὑμᾶς πίστιν ἐν τῷ κυρίῳ Ἰησοῦ καὶ τὴν εἰς πάντας τοὺς ἁγίους, ^1.16 οὐ παύομαι εὐχαριστῶν ὑπὲρ ὑμῶν μνείαν ποιούμενος ἐπὶ τῶν προσευχῶν μου, ^1.17 ἵνα ὁ θεὸς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ πατὴρ τῆς δόξης, δῴη ὑμῖν πνεῦμα σοφίας καὶ ἀποκαλύψεως ἐν ἐπιγνώσει αὐτοῦ, ^1.18 πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας ὑμῶν εἰς τὸ εἰδέναι ὑμᾶς τίς ἐστιν ἡ ἐλπὶς τῆς κλήσεως αὐτοῦ, τίς ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας αὐτοῦ ἐν τοῖς ἁγίοις, ^1.19 καὶ τί τὸ ὑπερβάλλον μέγεθος τῆς δυνάμεως αὐτοῦ εἰς ἡμᾶς τοὺς πιστεύοντας κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ, ^1.20 ἣν ἐνήργηκεν ἐν τῷ χριστῷ ἐγείρας αὐτὸν ἐκ νεκρῶν, καὶ καθίσας ἐν δεξιᾷ αὐτοῦ ἐν τοῖς ἐπουρανίοις, ^1.21 ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως καὶ κυριότητος καὶ παντὸς ὀνόματος ὀνομαζομένου οὐ μόνον ἐν τῷ αἰῶνι τούτῳ ἀλλὰ καὶ ἐν τῷ μέλλοντι·, ^1.22 καὶ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ, καὶ αὐτὸν ἔδωκεν κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ, ^1.23 ἥτις ἐστὶν τὸ σῶμα αὐτοῦ, τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσιν πληρουμένου. ^2.1 καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν, ^2.2 ἐν αἷς ποτὲ περιεπατήσατε κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθίας·, ^2.3 ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημέν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν, ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἤμεθα τέκνα φύσει ὀργῆς ὡς καὶ οἱ λοιποί·—, ^2.4 ὁ δὲ θεὸς πλούσιος ὢν ἐν ἐλέει, διὰ τὴν πολλὴν ἀγάπην αὐτοῦ ἣν ἠγάπησεν ἡμᾶς, ^2.5 καὶ ὄντας ἡμᾶς νεκροὺς τοῖς παραπτώμασιν συνεζωοποίησεν τῷ χριστῷ,— χάριτί ἐστε σεσωσμένοι, καὶ, ^2.6 — συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ, ^2.7 ἵνα ἐνδείξηται ἐν τοῖς αἰῶσιν τοῖς ἐπερχομένοις τὸ ὑπερβάλλον πλοῦτος τῆς χάριτος αὐτοῦ ἐν χρηστότητι ἐφʼ ἡμᾶς ἐν Χριστῷ Ἰησοῦ. τῇ γὰρ χάριτί ἐστε σεσωσμένοι διὰ πίστεως·, ^2.8 καὶ τοῦτο, ^2.9 οὐκ ἐξ ὑμῶν, θεοῦ τὸ δῶρον· οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται. ^2.10 αὐτοῦ γάρ ἐσμεν ποίημα, κτισθέντες ἐν Χριστῷ Ἰησοῦ ἐπὶ ἔργοις ἀγαθοῖς οἷς προητοίμασεν ὁ θεὸς ἵνα ἐν αὐτοῖς περιπατήσωμεν. ^2.11 Διὸ μνημονεύετε ὅτι ποτὲ ὑμεῖς τὰ ἔθνη ἐν σαρκί, οἱ λεγόμενοι ἀκροβυστία ὑπὸ τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου, ^2.12 — ὅτι ἦτε τῷ καιρῷ ἐκείνῳ χωρὶς Χριστοῦ, ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ Ἰσραὴλ καὶ ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας, ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι ἐν τῷ κόσμῳ. ^2.13 νυνὶ δὲ ἐν Χριστῷ Ἰησοῦ ὑμεῖς οἵ ποτε ὄντες μακρὰν ἐγενήθητε ἐγγὺς ἐν τῷ αἵματι τοῦ χριστοῦ. ^2.14 Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἓν καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, τὴν ἔχθραν, ^2.15 ἐν τῇ σαρκὶ αὐτοῦ, τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας, ἵνα τοὺς δύο κτίσῃ ἐν αὑτῷ εἰς ἕνα καινὸν ἄνθρωπον ποιῶν εἰρήνην, ^2.16 καὶ ἀποκαταλλάξῃ τοὺς ἀμφοτέρους ἐν ἑνὶ σώματι τῷ θεῷ διὰ τοῦ σταυροῦ ἀποκτείνας τὴν ἔχθραν ἐν αὐτῷ·, ^2.17 καὶ ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακρὰν καὶ εἰρήνην τοῖς ἐγγύς·, ^2.18 ὅτι διʼ αὐτοῦ ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ πνεύματι πρὸς τὸν πατέρα. ^2.19 Ἄρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι, ἀλλὰ ἐστὲ συνπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ θεοῦ, ^2.20 ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Χριστοῦ Ἰησοῦ, ^2.21 ἐν ᾧ πᾶσα οἰκοδομὴ συναρμολογουμένη αὔξει εἰς ναὸν ἅγιον ἐν κυρίῳ, ^2.22 ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε εἰς κατοικητήριον τοῦ θεοῦ ἐν πνεύματι. ^3.1 Τούτου χάριν ἐγὼ Παῦλος ὁ δέσμιος τοῦ χριστοῦ Ἰησοῦ ὑπὲρ ὑμῶν τῶν ἐθνῶν,—, ^3.5 ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι, ^3.6 εἶναι τὰ ἔθνη συνκληρονόμα καὶ σύνσωμα καὶ συνμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου, ^3.14 Τούτου χάριν κάμπτω τὰ γόνατά μου πρὸς τὸν πατέρα, ^3.15 ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς ὀνομάζεται, ^3.16 ἵνα δῷ ὑμῖν κατὰ τὸ πλοῦτος τῆς δόξης αὐτοῦ δυνάμει κραταιωθῆναι διὰ τοῦ πνεύματος αὐτοῦ εἰς τὸν ἔσω ἄνθρωπον, ^3.17 κατοικῆσαι τὸν χριστὸν διὰ τῆς πίστεως ἐν ταῖς καρδίαις ὑμῶν ἐν ἀγάπῃ· ἐρριζωμένοι καὶ τεθεμελιωμένοι, ^3.18 ἵνα ἐξισχύσητε καταλαβέσθαι σὺν πᾶσιν τοῖς ἁγίοις τί τὸ πλάτος καὶ μῆκος καὶ ὕψος καὶ βάθος, ^3.19 γνῶναί τε τὴν ὑπερβάλλουσαν τῆς γνώσεως ἀγάπην τοῦ χριστοῦ, ἵνα πληρωθῆτε εἰς πᾶν τὸ πλήρωμα τοῦ θεοῦ. ^3.20 Τῷ δὲ δυναμένῳ ὑπὲρ πάντα ποιῆσαι ὑπερεκπερισσοῦ ὧν αἰτούμεθα ἢ νοοῦμεν κατὰ τὴν δύναμιν τὴν ἐνεργουμένην ἐν ἡμῖν, ^3.21 αὐτῷ ἡ δόξα ἐν τῇ ἐκκλησίᾳ καὶ ἐν Χριστῷ Ἰησοῦ εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος τῶν αἰώνων· ἀμήν. ^4.4 ἓν σῶμα καὶ ἓν πνεῦμα, καθὼς καὶ ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν·, ^4.12 πρὸς τὸν καταρτισμὸν τῶν ἁγίων εἰς ἔργον διακονίας, εἰς οἰκοδομὴν τοῦ σώματος τοῦ χριστοῦ, ^4.17 Τοῦτο οὖν λέγω καὶ μαρτύρομαι ἐν κυρίῳ, μηκέτι ὑμᾶς περιπατεῖν καθὼς καὶ τὰ ἔθνη περιπατεῖ ἐν ματαιότητι τοῦ νοὸς αὐτῶν, ^4.18 ἐσκοτωμένοι τῇ διανοίᾳ ὄντες, ἀπηλλοτριωμένοι τῆς ζωῆς τοῦ θεοῦ, διὰ τὴν ἄγνοιαν τὴν οὖσαν ἐν αὐτοῖς, διὰ τὴν πώρωσιν τῆς καρδίας αὐτῶν, ^4.19 οἵτινες ἀπηλγηκότες ἑαυτοὺς παρέδωκαν τῇ ἀσελγείᾳ εἰς ἐργασίαν ἀκαθαρσίας πάσης ἐν πλεονεξίᾳ. ^4.20 Ὑμεῖς δὲ οὐχ οὕτως ἐμάθετε τὸν χριστόν, ^4.21 εἴ γε αὐτὸν ἠκούσατε καὶ ἐν αὐτῷ ἐδιδάχθητε, καθὼς ἔστιν ἀλήθεια ἐν τῷ Ἰησοῦ, ^4.22 ἀποθέσθαι ὑμᾶς κατὰ τὴν προτέραν ἀναστροφὴν τὸν παλαιὸν ἄνθρωπον τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης, ^4.23 ἀνανεοῦσθαι δὲ τῷ πνεύματι τοῦ νοὸς ὑμῶν, ^4.24 καὶ ἐνδύσασθαι τὸν καινὸν ἄνθρωπον τὸν κατὰ θεὸν κτισθέντα ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας. ^5.8 ἦτε γάρ ποτε σκότος, νῦν δὲ φῶς ἐν κυρίῳ·, ^5.9 ὡς τέκνα φωτὸς περιπατεῖτε, ὁ γὰρ καρπὸς τοῦ φωτὸς ἐν πάσῃ ἀγαθωσύνῃ καὶ δικαιοσύνῃ καὶ ἀληθείᾳ, ^5.10 δοκιμάζοντες τί ἐστιν εὐάρεστον τῷ κυρίῳ·, ^5.11 καὶ μὴ συνκοινωνεῖτε τοῖς ἔργοις τοῖς ἀκάρποις τοῦ σκότους, μᾶλλον δὲ καὶ ἐλέγχετε, ^5.12 τὰ γὰρ κρυφῇ γινόμενα ὑπʼ αὐτῶν αἰσχρόν ἐστιν καὶ λέγειν·, ^5.13 τὰ δὲ πάντα ἐλεγχόμενα ὑπὸ τοῦ φωτὸς φανεροῦται, πᾶν γὰρ τὸ φανερούμενον φῶς ἐστίν. ^5.14 διὸ λέγει Ἔγειρε, ὁ καθεύδων, καὶ ἀνάστα ἐκ τῶν νεκρῶν, καὶ ἐπιφαύσει σοι ὁ χριστός. ^5.21 ὑποτασσόμενοι ἀλλήλοις ἐν φόβῳ Χριστοῦ. ^5.22 Αἱ γυναῖκες τοῖς ἰδίοις ἀνδράσιν ὡς τῷ κυρίῳ, ^5.23 ὅτι ἀνήρ ἐστιν κεφαλὴ τῆς γυναικὸς ὡς καὶ ὁ χριστὸς κεφαλὴ τῆς ἐκκλησίας, αὐτὸς σωτὴρ τοῦ σώματος. ^5.24 ἀλλὰ ὡς ἡ ἐκκλησία ὑποτάσσεται τῷ χριστῷ, οὕτως καὶ αἱ γυναῖκες τοῖς ἀνδράσιν ἐν παντί. ^5.25 Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, καθὼς καὶ ὁ χριστὸς ἠγάπησεν τὴν ἐκκλησίαν καὶ ἑαυτὸν παρέδωκεν ὑπὲρ αὐτῆς, ^5.26 ἵνα αὐτὴν ἁγιάσῃ καθαρίσας τῷ λουτρῷ τοῦ ὕδατος ἐν ῥήματι, ^5.27 ἵνα παραστήσῃ αὐτὸς ἑαυτῷ ἔνδοξον τὴν ἐκκλησίαν, μὴ ἔχουσαν σπίλον ἢ ῥυτίδα ἤ τι τῶν τοιούτων, ἀλλʼ ἵνα ᾖ ἁγία καὶ ἄμωμος. ^5.28 οὕτως ὀφείλουσιν καὶ οἱ ἄνδρες ἀγαπᾷν τὰς ἑαυτῶν γυναῖκας ὡς τὰ ἑαυτῶν σώματα· ὁ ἀγαπῶν τὴν ἑαυτοῦ γυναῖκα ἑαυτὸν ἀγαπᾷ, ^5.29 οὐδεὶς γάρ ποτε τὴν ἑαυτοῦ σάρκα ἐμίσησεν, ἀλλὰ ἐκτρέφει καὶ θάλπει αὐτήν, καθὼς καὶ ὁ χριστὸς τὴν ἐκκλησίαν, ^5.30 ὅτι μέλη ἐσμὲν τοῦ σώματος αὐτοῦ. ^5.31 ἀντὶ τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν. ^5.32 τὸ μυστήριον τοῦτο μέγα ἐστίν, ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ εἰς τὴν ἐκκλησίαν. ^5.33 πλὴν καὶ ὑμεῖς οἱ καθʼ ἕνα ἕκαστος τὴν ἑαυτοῦ γυναῖκα οὕτως ἀγαπάτω ὡς ἑαυτόν, ἡ δὲ γυνὴ ἵνα φοβῆται τὸν ἄνδρα. ^6.18 ὅ ἐστιν ῥῆμα θεοῦ, διὰ πάσης προσευχῆς καὶ δεήσεως, προσευχόμενοι ἐν παντὶ καιρῷ ἐν πνεύματι, καὶ εἰς αὐτὸ ἀγρυπνοῦντες ἐν πάσῃ προσκαρτερήσει καὶ δεήσει περὶ πάντων τῶν ἁγίων, ^6.19 καὶ ὑπὲρ ἐμοῦ, ἵνα μοι δοθῇ λόγος ἐν ἀνοίξει τοῦ στόματός μου, ἐν παρρησίᾳ γνωρίσαι τὸ μυστήριον τοῦ εὐαγγελίου ὑπὲρ οὗ πρεσβεύω ἐν ἁλύσει, ^6.20 ἵνα ἐν αὐτῷ παρρησιάσωμαι ὡς δεῖ με λαλῆσαι.

^1.10 to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him;
^1.13 in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise, " ^1.14 who is a pledge of our inheritance, to the redemption of Gods own possession, to the praise of his glory.", ^1.15 For this cause I also, having heard of the faith in the Lord Jesus which is among you, and the love which you have toward all the saints, " ^1.16 dont cease to give thanks for you, making mention of you in my prayers,", ^1.17 that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and revelation in the knowledge of him; ^1.18 having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints, ^1.19 and what is the exceeding greatness of his power toward us who believe, according to that working of the strength of his might, ^1.20 which he worked in Christ, when he raised him from the dead, and made him to sit at his right hand in the heavenly places, ^1.21 far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come. ^1.22 He put all things in subjection under his feet, and gave him to be head over all things for the assembly, ^1.23 which is his body, the fullness of him who fills all in all.
^2.1 You were made alive when you were dead in transgressions and sins, ^2.2 in which you once walked according to the course of this world, according to the prince of the powers of the air, the spirit who now works in the sons of disobedience; ^2.3 among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. ^2.4 But God, being rich in mercy, for his great love with which he loved us, ^2.5 even when we were dead through our trespasses, made us alive together with Christ (by grace you have been saved), ^2.6 and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus, ^2.7 that in the ages to come he might show the exceeding riches of his grace in kindness toward us in Christ Jesus; ^2.8 for by grace you have been saved through faith, and that not of yourselves; it is the gift of God, ^2.9 not of works, that no one would boast.
^2.10 For we are his workmanship, created in Christ Jesus for good works, which God prepared before that we would walk in them.
^2.11 Therefore remember that once you, the Gentiles in the flesh, who are called "uncircumcision" by that which is called "circumcision," (in the flesh, made by hands);
^2.12 that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covets of the promise, having no hope and without God in the world.
^2.13 But now in Christ Jesus you who once were far off are made near in the blood of Christ.
^2.14 For he is our peace, who made both one, and broke down the middle wall of partition,
^2.15 having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace;
^2.16 and might reconcile them both in one body to God through the cross, having killed the hostility thereby.
^2.17 He came and preached peace to you who were far off and to those who were near.
^2.18 For through him we both have our access in one Spirit to the Father.
^2.19 So then you are no longer strangers and sojourners, but you are fellow citizens with the saints, and of the household of God, ^2.20 being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone; ^2.21 in whom the whole building, fitted together, grows into a holy temple in the Lord; ^2.22 in whom you also are built together for a habitation of God in the Spirit.
^3.1 For this cause I, Paul, am the prisoner of Christ Jesus on behalf of you Gentiles,
^3.5 which in other generations was not made known to the sons of men, as it has now been revealed to his holy apostles and prophets in the Spirit; ^3.6 that the Gentiles are fellow heirs, and fellow members of the body, and fellow partakers of his promise in Christ Jesus through the gospel,

^3.14 For this cause, I bow my knees to the Father of our Lord Jesus Christ,
^3.15 from whom every family in heaven and on earth is named,
^3.16 that he would grant you, according to the riches of his glory, that you may be strengthened with power through his Spirit in the inward man;
^3.17 that Christ may dwell in your hearts through faith; to the end that you, being rooted and grounded in love,
^3.18 may be strengthened to comprehend with all the saints what is the breadth and length and height and depth, "
^3.19 and to know Christs love which surpasses knowledge, that you may be filled with all the fullness of God.", ^3.20 Now to him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us, ^3.21 to him be the glory in the assembly and in Christ Jesus to all generations forever and ever. Amen.
^4.4 There is one body, and one Spirit, even as you also were called in one hope of your calling;
^4.12 for the perfecting of the saints, to the work of serving, to the building up of the body of Christ;
^4.17 This I say therefore, and testify in the Lord, that you no longer walk as the rest of the Gentiles also walk, in the futility of their mind, ^4.18 being darkened in their understanding, alienated from the life of God, because of the ignorance that is in them, because of the hardening of their hearts; ^4.19 who having become callous gave themselves up to lust, to work all uncleanness with greediness. ^4.20 But you did not learn Christ that way; ^4.21 if indeed you heard him, and were taught in him, even as truth is in Jesus: ^4.22 that you put away, as concerning your former way of life, the old man, that grows corrupt after the lusts of deceit; ^4.23 and that you be renewed in the spirit of your mind, ^4.24 and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth.
^5.8 For you were once darkness, but are now light in the Lord. Walk as children of light, ^5.9 for the fruit of the Spirit is in all goodness and righteousness and truth, ^5.10 proving what is well-pleasing to the Lord. ^5.11 Have no fellowship with the unfruitful works of darkness, but rather even reprove them. ^5.12 For the things which are done by them in secret, it is a shame even to speak of. ^5.13 But all things, when they are reproved, are revealed by the light, for everything that is revealed is light. ^5.14 Therefore he says, "Awake, you who sleep, and arise from the dead, and Christ will shine on you.",
^5.21 subjecting yourselves one to another in the fear of Christ. ^5.22 Wives, be subject to your own husbands, as to the Lord. ^5.23 For the husband is the head of the wife, and Christ also is the head of the assembly, being himself the savior of the body. ^5.24 But as the assembly is subject to Christ, so let the wives also be to their own husbands in everything. ^5.25 Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it; ^5.26 that he might sanctify it, having cleansed it by the washing of water with the word, ^5.27 that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without blemish. ^5.28 Even so ought husbands also to love their own wives as their own bodies. He who loves his own wife loves himself. ^5.29 For no man ever hated his own flesh; but nourishes and cherishes it, even as the Lord also does the assembly; ^5.30 because we are members of his body, of his flesh and bones. ^5.31 "For this cause a man will leave his father and mother, and will be joined to his wife. The two will become one flesh.", ^5.32 This mystery is great, but I speak concerning Christ and of the assembly. ^5.33 Nevertheless each of you must also love his own wife even as himself; and let the wife see that she respects her husband.
^6.18 with all prayer and requests, praying at all times in the Spirit, and being watchful to this end in all perseverance and requests for all the saints: ^6.19 on my behalf, that utterance may be given to me in opening my mouth, to make known with boldness the mystery of the gospel, ^6.20 for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak.

^1.13 Ἠκούσατε γὰρ τὴν ἐμὴν ἀναστροφήν ποτε ἐν τῷ Ἰουδαϊσμῷ, ὅτι καθʼ ὑπερβολὴν ἐδίωκον τὴν ἐκκλησίαν τοῦ θεοῦ καὶ ἐπόρθουν αὐτήν, ^1.14 καὶ προέκοπτον ἐν τῷ Ἰουδαϊσμῷ ὑπὲρ πολλοὺς συνηλικιώτας ἐν τῷ γένει μου, περισσοτέρως ζηλωτὴς ὑπάρχων τῶν πατρικῶν μου παραδόσεων. ^2.2 καὶ ἀνεθέμην αὐτοῖς τὸ εὐαγγέλιον ὃ κηρύσσω ἐν τοῖς ἔθνεσιν, κατʼ ἰδίαν δὲ τοῖς δοκοῦσιν, μή πως εἰς κενὸν τρέχω ἢ ἔδραμον. ^2.9 καὶ γνόντες τὴν χάριν τὴν δοθεῖσάν μοι, Ἰάκωβος καὶ Κηφᾶς καὶ Ἰωάνης, οἱ δοκοῦντες στύλοι εἶναι, δεξιὰς ἔδωκαν ἐμοὶ καὶ Βαρνάβᾳ κοινωνίας, ἵνα ἡμεῖς εἰς τὰ ἔθνη, αὐτοὶ δὲ εἰς τὴν περιτομήν·, ^2.19 ἐγὼ γὰρ διὰ νόμου νόμῳ ἀπέθανον ἵνα θεῷ ζήσω· Χριστῷ συνεσταύρωμαι·, ^2.20 ζῶ δὲ οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός· ὃ δὲ νῦν ζῶ ἐν σαρκί, ἐν πίστει ζῶ τῇ τοῦ υἱοῦ τοῦ θεοῦ τοῦ ἀγαπήσαντός με καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ. ^4.6 Ὅτι δέ ἐστε υἱοί, ἐξαπέστειλεν ὁ θεὸς τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ εἰς τὰς καρδίας ἡμῶν, κρᾶζον Ἀββά ὁ πατήρ. ^5.22 ὁ δὲ καρπὸς τοῦ πνεύματός ἐστιν ἀγάπη, χαρά, εἰρήνη, μακροθυμία, χρηστότης, ἀγαθωσύνη, πίστις, ^5.23 πραΰτης, ἐγκράτεια· κατὰ τῶν τοιούτων οὐκ ἔστιν νόμος.

" ^1.13 For you have heard of my way ofliving in time past in the Jews religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it.", " ^1.14 I advanced inthe Jews religion beyond many of my own age among my countrymen, beingmore exceedingly zealous for the traditions of my fathers.",
^2.2 I went up byrevelation, and I laid before them the gospel which I preach among theGentiles, but privately before those who were respected, for fear thatI might be running, or had run, in vain.
^2.9 and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision.
^2.19 For I, through the law, died to the law,that I might live to God.
^2.20 I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me.
^4.6 And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father!",
^5.22 But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness, ^5.23 gentleness, and self-control.Against such things there is no law.

^1.17 οἱ δὲ ἐξ ἐριθίας τὸν χριστὸν καταγγέλλουσιν, οὐχ ἁγνῶς, οἰόμενοι θλίψιν ἐγείρειν τοῖς δεσμοῖς μου. ^1.27 Μόνον ἀξίως τοῦ εὐαγγελίου τοῦ χριστοῦ πολιτεύεσθε, ἵνα εἴτε ἐλθὼν καὶ ἰδὼν ὑμᾶς εἴτε ἀπὼν ἀκούω τὰ περὶ ὑμῶν, ὅτι στήκετε ἐν ἑνὶ πνεύματι, μιᾷ ψυχῇ συναθλοῦντες τῇ πίστει τοῦ εὐαγγελίου, ^2.1 Εἴ τις οὖν παράκλησις ἐν Χριστῷ, εἴ τι παραμύθιον ἀγάπης, εἴ τις κοινωνία πνεύματος, εἴ τις σπλάγχνα καὶ οἰκτιρμοί, ^2.2 πληρώσατέ μου τὴν χαρὰν ἵνα τὸ αὐτὸ φρονῆτε, τὴν αὐτὴν ἀγάπην ἔχοντες, σύνψυχοι, τὸ ἓν φρονοῦντες, ^2.5 τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ, ^2.6 ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, ^2.7 ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος, ^2.8 ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ·, ^2.9 διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν, καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, ^2.10 ἵνα ἐν τῷ ὀνόματι Ἰησοῦπᾶν γόνυ κάμψῃἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, ^2.11 καὶ πᾶσα γλῶσσα ἐξομολογήσηταιὅτι ΚΥΡΙΟΣ ΙΗΣΟΥΣ ΧΡΙΣΤΟΣ εἰς δόξανθεοῦπατρός. ^3.1 Τὸ λοιπόν, ἀδελφοί μου, χαίρετε ἐν κυρίῳ. τὰ αὐτὰ γράφειν ὑμῖν ἐμοὶ μὲν οὐκ ὀκνηρόν, ὑμῖν δὲ ἀσφαλές.—, ^3.8 ἀλλὰ μὲν οὖν γε καὶ ἡγοῦμαι πάντα ζημίαν εἶναι διὰ τὸ ὑπερέχον τῆς γνώσεως Χριστοῦ Ἰησοῦ τοῦ κυρίου μου διʼ ὃν τὰ πάντα ἐζημιώθην, καὶ ἡγοῦμαι σκύβαλα ἵνα Χριστὸν κερδήσω καὶ εὑρεθῶ ἐν αὐτῷ, ^3.10 τοῦ γνῶναι αὐτὸν καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ καὶ κοινωνίαν παθημάτων αὐτοῦ, συμμορφιζόμενος τῷ θανάτῳ αὐτοῦ, ^3.11 εἴ πως καταντήσω εἰς τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν. οὐχ ὅτι ἤδη ἔλαβον ἢ ἤδη τετελείωμαι, ^3.12 διώκω δὲ εἰ καὶ καταλάβω, ἐφʼ ᾧ καὶ κατελήμφθην ὑπὸ Χριστοῦ Ἰησοῦ. ἀδελφοί, ἐγὼ ἐμαυτὸν οὔπω λογίζομαι κατειληφέναι·, ^3.20 ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, ἐξ οὗ καὶ σωτῆρα ἀπεκδεχόμεθα κύριον Ἰησοῦν Χριστόν, ^3.21 ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ κατὰ τὴν ἐνέργειαν τοῦ δύνασθαι αὐτὸν καὶ ὑποτάξαι αὑτῷ τὰ πάντα. ^4.1 Ὥστε, ἀδελφοί μου ἀγαπητοὶ καὶ ἐπιπόθητοι, χαρὰ καὶ στέφανός μου, οὕτως στήκετε ἐν κυρίῳ, ἀγαπητοί.

^1.17 but the latter out of love, knowing that I am appointed for the defense of the gospel.
^1.27 Only let your manner of life be worthy of the gospel of Christ, that, whether I come and see you or am absent, I may hear of your state, that you stand firm in one spirit, with one soul striving for the faith of the gospel;
^2.1 If there is therefore any exhortation in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender mercies and compassion, ^2.2 make my joy full, by being like-minded, having the same love, being of one accord, of one mind;
^2.5 Have this in your mind, which was also in Christ Jesus, " ^2.6 who, existing in the form of God, didnt consider it robbery to be equal with God,", ^2.7 but emptied himself, taking the form of a servant, being made in the likeness of men. ^2.8 And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. ^2.9 Therefore God also highly exalted him, and gave to him the name which is above every name;
^2.10 that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth,
^2.11 and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
^3.1 Finally, my brothers, rejoice in the Lord. To write the same things to you, to me indeed is not tiresome, but for you it is safe.
^3.8 Yes most assuredly, and I count all things to be loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered the loss of all things, and count them nothing but refuse, that I may gain Christ,

^3.10 that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death;
^3.11 if by any means I may attain to the resurrection from the dead.
^3.12 Not that I have already obtained, or am already made perfect; but I press on, if it is so that I may take hold of that for which also I was taken hold of by Christ Jesus.
^3.20 For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ; ^3.21 who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself.
^4.1 Therefore, my brothers, beloved and longed for, my joy and crown, so stand firm in the Lord, my beloved.

^5.12 Διὰ τοῦτο ὥσπερ διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν ἐφʼ ᾧ πάντες ἥμαρτον-. ^5.13 ἄχρι γὰρ νόμου ἁμαρτία ἦν ἐν κόσμῳ, ἁμαρτία δὲ οὐκ ἐλλογᾶται μὴ ὄντος νόμου, ^5.14 ἀλλὰ ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωυσέως καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδάμ, ὅς ἐστιν τύπος τοῦ μέλλοντος. ^6.1 Τί οὖν ἐροῦμεν; ἐπιμένωμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ; ^6.2 μὴ γένοιτο· οἵτινες ἀπεθάνομεν τῇ ἁμαρτίᾳ, πῶς ἔτι ζήσομεν ἐν αὐτῇ; ^6.3 ἢ ἀγνοεῖτε ὅτι ὅσοι ἐβαπτίσθημεν εἰς Χριστὸν Ἰησοῦν εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν; ^6.4 συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον, ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός, οὕτως καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν. ^6.5 εἰ γὰρ σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα·, ^6.6 τοῦτο γινώσκοντες ὅτι ὁ παλαιὸς ἡμῶν ἄνθρωπος συνεσταυρώθη, ἵνα καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας, τοῦ μηκέτι δουλεύειν ἡμᾶς τῇ ἁμαρτίᾳ, ^6.7 ὁ γὰρ ἀποθανὼν δεδικαίωται ἀπὸ τῆς ἁμαρτίας. ^6.8 εἰ δὲ ἀπεθάνομεν σὺν Χριστῷ, πιστεύομεν ὅτι καὶ συνζήσομεν αὐτῷ·, ^6.9 εἰδότες ὅτι Χριστὸς ἐγερθεὶς ἐκ νεκρῶν οὐκέτι ἀποθνήσκει, θάνατος αὐτοῦ οὐκέτι κυριεύει·, ^6.10 ὃ γὰρ ἀπέθανεν, τῇ ἁμαρτίᾳ ἀπέθανεν ἐφάπαξ·, ^6.11 ὃ δὲ ζῇ, ζῇ τῷ θεῷ. οὕτως καὶ ὑμεῖς λογίζεσθε ἑαυτοὺς εἶναι νεκροὺς μὲν τῇ ἁμαρτίᾳ ζῶντας δὲ τῷ θεῷ ἐν Χριστῷ Ἰησοῦ. ^6.13 μηδὲ παριστάνετε τὰ μέλη ὑμῶν ὅπλα ἀδικίας τῇ ἁμαρτίᾳ, ἀλλὰ παραστήσατε ἑαυτοὺς τῷ θεῷ ὡσεὶ ἐκ νεκρῶν ζῶντας καὶ τὰ μέλη ὑμῶν ὅπλα δικαιοσύνης τῷ θεῷ·, ^7.7 Τί οὖν ἐροῦμεν; ὁ νόμος ἁμαρτία; μὴ γένοιτο· ἀλλὰ τὴν ἁμαρτίαν οὐκ ἔγνων εἰ μὴ διὰ νόμου, τήν τε γὰρ ἐπιθυμίαν οὐκ ᾔδειν εἰ μὴ ὁ νόμος ἔλεγενΟὐκ ἐπιθυμήσεις·, ^7.8 ἀφορμὴν δὲ λαβοῦσα ἡ ἁμαρτία διὰ τῆς ἐντολῆς κατειργάσατο ἐν ἐμοὶ πᾶσαν ἐπιθυμίαν, χωρὶς γὰρ νόμου ἁμαρτία νεκρά. ^7.9 ἐγὼ δὲ ἔζων χωρὶς νόμου ποτέ· ἐλθούσης δὲ τῆς ἐντολῆς ἡ ἁμαρτία ἀνέζησεν, ^7.10 ἐγὼ δὲ ἀπέθανον, καὶ εὑρέθη μοι ἡ ἐντολὴ ἡ εἰς ζωὴν αὕτη εἰς θάνατον·, ^7.11 ἡ γὰρ ἁμαρτία ἀφορμὴν λαβοῦσα διὰ τῆς ἐντολῆς ἐξηπάτησέν με καὶ διʼ αὐτῆς ἀπέκτεινεν. ^7.12 ὥστε ὁ μὲν νόμος ἅγιος, καὶ ἡ ἐντολὴ ἁγία καὶ δικαία καὶ ἀγαθή. ^7.13 Τὸ οὖν ἀγαθὸν ἐμοὶ ἐγένετο θάνατος; μὴ γένοιτο· ἀλλὰ ἡ ἁμαρτία, ἵνα φανῇ ἁμαρτία διὰ τοῦ ἀγαθοῦ μοι κατεργαζομένη θάνατον· ἵνα γένηται καθʼ ὑπερβολὴν ἁμαρτωλὸς ἡ ἁμαρτία διὰ τῆς ἐντολῆς. ^7.14 οἴδαμεν γὰρ ὅτι ὁ νόμος πνευματικός ἐστιν· ἐγὼ δὲ σάρκινός εἰμι, πεπραμένος ὑπὸ τὴν ἁμαρτίαν. ^7.15 ὃ γὰρ κατεργάζομαι οὐ γινώσκω· οὐ γὰρ ὃ θέλω τοῦτο πράσσω, ἀλλʼ ὃ μισῶ τοῦτο ποιῶ. ^7.16 εἰ δὲ ὃ οὐ θέλω τοῦτο ποιῶ, σύνφημι τῷ νόμῳ ὅτι καλός. ^7.17 Νυνὶ δὲ οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ ἀλλὰ ἡ ἐνοικοῦσα ἐν ἐμοὶ ἁμαρτία. ^7.18 οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοί, τοῦτʼ ἔστιν ἐν τῇ σαρκί μου, ἀγαθόν· τὸ γὰρ θέλειν παράκειταί μοι, τὸ δὲ κατεργάζεσθαι τὸ καλὸν οὔ·, ^7.19 οὐ γὰρ ὃ θέλω ποιῶ ἀγαθόν, ἀλλὰ ὃ οὐ θέλω κακὸν τοῦτο πράσσω. ^7.20 εἰ δὲ ὃ οὐ θέλω τοῦτο ποιῶ, οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ ἀλλὰ ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία. ^7.21 Εὑρίσκω ἄρα τὸν νόμον τῷ θέλοντι ἐμοὶ ποιεῖν τὸ καλὸν ὅτι ἐμοὶ τὸ κακὸν παράκειται·, ^7.22 συνήδομαι γὰρ τῷ νόμῳ τοῦ θεοῦ κατὰ τὸν ἔσω ἄνθρωπον, ^7.23 βλέπω δὲ ἕτερον νόμον ἐν τοῖς μέλεσίν μου ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου καὶ αἰχμαλωτίζοντά με ἐν τῷ νόμῳ τῆς ἁμαρτίας τῷ ὄντι ἐν τοῖς μέλεσίν μου. ^7.24 ταλαίπωρος ἐγὼ ἄνθρωπος· τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου; ^7.25 χάρις δὲ τῷ θεῷ διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. ἄρα οὖν αὐτὸς ἐγὼ τῷ μὲν νοῒ δουλεύω νόμῳ θεοῦ, τῇ δὲ σαρκὶ νόμῳ ἁμαρτίας. ^8.2 ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσέν σε ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου. ^8.9 Ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλὰ ἐν πνεύματι. εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν. εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ. ^8.10 εἰ δὲ Χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεκρὸν διὰ ἁμαρτίαν, τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην. ^8.15 οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλὰ ἐλάβετε πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν, ^8.39 οὔτε ὕψωμα οὔτε βάθος οὔτε τις κτίσις ἑτέρα δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ θεοῦ τῆς ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν. ^12.8 εἴτε ὁ παρακαλῶν ἐν τῇ παρακλήσει, ὁ μεταδιδοὺς ἐν ἁπλότητι, ὁ προϊστάμενος ἐν σπουδῇ, ὁ ἐλεῶν ἐν ἱλαρότητι.

^5.12 Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. ^5.13 For until the law, sin was in the world; but sin is not charged when there is no law. " ^5.14 Nevertheless death reigned from Adam until Moses, even over those whose sins werent like Adams disobedience, who is a foreshadowing of him who was to come.",
^6.1 What shall we say then? Shall we continue in sin, that grace may abound? ^6.2 May it never be! We who died to sin, how could we live in it any longer? " ^6.3 Or dont you know that all we who were baptized into Christ Jesus were baptized into his death?", ^6.4 We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. ^6.5 For if we have become united with him in the likeness of his death, we will also be part of his resurrection; ^6.6 knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. ^6.7 For he who has died has been freed from sin. ^6.8 But if we died with Christ, we believe that we will also live with him; ^6.9 knowing that Christ, being raised from the dead, dies no more. Death no more has dominion over him!
^6.10 For the death that he died, he died to sin one time; but the life that he lives, he lives to God.
^6.11 Thus also consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord.

^6.13 Neither present your members to sin as instruments of unrighteousness, but present yourselves to God, as alive from the dead, and your members as instruments of righteousness to God.
^7.7 What shall we say then? Is the law sin? May it never be! However, I wouldnt have known sin, except through the law. For I wouldnt have known coveting, unless the law had said, "You shall not covet.", ^7.8 But sin, finding occasion through the commandment, produced in me all kinds of coveting. For apart from the law, sin is dead. ^7.9 I was alive apart from the law once, but when the commandment came, sin revived, and I died. ^7.10 The commandment, which was for life, this I found to be for death; ^7.11 for sin, finding occasion through the commandment, deceived me, and through it killed me. ^7.12 Therefore the law indeed is holy, and the commandment holy, and righteous, and good. ^7.13 Did then that which is good become death to me? May it never be! But sin, that it might be shown to be sin, by working death to me through that which is good; that through the commandment sin might become exceeding sinful. ^7.14 For we know that the law is spiritual, but I am fleshly, sold under sin. " ^7.15 For I dont know what I am doing. For I dont practice what I desire to do; but what I hate, that I do.", " ^7.16 But if what I dont desire, that I do, I consent to the law that it is good.", ^7.17 So now it is no more I that do it, but sin which dwells in me. " ^7.18 For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I dont find it doing that which is good.", " ^7.19 For the good which I desire, I dont do; but the evil which I dont desire, that I practice.", " ^7.20 But if what I dont desire, that I do, it is no more I that do it, but sin which dwells in me.", ^7.21 I find then the law, that, to me, while I desire to do good, evil is present. " ^7.22 For I delight in Gods law after the inward man,", ^7.23 but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members. ^7.24 What a wretched man I am! Who will deliver me out of the body of this death? " ^7.25 I thank God through Jesus Christ, our Lord! So then with the mind, I myself serve Gods law, but with the flesh, the sins law.",
^8.2 For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. "
^8.9 But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesnt have the Spirit of Christ, he is not his.", ^8.10 If Christ is in you, the body is dead because of sin, but the spirit is alive because of righteousness.
^8.15 For you didnt receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father!",
^8.39 nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.
^12.8 or he who exhorts, to his exhorting: he who gives, let him do it with liberality; he who rules, with diligence; he who shows mercy, with cheerfulness.

^1.1 ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. ^1.2 Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. ^1.3 πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. ^1.4 ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων·, ^1.5 καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. ^1.6 Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάνης·, ^1.7 οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ. ^1.8 οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλʼ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. ^1.9 Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. ^1.10 ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. ^1.11 Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. ^1.12 ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, ^1.13 οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν. ^1.14 Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔, ^1.15 Ἰωάνης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων — οὗτος ἦν ὁ εἰπών — Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν·̓, ^1.16 ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος·, ^1.17 ὅτι ὁ νόμος διὰ Μωυσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο. ^1.18 θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο. ^4.10 ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ Εἰ ᾔδεις τὴν δωρεὰν τοῦ θεοῦ καὶ τίς ἐστιν ὁ λέγων σοι Δός μοι πεῖν, σὺ ἂν ᾔτησας αὐτὸν καὶ ἔδωκεν ἄν σοι ὕδωρ ζῶν. ^4.11 λέγει αὐτῷ Κύριε, οὔτε ἄντλημα ἔχεις καὶ τὸ φρέαρ ἐστὶν βαθύ· πόθεν οὖν ἔχεις τὸ ὕδωρ τὸ ζῶν; ^4.12 μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν Ἰακώβ, ὃς ἔδωκεν ἡμῖν τὸ φρέαρ καὶ αὐτὸς ἐξ αὐτοῦ ἔπιεν καὶ οἱ υἱοὶ αὐτοῦ καὶ τὰ θρέμματα αὐτοῦ; ^4.13 ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ Πᾶς ὁ πίνων ἐκ τοῦ ὕδατος τούτου διψήσει πάλιν·, ^4.14 ὃς δʼ ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσει εἰς τὸν αἰῶνα, ἀλλὰ τὸ ὕδωρ ὃ δώσω αὐτῷ γενήσεται ἐν αὐτῷ πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον. ^14.16 κἀγὼ ἐρωτήσω τὸν πατέρα καὶ ἄλλον παράκλητον δώσει ὑμῖν ἵνα ᾖ μεθʼ ὑμῶν εἰς τὸν αἰῶνα, ^16.13 ὅταν δὲ ἔλθῃ ἐκεῖνος, τὸ πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς εἰς τὴν ἀλήθειαν πᾶσαν, οὐ γὰρ λαλήσει ἀφʼ ἑαυτοῦ, ἀλλʼ ὅσα ἀκούει λαλήσει, καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν.

^1.1 In the beginning was the Word, and the Word was with God, and the Word was God. ^1.2 The same was in the beginning with God. ^1.3 All things were made through him. Without him was not anything made that has been made. ^1.4 In him was life, and the life was the light of men. " ^1.5 The light shines in the darkness, and the darkness hasnt overcome it.", ^1.6 There came a man, sent from God, whose name was John. ^1.7 The same came as a witness, that he might testify about the light, that all might believe through him. ^1.8 He was not the light, but was sent that he might testify about the light. ^1.9 The true light that enlightens everyone was coming into the world. "
^1.10 He was in the world, and the world was made through him, and the world didnt recognize him.", "
^1.11 He came to his own, and those who were his own didnt receive him.", "
^1.12 But as many as received him, to them he gave the right to become Gods children, to those who believe in his name:",
^1.13 who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.
^1.14 The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth.
^1.15 John testified about him. He cried out, saying, "This was he of whom I said, He who comes after me has surpassed me, for he was before me.",
^1.16 From his fullness we all received grace upon grace.
^1.17 For the law was given through Moses. Grace and truth came through Jesus Christ.
^1.18 No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him.
^4.10 Jesus answered her, "If you knew the gift of God, and who it is who says to you, Give me a drink, you would have asked him, and he would have given you living water.", ^4.11 The woman said to him, "Sir, you have nothing to draw with, and the well is deep. From where then have you that living water? ^4.12 Are you greater than our father, Jacob, who gave us the well, and drank of it himself, as did his sons, and his cattle?", ^4.13 Jesus answered her, "Everyone who drinks of this water will thirst again, ^4.14 but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life.",
^14.16 I will pray to the Father, and he will give you another Counselor, that he may be with you forever, --,
^16.13 However when he, the Spirit of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he hears, he will speak. He will declare to you things that are coming.

^8.26 Καὶ κατέπλευσαν εἰς τὴν χώραν τῶν Γερασηνῶν, ἥτις ἐστὶν ἀντίπερα τῆς Γαλιλαίας. ^8.27 ἐξελθόντι δὲ αὐτῷ ἐπὶ τὴν γῆν ὑπήντησεν ἀνήρ τις ἐκ τῆς πόλεως ἔχων δαιμόνια· καὶ χρόνῳ ἱκανῷ οὐκ ἐνεδύσατο ἱμάτιον, καὶ ἐν οἰκίᾳ οὐκ ἔμενεν ἀλλʼ ἐν τοῖς μνήμασιν. ^8.28 ἰδὼν δὲ τὸν Ἰησοῦν ἀνακράξας προσέπεσεν αὐτῷ καὶ φωνῇ μεγάλῃ εἶπεν Τί ἐμοὶ καὶ σοί, Ἰησοῦ υἱὲ τοῦ θεοῦ τοῦ ὑψίστου; δέομαί σου, μή με βασανίσῃς·, ^8.29 παρήγγελλεν γὰρ τῷ πνεύματι τῷ ἀκαθάρτῳ ἐξελθεῖν ἀπὸ τοῦ ἀνθρώπου. πολλοῖς γὰρ χρόνοις συνηρπάκει αὐτόν, καὶ ἐδεσμεύετο ἁλύσεσιν καὶ πέδαις φυλασσόμενος, καὶ διαρήσσων τὰ δεσμὰ ἠλαύνέτο ἀπὸ τοῦ δαιμονίου εἰς τὰς ἐρήμους. ^8.30 ἐπηρώτησεν δὲ αὐτὸν ὁ Ἰησοῦς Τί σοὶ ὄνομά ἐστιν; ὁ δὲ εἶπεν Λεγιών, ὅτι εἰσῆλθεν δαιμόνια πολλὰ εἰς αὐτόν. ^8.31 καὶ παρεκάλουν αὐτὸν ἵνα μὴ ἐπιτάξῃ αὐτοῖς εἰς τὴν ἄβυσσον ἀπελθεῖν. ^8.32 Ἦν δὲ ἐκεῖ ἀγέλη χοίρων ἱκανῶν βοσκομένη ἐν τῷ ὄρει· καὶ παρεκάλεσαν αὐτὸν ἵνα ἐπιτρέψῃ αὐτοῖς εἰς ἐκείνους εἰσελθεῖν· καὶ ἐπέτρεψεν αὐτοῖς. ^8.33 ἐξελθόντα δὲ τὰ δαιμόνια ἀπὸ τοῦ ἀνθρώπου εἰσῆλθον εἰς τοὺς χοίρους, καὶ ὥρμησεν ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν λίμνην καὶ ἀπεπνίγη. ^8.34 Ἰδόντες δὲ οἱ βόσκοντες τὸ γεγονὸς ἔφυγον καὶ ἀπήγγειλαν εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς. ^8.35 ἐξῆλθον δὲ ἰδεῖν τὸ γεγονὸς καὶ ἦλθαν πρὸς τὸν Ἰησοῦν, καὶ εὗραν καθήμενον τὸν ἄνθρωπον ἀφʼ οὗ τὰ δαιμόνια ἐξῆλθεν ἱματισμένον καὶ σωφρονοῦντα παρὰ τοὺς πόδας τοῦ Ἰησοῦ, καὶ ἐφοβήθησαν. ^8.36 ἀπήγγειλαν δὲ αὐτοῖς οἱ ἰδόντες πῶς ἐσώθη ὁ δαιμονισθείς. ^8.37 καὶ ἠρώτησεν αὐτὸν ἅπαν τὸ πλῆθος τῆς περιχώρου τῶν Γερασηνῶν ἀπελθεῖν ἀπʼ αὐτῶν, ὅτι φόβῳ μεγάλῳ συνείχοντο· αὐτὸς δὲ ἐμβὰς εἰς πλοῖον ὑπέστρεψεν. ^8.38 ἐδεῖτο δὲ αὐτοῦ ὁ ἀνὴρ ἀφʼ οὗ ἐξεληλύθει τὰ δαιμόνια εἶναι σὺν αὐτῷ· ἀπέλυσεν δὲ αὐτὸν λέγων, ^8.39 Ὑπόστρεφε εἰς τὸν οἶκόν σου, καὶ διηγοῦ ὅσα σοι ἐποίησεν ὁ θεός. καὶ ἀπῆλθεν καθʼ ὅλην τὴν πόλιν κηρύσσων ὅσα ἐποίησεν αὐτῷ ὁ Ἰησοῦς.

^8.26 They arrived at the country of the Gadarenes, which is opposite Galilee. " ^8.27 When Jesus stepped ashore, a certain man out of the city who had demons for a long time met him. He wore no clothes, and didnt live in a house, but in the tombs.", ^8.28 When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, "What do I have to do with you, Jesus, you Son of the Most High God? I beg you, dont torment me!", ^8.29 For Jesus was commanding the unclean spirit to come out of the man. For the unclean spirit had often seized the man. He was kept under guard, and bound with chains and fetters. Breaking the bands apart, he was driven by the demon into the desert. ^8.30 Jesus asked him, "What is your name?"He said, "Legion," for many demons had entered into him. ^8.31 They begged him that he would not command them to go into the abyss. ^8.32 Now there was there a herd of many pigs feeding on the mountain, and they begged him that he would allow them to enter into those. He allowed them. ^8.33 The demons came out from the man, and entered into the pigs, and the herd rushed down the steep bank into the lake, and were drowned. ^8.34 When those who fed them saw what had happened, they fled, and told it in the city and in the country. " ^8.35 People went out to see what had happened. They came to Jesus, and found the man from whom the demons had gone out, sitting at Jesus feet, clothed and in his right mind; and they were afraid.", ^8.36 Those who saw it told them how he who had been possessed by demons was healed. ^8.37 All the people of the surrounding country of the Gadarenes asked him to depart from them, for they were very much afraid. He entered into the boat, and returned. ^8.38 But the man from whom the demons had gone out begged him that he might go with him, but Jesus sent him away, saying, ^8.39 "Return to your house, and declare what great things God has done for you." He went his way, proclaiming throughout the whole city what great things Jesus had done for him.

^1.23 καὶ εὐθὺς ἦν ἐν τῇ συναγωγῇ αὐτῶν ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, καὶ ἀνέκραξεν, ^1.24 λέγων Τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. ^1.25 καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς λέγων Φιμώθητι καὶ ἔξελθε ἐξ αὐτοῦ. ^1.26 καὶ σπαράξαν αὐτὸν τὸ πνεῦμα τὸ ἀκάθαρτον καὶ φωνῆσαν φωνῇ μεγάλῃ ἐξῆλθεν ἐξ αὐτοῦ. καὶ ἐθαμβήθησαν ἅπαντες, ^1.27 ὥστε συνζητεῖν αὐτοὺς λέγοντας Τί ἐστιν τοῦτο; διδαχὴ καινή· κατʼ ἐξουσίαν καὶ τοῖς πνεύμασι τοῖς ἀκαθάρτοις ἐπιτάσσει, καὶ ὑπακούουσιν αὐτῷ. ^3.12 καὶ πολλὰ ἐπετίμα αὐτοῖς ἵνα μὴ αὐτὸν φανερὸν ποιήσωσιν. ^4.35 Καὶ λέγει αὐτοῖς ἐν ἐκείνῃ τῇ ἡμέρᾳ ὀψίας γενομένης Διέλθωμεν εἰς τὸ πέραν. ^4.36 καὶ ἀφέντες τὸν ὄχλον παραλαμβάνουσιν αὐτὸν ὡς ἦν ἐν τῷ πλοίῳ, καὶ ἄλλα πλοῖα ἦν μετʼ αὐτοῦ. ^4.37 καὶ γίνεται λαῖλαψ μεγάλη ἀνέμου, καὶ τὰ κύματα ἐπέβαλλεν εἰς τὸ πλοῖον, ὥστε ἤδη γεμίζεσθαι τὸ πλοῖον. ^4.38 καὶ αὐτὸς ἦν ἐν τῇ πρύμνῃ ἐπὶ τὸ προσκεφάλαιον καθεύδων· καὶ ἐγείρουσιν αὐτὸν καὶ λέγουσιν αὐτῷ Διδάσκαλε, οὐ μέλει σοι ὅτι ἀπολλύμεθα; ^4.39 καὶ διεγερθεὶς ἐπετίμησεν τῷ ἀνέμῳ καὶ εἶπεν τῇ θαλάσσῃ Σιώπα, πεφίμωσο. καὶ ἐκόπασεν ὁ ἄνεμος, καὶ ἐγένετο γαλήνη μεγάλη. ^4.40 καὶ εἶπεν αὐτοῖς Τί δειλοί ἐστε; οὔπω ἔχετε πίστιν; ^4.41 καὶ ἐφοβήθησαν φόβον μέγαν, καὶ ἔλεγον πρὸς ἀλλήλους Τίς ἄρα οὗτός ἐστιν ὅτι καὶ ὁ ἄνεμος καὶ ἡ θάλασσα ὑπακούει αὐτῷ; ^5.1 Καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης εἰς τὴν χώραν τῶν Γερασηνῶν. ^5.2 καὶ ἐξελθόντος αὐτοῦ ἐκ τοῦ πλοίου εὐθὺς ὑπήντησεν αὐτῷ ἐκ τῶν μνημείων ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, ^5.3 ὃς τὴν κατοίκησιν εἶχεν ἐν τοῖς μνήμασιν, καὶ οὐδὲ ἁλύσει οὐκέτι οὐδεὶς ἐδύνατο αὐτὸν δῆσαι, ^5.4 διὰ τὸ αὐτὸν πολλάκις πέδαις καὶ ἁλύσεσι δεδέσθαι καὶ διεσπάσθαι ὑπʼ αὐτοῦ τὰς ἁλύσεις καὶ τὰς πέδας συντετρίφθαι, καὶ οὐδεὶς ἴσχυεν αὐτὸν δαμάσαι·, ^5.5 καὶ διὰ παντὸς νυκτὸς καὶ ἡμέρας ἐν τοῖς μνήμασιν καὶ ἐν τοῖς ὄρεσιν ἦν κράζων καὶ κατακόπτων ἑαυτὸν λίθοις. ^5.6 καὶ ἰδὼν τὸν Ἰησοῦν ἀπὸ μακρόθεν ἔδραμεν καὶ προσεκύνησεν αὐτόν, ^5.7 καὶ κράξας φωνῇ μεγάλῃ λέγει Τί ἐμοὶ καὶ σοί, Ἰησοῦ υἱὲ τοῦ θεοῦ τοῦ ὑψίστου; ὁρκίζω δε τὸν θεόν, μή με βασανίσῃς. ^5.8 ἔλεγεν γὰρ αὐτῷ Ἔξελθε τὸ πνεῦμα τὸ ἀκάθαρτον ἐκ τοῦ ἀνθρώπου. ^5.9 καὶ ἐπηρώτα αὐτόν Τί ὄνομά σοι; καὶ λέγει αὐτῷ Λεγιὼν ὄνομά μοι, ὅτι πολλοί ἐσμεν·, ^5.10 καὶ παρεκάλει αὐτὸν πολλὰ ἵνα μὴ αὐτὰ ἀποστείλῃ ἔξω τῆς χώρας. ^5.11 Ἦν δὲ ἐκεῖ πρὸς τῷ ὄρει ἀγέλη χοίρων μεγάλη βοσκομένη·, ^5.12 καὶ παρεκάλεσαν αὐτὸν λέγοντες Πέμψον ἡμᾶς εἰς τοὺς χοίρους, ἵνα εἰς αὐτοὺς εἰσέλθωμεν. ^5.13 καὶ ἐπέτρεψεν αὐτοῖς. καὶ ἐξελθόντα τὰ πνεύματα τὰ ἀκάθαρτα εἰσῆλθον εἰς τοὺς χοίρους, καὶ ὥρμησεν ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν, ὡς δισχίλιοι, καὶ ἐπνίγοντο ἐν τῇ θαλάσσῃ. ^5.14 Καὶ οἱ βόσκοντες αὐτοὺς ἔφυγον καὶ ἀπήγγειλαν εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς· καὶ ἦλθον ἰδεῖν τί ἐστιν τὸ γεγονός. ^5.15 καὶ ἔρχονται πρὸς τὸν Ἰησοῦν, καὶ θεωροῦσιν τὸν δαιμονιζόμενον καθήμενον ἱματισμένον καὶ σωφρονοῦντα, τὸν ἐσχηκότα τὸν λεγιῶνα, καὶ ἐφοβήθησαν. ^5.16 καὶ διηγήσαντο αὐτοῖς οἱ ἰδόντες πῶς ἐγένετο τῷ δαιμονιζομένῳ καὶ περὶ τῶν χοίρων. ^5.17 καὶ ἤρξαντο παρακαλεῖν αὐτὸν ἀπελθεῖν ἀπὸ τῶν ὁρίων αὐτῶν. ^5.18 Καὶ ἐμβαίνοντος αὐτοῦ εἰς τὸ πλοῖον παρεκάλει αὐτὸν ὁ δαιμονισθεὶς ἵνα μετʼ αὐτοῦ ᾖ. ^5.19 καὶ οὐκ ἀφῆκεν αὐτόν, ἀλλὰ λέγει αὐτῷ Ὕπαγε εἰς τὸν οἶκόν σου πρὸς τοὺς σούς, καὶ ἀπάγγειλον αὐτοῖς ὅσα ὁ κύριός σοι πεποίηκεν καὶ ἠλέησέν σε. ^5.20 καὶ ἀπῆλθεν καὶ ἤρξατο κηρύσσειν ἐν τῇ Δεκαπόλει ὅσα ἐποίησεν αὐτῷ ὁ Ἰησοῦς, καὶ πάντες ἐθαύμαζον. ^6.9 ἀλλὰ ὑποδεδεμένους σανδάλια, καὶ μὴ ἐνδύσασθαι δύο χιτῶνας. ^9.17 καὶ ἀπεκρίθη αὐτῷ εἷς ἐκ τοῦ ὄχλου Διδάσκαλε, ἤνεγκα τὸν υἱόν μου πρὸς σέ, ἔχοντα πνεῦμα ἄλαλον·, ^9.18 καὶ ὅπου ἐὰν αὐτὸν καταλάβῃ ῥἤσσει αὐτόν, καὶ ἀφρίζει καὶ τρίζει τοὺς ὀδόντας καὶ ξηραίνεται· καὶ εἶπα τοῖς μαθηταῖς σου ἵνα αὐτὸ ἐκβάλωσιν, καὶ οὐκ ἴσχυσαν. ^9.19 ὁ δὲ ἀποκριθεὶς αὐτοῖς λέγει Ὦ γενεὰ ἄπιστος, ἕως πότε πρὸς ὑμᾶς ἔσομαι; ἕως πότε ἀνέξομαι ὑμῶν; φέρετε αὐτὸν πρός με. ^9.20 καὶ ἤνεγκαν αὐτὸν πρὸς αὐτόν. καὶ ἰδὼν αὐτὸν τὸ πνεῦμα εὐθὺς συνεσπάραξεν αὐτόν, καὶ πεσὼν ἐπὶ τῆς γῆς ἐκυλίετο ἀφρίζων. ^9.21 καὶ ἐπηρώτησεν τὸν πατέρα αὐτοῦ Πόσος χρόνος ἐστὶν ὡς τοῦτο γέγονεν αὐτῷ; ὁ δὲ εἶπεν Ἐκ παιδιόθεν·, ^9.22 καὶ πολλάκις καὶ εἰς πῦρ αὐτὸν ἔβαλεν καὶ εἰς ὕδατα ἵνα ἀπολέσῃ αὐτόν· ἀλλʼ εἴ τι δύνῃ, βοήθησον ἡμῖν σπλαγχνισθεὶς ἐφʼ ἡμᾶς. ^9.23 ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ Τό Εἰ δύνῃ, πάντα δυνατὰ τῷ πιστεύοντι. ^9.24 εὐθὺς κράξας ὁ πατὴρ τοῦ παιδίου ἔλεγεν Πιστεύω· βοήθει μου τῇ ἀπιστίᾳ. ^9.25 ἰδὼν δὲ ὁ Ἰησοῦς ὅτι ἐπισυντρέχει ὄχλος ἐπετίμησεν τῷ πνεύματι τῷ ἀκαθάρτῳ λέγων αὐτῷ Τὸ ἄλαλον καὶ κωφὸν πνεῦμα, ἐγὼ ἐπιτάσσω σοι, ἔξελθε ἐξ αὐτοῦ καὶ μηκέτι εἰσέλθῃς εἰς αὐτόν. ^9.26 καὶ κράξας καὶ πολλὰ σπαράξας ἐξῆλθεν· καὶ ἐγένετο ὡσεὶ νεκρὸς ὥστε τοὺς πολλοὺς λέγειν ὅτι ἀπέθανεν. ^9.27 ὁ δὲ Ἰησοῦς κρατήσας τῆς χειρὸς αὐτοῦ ἤγειρεν αὐτόν, καὶ ἀνέστη. ^10.45 καὶ γὰρ ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθεν διακονηθῆναι ἀλλὰ διακονῆσαι καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν.

^1.23 Immediately there was in their synagogue a man with an unclean spirit, and he cried out, ^1.24 saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God!", ^1.25 Jesus rebuked him, saying, "Be quiet, and come out of him!", ^1.26 The unclean spirit, convulsing him and crying with a loud voice, came out of him. ^1.27 They were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him!",
^3.12 He sternly warned them that they should not make him known.
^4.35 On that day, when evening had come, he said to them, "Lets go over to the other side.", ^4.36 Leaving the multitude, they took him with them, even as he was, in the boat. Other small boats were also with him. ^4.37 There arose a great wind storm, and the waves beat into the boat, so much that the boat was already filled. ^4.38 He himself was in the stern, asleep on the cushion, and they woke him up, and told him, "Teacher, dont you care that we are dying?", ^4.39 He awoke, and rebuked the wind, and said to the sea, "Peace! Be still!" The wind ceased, and there was a great calm. ^4.40 He said to them, "Why are you so afraid? How is it that you have no faith?", ^4.41 They were greatly afraid, and said to one another, "Who then is this, that even the wind and the sea obey him?",
^5.1 They came to the other side of the sea, into the country of the Gadarenes. ^5.2 When he had come out of the boat, immediately there met him out of the tombs a man with an unclean spirit, ^5.3 who had his dwelling in the tombs. Nobody could bind him any more, not even with chains, ^5.4 because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. Nobody had the strength to tame him. ^5.5 Always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones. ^5.6 When he saw Jesus from afar, he ran and bowed down to him, ^5.7 and crying out with a loud voice, he said, "What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, dont torment me.", ^5.8 For he said to him, "Come out of the man, you unclean spirit!", ^5.9 He asked him, "What is your name?"He said to him, "My name is Legion, for we are many.",
^5.10 He begged him much that he would not send them away out of the country.
^5.11 Now there was on the mountainside a great herd of pigs feeding.
^5.12 All the demons begged him, saying, "Send us into the pigs, that we may enter into them.",
^5.13 At once Jesus gave them permission. The unclean spirits came out and entered into the pigs. The herd of about two thousand rushed down the steep bank into the sea, and they were drowned in the sea.
^5.14 Those who fed them fled, and told it in the city and in the country. The people came to see what it was that had happened.
^5.15 They came to Jesus, and saw him who had been possessed by demons sitting, clothed, and in his right mind, even him who had the legion; and they were afraid.
^5.16 Those who saw it declared to them how it happened to him who was possessed by demons, and about the pigs.
^5.17 They began to beg him to depart from their region.
^5.18 As he was entering into the boat, he who had been possessed by demons begged him that he might be with him.
^5.19 He didnt allow him, but said to him, "Go to your house, to your friends, and tell them what great things the Lord has done for you, and how he had mercy on you.", ^5.20 He went his way, and began to proclaim in Decapolis how Jesus had done great things for him, and everyone marveled.
^6.9 but to wear sandals, and not put on two tunics.
^9.17 One of the multitude answered, "Teacher, I brought to you my son, who has a mute spirit; ^9.18 and wherever it seizes him, it throws him down, and he foams at the mouth, and grinds his teeth, and wastes away. I asked your disciples to cast it out, and they werent able.", ^9.19 He answered him, "Unbelieving generation, how long shall I be with you? How long shall I bear with you? Bring him to me.", ^9.20 They brought him to him, and when he saw him, immediately the spirit convulsed him, and he fell on the ground, wallowing and foaming at the mouth. ^9.21 He asked his father, "How long has it been since this has come to him?"He said, "From childhood. ^9.22 often it has cast him both into the fire and into the water, to destroy him. But if you can do anything, have compassion on us, and help us.", ^9.23 Jesus said to him, "If you can believe, all things are possible to him who believes.", ^9.24 Immediately the father of the child cried out with tears, "I believe. Help my unbelief!", ^9.25 When Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying to him, "You mute and deaf spirit, I command you, come out of him, and never enter him again!", ^9.26 Having cried out, and convulsed greatly, it came out of him. The boy became like one dead; so much that most of them said, "He is dead.", ^9.27 But Jesus took him by the hand, and raised him up; and he arose.
^10.45 For the Son of Man also came not to be served, but to serve, and to give his life as a ransom for many."

^6.12 καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν·, ^10.10 μὴ πήραν εἰς ὁδὸν μηδὲ δύο χιτῶνας μηδὲ ὑποδήματα μηδὲ ῥάβδον· ἄξιος γὰρ ὁ ἐργάτης τῆς τροφῆς αὐτοῦ. ^17.18 καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς, καὶ ἐξῆλθεν ἀπʼ αὐτοῦ τὸ δαιμόνιον· καὶ ἐθεραπεύθη ὁ παῖς ἀπὸ τῆς ὥρας ἐκείνης. ^17.19 Τότε προσελθόντες οἱ μαθηταὶ τῷ Ἰησοῦ κατʼ ἰδίαν εἶπαν Διὰ τί ἡμεῖς οὐκ ἠδυνήθημεν ἐκβαλεῖν αὐτό; ^17.20 ὁ δὲ λέγει αὐτοῖς Διὰ τὴν ὀλιγοπιστίαν ὑμῶν· ἀμὴν γὰρ λέγω ὑμῖν, ἐὰν ἔχητε πίστιν ὡς κόκκον σινάπεως, ἐρεῖτε τῷ ὄρει τούτῳ Μετάβα ἔνθεν ἐκεῖ, καὶ μεταβήσεται, καὶ οὐδὲν ἀδυνατήσει ὑμῖν.

^6.12 Forgive us our debts, as we also forgive our debtors.
^10.10 Take no bag for your journey, neither two coats, nor shoes, nor staff: for the laborer is worthy of his food.
^17.18 Jesus rebuked him, the demon went out of him, and the boy was cured from that hour. ^17.19 Then the disciples came to Jesus privately, and said, "Why werent we able to cast it out?", ^17.20 He said to them, "Because of your unbelief. For most assuredly I tell you, if you have faith as a grain of mustard seed, you will tell this mountain, Move from here to there, and it will move; and nothing will be impossible for you.

^2.5 τὰς δʼ ἐκ πάθους τινὸς ἢ πολιτικῆς ἀνάγκης ἐπιτρεχούσας ταῖς πράξεσιν ἁμαρτίας καὶ κῆρας ἐλλείμματα μᾶλλον ἀρετῆς τινος ἢ κακίας πονηρεύματα νομίζοντας οὐ δεῖ πάνυ προθύμως ἐναποσημαίνειν τῇ ἱστορίᾳ καὶ περιττῶς, ἀλλʼ ὥσπερ αἰδουμένους ὑπὲρ τῆς ἀνθρωπίνης φύσεως, εἰ καλὸν οὐδὲν εἰλικρινὲς οὐδʼ ἀναμφισβήτητον εἰς ἀρετὴν ἦθος γεγονὸς ἀποδίδωσιν.

" ^2.5 but those transgressions and follies by which, owing to passion, perhaps, or political compulsion, a mans career is sullied, we must regard rather as shortcomings in some particular excellence than as the vile products of positive baseness, and we must not all too zealously delineate them in our history, and superfluously too, but treat them as though we were tenderly defending human nature for producing no character which is absolutely good and indisputably set towards virtue. 3"

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^816d or is so self-willed that he arrogates and annexes to himself everything, in short, at the expense of his colleague? Irecollect that when Iwas still a young man Iwas sent with another as envoy to the proconsul; the other man was somehow left behind. Ialone met the proconsul and accomplished the business. Now when Icame back and was to make the report of our mission, my father left his seat and told me in private not to say "Iwent," but "we went," not "Isaid," but "we said," and in all other ways to associate my colleague in a joint report.

^9.4 And mark how self-sufficient he is; for on occasion he can be content with a part of himself. If he lose a hand through disease or war, or if some accident puts out one or both of his eyes, he will be satisfied with what is left, taking as much pleasure in his impaired and maimed body as he took when it was sound. But while he does not pine for these parts if they are missing, he prefers not to lose them.
^9.18 Nevertheless, though the sage may love his friends dearly, often comparing them with himself, and putting them ahead of himself, yet all the good will be limited to his own being, and he will speak the words which were spoken by the very Stilbo11 whom Epicurus criticizes in his letter. For Stilbo, after his country was captured and his children and his wife lost, as he emerged from the general desolation alone and yet happy, spoke as follows to Demetrius, called Sacker of Cities because of the destruction he brought upon them, in answer to the question whether he had lost anything: "I have all my goods with me!",
^42.1 Has that friend of yours already made you believe that he is a good man? And yet it is impossible in so short a time for one either to become good or be known as such.1 Do you know what kind of man I now mean when I speak of "a good man"? I mean one of the second grade, like your friend. For one of the first class perhaps springs into existence, like the phoenix, only once in five hundred years. And it is not surprising, either, that greatness develops only at long intervals; Fortune often brings into being commonplace powers, which are born to please the mob; but she holds up for our approval that which is extraordinary by the very fact that she makes it rare.
^62.1 LXII. On Good Company We are deceived by those who would have us believe that a multitude of affairs blocks their pursuit of liberal studies; they make a pretence of their engagements, and multiply them, when their engagements are merely with themselves. As for me, Lucilius, my time is free; it is indeed free, and wherever I am, I am master of myself. For I do not surrender myself to my affairs, but loan myself to them, and I do not hunt out excuses for wasting my time. And wherever I am situated, I carry on my own meditations and ponder in my mind some wholesome thought.
^75.10 Some define this class, of which I have been speaking, – a class of men who are making progress, – as having escaped the diseases of the mind, but not yet the passions, and as still standing upon slippery ground; because no one is beyond the dangers of evil except him who has cleared himself of it wholly. But no one has so cleared himself except the man who has adopted wisdom in its stead. ^75.11 I have often before explained the difference between the diseases of the mind and its passions. And I shall remind you once more: the diseases are hardened and chronic vices, such as greed and ambition; they have enfolded the mind in too close a grip, and have begun to be permanent evils thereof. To give a brief definition: by "disease" we mean a persistent perversion of the judgment, so that things which are mildly desirable are thought to be highly desirable. Or, if you prefer, we may define it thus: to be too zealous in striving for things which are only mildly desirable or not desirable at all, or to value highly things which ought to be valued but slightly or valued not at all. ^75.12 "Passions" are objectionable impulses of the spirit, sudden and vehement; they have come so often, and so little attention has been paid to them, that they have caused a state of disease; just as a catarrh, when there has been but a single attack and the catarrh has not yet become habitual, produces a cough, but causes consumption when it has become regular and chronic. Therefore we may say that those who have made most progress are beyond the reach of the "diseases"; but they still feel the "passions" even when very near perfection.
^107.12 Let us live thus, and speak thus; let Fate find us ready and alert. Here is your great soul – the man who has given himself over to Fate; on the other hand, that man is a weakling and a degenerate who struggles and maligns the order of the universe and would rather reform the gods than reform himself. Farewell.
^109.4 Evil men harm evil men; each debases the other by rousing his wrath, by approving his churlishness, and praising his pleasures; bad men are at their worst stage when their faults are most thoroughly intermingled, and their wickedness has been, so to speak, pooled in partnership. Conversely, therefore, a good man will help another good man. "How?" you ask. ^109.5 Because he will bring joy to the other, he will strengthen his faith, and from the contemplation of their mutual tranquillity the delight of both will be increased. Moreover, they will communicate to each other a knowledge of certain facts; for the wise man is not all-knowing.1 And even if he were all-knowing, someone might be able to devise and point out short cuts, by which the whole matter is more readily disseminated. ¹²¹ You will bring suit against me, I feel sure, when I set forth for you to-days little problem, with which we have already fumbled long enough. You will cry out again: "What has this to do with character?" Cry out if you like, but let me first of all match you with other opponents,1 against whom you may bring suit – such as Posidonius and Archidemus;2 these men will stand trial. I shall then go on to say that whatever deals with character does not necessarily produce good character. Man needs one thing for his food, another for his exercise, another for his clothing, another for his instruction, and another for his pleasure. Everything, however, has reference to mans needs, although everything does not make him better. Character is affected by different things in different ways: some things serve to correct and regulate character, and others investigate its nature and origin. And when I seek the reason why Nature brought forth man, and why she set him above other animals, do you suppose that I have left character-study in the rear? No; that is wrong. For how are you to know what character is desirable, unless you have discovered what is best suited to man? Or unless you have studied his nature? You can find out what you should do and what you should avoid, only when you have learned what you owe to your own nature. I desire, you say, "to learn how I may crave less, and fear less. Rid me of my unreasoning beliefs. Prove to me that so-called felicity is fickle and empty, and that the word easily admits of a syllables increase."3 I shall fulfil your want, encouraging your virtues and lashing your vices. People may decide that I am too zealous and reckless in this particular; but I shall never cease to hound wickedness, to check the most unbridled emotions, to soften the force of pleasures which will result in pain, and to cry down mens prayers. of course I shall do this; for it is the greatest evils that we have prayed for, and from that which has made us give thanks comes all that demands consolation. Meanwhile, allow me to discuss thoroughly some points which may seem now to be rather remote from the present inquiry. We were once debating whether all animals had any feelings about their "constitution."4 That this is the case is proved particularly by their making motions of such fitness and nimbleness that they seem to be trained for the purpose. Every being is clever in its own line. The skilled workman handles his tools with an ease born of experience; the pilot knows how to steer his ship skilfully; the artist can quickly lay on the colours which he has prepared in great variety for the purpose of rendering the likeness, and passes with ready eye and hand from palette to canvas. In the same way an animal is agile in all that pertains to the use of its body. We are apt to wonder at skilled dancers because their gestures are perfectly adapted to the meaning of the piece and its accompanying emotions, and their movements match the speed of the dialogue. But that which art gives to the craftsman, is given to the animal by nature. No animal handles its limbs with difficulty, no animal is at a loss how to use its body. This function they exercise immediately at birth. They come into the world with this knowledge; they are born full-trained. But people reply: "The reason why animals are so dexterous in the use of their limbs is that if they move them unnaturally, they will feel pain. They are compelled to do thus, according to your school, and it is fear rather than will-power which moves them in the right direction." This idea is wrong. Bodies driven by a compelling force move slowly; but those which move of their own accord possess alertness. The proof that it is not fear of pain which prompts them thus, is, that even when pain checks them they struggle to carry out their natural motions. Thus the child who is trying to stand and is becoming used to carry his own weight, on beginning to test his strength, falls and rises again and again with tears until through painful effort he has trained himself to the demands of nature. And certain animals with hard shells, when turned on their backs, twist and grope with their feet and make motions side-ways until they are restored to their proper position. The tortoise on his back feels no suffering; but he is restless because he misses his natural condition, and does not cease to shake himself about until he stands once more upon his feet. So all these animals have a consciousness of their physical constitution, and for that reason can manage their limbs as readily as they do; nor have we any better proof that they come into being equipped with this knowledge than the fact that no animal is unskilled in the use of its body. But some object as follows: "According to your account, ones constitution consists of a ruling power5 in the soul which has a certain relation towards the body. But how can a child comprehend this intricate and subtle principle, which I can scarcely explain even to you? All living creatures should be born logicians, so as to understand a definition which is obscure to the majority of Roman citizens!" ,Your objection would be true if I spoke of living creatures as understanding "a definition of constitution," and not "their actual constitution." Nature is easier to understand than to explain; hence, the child of whom we were speaking does not understand what "constitution" is, but understands its own constitution. He does not know what "a living creature" is, but he feels that he is an animal. Moreover, that very constitution of his own he only understands confusedly, cursorily, and darkly. We also know that we possess souls, but we do not know the essence, the place, the quality, or the source, of the soul. Such as is the consciousness of our souls which we possess, ignorant as we are of their nature and position, even so all animals possess a consciousness of their own constitutions. For they must necessarily feel this, because it is the same agency by which they feel other things also; they must necessarily have a feeling of the principle which they obey and by which they are controlled. Everyone of us understands that there is something which stirs his impulses, but he does not know what it is. He knows that he has a sense of striving, although he does not know what it is or its source. Thus even children and animals have a consciousness of their primary element, but it is not very clearly outlined or portrayed. You maintain, do you, says the objector, "that every living thing is at the start adapted to its constitution, but that mans constitution is a reasoning one, and hence man is adapted to himself not merely as a living, but as a reasoning, being? For man is dear to himself in respect of that wherein he is a man. How, then, can a child, being not yet gifted with reason, adapt himself to a reasoning constitution?" ,But each age has its own constitution, different in the case of the child, the boy, and the old man; they are all adapted to the constitution wherein they find themselves. The child is toothless, and he is fitted to this condition. Then his teeth grow, and he is fitted to that condition also. Vegetation also, which will develop into grain and fruits, has a special constitution when young and scarcely peeping over the tops of the furrows, another when it is strengthened and stands upon a stalk which is soft but strong enough to bear its weight, and still another when the colour changes to yellow, prophesies threshing-time, and hardens in the ear – no matter what may be the constitution into which the plant comes, it keeps it, and conforms thereto. The periods of infancy, boyhood, youth, and old age, are different; but I, who have been infant, boy, and youth, am still the same. Thus, although each has at different times a different constitution, the adaptation of each to its constitution is the same. For nature does not consign boyhood or youth, or old age, to me; it consigns me to them. Therefore, the child is adapted to that constitution which is his at the present moment of childhood, not to that which will be his in youth. For even if there is in store for him any higher phase into which he must be changed, the state in which he is born is also according to nature. First of all, the living being is adapted to itself, for there must be a pattern to which all other things may be referred. I seek pleasure; for whom? For myself. I am therefore looking out for myself. I shrink from pain; on behalf of whom? Myself. Therefore, I am looking out for myself. Since I gauge all my actions with reference to my own welfare, I am looking out for myself before all else. This quality exists in all living beings – not engrafted but inborn. Nature brings up her own offspring and does not cast them away; and because the most assured security is that which is nearest, every man has been entrusted to his own self. Therefore, as I have remarked in the course of my previous correspondence, even young animals, on issuing from the mothers womb or from the egg, know at once of their own accord what is harmful for them, and avoid death-dealing things.6 They even shrink when they notice the shadow of birds of prey which flit overhead. No animal, when it enters upon life, is free from the fear of death. People may ask: "How can an animal at birth have an understanding of things wholesome or destructive?" The first question, however, is whether it can have such understanding, and not how it can understand. And it is clear that they have such understanding from the fact that, even if you add understanding, they will act no more adequately than they did in the first place. Why should the hen show no fear of the peacock or the goose, and yet run from the hawk, which is a so much smaller animal not even familiar to the hen? Why should young chickens fear a cat and not a dog? These fowls clearly have a presentiment of harm – one not based on actual experiments; for they avoid a thing before they can possibly have experience of it. Furthermore, in order that you may not suppose this to be the result of chance, they do not shrink from certain other things which you would expect them to fear, nor do they ever forget vigilance and care in this regard; they all possess equally the faculty of avoiding what is destructive. Besides, their fear does not grow as their lives lengthen. Hence indeed it is evident that these animals have not reached such a condition through experience; it is because of an inborn desire for self-preservation. The teachings of experience are slow and irregular; but whatever Nature communicates belongs equally to everyone, and comes immediately. If, however, you require an explanation, shall I tell you how it is that every living thing tries to understand that which is harmful? It feels that it is constructed of flesh; and so it perceives to what an extent flesh may be cut or burned or crushed, and what animals are equipped with the power of doing this damage; it is of animals of this sort that it derives an unfavourable and hostile idea. These tendencies are closely connected; for each animal at the same time consults its own safety, seeking that which helps it, and shrinks from that which will harm it. Impulses towards useful objects, and revulsion from the opposite, are according to nature; without any reflection to prompt the idea, and without any advice, whatever Nature has prescribed, is done. Do you not see how skillful bees are in building their cells? How completely harmonious in sharing and enduring toil? Do you not see how the spider weaves a web so subtle that mans hand cannot imitate it; and what a task it is to arrange the threads, some directed straight towards the centre, for the sake of making the web solid, and others running in circles and lessening in thickness – for the purpose of tangling and catching in a sort of net the smaller insects for whose ruin the spider spreads the web? ,This art is born, not taught; and for this reason no animal is more skilled than any other. You will notice that all spider-webs are equally fine, and that the openings in all honeycomb cells are identical in shape. Whatever art communicates is uncertain and uneven; but Natures assignments are always uniform. Nature has communicated nothing except the duty of taking care of themselves and the skill to do so; that is why living and learning begin at the same time. No wonder that living things are born with a gift whose absence would make birth useless. This is the first equipment that Nature granted them for the maintece of their existence – the quality of adaptability and self-love. They could not survive except by desiring to do so. Nor would this desire alone have made them prosper, but without it nothing could have prospered. In no animal can you observe any low esteem, or even any carelessness, of self. Dumb beasts, sluggish in other respects, are clever at living. So you will see that creatures which are useless to others are alert for their own preservation.7 Farewell.

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" ^10.26 The condemned woman – and the rest That shameless woman, however, seeking both to rid herself of her accomplice and avoid making the payment shed promised, put her hand on the cup, in full view of all, saying: Noble physician, you shall not give my dear husband that medicine until you have swallowed a portion yourself. Who knows, it might contain some harmful poison? If, as a devoted wife, anxious for her husbands welfare, I show a proper sense of caution, I hope that does not offend so learned and careful a man as you. This savage womans astounding and daring stroke shocked the physician and drove all stratagems from his mind, while the urgency of responding allowed no room for thought, and so pinning his hopes on an antidote he knew of, afraid to show any signs of a bad conscience by showing anxiety or hesitation, he took a large sip of the medicine. Reassured by the sight, the husband now took the cup and swallowed the proffered dose. The doctor, having discharged his task, now wished to flee so as to take the antidote in time, but the evil woman with demonic persistence would not let him move a step until, as she said: the medicine has first spread through the veins and its effect begins to show. After a long while, and much persistence, he swayed her with his pleading and protestations, and she granted him leave. Meanwhile the poison had worked its way through his veins and been absorbed to his very marrow. Ravaged by the drug, already attacked by fits of torpor, he eventually reached home. He had barely finished telling his wife the story, wildly insisting she make sure of the payment promised, when, choking violently, the illustrious doctor expired."

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^1.24 Arising among these men, Saturninus (who was of that Antioch which is near Daphne) and Basilides laid hold of some favourable opportunities, and promulgated different systems of doctrine--the one in Syria, the other at Alexandria. Saturninus, like Meder, set forth one father unknown to all, who made angels, archangels, powers, and potentates. The world, again, and all things therein, were made by a certain company of seven angels. Man, too, was the workmanship of angels, a shining image bursting forth below from the presence of the supreme power; and when they could not, he says, keep hold of this, because it immediately darted upwards again, they exhorted each other, saying, "Let us make man after our image and likeness." He was accordingly formed, yet was unable to stand erect, through the inability of the angels to convey to him that power, but wriggled on the ground like a worm. Then the power above taking pity upon him, since he was made after his likeness, sent forth a spark of life, which gave man an erect posture, compacted his joints, and made him live. He declares, therefore, that this spark of life, after the death of a man, returns to those things which are of the same nature with itself, and the rest of the body is decomposed into its original elements.He has also laid it down as a truth, that the SAviour was without birth, without body, and without figure, but was, by supposition, a visible man; and he maintained that the God of the Jews was one of the angels; and, on this account, because all the powers wished to annihilate his father, Christ came to destroy the God of the Jews, but to save such as believe in him; that is, those who possess the spark of his life. This heretic was the first to affirm that two kinds of men were formed by the angels,--the one wicked, and the other good. And since the demons assist the most wicked, the Saviour came for the destruction of evil men and of the demons, but for the salvation of the good. They declare also, that marriage and generation are from Satan. Many of those, too, who belong to his school, abstain from animal food, and draw away multitudes by a reigned temperance of this kind. They hold, moreover, that some of the prophecies were uttered by those angels who made the world, and some by Satan; whom Saturninus represents as being himself an angel, the enemy of the creators of the world, but especially of the God of the Jews.Basilides again, that he may appear to have discovered something more sublime and plausible, gives an immense development to his doctrines. He sets forth that Nous was first born of the unborn father, that from him, again, was born Logos, from Logos Phronesis, from Phronesis Sophia and Dynamis, and from Dynamis and Sophia the powers, and principalities, and angels, whom he also calls the first; and that by them the first heaven was made. Then other powers, being formed by emanation from these, crated another heaven similar to the first; and in like manner, when others, again, had been formed by emanation from them, corresponding exactly to those above them, these, too, framed another third heaven; and then from this third, in downward order, there was a fourth succession of descendants; and so on, after the same fashion, they declare that more and more principalities and angels were formed, and three hundred and sixty-five heavens. Wherefore the year contains the same number of days in conformity with the number of the heavens.Those angels who occupy the lowest heaven, that, namely, which is visible to us, formed all the things which are in the world, and made allotments among themselves of the earth and of those nations which are upon it. The chief of them is he who is thought to be the God of the Jews; and inasmuch as he desired to render the other nations subject to his own people, that is, the Jews, all the other princes resisted and opposed him. Wherefore all other nations were at enmity with his nation. But the father without birth and without name, perceiving that they would be destroyed, sent his own first-begotten Nous (he it is who is called Christ) to bestow deliverance on them that believe in him, from the power of those who made the world. He appeared, then, on earth as a man, to the nations of these powers, and wrought miracles. Wherefore he did not himself suffer death, but Simon, a certain man of Cyrene, being compelled, bore the cross in his stead; so that this latter being transfigured by him, that he might be thought to be Jesus, was crucified, through ignorance and error, while Jesus himself received the form of Simon, and, standing by, laughed at them. For since he was an incorporeal power, and the Nous (mind) of the unborn father, he transfigured himself as he pleased, and thus ascended to him who had sent him, deriding them, inasmuch as he could not be laid hold of, and was invisible to all. Those, then, who know these things have been freed from the principalities who formed the world; so that it is not incumbent on us to confess him who was crucified, but him who came in the form of a man, and was thought to be crucified, and was called Jesus, and was sent by the father, that by this dispensation he might destroy the works of the makers of the world. If any one, therefore, he declares, confesses the crucified, that man is still a slave, and under the power of those who formed our bodies; but he who denies him has been freed from these beings, and is acquainted with the dispensation of the unborn father.Salvation belongs to the soul alone, for the body is by nature subject to corruption. He declares, too, that the prophecies were derived from those powers who were the makers of the world, but the law was specially given by their chief, who led the people out of the land of Egypt. He attaches no importance to the question regarding meats offered in sacrifice to idols, thinks them of no consequence, and makes use of them without any hesitation; he holds also the use of other things, and the practice of every kind of lust, a matter of perfect indifference. These men, moreover, practise magic; and use images, incantations, invocations, and every other kind of curious art. Coining also certain names as if they were those of the angels, they proclaim some of these as belonging to the first, and others to the second heaven; and then they strive to set forth the names, principles, angels, and powers of the three hundred and sixty-five imagined heavens. They also affirm that the barbarous name in which the Saviour ascended and descended, is Caulacau.He, then, who has learned these things, and known all the angels and their causes, is rendered invisible and incomprehensible to the angels and all the powers, even as Caulacau also was. And as the son was unknown to all, so must they also be known by no one; but while they know all, and pass through all, they themselves remain invisible and unknown to all; for, "Do thou," they say, "know all, but let nobody know thee." For this reason, persons of such a persuasion are also ready to recant their opinions, yea, rather, it is impossible that they should suffer on account of a mere name, since they are like to all. The multitude, however, cannot understand these matters, but only one out of a thousand, or two out of ten thousand. They declare that they are no longer Jews, and that they are not yet Christians; and that it is not at all fitting to speak openly of their mysteries, but right to keep them secret by preserving silence.They make out the local position of the three hundred and sixty-five heavens in the same way as do mathematicians. For, accepting the theorems of these latter, they have transferred them to their own type of doctrine. They hold that their chief is Abraxas; and, on this account, that word contains in itself the numbers amounting to three hundred and sixty-five.
^1.29 Besides those, however, among these heretics who are Simonians, and of whom we have already spoken, a multitude of Gnostics have sprung up, and have been manifested like mushrooms growing out of the ground. I now proceed to describe the principal opinions held by them. Some of them, then, set forth a certain AEon who never grows old, and exists in a virgin spirit: him they style Barbelos. They declare that somewhere or other there exists a certain father who cannot be named, and that he was desirous to reveal himself to this Barbelos. Then this Ennoea went forward, stood before his face, and demanded from him Prognosis (prescience). But when Prognosis had, as was requested, come forth, these two asked for Aphtharsia (incorruption), which also came forth, and after that Zoe Aionios (eternal life). Barbelos, glorying in these, and contemplating their greatness, and in conception s thus formed, rejoicing in this greatness, generated light similar to it. They declare that this was the beginning both of light and of the generation of all things; and that the Father, beholding this light, anointed it with his own benignity, that it might be rendered perfect. Moreover, they maintain that this was Christ, who again, according to them, requested that Nous should be given him as an assistant; and Nous came forth accordingly. Besides these, the Father sent forth Logos. The conjunctions of Ennoea and Logos, and of Aphtharsia and Christ, will thus be formed; while Zoe Aionios was united to Thelema, and Nous to Prognosis. These, then, magnified the great light and Barbelos.They also affirm that Autogenes was afterwards sent forth from Ennoea and Logos, to be a representation of the great light, and that he was greatly honoured, all things being rendered subject unto him. Along with him was sent forth Aletheia, and a conjunction was formed between Autogenes and Aletheia. But they declare that from the Light, which is Christ, and from Aphtharsia, four luminaries were sent forth to surround Autogenes; and again from Thelema and Zoe Aionios four other emissions took place, to wait upon these four luminaries; and these they name Charis (grace), Thelesis (will), Synesis (understanding), and Phronesis (prudence) of these, Chaffs is connected with the great and first luminary: him they represent as Sorer (Saviour), and style Armogenes. Thelesis, again, is united to the second luminary, whom they also name Raguel; Synesis to the third, whom they call David; and Phronesis to the fourth, whom they name Eleleth.All these, then, being thus settled, Auto-genes moreover produces a perfect and true man, whom they also call Adamas, inasmuch as neither has he himself ever been conquered, nor have those from whom he sprang; he also was, along with the first light, severed from Armogenes. Moreover, perfect knowledge was sent forth by Autogenes along with man, and was united to him; hence he attained to the knowledge of him that is above all. Invincible power was also conferred on him by the virgin spirit; and all things then rested in him, to sing praises to the great AEon. Hence also they declare were manifested the mother, the father, the son; while from Anthropos and Gnosis that Tree was produced which they also style Gnosis itself.Next they maintain, that from the first angel, who stands by the side of Monogenes, the Holy Spirit has been sent forth, whom they also term Sophia and Prunicus. He then, perceiving that all the others had consorts, while he himself was destitute of one, searched after a being to whom he might be united; and not finding one, he exerted and extended himself to the uttermost and looked down into the lower regions, in the expectation of there finding a consort; and still not meeting with one, he leaped forth from his place in a state of great impatience, which had come upon him because he had made his attempt without the good-will of his father. Afterwards, under the influence of simplicity and kindness, he produced a work in which were to be found ignorance and audacity. This work of his they declare to be Protarchontes, the former of this lower creation. But they relate that a mighty power carried him away from his mother, and that he settled far away from her in the lower regions, and formed the firmament of heaven, in which also they affirm that he dwells. And in his ignorance he formed those powers which are inferior to himself--angels, and firmaments, and all things earthly. They affirm that he, being united to Authadia (audacity), produced Kakia (wickedness), Zelos (emulation), Phthonos (envy), Erinnys (fury), and Epithymia (lust). When these were generated, the mother Sophia deeply grieved, fled away, departed into the upper regions, and became the last of the Ogdoad, reckoning it downwards. On her thus departing, he imagined he was the only being in existence; and on this account declared, "I am a jealous God, and besides me there is no one." Such are the falsehoods which these people invent. ^1.30 Others, again, portentously declare that there exists, in the power of Bythus, a certain primary light, blessed, incorruptible, and infinite: this is the Father of all, and is styled the first man. They also maintain that his Ennoea, going forth from him, produced a son, and that this is the son of man--the second man. Below these, again, is the Holy Spirit, and under this superior spirit the elements were separated from each other, viz. water, darkness, the abyss, chaos, above which they declare the Spirit was borne, calling him the first woman. Afterwards, they maintain, the first man, with his son, delighting over the beauty of the Spirit--that is, of the woman--and shedding light upon her, begat by her an incorruptible light, the third male, whom they call Christ,--the son of the first and second man, and of the Holy Spirit, the first woman.Ialdabaoth, again, being incensed with men, because they did not worship or honour him as father and God, sent forth a deluge upon them, that he might at once destroy them all. But Sophia opposed him in this point also, and Noah and his family were saved in the ark by means of the besprinkling of that light which proceeded from her, and through it the world was again filled with mankind. Ialdabaoth himself chose a certain man named Abraham from among these, and made a covet with him, to the effect that, if his seed continued to serve him, he would give to them the earth for an inheritance. Afterwards, by means of Moses, he brought forth Abrahams descendants from Egypt, and gave them the law, and made them the Jews. Among that people he chose seven days, which they also call the holy Hebdomad. Each of these receives his own herald for the purpose of glorifying and proclaiming God; so that, when the rest hear these praises, they too may serve those who are announced as gods try the prophets.Moreover, they distribute the prophets in the following manner: Moses, and Joshua the son of Nun, and Amos, and Habakkuk, belonged to Ialdabaoth; Samuel, and Nathan, and Jonah, and Micah, to Iao; Elijah, Joel, and Zechariah to Sabaoth; Isaiah, Ezekiel, Jeremiah, and Daniel, to Adohai; Tobias and Haggai to Eloi; Michaiah and Nahum to Oreus; Esdras and Zephaniah to Astanphaeus. Each one of these, then, glorifies his own father and God, and they maintain that Sophia, herself has also spoken many things through them regarding the first Anthropos (man), and concerning that Christ who is above, thus admonishing and reminding men of the incorruptible light, the first Anthropos, and of the descent of Christ. The other powers being terrified by these things, and marveiling at the novelty of those things which were announced by the prophets, Prunicus brought it about by means of Ialdabaoth (who knew not what he did), that emissions of two men took place, the one from the barren Elizabeth, and the other from the Virgin Mary.And since she herself had no rest either in heaven or on earth, she invoked her mother to assist her in her distress. Upon this, her mother, the first woman, was moved with compassion towards her daughter, on her repentance, and begged from the first man that Christ should be sent to her assistance, who, being sent forth, descended to his sister, and to the besprinkling of light. When he recognised her (that is, the Sophia below), her brother descended to her, and announced his advent through means of John, and prepared the baptism of repentance, and adopted Jesus beforehand, in order that on Christ descending he might find a pure vessel, and that by the son of that Ialdabaoth the woman might be announced by Christ. They further declare that he descended through the seven heavens, having assumed the likeness of their sons, and gradually emptied them of their power. For they maintain that the whole besprinkling of light rushed to him, and that Christ, descending to this world, first clothed his sister Sophia with it, and that then both exulted in the mutual refreshment they felt in each others society: this scene they describe as relating to bridegroom and bride. But Jesus, inasmuch as he was begotten of the Virgin through the agency of God, was wiser, purer, and more righteous than all other men: Christ united to Sophia descended into him, and thus Jesus Christ was produced.They affirm that many of his disciples were not aware of the descent of Christ into him; but that, when Christ did descend on Jesus, he then began to work miracles, and heal, and announce the unknown Father, and openly to confess himself the son of the first man. The powers and the father of Jesus were angry at these proceedings, and laboured to destroy him; and when he was being led away for this purpose, they say that Christ himself, along with Sophia, departed from him into the state of an incorruptible AEon, while Jesus was crucified. Christ, however, was not forgetful of his Jesus, but sent down a certain energy into him from above, which raised him up again in the body, which they call both animal and spiritual; for he sent the mundane parts back again into the world. When his disciples saw that he had risen, they did not recognise him--no, not even Jesus himself, by whom he rose again from the dead. And they assert that this very great error prevailed among his disciples, that they imagined he had risen in a mundane body, not knowing that "flesh and blood do not attain to the kingdom of God."They strove to establish the descent and ascent of Christ, by the fact that neither before his baptism, nor after his resurrection from the dead, do his disciples state that he did any mighty works, not being aware that Jesus was united to Christ, and the incorruptible AEon to the Hebdomad; and they declare his mundane body to be of the same nature as that of animals. But after his resurrection he tarried on earth eighteen months; and knowledge descending into him from above, he taught what was clear. He instructed a few of his disciples, whom he knew to be capable of understanding so great mysteries, in these things, and was then received up into heaven, Christ sitting down at the right hand of his father Ialdabaoth, that he may receive to himself the souls of those who have known them, after they have laid aside their mundane flesh, thus enriching himself without the knowledge or perception of his father; so that, in proportion as Jesus enriches himself with holy souls, to such an extent does his father suffer loss and is diminished, being emptied of his own power by these souls. For he will not now possess holy souls to send them down again into the world, except those only which are of his substance, that is, those into which he has breathed. But the consummation of all things will take place, when the whole besprinkling of the spirit of light is gathered together, and is carried off to form an incorruptible AEon.Such are the opinions which prevail among these persons, by whom, like the Lernaean hydra, a many-headed beast has been generated from the school of Valentinus. For some of them assert that Sophia herself became the serpent; on which account she was hostile to the creator of Adam, and implanted knowledge in men, for which reason the serpent was called wiser than all others. Moreover, by the position of our intestines, through which the food is conveyed, and by the fact that they possess such a figure, our internal configuration in the form of a serpent reveals our hidden generatrix.The father and son thus both had intercourse with the woman (whom they also call the mother of the living). When, however, she could not bear nor receive into herself the greatness of the lights, they declare that she was filled to repletion, and became ebullient on the left side; and that thus their only son Christ, as belonging to the right side, and ever tending to what was higher, was immediately caught up with his mother to form an incorruptible AEon. This constitutes the true and holy Church, which has become the appellation, the meeting together, and the union of the father of all, of the first man, of the son, of the second man, of Christ their son, and of the woman who has been mentioned.They teach, however, that the power which proceeded from the woman by ebullition, being besprinkled with light, fell downward from the place occupied by its progenitors, yet possessing by its own will that besprinkling of light; and it they call Sinistra, Prunicus, and Sophia, as well as masculo-feminine. This being, in its simplicity, descended into the waters while they were yet in a state of immobility, and imparted motion to them also, wantonly acting upon them even to their lowest depths, and assumed from them a body. For they affirm that all things rushed towards and clung to that sprinkling of light, and begin it all round. Unless it had possessed that, it would perhaps have been totally absorbed in, and overwhelmed by, material substance. Being therefore bound down by a body which was composed of matter, and greatly burdened by it, this power regretted the course it had followed, and made an attempt to escape from the waters and ascend to its mother: it could not effect this, however, on account of the weight of the body lying over and around it. But feeling very ill at ease, it endeavoured at least to conceal that light which came from above, fearing lest it too might be injured by the inferior elements, as had happened to itself. And when it had received power from that besprinkling of light which it possessed, it sprang back again, and was borne aloft; and being on high, it extended itself, covered a portion of space, and formed this visible heaven out of its body; yet remained under the heaven which it made, as still possessing the form of a watery body. But when it had conceived a desire for the light above, and had received power by all things, it laid down this body, and was freed from it. This body which they speak of that power as having thrown off, they call a female from a female.They declare, moreover, that her son had also himself a certain breath of incorruption left him by his mother, and that through means of it he works; and becoming powerful, he himself, as they affirm, also sent forth from the waters a son without a mother; for they do not allow him either to have known a mother. His son, again, after the example of his father, sent forth another son. This third one, too, generated a fourth; the fourth also generated a son: they maintain that again a son was generated by the fifth; and the sixth, too, generated a seventh. Thus was the Hebdomad, according to them, completed, the mother possessing the eighth place; and as in the case of their generations, so also in regard to dignities and powers, they precede each other in turn.They have also given names to the several persons in their system of falsehood, such as the following: he who was the first descendant of the mother is called Ialdabaoth; he, again, descended from him, is named Iao; he, from this one, is called Sabaoth; the fourth is named Adoneus; the fifth, Eloeus; the sixth, Oreus; and the seventh and last of all, Astanphaeus. Moreover, they represent these heavens, potentates, powers, angels, and creators, as sitting in their proper order in heaven, according to their generation, and as invisibly ruling over things celestial and terrestrial. The first of them, namely Ialdabaoth, holds his mother in contempt, inasmuch as he produced sons and grandsons without the permission of any one, yea, even angels, archangels, powers, potentates, and dominions. After these things had been done, his sons turned to strive and quarrel with him about the supreme power,--conduct which deeply grieved Ialdabaoth, and drove him to despair. In these circumstances, he cast his eyes upon the subjacent dregs of matter, and fixed his desire upon it, to which they declare his son owes his origin. This son is Nous himself, twisted into the form of a serpent; and hence were derived the spirit, the soul, and all mundane things: from this too were generated all oblivion, wickedness, emulation, envy, and death. They declare that the father imparted still greater crookedness to this serpent-like and contorted Nous of theirs, when he was with their father in heaven and Paradise.On this account, Ialdabaoth, becoming uplifted in spirit, boasted himself over all those things that were below him, and exclaimed, "I am father, and God, and above me there is no one." But his mother, hearing him speak thus, cried out against him, "Do not lie, Ialdabaoth: for the father of all, the first Anthropos (man), is above thee; and so is Anthropos the son of Anthropos." Then, as all were disturbed by this new voice, and by the unexpected proclamation, and as they were inquiring whence the noise proceeded, in order to lead them away and attract them to himself, they affirm that Ialdabaoth exclaimed, "Come, let us make man after our image." The six powers, on hearing this, and their mother furnishing them with the idea of a man (in order that by means of him she might empty them of their original power), jointly formed a man of immense size, both in regard to breadth and length. But as he could merely writhe along the ground, they carried him to their father; Sophia so labouring in this matter, that she might empty him (Ialdabaoth) of the light with which he had been sprinkled, so that he might no longer, though still powerful, be able to lift up himself against the powers above. They declare, then, that by breathing into man the spirit of life, he was secretly emptied of his power; that hence man became a possessor of nous (intelligence) and enthymesis (thought); and they affirm that these are the faculties which partake in salvation. He they further assert at once gave thanks to the first Anthropos (man), forsaking those who had created him.But Ialdabaoth, feeling envious at this, was pleased to form the design of again emptying man by means of woman, and produced a woman from his own enthymesis, whom that Prunicus above mentioned laying hold of, imperceptibly emptied her of power. But the others coming and admiring her beauty, named her Eve, and falling in love with her, begat sons by her, whom they also declare to be the angels. But their mother (Sophia) cunningly devised a scheme to seduce Eve and Adam, by means of the serpent, to transgress the command of Ialdabaoth. Eve listened to this as if it had proceeded from a son of God, and yielded an easy belief. She also persuaded Adam to eat of the tree regarding which God had said that they should not eat of it. They then declare that, on their thus eating, they attained to the knowledge of that power which is above all, and departed from those who had created them. When Prunicus perceived that the powers were thus baffled by their own creature, she greatly rejoiced, and again cried out, that since the father was incorruptible, he (Ialdabaoth) who formerly called himself the father was a liar; and that, while Anthropos and the first woman (the Spirit) existed previously, this one (Eve) sinned by committing adultery.Ialdabaoth, however, through that oblivion in which he was involved, and not paying any regard to these things, cast Adam and Eve out of Paradise, because they had transgressed his commandment. For he had a desire to beget sons by Eve, but did not accomplish his wish, because his mother opposed him in every point, and secretly emptied Adam and Eve of the light with which they had been sprinkled, in order that that spirit which proceeded from the supreme power might participate neither in the curse nor opprobrium caused by transgression. They also teach that, thus being emptied of the divine substance, they were cursed by him, and cast down from heaven to this world. But the serpent also, who was acting against the father, was cast down by him into this lower world; he reduced, however, under his power the angels here, and begat six sons, he himself forming the seventh person, after the example of that Hebdomad which surrounds the father. They further declare that these are the seven mundane demons, who always oppose and resist the human race, because it was on their account that their father was cast down to this lower world.Adam and Eve previously had light, and clear, and as it were spiritual bodies, such as they were at their creation; but when they came to this world, these changed into bodies more opaque, and gross, and sluggish. Their soul also was feeble and languid, inasmuch as they had received from their creator a merely mundane inspiration. This continued until Prunicus, moved with compassion towards them, restored to them the sweet savour of the besprinkling of light, by means of which they came to a remembrance of themselves, and knew that they were naked, as well as that the body was a material substance, and thus recognised that they bore death about with them. They thereupon became patient, knowing that only for a time they would be enveloped in the body. They also found out food, through the guidance of Sophia; and when they were satisfied, they had carnal knowledge of each other, and begat Cain, whom the serpent, that had been cast down along with his sons, immediately laid hold of and destroyed by filling him with mundane oblivion, and urging into folly and audacity, so that, by slaying his brother Abel, he was the first to bring to light envy and death. After these, they affirm that, by the forethought of Prunicus, Seth was begotten, and then Norea, from whom they represent all the rest of mankind as being descended. They were urged on to all kinds of wickedness by the inferior Hebdomad, and to apostasy, idolatry, and a general contempt for everything by the superior holy Hebdomad, since the mother was always secretly opposed to them, and carefully preserved what was peculiarly her own, that is, the besprinkling of light. They maintain, moreover, that the holy Hebdomad is the seven stars which they call planets; and they affirm that the serpent cast down has two names, Michael and Samael. ^1.31 Others again declare that Cain derived his being from the Power above, and acknowledge that Esau, Korah, the Sodomites, and all such persons, are related to themselves. On this account, they add, they have been assailed by the Creator, yet no one of them has suffered injury. For Sophia was in the habit of carrying off that which belonged to her from them to herself. They declare that Judas the traitor was thoroughly acquainted with these things, and that he alone, knowing the truth as no others did, accomplished the mystery of the betrayal; by him all things, both earthly and heavenly, were thus thrown into confusion. They produce a fictitious history of this kind, which they style the Gospel of Judas.I have also made a collection of their writings in which they advocate the abolition of the doings of Hystera. Moreover, they call this Hystera the creator of heaven and earth. They also hold, like Carpocrates, that men cannot be saved until they have gone through all kinds of experience. An angel, they maintain, attends them in every one of their sinful and abominable actions, and urges them to venture on audacity and incur pollution. Whatever may be the nature of the action, they declare that they do it in the name of the angel, saying, "O thou angel, I use thy work; O thou power, I accomplish thy operation !" And they maintain that this is "perfect knowledge," without shrinking to rush into such actions as it is not lawful even to name.It was necessary clearly to prove, that, as their very opinions and regulations exhibit them, those who are of the school of Valentinus derive their origin from such mothers, fathers, and ancestors, and also to bring forward their doctrines, with the hope that perchance some of them, exercising repentance and returning to the only Creator, and God the Former of the universe, may obtain salvation, and that others may not henceforth be drown away by their wicked, although plausible, persuasions, imagining that they will obtain from them the knowledge of some greater and more sublime mysteries. But let them rather, learning to good effect from us the wicked tenets of these men, look with contempt upon their doctrines, while at the same time they pity those who, still cleaving to these miserable and baseless fables, have reached such a pitch of arrogance as to reckon themselves superior to all others on account of such knowledge, or, as it should rather be called, ignorance. They have now been fully exposed; and simply to exhibit their sentiments, is to obtain a victory over them.Wherefore I have laboured to bring forward, and make clearly manifest, the utterly ill-conditioned carcase of this miserable little fox. For there will not now be need of many words to overturn their system of doctrine, when it has been made manifest to all. It is as when, on a beast hiding itself in a wood, and by rushing forth from it is in the habit of destroying multitudes, one who beats round the wood and thoroughly explores it, so as to compel the animal to break cover, does not strive to capture it, seeing that it is truly a ferocious beast; but those present can then watch and avoid its assaults, and can cast darts at it from all sides, and wound it, and finally slay that destructive brute. So, in our case, since we have brought their hidden mysteries, which they keep in silence among themselves, to the light, it will not now be necessary to use many words in destroying their system of opinions. For it is now in thy power, and in the power of all thy associates, to familiarize yourselves with what has been said, to overthrow their wicked and undigested doctrines, and to set forth doctrines agreeable to the truth. Since then the case is so, I shall, according to promise, and as my ability serves, labour to overthrow them, by refuting them all in the following book. Even to give an account of them is a tedious affair, as thou seest. But I shall furnish means for overthrowing them, by meeting all their opinions in the order in which they have been described, that I may not only expose the wild beast to view, but may inflict wounds upon it from every side.

" ⁶⁰ So ended Alexanders heroics; such was the catastrophe of his tragedy; one would like to find a special providence in it, though doubtless chance must have the credit. The funeral celebration was to be worthy of his life, taking the form of a contest — for possession of the oracle. The most prominent of the impostors his accomplices referred it to Rutilianuss arbitration which of them should be selected to succeed to the prophetic office and wear the hierophantic oracular garland. Among these was numbered the grey-haired physician Paetus, dishonouring equally his grey hairs and his profession. But Steward-of-the-Games Rutilianus sent them about their business ungarlanded, and continued the defunct in possession of his holy office."

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" ^7.85 An animals first impulse, say the Stoics, is to self-preservation, because nature from the outset endears it to itself, as Chrysippus affirms in the first book of his work On Ends: his words are, The dearest thing to every animal is its own constitution and its consciousness thereof; for it was not likely that nature should estrange the living thing from itself or that she should leave the creature she has made without either estrangement from or affection for its own constitution. We are forced then to conclude that nature in constituting the animal made it near and dear to itself; for so it comes to repel all that is injurious and give free access to all that is serviceable or akin to it.",
^7.87 This is why Zeno was the first (in his treatise On the Nature of Man) to designate as the end life in agreement with nature (or living agreeably to nature), which is the same as a virtuous life, virtue being the goal towards which nature guides us. So too Cleanthes in his treatise On Pleasure, as also Posidonius, and Hecato in his work On Ends. Again, living virtuously is equivalent to living in accordance with experience of the actual course of nature, as Chrysippus says in the first book of his De finibus; for our individual natures are parts of the nature of the whole universe.
^7.90 Virtue, in the first place, is in one sense the perfection of anything in general, say of a statue; again, it may be non-intellectual, like health, or intellectual, like prudence. For Hecato says in his first book On the Virtues that some are scientific and based upon theory, namely, those which have a structure of theoretical principles, such as prudence and justice; others are non-intellectual, those that are regarded as co-extensive and parallel with the former, like health and strength. For health is found to attend upon and be co-extensive with the intellectual virtue of temperance, just as strength is a result of the building of an arch. " ^7.91 These are called non-intellectual, because they do not require the minds assent; they supervene and they occur even in bad men: for instance, health, courage. The proof, says Posidonius in the first book of his treatise on Ethics, that virtue really exists is the fact that Socrates, Diogenes, and Antisthenes and their followers made moral progress. And for the existence of vice as a fundamental fact the proof is that it is the opposite of virtue. That it, virtue, can be taught is laid down by Chrysippus in the first book of his work On the End, by Cleanthes, by Posidonius in his Protreptica, and by Hecato; that it can be taught is clear from the case of bad men becoming good.",
^7.116 Also they say that there are three emotional states which are good, namely, joy, caution, and wishing. Joy, the counterpart of pleasure, is rational elation; caution, the counterpart of fear, rational avoidance; for though the wise man will never feel fear, he will yet use caution. And they make wishing the counterpart of desire (or craving), inasmuch as it is rational appetency. And accordingly, as under the primary passions are classed certain others subordinate to them, so too is it with the primary eupathies or good emotional states. Thus under wishing they bring well-wishing or benevolence, friendliness, respect, affection; under caution, reverence and modesty; under joy, delight, mirth, cheerfulness.
^7.118 Again, the good are genuinely in earnest and vigilant for their own improvement, using a manner of life which banishes evil out of sight and makes what good there is in things appear. At the same time they are free from pretence; for they have stripped off all pretence or make-up whether in voice or in look. Free too are they from all business cares, declining to do anything which conflicts with duty. They will take wine, but not get drunk. Nay more, they will not be liable to madness either; not but what there will at times occur to the good man strange impressions due to melancholy or delirium, ideas not determined by the principle of what is choiceworthy but contrary to nature. Nor indeed will the wise man ever feel grief; seeing that grief is irrational contraction of the soul, as Apollodorus says in his Ethics.
^7.120 The Stoics approve also of honouring parents and brothers in the second place next after the gods. They further maintain that parental affection for children is natural to the good, but not to the bad. It is one of their tenets that sins are all equal: so Chrysippus in the fourth book of his Ethical Questions, as well as Persaeus and Zeno. For if one truth is not more true than another, neither is one falsehood more false than another, and in the same way one deceit is not more so than another, nor sin than sin. For he who is a hundred furlongs from Canopus and he who is only one furlong away are equally not in Canopus, and so too he who commits the greater sin and he who commits the less are equally not in the path of right conduct. "
^7.123 Furthermore, the wise are infallible, not being liable to error. They are also without offence; for they do no hurt to others or to themselves. At the same time they are not pitiful and make no allowance for anyone; they never relax the penalties fixed by the laws, since indulgence and pity and even equitable consideration are marks of a weak mind, which affects kindness in place of chastizing. Nor do they deem punishments too severe. Again, they say that the wise man never wonders at any of the things which appear extraordinary, such as Charons mephitic caverns, ebbings of the tide, hot springs or fiery eruptions. Nor yet, they go on to say, will the wise man live in solitude; for he is naturally made for society and action.", ^7.124 He will, however, submit to training to augment his powers of bodily endurance.And the wise man, they say, will offer prayers, and ask for good things from the gods: so Posidonius in the first book of his treatise On Duties, and Hecato in his third book On Paradoxes. Friendship, they declare, exists only between the wise and good, by reason of their likeness to one another. And by friendship they mean a common use of all that has to do with life, wherein we treat our friends as we should ourselves. They argue that a friend is worth having for his own sake and that it is a good thing to have many friends. But among the bad there is, they hold, no such thing as friendship, and thus no bad man has a friend. Another of their tenets is that the unwise are all mad, inasmuch as they are not wise but do what they do from that madness which is the equivalent of their folly.
^7.127 It is a tenet of theirs that between virtue and vice there is nothing intermediate, whereas according to the Peripatetics there is, namely, the state of moral improvement. For, say the Stoics, just as a stick must be either straight or crooked, so a man must be either just or unjust. Nor again are there degrees of justice and injustice; and the same rule applies to the other virtues. Further, while Chrysippus holds that virtue can be lost, Cleanthes maintains that it cannot. According to the former it may be lost in consequence of drunkenness or melancholy; the latter takes it to be inalienable owing to the certainty of our mental apprehension. And virtue in itself they hold to be worthy of choice for its own sake. At all events we are ashamed of bad conduct as if we knew that nothing is really good but the morally beautiful. Moreover, they hold that it is in itself sufficient to ensure well-being: thus Zeno, and Chrysippus in the first book of his treatise On Virtues, and Hecato in the second book of his treatise On Goods: "
^7.130 Their definition of love is an effort toward friendliness due to visible beauty appearing, its sole end being friendship, not bodily enjoyment. At all events, they allege that Thrasonides, although he had his mistress in his power, abstained from her because she hated him. By which it is shown, they think, that love depends upon regard, as Chrysippus says in his treatise of Love, and is not sent by the gods. And beauty they describe as the bloom or flower of virtue.of the three kinds of life, the contemplative, the practical, and the rational, they declare that we ought to choose the last, for that a rational being is expressly produced by nature for contemplation and for action. They tell us that the wise man will for reasonable cause make his own exit from life, on his countrys behalf or for the sake of his friends, or if he suffer intolerable pain, mutilation, or incurable disease."

^6.20.3 There has reached us also a dialogue of Caius, a very learned man, which was held at Rome under Zephyrinus, with Proclus, who contended for the Phrygian heresy. In this he curbs the rashness and boldness of his opponents in setting forth new Scriptures. He mentions only thirteen epistles of the holy apostle, not counting that to the Hebrews with the others. And unto our day there are some among the Romans who do not consider this a work of the apostle.

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^6.24 After the instance borrowed from the Mithraic mysteries, Celsus declares that he who would investigate the Christian mysteries, along with the aforesaid Persian, will, on comparing the two together, and on unveiling the rites of the Christians, see in this way the difference between them. Now, wherever he was able to give the names of the various sects, he was nothing loth to quote those with which he thought himself acquainted; but when he ought most of all to have done this, if they were really known to him, and to have informed us which was the sect that makes use of the diagram he has drawn, he has not done so. It seems to me, however, that it is from some statements of a very insignificant sect called Ophites, which he has misunderstood, that, in my opinion, he has partly borrowed what he says about the diagram. Now, as we have always been animated by a love of learning, we have fallen in with this diagram, and we have found in it the representations of men who, as Paul says, creep into houses, and lead captive silly women laden with sins, led away with various lusts; ever learning, and never able to come to the knowledge of the truth. The diagram was, however, so destitute of all credibility, that neither these easily deceived women, nor the most rustic class of men, nor those who were ready to be led away by any plausible pretender whatever, ever gave their assent to the diagram. Nor, indeed, have we ever met any individual, although we have visited many parts of the earth, and have sought out all those who anywhere made profession of knowledge, that placed any faith in this diagram. " ^6.25 In this diagram were described ten circles, distinct from each other, but united by one circle, which was said to be the soul of all things, and was called Leviathan. This Leviathan, the Jewish Scriptures say, whatever they mean by the expression, was created by God for a plaything; for we find in the Psalms: In wisdom have You made all things: the earth is full of Your creatures; so is this great and wide sea. There go the ships; small animals with great; there is this dragon, which You have formed to play therein. Instead of the word dragon, the term leviathan is in the Hebrew. This impious diagram, then, said of this leviathan, which is so clearly depreciated by the Psalmist, that it was the soul which had travelled through all things! We observed, also, in the diagram, the being named Behemoth, placed as it were under the lowest circle. The inventor of this accursed diagram had inscribed this leviathan at its circumference and centre, thus placing its name in two separate places. Moreover, Celsus says that the diagram was divided by a thick black line, and this line he asserted was called Gehenna, which is Tartarus. Now as we found that Gehenna was mentioned in the Gospel as a place of punishment, we searched to see whether it is mentioned anywhere in the ancient Scriptures, and especially because the Jews too use the word. And we ascertained that where the valley of the son of Ennom was named in Scripture in the Hebrew, instead of valley, with fundamentally the same meaning, it was termed both the valley of Ennom and also Geenna. And continuing our researches, we find that what was termed Geenna, or the valley of Ennom, was included in the lot of the tribe of Benjamin, in which Jerusalem also was situated. And seeking to ascertain what might be the inference from the heavenly Jerusalem belonging to the lot of Benjamin and the valley of Ennom, we find a certain confirmation of what is said regarding the place of punishment, intended for the purification of such souls as are to be purified by torments, agreeably to the saying: The Lord comes like a refiners fire, and like fullers soap: and He shall sit as a refiner and purifier of silver and of gold.", ^6.26 It is in the precincts of Jerusalem, then, that punishments will be inflicted upon those who undergo the process of purification, who have received into the substance of their soul the elements of wickedness, which in a certain place is figuratively termed lead, and on that account iniquity is represented in Zechariah as sitting upon a talent of lead. But the remarks which might be made on this topic are neither to be made to all, nor to be uttered on the present occasion; for it is not unattended with danger to commit to writing the explanation of such subjects, seeing the multitude need no further instruction than that which relates to the punishment of sinners; while to ascend beyond this is not expedient, for the sake of those who are with difficulty restrained, even by fear of eternal punishment, from plunging into any degree of wickedness, and into the flood of evils which result from sin. The doctrine of Geenna, then, is unknown both to the diagram and to Celsus: for had it been otherwise, the framers of the former would not have boasted of their pictures of animals and diagrams, as if the truth were represented by these; nor would Celsus, in his treatise against the Christians, have introduced among the charges directed against them statements which they never uttered instead of what was spoken by some who perhaps are no longer in existence, but have altogether disappeared, or been reduced to a very few individuals, and these easily counted. And as it does not beseem those who profess the doctrines of Plato to offer a defense of Epicurus and his impious opinions, so neither is it for us to defend the diagram, or to refute the accusations brought against it by Celsus. We may therefore allow his charges on these points to pass as superfluous and useless, for we would censure more severely than Celsus any who should be carried away by such opinions. " ^6.27 After the matter of the diagram, he brings forward certain monstrous statements, in the form of question and answer, regarding what is called by ecclesiastical writers the seal, statements which did not arise from imperfect information; such as that he who impresses the seal is called father, and he who is sealed is called young man and son; and who answers, I have been anointed with white ointment from the tree of life,- things which we never heard to have occurred even among the heretics. In the next place, he determines even the number mentioned by those who deliver over the seal, as that of seven angels, who attach themselves to both sides of the soul of the dying body; the one party being named angels of light, the others archontics; and he asserts that the ruler of those named archontics is termed the accursed god. Then, laying hold of the expression, he assails, not without reason, those who venture to use such language; and on that account we entertain a similar feeling of indignation with those who censure such individuals, if indeed there exist any who call the God of the Jews- who sends rain and thunder, and who is the Creator of this world, and the God of Moses, and of the cosmogony which he records - an accursed divinity. Celsus, however, appears to have had in view in employing these expressions, not a rational object, but one of a most irrational kind, arising out of his hatred towards us, which is so unlike a philosopher. For his aim was, that those who are unacquainted with our customs should, on perusing his treatise, at once assail us as if we called the noble Creator of this world an accursed divinity. He appears to me, indeed, to have acted like those Jews who, when Christianity began to be first preached, scattered abroad false reports of the Gospel, such as that Christians offered up an infant in sacrifice, and partook of its flesh; and again, that the professors of Christianity, wishing to do the works of darkness, used to extinguish the lights (in their meetings), and each one to have sexual intercourse with any woman whom he chanced to meet. These calumnies have long exercised, although unreasonably, an influence over the minds of very many, leading those who are aliens to the Gospel to believe that Christians are men of such a character; and even at the present day they mislead some, and prevent them from entering even into the simple intercourse of conversation with those who are Christians.", ^6.28 With some such object as this in view does Celsus seem to have been actuated, when he alleged that Christians term the Creator an accursed divinity; in order that he who believes these charges of his against us, should, if possible, arise and exterminate the Christians as the most impious of mankind. Confusing, moreover, things that are distinct, he states also the reason why the God of the Mosaic cosmogony is termed accursed, asserting that such is his character, and worthy of execration in the opinion of those who so regard him, inasmuch as he pronounced a curse upon the serpent, who introduced the first human beings to the knowledge of good and evil. Now he ought to have known that those who have espoused the cause of the serpent, because he gave good advice to the first human beings, and who go far beyond the Titans and Giants of fable, and are on this account called Ophites, are so far from being Christians, that they bring accusations against Jesus to as great a degree as Celsus himself; and they do not admit any one into their assembly until he has uttered maledictions against Jesus. See, then, how irrational is the procedure of Celsus, who, in his discourse against the Christians, represents as such those who will not even listen to the name of Jesus, or omit even that He was a wise man, or a person of virtuous character! What, then, could evince greater folly or madness, not only on the part of those who wish to derive their name from the serpent as the author of good, but also on the part of Celsus, who thinks that the accusations with which the Ophites are charged, are chargeable also against the Christians! Long ago, indeed, that Greek philosopher who preferred a state of poverty, and who exhibited the pattern of a happy life, showing that he was not excluded from happiness although he was possessed of nothing, termed himself a Cynic; while these impious wretches, as not being human beings, whose enemy the serpent is, but as being serpents, pride themselves upon being called Ophites from the serpent, which is an animal most hostile to and greatly dreaded by man, and boast of one Euphrates as the introducer of these unhallowed opinions. ^6.29 In the next place, as if it were the Christians whom he was calumniating, he continues his accusations against those who termed the God of Moses and of his law an accursed divinity; and imagining that it is the Christians who so speak, he expresses himself thus: What could be more foolish or insane than such senseless wisdom? For what blunder has the Jewish lawgiver committed? And why do you accept, by means, as you say, of a certain allegorical and typical method of interpretation, the cosmogony which he gives, and the law of the Jews, while it is with unwillingness, O most impious man, that you give praise to the Creator of the world, who promised to give them all things; who promised to multiply their race to the ends of the earth, and to raise them up from the dead with the same flesh and blood, and who gave inspiration to their prophets; and, again, you slander Him! When you feel the force of such considerations, indeed, you acknowledge that you worship the same God; but when your teacher Jesus and the Jewish Moses give contradictory decisions, you seek another God, instead of Him, and the Father! Now, by such statements, this illustrious philosopher Celsus distinctly slanders the Christians, asserting that, when the Jews press them hard, they acknowledge the same God as they do; but that when Jesus legislates differently from Moses, they seek another god instead of Him. Now, whether we are conversing with the Jews, or are alone with ourselves, we know of only one and the same God, whom the Jews also worshipped of old time, and still profess to worship as God, and we are guilty of no impiety towards Him. We do not assert, however, that God will raise men from the dead with the same flesh and blood, as has been shown in the preceding pages; for we do not maintain that the natural body, which is sown in corruption, and in dishonour, and in weakness, will rise again such as it was sown. On such subjects, however, we have spoken at adequate length in the foregoing pages. ^6.30 He next returns to the subject of the Seven ruling Demons, whose names are not found among Christians, but who, I think, are accepted by the Ophites. We found, indeed, that in the diagram, which on their account we procured a sight of, the same order was laid down as that which Celsus has given. Celsus says that the goat was shaped like a lion, not mentioning the name given him by those who are truly the most impious of individuals; whereas we discovered that He who is honoured in holy Scripture as the angel of the Creator is called by this accursed diagram Michael the Lion-like. Again, Celsus says that the second in order is a bull; whereas the diagram which we possessed made him to be Suriel, the bull-like. Further, Celsus termed the third an amphibious sort of animal, and one that hissed frightfully; while the diagram described the third as Raphael, the serpent-like. Moreover, Celsus asserted that the fourth had the form of an eagle; the diagram representing him as Gabriel, the eagle-like. Again, the fifth, according to Celsus, had the countece of a bear; and this, according to the diagram, was Thauthabaoth, the bear-like. Celsus continues his account, that the sixth was described as having the face of a dog; and him the diagram called Erataoth. The seventh, he adds, had the countece of an ass, and was named Thaphabaoth or Onoel; whereas we discovered that in the diagram he is called Onoel, or Thartharaoth, being somewhat asinine in appearance. We have thought it proper to be exact in stating these matters, that we might not appear to be ignorant of those things which Celsus professed to know, but that we Christians, knowing them better than he, may demonstrate that these are not the words of Christians, but of those who are altogether alienated from salvation, and who neither acknowledge Jesus as Saviour, nor God, nor Teacher, nor Son of God. ^6.31 Moreover, if any one would wish to become acquainted with the artifices of those sorcerers, through which they desire to lead men away by their teaching (as if they possessed the knowledge of certain secret rites), but are not at all successful in so doing, let him listen to the instruction which they receive after passing through what is termed the fence of wickedness, - gates which are subjected to the world of ruling spirits. (The following, then, is the manner in which they proceed): I salute the one-formed king, the bond of blindness, complete oblivion, the first power, preserved by the spirit of providence and by wisdom, from whom I am sent forth pure, being already part of the light of the son and of the father: grace be with me; yea, O father, let it be with me. They say also that the beginnings of the Ogdoad are derived from this. In the next place, they are taught to say as follows, while passing through what they call Ialdabaoth: You, O first and seventh, who art born to command with confidence, you, O Ialdabaoth, who art the rational ruler of a pure mind, and a perfect work to son and father, bearing the symbol of life in the character of a type, and opening to the world the gate which you closed against your kingdom, I pass again in freedom through your realm. Let grace be with me; yea, O father, let it be with me. They say, moreover, that the star Ph non is in sympathy with the lion-like ruler. They next imagine that he who has passed through Ialdabaoth and arrived at Iao ought thus to speak: You, O second Iao, who shines by night, who art the ruler of the secret mysteries of son and father, first prince of death, and portion of the innocent, bearing now my own beard as symbol, I am ready to pass through your realm, having strengthened him who is born of you by the living word. Grace be with me; father, let it be with me. They next come to Sabaoth, to whom they think the following should be addressed: O governor of the fifth realm, powerful Sabaoth, defender of the law of your creatures, who are liberated by your grace through the help of a more powerful Pentad, admit me, seeing the faultless symbol of their art, preserved by the stamp of an image, a body liberated by a Pentad. Let grace be with me, O father, let grace be with me. And after Sabaoth they come to Astaph us, to whom they believe the following prayer should be offered: O Astaph us, ruler of the third gate, overseer of the first principle of water, look upon me as one of your initiated, admit me who am purified with the spirit of a virgin, you who sees the essence of the world. Let grace be with me, O father, let grace be with me. After him comes Alo us, who is to be thus addressed: O Alo us, governor of the second gate, let me pass, seeing I bring to you the symbol of your mother, a grace which is hidden by the powers of the realms. Let grace be with me, O father, let it be with me. And last of all they name Hor us, and think that the following prayer ought to be offered to him: You who fearlessly leaped over the rampart of fire, O Hor us, who obtained the government of the first gate, let me pass, seeing you behold the symbol of your own power, sculptured on the figure of the tree of life, and formed after this image, in the likeness of innocence. Let grace be with me, O father, let grace be with me. ^6.32 The supposed great learning of Celsus, which is composed, however, rather of curious trifles and silly talk than anything else, has made us touch upon these topics, from a wish to show to every one who peruses his treatise and our reply, that we have no lack of information on those subjects, from which he takes occasion to calumniate the Christians, who neither are acquainted with, nor concern themselves about, such matters. For we, too, desired both to learn and set forth these things, in order that sorcerers might not, under pretext of knowing more than we, delude those who are easily carried away by the glitter of names. And I could have given many more illustrations to show that we are acquainted with the opinions of these deluders, and that we disown them, as being alien to ours, and impious, and not in harmony with the doctrines of true Christians, of which we are ready to make confession even to the death. It must be noticed, too, that those who have drawn up this array of fictions, have, from neither understanding magic, nor discriminating the meaning of holy Scripture, thrown everything into confusion; seeing that they have borrowed from magic the names of Ialdabaoth, and Astaph us, and Hor us, and from the Hebrew Scriptures him who is termed in Hebrew Iao or Jah, and Sabaoth, and Adon us, and Elo us. Now the names taken from the Scriptures are names of one and the same God; which, not being understood by the enemies of God, as even themselves acknowledge, led to their imagining that Iao was a different God, and Sabaoth another, and Adon us, whom the Scriptures term Adonai, a third besides, and that Elo us, whom the prophets name in Hebrew Eloi, was also different, ^6.33 Celsus next relates other fables, to the effect that certain persons return to the shapes of the archontics, so that some are called lions, others bulls, others dragons, or eagles, or bears, or dogs. We found also in the diagram which we possessed, and which Celsus called the square pattern, the statements made by these unhappy beings concerning the gates of Paradise. The flaming sword was depicted as the diameter of a flaming circle, and as if mounting guard over the tree of knowledge and of life. Celsus, however, either would not or could not repeat the harangues which, according to the fables of these impious individuals, are represented as spoken at each of the gates by those who pass through them; but this we have done in order to show to Celsus and those who read his treatise, that we know the depth of these unhallowed mysteries, and that they are far removed from the worship which Christians offer up to God. " ^6.34 After finishing the foregoing, and those analogous matters which we ourselves have added, Celsus continues as follows: They continue to heap together one thing after another - discourses of prophets, and circles upon circles, and effluents from an earthly church, and from circumcision; and a power flowing from one Prunicos, a virgin and a living soul; and a heaven slain in order to live, and an earth slaughtered by the sword, and many put to death that they may live, and death ceasing in the world, when the sin of the world is dead; and, again, a narrow way, and gates that open spontaneously. And in all their writings (is mention made) of the tree of life, and a resurrection of the flesh by means of the tree, because, I imagine, their teacher was nailed to a cross, and was a carpenter by craft; so that if he had chanced to have been cast from a precipice, or thrust into a pit, or suffocated by hanging, or had been a leather-cutter, or stone-cutter, or worker in iron, there would have been (invented) a precipice of life beyond the heavens, or a pit of resurrection, or a cord of immortality, or a blessed stone, or an iron of love, or a sacred leather! Now what old woman would not be ashamed to utter such things in a whisper, even when making stories to lull an infant to sleep? In using such language as this, Celsus appears to me to confuse together matters which he has imperfectly heard. For it seems likely that, even supposing that he had heard a few words traceable to some existing heresy, he did not clearly understand the meaning intended to be conveyed; but heaping the words together, he wished to show before those who knew nothing either of our opinions or of those of the heretics, that he was acquainted with all the doctrines of the Christians. And this is evident also from the foregoing words.", " ^6.35 It is our practice, indeed, to make use of the words of the prophets, who demonstrate that Jesus is the Christ predicted by them, and who show from the prophetic writings the events in the Gospels regarding Jesus have been fulfilled. But when Celsus speaks of circles upon circles, (he perhaps borrowed the expression) from the aforementioned heresy, which includes in one circle (which they call the soul of all things, and Leviathan) the seven circles of archontic demons, or perhaps it arises from misunderstanding the preacher, when he says: The wind goes in a circle of circles, and returns again upon its circles. The expression, too, effluents of an earthly church and of circumcision, was probably taken from the fact that the church on earth was called by some an effluent from a heavenly church and a better world; and that the circumcision described in the law was a symbol of the circumcision performed there, in a certain place set apart for purification. The adherents of Valentinus, moreover, in keeping with their system of error, give the name of Prunicos to a certain kind of wisdom, of which they would have the woman afflicted with the twelve years issue of blood to be the symbol; so that Celsus, who confuses together all sorts of opinions - Greek, Barbarian, and Heretical - having heard of her, asserted that it was a power flowing forth from one Prunicos, a virgin. The living soul, again, is perhaps mysteriously referred by some of the followers of Valentinus to the being whom they term the psychic creator of the world; or perhaps, in contradistinction to a dead soul, the living soul is termed by some, not inelegantly, the soul of him who is saved. I know nothing, however, of a heaven which is said to be slain, or of an earth slaughtered by the sword, or of many persons slain in order that they might live; for it is not unlikely that these were coined by Celsus out of his own brain.", ^6.36 We would say, moreover, that death ceases in the world when the sin of the world dies, referring the saying to the mystical words of the apostle, which run as follows: When He shall have put all enemies under His feet, then the last enemy that shall be destroyed is death. And also: When this corruptible shall have put on incorruption, then shall be brought to pass the saying that is written, Death is swallowed up in victory. The strait descent, again, may perhaps be referred by those who hold the doctrine of transmigration of souls to that view of things. And it is not incredible that the gates which are said to open spontaneously are referred obscurely by some to the words, Open to me the gates of righteousness, that I may go into them, and praise the Lord; this gate of the Lord, into it the righteous shall enter; and again, to what is said in the ninth psalm, You that lifts me up from the gates of death, that I may show forth all Your praise in the gates of the daughter of Zion. The Scripture further gives the name of gates of death to those sins which lead to destruction, as it terms, on the contrary, good actions the gates of Zion. So also the gates of righteousness, which is an equivalent expression to the gates of virtue, and these are ready to be opened to him who follows after virtuous pursuits. The subject of the tree of life will be more appropriately explained when we interpret the statements in the book of Genesis regarding the paradise planted by God. Celsus, moreover, has often mocked at the subject of a resurrection, - a doctrine which he did not comprehend; and on the present occasion, not satisfied with what he has formerly said, he adds, And there is said to be a resurrection of the flesh by means of the tree; not understanding, I think, the symbolic expression, that through the tree came death, and through the tree comes life, because death was in Adam, and life in Christ. He next scoffs at the tree, assailing it on two grounds, and saying, For this reason is the tree introduced, either because our teacher was nailed to a cross, or because he was a carpenter by trade; not observing that the tree of life is mentioned in the Mosaic writings, and being blind also to this, that in none of the Gospels current in the Churches is Jesus Himself ever described as being a carpenter. " ^6.37 Celsus, moreover, thinks that we have invented this tree of life to give an allegorical meaning to the cross; and in consequence of his error upon this point, he adds: If he had happened to be cast down a precipice, or shoved into a pit, or suffocated by hanging, there would have been invented a precipice of life far beyond the heavens, or a pit of resurrection, or a cord of immortality. And again: If the tree of life were an invention, because he - Jesus - (is reported) to have been a carpenter, it would follow that if he had been a leather-cutter, something would have been said about holy leather; or had he been a stone-cutter, about a blessed stone; or if a worker in iron, about an iron of love. Now, who does not see at once the paltry nature of his charge, in thus calumniating men whom he professed to convert on the ground of their being deceived? And after these remarks, he goes on to speak in a way quite in harmony with the tone of those who have invented the fictions of lion-like, and ass-headed, and serpent-like ruling angels, and other similar absurdities, but which does not affect those who belong to the Church. of a truth, even a drunken old woman would be ashamed to chaunt or whisper to an infant, in order to lull him to sleep, any such fables as those have done who invented the beings with asses heads, and the harangues, so to speak, which are delivered at each of the gates. But Celsus is not acquainted with the doctrines of the members of the Church, which very few have been able to comprehend, even of those who have devoted all their lives, in conformity with the command of Jesus, to the searching of the Scriptures, and have laboured to investigate the meaning of the sacred books, to a greater degree than Greek philosophers in their efforts to attain a so-called wisdom.", " ^6.38 Our noble (friend), moreover, not satisfied with the objections which he has drawn from the diagram, desires, in order to strengthen his accusations against us, who have nothing in common with it, to introduce certain other charges, which he adduces from the same (heretics), but yet as if they were from a different source. His words are: And that is not the least of their marvels, for there are between the upper circles - those that are above the heavens - certain inscriptions of which they give the interpretation, and among others two words especially, a greater and a less, which they refer to Father and Son. Now, in the diagram referred to, we found the greater and the lesser circle, upon the diameter of which was inscribed Father and Son; and between the greater circle (in which the lesser was contained) and another composed of two circles - the outer one of which was yellow, and the inner blue - a barrier inscribed in the shape of a hatchet. And above it, a short circle, close to the greater of the two former, having the inscription Love; and lower down, one touching the same circle, with the word Life. And on the second circle, which was intertwined with and included two other circles, another figure, like a rhomboid, (entitled) The foresight of wisdom. And within their point of common section was The nature of wisdom. And above their point of common section was a circle, on which was inscribed Knowledge; and lower down another, on which was the inscription, Understanding. We have introduced these matters into our reply to Celsus, to show to our readers that we know better than he, and not by mere report, those things, even although we also disapprove of them. Moreover, if those who pride themselves upon such matters profess also a kind of magic and sorcery - which, in their opinion, is the summit of wisdom - we, on the other hand, make no affirmation about it, seeing we never have discovered anything of the kind. Let Celsus, however, who has been already often convicted of false witness and irrational accusations, see whether he is not guilty of falsehood in these also, or whether he has not extracted and introduced into his treatise, statements taken from the writings of those who are foreigners and strangers to our Christian faith."

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