Ephrem the Syrian · Aphrahat — Hymns · Homilies · Demonstrations · Pistis Sophia

Contents — 45 sections

1. Hymn 1
2. Hymn 2
3. Hymn 3
4. Hymn 4
5. Hymn 5
6. Hymn 6
7. Hymn 7
8. Hymn 9
9. Hymn 10
10. Hymn 11
11. Hymn 12
12. Hymn 13
13. Hymn 14
14. Hymn 15
15. Hymn 16
16. Hymn 17
17. Hymn 18
18. Hymn 19
19. Hymn 20
20. Hymn 21
21. Hymn 35
22. Hymn 36
23. Hymn 37
24. Hymn 38
25. Hymn 39
26. Hymn 40
27. Hymn 41
28. Hymn 42
29. Hymn 52
30. Hymn 53
31. Hymn 54
32. Hymn 55
33. Hymn 56
34. Hymn 57
35. Hymn 58
36. Hymn 59
37. Hymn 60
38. Hymn 61
39. Hymn 62
40. Hymn 63
41. Hymn 64
42. Hymn 65
43. Hymn 66
44. Hymn 67
45. Hymn 68

Hymn 1

1. O God of mercies Who refreshed Noah, he too refreshed Your mercies. He offered sacrifice and stayed the flood; he presented gifts and received the promise. With prayer and incense he propitiated You: with an oath and with the bow You were gracious to him; so that if the flood should essay to hurt the earth, the bow should stretch itself over against it, to banish it away and hearten the earth. As You have sworn peace so do You maintain it, and let Your bow strive against Your wrath!

R. Stretch forth Your bow against the flood, for lo! It has lifted up its waves against our walls!

2. In revelation, Lord! It has been proclaimed, that that lowly blood which Noah sprinkled, wholly restrained Your wrath for all generations; how much mightier then shall be the blood of Your Only Begotten, that the sprinkling of it should restrain our flood! For lo! It was but as mysteries of Him that those lowly sacrifices gained virtue, which Noah offered, and stayed by them Your wrath. Be propitiated by the gift upon my altar, and stay from me the deadly flood. So shall both Your signs bring deliverance, to me Your cross and to Noah Your bow! Your cross shall cleave the sea of waters; Your bow shall stay the flood of rain.

3. Lo! All the billows trouble me; and You have given more favour to the ark: for waves alone encompassed it, mounds and weapons and waves encircle me. It was unto You a storehouse of treasures, but I have been a storehouse of debts: it in Your love subdued the waves; I in Your wrath, am left desolate among the weapons; the flood bore it, the river threatens me. O Helmsman of that ark, be my pilot on the dry land! To it You gave rest in the haven of a mountain; to me give You rest also in the haven of my walls!

4. The Just One has chastened me abundantly, but it He loved even among the waves. For Noah overcame the waves of lust, which had drowned in his generation the sons of Seth. Because his flesh revolted against the daughters of Cain, his chariot rode on the surface of the waves. Because women defiled him not, he coupled the beasts, whereof in the ark he joined together, all pairs in the yoke of wedlock. The olive which with its oil gladdens the face, with its leaf gladdened their countenances: for me the river whereof to drink is wont to make joyful, lo! O Lord, by its flood it makes me mournful.

5. The foulness of my guilt Your righteousness has seen, and Your pure eyes abhor me. You have gathered the waters by the hand of the unclean, that You might make for me purification of my guilt; not that in them You might baptize and purify me, but that in them You might chasten me with fear. For the waves will stir up to prayer, which shall wash away my guilt. The sight of them which is full of repentance, has been to me a baptism. The sea, O Lord, which should have drowned me, in it let Your mercies drown my guilt. In the Red Sea You drowned bodies; in this sea drown my guilt instead of bodies!

6. An ark in Your mercy You prepared, that You might preserve in it all the remnants. That You should not desolate the earth in Your wrath, Your compassion made an earth of wood. You emptied them one into the other; You rendered them back one unto the other. But my lands have thrice been filled and emptied again; and now against me the waves rebel, to overwhelm the remnant that has escaped in me. In the ark You saved a remnant; save in me, O Lord, yea in me a leaven. The ark upon the mountain brought forth; let me in my lands bring forth my imprisoned ones!

7. O Lord, gladden in me the imprisoned ones of my fortresses, You Who gladdened those prisoners with the olive leaf! You sent healing by means of the dove to the sick ones that were drowning in every wave; it entered in and drove out all their pains. For the joy of it swallowed up their sorrow, and mourning vanished away in its consolation. And as the chief of a host gives heartening to the fugitives, so the dove disseminated courage among the forsaken. Their eyes tasted the sight of peace, and their mouth hasted to open in Your praise. As the olive leaf in the waves, save me, that You may gladden in me the prisoners of my fortresses!

8. The flood assails, and dashes against our walls: may the all-sustaining might uphold them! It falls not as the building of the sand, for I have not built my doctrine upon the sand: a rock shall be for me the foundation, for on Your rock have I built my faith; the secret foundation of my trust, shall support my walls. For the walls of Jericho fell, because on the sand she had built her trust. Moses built a wall in the sea, for on a rock his understanding built it. The foundation of Noah was on a rock; the dwelling place of wood it bore up in the sea.

9. Compare the souls which are in me, with the living things that were in the ark; and instead of Noah who mourned in it, lo! Your altar mourning and humbled. Instead of the wedded wives that were in it, lo! My virgins that are unmarried. Instead of Ham who went forth from it and uncovered his father's nakedness, lo! Workers of righteousness, who have nourished and clothed apostles. In my pains, O my Lord, I rave in my speech; blame me not if my words provoke You! You put to silence the prosperous when they murmured: have mercy on me as on them that were silenced aforetime!

10. Before Your wrath You made a house of refuge, and all the nations rebelled against it. Noah was refreshed in rest, that his dwelling-place should give rest according to his name. You closed the doors to save the righteous one; You opened the floods to destroy the unclean. Noah stood between the terrible waves that were without, and the destroying mouths that were within: the waves tossed him and the mouths dismayed him. You made peace for him with them that were within; You brought down before him them that were without: You speedily changed his troubles, for light to You, O Lord, are hard things.

11. Hear and weigh the comparison of me with Noah, and though my suffering be light beside his, let Your mercy make our deliverance alike; for lo! My children stand like him, between the wrathful and the destroyer. Give peace, O Lord, among them that are within, and humble before me them that are without; and give me twofold victory! And whereas the slayer has made his rage threefold, may He of the three days show me threefold mercy! Let not the Evil One overcome Your lovingkindness: seeing he has assailed me twice and You overcame him thrice! Let my victory fly abroad through the world, that it may earn You praise in the world! O You who rose on the third day, give us not over to death in our third peril!

Hymn 2

1. This day are opened, our mouths to give thanks. They who opened the breaches, have opened my sons' mouths. Thank the Merciful, who has delivered the men of our city, nor thought at that time of exacting the debts that were due by us. When they rose up they that took us captive, the worlds in our deliverance, tasted of Your graciousness.

R. From all that have mouths, glory be to Your grace!

2. He has saved us without wall, and taught us that He is our wall: He has saved us without king and made us know that is our king: He has saved us, in each and all, and showed us that He is All: He has saved us in His grace and again reveals, that freely He has mercy and quickens. From every boaster, He takes away his boasting, and gives it to His own grace.

3. The sound of all mouths, is too little for Your praise: for lo! In the hour when our light was smoking, and was at the point to be quenched (seeing that all is easy to You) of a sudden it awoke and shone! Who has seen these two marvels, that for him whose hope was cut off, hope has sprung up and increased; the hour of mourning has been turned into good tidings?

4. This is a festival day, whereon hang the feasts: for if wrath had taken us captive, lo! Our feasts too had ceased. Whereas our peace has conquered and triumphed, lo! Our festivals resound. This blessed day supports all: upon it depends the city, on the city depends the people, on the people depends peace, on peace depends all.

5. Out of these breaches, You have multiplied triumphs. Praise unto the Triune God goes up from the three breaches; for that He descended and repaired them, in His mercy which restrains wrath. He smote the enemy who understood not that He was teaching us. He taught those within, for in His justice He made the breaches; He taught those without, for in His goodness He repaired them.

6. Speak and give glory, my delivered ones on this day; old men and boys, young men and maidens, children and innocents, and you, O Church, mother of the city! For the old men have been rescued from captivity, the youths from torture, the sucklings from being dashed in pieces, the women from dishonour, and the Church from mockery.

7. He came to us with hardness; we were afraid for a moment: He came in gentleness, and we rejoiced for an hour. He turned and left us for a little, we wandered without end; like a beast of prey which is trained by blandishments and by fear, but if so be that men turn from it, rebels and strays and becomes savage in the midst of peace.

8. He punished us and we feared not; He rescued us, and we were not shamed: He straitened us and our vows were multiplied; He enlarged us and our crimes were multiplied. When He constrained there was a covenant, when He gave breathing-space there was straying. Though He knew us He lowered Himself to establish us. In the evening we exalted Him; in the morning we rejected Him. When necessity left us, faithfulness left us.

9. He afflicted us by the breaches, that He might punish our crimes: He raised the mounds that thereby, He might humble our boasting. He made a breach for the seas that thereby, He might wash away our pollution. He shut us in that we might gather together in His Temple. He shut us in and we were quenched; He set us free and we went astray. We are like wool, which passes into every color.

10. We know that when the blessed sons of Nineveh repented, it was not because of mounds they repented, nor yet by means of waters, nor was it by reason of a breach, nor yet by reason of bows; it was not at the sound of the bowstring they feared and repented. They harkened to a feeble voice; they caused their little ones to fast; they made their youths chaste, they made their kings humble.

11. You smote us and we justified You, for it befell not by chance; You delivered us and we gave thanks, for it was not that we were worthy. You had mercy on us not because You erred, in hoping that we should repent. It was manifest to You that when You had mercy on us we strayed. You knew that we had sinned; You knew that we are sinners: with our iniquity that has been and is, You were acquainted when You had mercy on us.

12. Weigh our repentance, that it may outbalance our crimes! But not in even balance, ascends either weight; for our crimes are heavy and manifold, and our repentance is light. He had commanded that we should be sold for our debt: His mercy became our advocate; principal and increase, we repaid with the farthing, which our repentance proffered.

13. Ten thousand talents for that little payment, our debt He forgave us. He was bound to exact it, that He might appease His justice: He was constrained again to forgive, that He might make His grace to rejoice. Our tears for the twinkling of an eye we gave Him; He satisfied His justice, in exacting and taking a little; He made His grace to rejoice, when for a little He forgave much.

14. Ten thousand are the crimes that He has pardoned; ten thousand tongues, are unable to suffice, in presence of His goodness. He has pardoned us and we have not pardoned; we have requited to Him contrariwise; the guilt committed we write up afresh. Pardon, O Lord, we cry; Requite, O Lord, we pray: pardon verily when we have done wrong; requite verily when wrong is done us.

15. Yea not as those without, have we laboured for our lives. They have raised their mounds, but we not even our voices: they have broken through the wall, but we — not even the chains, the frail chains on our heart within have we broken. God has rejected the diligent, for the sake of the slothful; He has rejected the labour done without, though He was rejected from within.

16. He has set free them that talked, and smitten the silent; the wall was beaten, and the people were instructed: He spared them that can suffer, He smote that which knows no suffering. For instead of souls that feel, He smote the stones that feel not, that He might chasten us. In His love He spared our bodies, and hasted to smite our wall.

17. Who has ever seen, that a breach became as a mirror? Two parties looked thereinto; it served for those without and those within. They saw therein as with eyes, the Power that breaks down and builds up: they saw Him who made the breach and again repaired it. Those without saw His might; they departed and tarried not till evening: those within saw His help; they gave thanks yet sufficed not.

18. Let the day of your deliverance, arouse you from sloth! When the wall was broken through, when the elephants pressed in, when the javelins showered, when men did valiantly, then was there a sight for the heavenly ones. Iniquity fought there; mercy triumphed there; lovingkindness prevailed below; the watchers shouted on high.

19. And your enemy wearied himself, striving to smite by his wiles, the wall that encompassed you, a bulwark to your inhabitants. He wearied himself and availed not; and in order that he might not hope, that if He broke through He should also enter and take us captive, he broke it through and not once only; and was put to shame, nor was that enough, even unto three times, that he might be shamed thrice in the three.

20. Let my happiness by God's grace, be also multiplied in your midst! Whereas in you my crimes have been many, many be in you my fruits! Whereas in you I have sinned in my youth, in you let there be mercy for my old age! By the mouth of your sons pray for your son, for I have sinned beyond my ability, and have repented below my ability; I have scattered above measure, and have gathered below measure.

Hymn 3

1. Fix our hearing, that it be not loosed and wander! For it is a-wandering if one enquire, who He is and what He is like. For how can we avail, to paint in us the likeness, of that Being which is like to the mind? Naught is there in it that is limited, in all of it He sees and hears; all of it as it were speaks; all of it is in all senses.

R., Praise to the One Being, that is to us unsearchable!

2. His aspect cannot be discerned, that it should be portrayed by our understanding: He hears without ears; He speaks without mouth; He works without hands, and He sees without eyes. Because our soul ceases not nor desists, in presence of Him Who is such; in His graciousness He put on the fashion of humankind and gathered us into His likeness.

3. Let us learn in what way that Being is spiritual and appeared as corporeal; and how it also is tranquil and appears as wrathful. These things were for our profit; that Being in our likeness was made like to us that we may be made like Him. One there is that is like Him, the Son Who proceeded from Him, Who is stamped with His likeness.

4. O Nisibis, hear these things, for, for your sake these things were written and spoken. Both to yourself and to others, you have been in the world a cause of strife and of disputations. Mouths over you, O you that were shut up, even over you mouths sang; when you triumphed and wast enlarged, in you mouths were opened, for lamentation and for thanksgiving.

5. The prayer of your inhabitants, sufficed for your deliverance; it was not that they were righteous, but that they were penitent: according as they were disgraced, so did they haste to submit to the rod. In transgressions and in triumphs they had like part. They whose crimes were great, so be their fruit great; they who triumphed in their sackcloth, have triumphed also in their crowns.

6. The day of your deliverance, is king of all days. The Sabbath overthrew your walls, it overthrew the ungrateful; the day of the Resurrection of the Son, raised again your ruins; the day of Resurrection raised you according to its name, it glorified its title. The Sabbath relaxed its watch; for the making of the breaches, it took blame to itself.

7. In Samaria hunger prevailed, but in you fullness prevailed. In Samaria there broke in and came on her, abundance of a sudden; but in you there roared and came in on you a sea of a sudden. In her was eaten a child, and it saved her alive; in you was eaten the body, living and all life-giving; of a sudden He delivered them, the Eaten delivered the eaters.

8. We know that the Blessed wills not the afflictions, that have been in all ages; though He has wrought them, it is our offenses that are the cause of our troubles. No man can complain against our Creator; it is for Him to complain against us, who have sinned and constrained Him, to be wrathful though He wills it not, and to smite though He desires it not.

9. The Earth, the vine, and the olive, are in need of chastisement. When the olive is bruised, then its fruit smells sweet; when the vine is pruned, then its grapes are goodly; when the soil is ploughed its yield is goodly. When water is confined in channels, desert places drink of it; brass, silver and gold, when they are burnished shine.

10. If then it be that man, by chastening makes all things goodly; and if he who despises and rejects chastening, is hated and all rebels against him; then by that which he chastens, let him learn Him that chastens him; since whoever chastens does so that he may profit thereby. For whoever chastens his servants, does so that he may possess them; the good God chastens His servants that they may possess themselves.

11. Let your afflictions be, books to admonish you, for the thrice-besieged, suffice to become for you, books to meditate therein, every hour on their histories. Because you despised the two Testaments, wherein you might read your life, therefore He wrote for you, three hard books wherein you should read your chastisements.

12. Let us avert by that which has been, the thing that is yet to be; let us be taught by that which has come, to escape that which is coming; let us remember that which is past, to avoid that which is future. Because we had forgotten the first stroke, the second fell on us; because we forgot the second, the third bore heavy on us. Who will yet again forget!

Hymn 4

1. My God, without ceasing, I will tread the threshold of Your house; I who have rejected all grace, I will ask with boldness, that I may receive with confidence. R., Our hope, be our Wall!

2. For if, O Lord, the earth, enriches manifold, a single grain of wheat, how then shall my prayers, be enriched by Your grace!

3. Because of the voices of my children, their sighs and their groans, open to me the door of Your mercy! Make glad for their voices, the mourning of their sackcloth!

4. O firstborn that wast a weaned child, and wast familiar with the children, the accurst sons of Nazareth, hearken to my lambs that have seen the wolves, for lo! They cry.

5. For a flock, O my Lord, in the field, if so be it has seen the wolves, flees to the shepherd, and takes refuge under his staff, and he drives away them that would devour it.

6. Your flock has seen the wolves, and lo! It cries loudly. Behold how terrified it is! Let your Cross be a staff, to drive out them that would swallow it up!

7. Accept the cry of my little ones, that are altogether pure. It was He, the Infant of days, that could appease, O Lord, the Ancient of days.

8. The day when the Babe came down, in the midst of the stall, the Watchers descended and proclaimed, peace — may that peace be, in all my streets for all my offspring.

9. Seventy and two old men, the elders of that people, sufficed not for its breaches. The Babe it was, the Son of Mary, that gave peace on every side.

10. Have mercy, O Lord, on my children! In my children call to mind Your childhood, You Who wast a child! Let them that are like Your childhood, be saved by Your grace!

11. Mingled in the midst of the flock, are the cry of the innocents, and the voice of the sheep, that call on the Shepherd of all, to deliver them from all.

* * * * * * * * * * *

13. There is a joy that is affliction, misery is hidden in it; there is a misery that is profit, it is a fountain of joys, in that new world.

14. The happiness that my persecutor has gained, woes are hidden in it; therefore I rejoice. The wretchedness that I have gained from him, happiness is concealed for me in it.

15. Who will not give praise, to Him that has begotten us, and can beget again, from the midst of evil rumours the voices of glad tidings!

16. You Healer of all, have visited me in my sicknesses! Payment for Your medicines, I cannot give You, for they are priceless.

17. Your mercies in richness, surpass Your medicines: they cannot be bought, they are given freely, it is for tears they are bartered.

18. How, O my Master, can a desolate city, whose king is far off, and her enemy near, stand firm without aid of mercy?

19. A harbour and refuge, are You at all times. When the seas covered me, Your mercy descended and drew me out. Again let Your help lay hold on me!

20. Apply to my afflictions, the medicine of Your salvation, and the passion of Your help! Your sign can become, a medicine to heal all.

21. I am greatly oppressed, and I hasten to complain, against him that troubles me. Let Your mercy, my Lord, take the bitterness from the cup, that my sins have mixed.

22. I look on all sides, and weep that I am desolate. Very many though be my chiefs and my deliverers, one is He that has delivered me.

23. My young men have fled, O Lord, and gone forth, and are like chickens, which an eagle pursues; lo! They hide in a secret place: may Your peace bring them back!

24. The sound of my grape-gatherers, lo! My ears miss it, for their voices fail. Let it resound with the glad tidings, O Blessed One of Your salvation!

25. A voice of terror, I have heard on my towers; as my defenders cry, while they guard my walls. Still it with the voice of peace!

26. The noise of my husbandmen, shall speak peace without my walls: the shouting of my dwellers shall speak peace within my walls, that I may give peace without and within.

27. Make an end, O Lord, of the mourning, of this Your pure altar, and of Your chaste priest, who stands clothed in mourning, covered over with sackcloth!

28. The Church and her ministers shall give praise for Your salvation; the city and its dwellers. Be the voice of peace, O Lord, the reward of their voices!

Hymn 5

1. Cause to be heard in Your grace, the tidings of Your salvation: for an hearing has been made, a path of passage; our minds have been downtrodden, by messages of terror. R., Praises to Your victory! Glory to Your Dominion!

2. Comfort with profits, though small and scanty, those that have had harvest, of hurt by their labour: at a time of profit, they have gained but loss.

3. It is manifest that He has stood, portioning wrath upon earth: loss and profit in anger He divided. There are whom He has cast down of a sudden, and there are whom He has puffed up of a sudden.

4. To teach us that He can, chastise in all ways; when He saw the persecutors, were terrible before my eyes, He laid me out before my children, and they my beloved chastised me.

5. Lo! He taught me to fear, Himself and not man: for when there was none to smite us, His wrath gave command of a sudden, and every man stretched himself out, and chastised himself.

6. In like manner that Babylonian, who struck down all kings when he was confident and hoped that there was none to smite him, God caused that by his own hands, he should strike himself down.

7. His majesty and his mind, of a sudden became mad together: he rent and cast off his garments; he went forth and wandered in the desert; he drove himself out first, and then his servants drove him out.

8. He showed to all kings, whom he had led captive and brought down, that not by his own power, could he have overcome: the power that struck him down, was that which punished them.

9. I have stood and borne, O my Lord; the blows of my deliverers. You are able in Your grace, to make me profit by the smiters: You are able in Your justice to punish me by my helpers.

10. The day when the host was bold, to come up against Samaria; their plenty and their pleasure, their treasures and their possessions, they cast away and forsook and fled. He crowned her by her persecutors.

11. My beloved ones crowned me, and my deliverers healed me. Through the guilt of my dwellers, my helpers chastised me, give me drink from Your vines, of the cup of consolation!

12. The grain and the vine, preserve, O my Lord, by Your grace! Be the husbandman cheered, by the vine of the grape-gatherer; be the vinedresser glad, in the grain of the husbandman!

13. They are joined each to each, the grain and the grape. In the field the reapers, wine can make cheerful, in the vineyard the dressers, bread strengthens in turn.

14. These two things have power, to comfort my troubles: the Trinity has power, to comfort more exceedingly; whom I will praise because of a sudden, I was delivered through grace.

15. But the man whose life, is preserved through grace, if he goes away to murmur, at the loss of his goods, he is thankless for the grace, of Him who had pity on him.

16. Of His own will He destroys, one thing instead of another. He destroys possession, and spares the possessor: He destroys our plants, instead of our lives.

17. Let us fear to murmur, lest His own wrath be roused, and He spare the possessions, and smite the possessor; that we may learn in the end, His mercy in the beginning.

18. Let us learn against whom, it is meet for us to murmur. Learn to murmur, not against the Chastener, but against your own will, that made you sin and you were punished.

19. Let us put away murmuring, and turn unto prayer: for if the possessor dies, his possessions also cease for him; but while he survives, he seeks to recover his losses.

20. Let consolations be multiplied, in mercy to my dwellers: let the remainder and residue, console us in the midst of wrath; and cause us to forget in the residue, the mourning of our devastation!

21. Heal and increase O my Lord, the fruits Your wrath has left! They seem to me like sick ones, that have escaped in pestilence. Make me to forget in these weak ones, the suffering of the many!

22. While I speak, O my Lord, I call to mind that this too is the month, when the blossom pined, and dropped off in blight, may it return to soundness, to be a consolation!

23. For these escaped the pestilence, that carried off their brethren. The vines though voiceless, wept when before them, a multitude was cut down and felled, of trees that they loved.

24. The company of plants, lo! The earth misses! The roots for the husbandmen, weep and cause them to weep. Their beauty had spread and gave shade, and it was torn away in one hour.

25. The axe came near and struck; and struck the husbandman; the blow was on the trees, and it caused the husbandman to suffer; every axe that smote, he bore the pain of it.

Hymn 6

1. I will run in my affections, to Him who heals freely. He who healed my sorrows, the first and the second, He who cured the third, He will heal the fourth. R., Heal me, You Son the First Born!

2. My sons, O my Lord, drank and were drunken, of the tidings which wrath had mixed; and they rushed on my adornments, and spoiled and cast away my ornaments; they rent and spared not, my garments and my crowns.

3. They uncovered me and I was made bare. Because I was shamed a little, by means of that stripping, the first and the second, because I was shamed a third time, lo! They have stripped me a fourth time.

4. For they have seized and taken away my garments, my ornaments and my gardens. On the sackcloth that girds my altar, look, O my Lord, and have pity on me! Let the sackcloth be to me, O my Lord, the breastplate of salvation!

5. Lo! It is not by the hand of the chaste, that You have chastised me, O my Master! For lo! His shame is before him, and behind him his disgrace; for as to his marriage, adultery is better than it.

6. Lo! His daughter is his wife, and his sister his consort; and his mother whence he came forth, he turns again and takes her to wife! The heavens are astonished that thus, he provokes You, and lo! He prospers.

7. And though, O my Lord, my crimes are many, are my offenses so heavy, that You should make over a chaste woman, mother of chaste daughters, to foul Assyria, mother of defiled daughters?

8. Restrain him that he come not, and wag at me his head, and stamp on me his heel, and rejoice that the voice of his fame, thus troubles the world; and be uplifted yet a little!

9. My sons, O my Lord, have seen my nakedness, yea have uncovered me and wept. Uncover me before my children, who are pained by my pain, and let not those mock at me, the accursed that have no pity!

10. My lands had brought forth fruits and pleasant things; good things in the vineyard, abundance in the fields. But as I rested secure, of a sudden wrath overtook me.

11. The husbandmen were plundered, the spoilers heaped the grain; what you had borrowed and sown these destroyed. With one's debt his hunger, haply will also remain unsatisfied, for his bread is snatched from him.

12. The husbandman, O my Lord, is plundered, for he lent to the earth; she has received the deposit, and given it to a stranger; she has borrowed it of the husbandman; and paid it to the spoiler.

13. Be jealous over me who am Yours, and to You, O my Lord: am I betrothed! The Apostle who betrothed me to You, told me that You are jealous. For as a wall to chaste wives is the jealousy of their husbands.

14. Samson stirred up seas, because he was mightily jealous over his wife, though she was greatly defiled, and was divided against him. Keep Your Church, for no other, has she beside You!

15. Whoever is not jealous, over his spouse despises her. Jealousy it is that can make known, the love that is within. You are called jealous, that you may show me Your love.

16. The nature of woman is this; it is weak and rash: it is jealousy keeps it, under fear every hour. You have been named among the jealous, that You might make known Your solicitude.

17. Every man has been master, of something that was not his own; every man has gone forth gathering, something that he scattered not. The day of confusion, I have prepared for myself by my crimes.

18. How shall they bear the suffering, the labourers and tillers? In the face of the vinedresser, they have cut down the vines and driven away the flocks of the husbandman; his sowing they have reaped and carried off.

19. They had yoked cattle sown and harrowed, they had ploughed, planted, nurtured. They stood afar and wept; and they went away bereft of all. The labour was for the toilers, the increase for the spoilers.

20. The rulers, O my Lord, maintained not, order in the midst of Your wrath. If they had willed it they might have kept order, but our iniquity suffered it not. Though wrath had greatly abated, wrath compelled them to spoil.

21. To whom on any side, shall I look for comfort, for my plantations that are laid low, and my possessions that are laid waste? Let the message of the voice of peace, drive away my sadness from me!

22. Give me not over; lest it be thought that You have given me a writing of divorce, and sent me away and driven me out! Let them not call me, O my Lord, the forsaken and the disgraced!

23. I have not anything, to call to mind before Your eyes, for I am wholly despised. Call to mind for me, O my God, this only that none other, have I set before me beside You!

24. Who would not weep for me, with voice and wailing? For before the days of full moon I was chaste and crowned; and after the days of full moon, I was uncovered and made bare.

25. My chaste daughters of the chambers, wander in the fields; for the wrath that makes all drunken, has caused my honourable women to be despised. Let Your mercy which gives peace to all, restore these beloved ones to honour!

26. My elder daughters and my younger, lo! They cry before You; the damsels with their voices, they that are aged with their tears; my virgins with their fasts, my chaste ones with their sackcloth!

27. My eyes to all the streets, I lift up and lo! They are deserted. There are left of a hundred ten, and a thousand of ten thousand. Give peace and fill my streets, with the tumult of my dwellers!

28. Bring back them that are without, and make them glad that are within! Mighty is Your grace, that You extend it within and without. Let the wings of Your grace gather my chickens together!

29. Let the prayer of my just men, save my fugitives! The unbelievers have plundered me, and the believers have sustained me. In them that believe put to shame them that believe not!

30. There came together on one day, two festivals as one: the Feast of Your Ascension, and the Feast of Your Champions; the feast that wove Your Crown, and the memorial of the crowning of Your servants.

31. Have mercy because there were doubled for us, these feasts on one day; and there were doubled for us instead of them, even the two feasts in one, suffering from the voice of ill tidings, and mourning from desolation!

32. Give peace to my festivals! For both my feasts have ceased; and instead of rejoicing, of my remnants in festivals, tremblings and desolations meet me in every place.

33. Bring home mine that are far off, make glad mine that are near; and in the midst of our land shall be preached, good tidings of joy; and I shall render in return for peace, praise from every mouth!

Hymn 7

1. Wrath came to rebuke, the greedy who in the midst of peace, bargained, defrauded and plundered. In calamity the greedy have waxed rich: lo! What was theirs they have scattered, what was not theirs they have gathered. R., Give peace, O Son, to our land!

2. Twenty years my troubles, have been like branches, O my Saviour! Which are kept back throughout winter, but when it is time to shoot forth, my troubles shoot forth: with our fruit our heart ripens.

3. Nisan is the time of buds: in it the ill tidings budded. When our delights crowded on us, then crowded on us our ills. At the time of winnowing of wheat, came the winnowing of cities,

4. For the three brethren in Babylon fled not from the fire that men kindled, because they were steadfast: from lust they fled, because they were perfect.

5. The fire of them that have triumphed, is able to turn the black kids into white: the fire of vain men is able to make the lambs into spotted leopards.

6. How great will be my cries, to be cried at any alarm! How great my indignation to ripen at every ill tidings! How great my harvests, to perish every mouth!

7. For the crimes of my sons He has chastened me, in their struggling for my deliverance. The people who deliver me, bring chastisement upon me. Restrain your sins, and lo! My chastisements are restrained!

8. In ill tidings they are afflicted; in time of wrath they are tortured; in time of peace they are distressed; for when every man breathes freely, and all are unthankful for grace, they render thanks on behalf of every man.

9. Their sackcloth is humble for my sake; their ashes are sprinkled in my affliction; their prayer is for my victory; their fast for my deliverance: Lo! The debt is on my ascetics, the guilt with my nobles.

10. Great is in every age, the folly of the wise; the scribes and elders envied and killed the teacher, who taught all people the Law of Moses.

11. Wisdom in this age is a possession that brings loss: he who has a little folly, very small is his guilt; but he who has a little prudence, his iniquity passes measure.

12. They build with their words, and overthrow in their deeds; for the teachers were many and foolish, but the mouth of the judge is both of these things, the judge and the accuser.

Hymn 8 is missing, as also the first part of Hymn 9.

Hymn 9

...My afflictions are as Job's. Your justice delivered him; let Your grace have mercy on me!

2. In these two things is profit; that neither should the just, be weary in supplication, nor should the rebellious, multiply transgression.

3. With the sons You labour, to chastise and help them; and that the fathers should not be grieved, by the sound of the scourge, they left me in peace.

4. Look, O my Lord, on my woods without, how they have been cut down! Behold, O my Lord, my breasts within, that they are too weak, for me to bear my beloved ones!

5. With swords they have cut off, my wings that are without; again the fire kindles, in my bosom within, the incense of burnt offering.

6. The sun-worshippers have killed, my sons in the plain: and they that offer to Baal, have sacrificed my bulls in the city, my sheep with my babes.

7. In my fields is lamentation; in my halls wailing; in my vineyards terror; in my streets confusion. Who can suffice for me?

8. The Evil One who dealt treacherously, and disturbed me with his words, stirred up trouble within, so that my inward part, is wholly as my outward part.

9. With what face, O my Lord, shall I call on You to send, a camp of holy ones, to guard my bosom, which is full of uncleanness?

10. With Your new leaven, You have chastened creation. Make the old leaven, which ensnares and humbles, to be like the new leaven!

11. By the manifest striving, of Your power let us conquer; lest error should crown, those that strive for You, cleaving to them with blandishment!

12. If we look into our time, it is like our deceit; — for in the years of truthfulness, we practised divinations, — and secretly used enchantments.

13. If I look into the time, it provokes and into light — brings secret things, that our deceit may be shamed — which wore the raiment of Truth.

14. Verily it is truth, that overcomes all; — and the sea with its bitterness, cannot trouble it — for it is pure in its nature.

15. In wisdom You have made it, O my Lord, that it has laid bare our lust.— That the foolish should come to nought, and should not be encouraged — Truth has withheld the crown.

16. On the tottering walls, whereon You have given me victory — the unthankful repay You, with sacrifice and libation, which provoke You openly.

17. If it were at that time, sacrifices had been offered;— there had been room even, for delusion to suppose — that in these I was delivered.

18. Through the multitude of deliverances, You have rebuked two things:— the delusion of graven images, and the teaching of magicians;— for in You, O my Lord, have I been delivered!

Hymn 10

1. My children have been slain; and my daughters that are without me — their walls are overthrown, their children scattered — and their holy places trodden down. R., Blessed is Your chastisement!

2. The fowlers have taken, my doves out of my strongholds — which quitted their nests, and fled to the caves — in the net have they taken them.

3. After the manner of wax, that melts before the fire — thus melted and dissolved, the bodies, of my sons before the heat — and the drought of my strongholds.

4. And instead of streams, of milk that used to flow — for my sons and my little ones, milk fails the sucklings, and water the weaned children.

5. The suckling falls, from its mother and gasps — because it cannot suck, nor can she give suck:— they breathe out their spirit and die.

6. How is it possible, that Your grace can refrain — the welling of its stream, when it is not possible to restrain — the abundance of its flow?

7. And why has Your grace, shut up its mercies — and withheld its streams, from the people that cry — for one to moisten their tongue?

8. And there was a pit, between them and their brethren;— like the rich man who cried, and there was none to answer — to moisten his tongue.

9. And as into the midst of fire, the wretched ones were cast — and heat in the midst of thirst, the fire was blowing — and kindling upon them.

10. Their carcasses were melted, and dissolved by the heat — they that had thirsted gave in turn the earth to drink — of the reek of their bodies.

11. And the fort that with thirst, had killed, its dwellers — it drank in its turn of the flux from the corpses — that were melted by thirst.

12. Who has seen a people — that were burning with thirst — while there surrounded them a wall of water and they could not — moisten their tongue!

13. Surely with the judgment of Sodom, were my beloved judged, — and my children smitten, with the torment of Sodom — though that was but for one day.

14. The torment of fire, though it be for one hour, O my Lord, — in lingering thirst, is a lingering death, and a subtle punishment.

15. After my sorrows, O my Lord, and my bitter sufferings — this is the best comfort, wherewith You have comforted me — that You have multiplied my afflictions.

16. The medicine that I hoped, it is sorrow decreed;— the binding up that I looked for, it is bitter calamity — that it seeks to work for me.

17. And whereas I hoped to escape, from the midst of the storm — worse for me is the storm in it, even in the harbour — than that in the sea.

18. Whereas I thought in my folly, that I should anchor and escape — from the midst of the Gulf; my sins have cast me back — again into the midst of it.

19. Look, O my Lord, on my limbs, how the swords are thick in me — and have left their mark on my arms; and the scars of the spears — are planted in my sides!

20. Tears in my eyes, and in my ears ill rumours — wailing in my mouth, and mourning in my heart!— Add no more, O my Lord, to me!

Hymn 11

1. Your chastening is, as a mother of our infancy:— her rebuke is merciful, in that You have restrained — the children from folly, and they have been made wise! R., Glory be to your justice!

2. Let us search out Your justice; for who is sufficient — to measure its help? Since by it the wanton — are oftentimes made chaste. —

3. Oftentimes Your hand, O my Lord, has made the sick whole — for it is the healer in secret of their diseases — and the fount of their life.

4. Exceeding gently, the finger of Your justice — in love and compassion, touches the wounds — of him that is to be healed.

5. Exceeding mild and merciful, is her cutting to him that is wise:— her sharp remedy, in its mighty love — consumes the corrupt part.

6. Exceeding welcome her wrath, to him that is discerning — but her remedies are hated, of the fool who has delight — in the trouble of his limbs.

7. Exceeding eager is she, to bind the cut she has made — when she has smitten she pities, that from between these two — she may breed healing.

8. Exceeding welcome her wrath, and her anger pleasant — and sweet her bitterness, sweetening bitter things — that they may be made pleasant.

9. A cause of negligence is Your indulgence to the careless — a cause of profit, is Your rod among the slothful— so that they become as traffickers.

10. The cause of our affliction, it is Your justice — the cause of our carelessness, it is Your graciousness — for our understanding has turned foolish.

11. Pharaoh hardened himself, because of Your graciousness;— for when the plagues were stayed, his cruelties waxed strong — and he lied to his promises.

12. Justice requited him, because he lied greatly against her — even Grace her freeborn sister; yea she restrained him again — that he should not again provoke.

13. Rebuke, O my Lord, my guide, for it has been false as Egypt — my prayers testify, that I am not as she — for Your door have I not forsaken.

14. Let Your cross, O my Lord, which stands, in my breaches that are open — repair again the breaches that are hidden; for instead of those without — those within have cleft me asunder!

15. A sea has broken through, and cast down, the watch tower wherein I had triumphed.— Iniquity has dared to set up, a temple wherein I am shamed: its drink-offering chokes me.

16. My prayers on my walls, my persecutors have heard:— the sun and his worshippers, are ashamed of their magicians — for I have triumphed by Your cross.

17. All creatures cried out, when they saw the struggle — while Truth with falsehood, on my battered walls, fought and was crowned conqueror.

18. The force of Truth, chastised falsehood:— in its chastisement it felt Truth, and through its own sins, it earned her victory.

19. I have great alarm; for since my deliverance — the honourable and mighty, who were devoted to my altar, have built in me high places.

20. My seven senses, O my Lord, even though they had been as fountains of tears, yet my tears were too little — to lament our ruin.

21. The streets that were in sackcloth, and ashes cried out — disturbed by the play, akin to that which was — in the wilderness before the calf.

22. Poison seeks and wears, the beauty of lilies — and though their buds may conceal, and hidden disguise it — it blossoms in their bitter flowers.

Hymn 12

1. I will call in my affliction, on the Power that subdues all — that is able to subdue, the Captor in his wrath — as it overcame Legion. R., Glory to His grace!

2. The Evil One has repaid me my brethren, debts that he borrowed not of me:— the good God likewise has repaid me, mercies that I lent Him not.— Come and marvel at these two things!

3. The good God has divided and given, my misdeeds to His grace — my offenses to His justice; His mercy has blotted out my misdeeds — His judgment has requited my offenses.

4. Sin was exceeding angry, and abode in alarm — when she saw how grace, put restraint on freedom, that she might overcome transgressions.

5. Glow, O my Lord, and send down Your love, break out and pour forth Your wrath!— Your wrath to destroy, Your love to rescue — the captives from the captor!

6. The days wherein the Evil One, decreed to cast me forth — as with a sling into perdition, in them the good God has bound up and kept — my soul in the bundle of life.

7. The men of speech who keep not silence, from praising continually — who have kept me in the midst of waves, and supported me that I fell not, let them give praise in my stead, O my Lord!

8. For who has at any time sufficed, in presence of the grace — of the mercies which surrounded him, that I should suffice to praise — the mercies that encompass me?

Hymn 13

Concerning Mar Jacob and his Companions.

1. Three illustrious priests, after the manner of the two great lights — have carried on and handed down one to another, the See and the Hand and the Flock. — To us whose mounting was great for the two, this last is wholly a consolation. R., Glory to You Who chose them!

2. He Who created two great lights, chose for Himself these three Lights — and set them in the three dark seasons of siege that have been.— When that pair of Lights was quenched, the other shone wholly forth.

3. These three priests were treasures, who held in their faithfulness — the key of the Trinity; three doors they opened for us — each one of them with his key, unlocked and opened his door.

4. In the first was opened the door, for the chastisement that befell us — in the next was opened the door, for the King's power that came down on us — in the last was opened the door, for the good tidings that came up for us.

5. In the first was opened the door, for battle between two hosts;— in the next were opened doors, for the kings from either wind — in the last was opened the door, for ambassadors from either side.

6. In the first was opened the door, for battle because of misdeeds;— in the next was opened the door — for the kings because of strife — in the last was opened the door, for ambassadors because of mercies.

7. Lo! In these three successions, as in a mystery and a figure —wrath is likened to the sun; it began under the first — it waxed strong under the next; it sank and was quenched under the last.

8. Three figures the Sun also, shows forth in the three quarters:— its rising is keen and bright; its meridian strong and overpowering — and like a torch that is burnt out, its setting is mild and pleasant.

9. Small yet bright is its rising, when it comes to waken sleepers — hot and overpowering its meridian, when it comes to ripen the fruits — tender and pleasant its setting, when it reaches its consummation.

10. Who is this daughter born of vows, enviable above all women — whose successions thus proceed, and her ranks are thus manifold — and her degrees thus ascend, and her teachers thus excel.

11. Do these similitudes belong, only to the daughter of Abraham — or to you too, O daughter, born of vows, whose adorning is according as your beauty?— for as your occasion, so was your help, and as your help so was its minister.

12. According to the measure of her need, there came to her the supply of her need.— Her fathers were as was her birth; her teachers were as was her understanding — her training as was her growth; her raiment as was her stature.

13. Grace weighed out to her and gave all these things as in the scales — she laid them in her balance, that therefrom there might be profit — she drew them into succession, that therefrom might be perfection.

14. In the days of him that was first, peace abounded and peace vanished — in the days of him that was next, kings came down and kings went back — but in the days of the last, hosts assailed and hosts retreated.—

15. By the first order came in, it came in with him and went out with him — by the next the diadem that gladdened our churches, came near and withdrew far away — but by the last there dawned on us, grace that was not thankfully received.

16. Against the wrath that was first, the labour of the first contended — against the heat that was at noon, the shade of the second stood up — against peace that was thankless, the last multiplied warnings.

17. For the first invader of the land was the first and illustrious priest — for the second invader of the land, was the second and merciful priest:— but the prayers of him that was last, repaired our breaches secretly.

18. Nisibis is set upon waters, waters secret and open:— living streams are within her; a noble river without her. The river without deceived her; the fountain within has saved her.

19. The first priest was her vinedresser; he made her branches to grow even unto heaven. — Lo! Being dead and buried within her, he has become fruit in the midst of her bosom:— when therefore the pruners came, the fruit that was in her midst preserved her.

20. The time of her pruning came; it entered and took from her her vinedresser — that there should not be one to pray for her. She made haste in her subtlety — He laid in her bosom her vinedresser, that she should be delivered through her vinedresser.

21. Be wise like Nisibis, O you daughters of Nisibis — for that she laid the body within her, and it became a wall without her.— Place within you the living body, that it be a wall for your lives!

Hymn 14

1. Under the three pastors — there were manifold shepherds — the one mother that was in the city — had daughters in all regions.— Since Wrath has destroyed her dwellings — Peace shall build up her churches. R. Blessed be He who chose out those three!

2. The kindly labour of the first — bound up the land in her affliction:— the bread and wine of the next — healed the city when site was broken:— the sweet speech of the last — sweetened our bitterness in affliction.

3. The first tilled the land with his labour — he rooted out of her the briars and thorns:— the next fenced her round about — he made a hedge for her of them that were saved: — the last opened the garner of his Lord, — and sowed in her the words of her Lord.

4. The first priest by means of a fast, — closed up the doors of men's mouths:— the second priest for the captives, — opened the mouths of the purse:— but the last pierced through the ears — and fastened in them the ornament of life.

5. Aaron stripped off from the ears — the earrings and made a calf.— That lifeless calf in secret — pierced and slaughtered the camp:— those who had fashioned his horns, — he ripped them up with his horns.

6. But our priest who was the third — pierced through the ears of the heart:— and fastened there the earrings he had fashioned — of the nails that were fixed in the cross, — whereon his Lord was crucified — and gave life to His fellow-men.

7. A son unto death the fire brought forth — Death feeds upon all bodies:— the son of Death who surpassed Death — upon the souls of men he fed.— The calf forsook his provender — for men's minds were the food for him.

8. To the first Tree that which killed, — to it grace brought forth a son.— O Cross offspring of the Tree — that fought against your sire!— The Tree was the fount of death — the Cross was the fount of life.

9. The son that was born to Death — all mouths were opened to curse him.— He devoured bodies and souls — and multiplied the disgrace of his father.— But the Cross caused to pass away the rebuke — of its father that first Tree.

10. The two sons were even as were — the two mothers that bare them.— The calf which the fire brought forth — the fire consumed in the midst of the people:— the Cross the offspring of grace — divided good gifts to all creation.

11. O my tongue hold your peace and be silent of the histories of the Cross that press to be told!— for my mind of a sudden has conceived — and lo! pangs of travail smite it:— it has conceived these among the last — and they strive to become the firstborn.

12. The babes struggled in the womb — the elder made haste to come forth:— the younger desiring the birthright — laid his hand upon his heel — that which he obtained not by birth — he obtained by the mess of pottage.

13. After the like sort these later histories — lo! They make light of the former ones — that themselves may come forth and take the birthright.— Let us bring forth the history of our fathers — for lo! The histories of the Cross — are the firstborn of all creatures.

14. For if that which has no beginning — is the first of all created things — its histories also are the firstborn — for they are elder than all creatures.— Let the histories of You, O my Lord, yield place — that we may tell of Your ministers!

15. The first in degree of doctrine, — His eloquence was like as was his degree — the next who was second in degree — his interpretation mounted to the height of his degree — the last who was third in degree — his eloquence was great as he was.

16. The first in his simple words — gave milk unto his infants — the next in his plain sayings — gave victual to his children — the third in his perfect sayings — gave meat to his that were of perfect age.

17. She too the daughter of instruction — mounted from degree to degree — along with her teachers and fathers.— A young child she was with the first; a simple maid was she with the next — she came to perfect age in the third.

18. The first dealing with her as a child — loved her and taught her to fear — the next as with a damsel, rebuked her and make her glad — the third as with one fully instructed — was to her a solace of pleasantness.

19. Even the Most High with the daughter of Jacob, — gave blandishment and the rod to her childhood — and in her frowardness and full age — gave part in the sword and the Law;— and according to her discipline and instruction — He came to her in mildness and pleasantness.

20. The first that begot the flock — his bosom bare her infancy — the next of glad-some countenance — cheered with song and made glad her childhood — the last grave of countenance — lo! He guards her chastity in her youth.

21. The first priest who begot her — gave milk to her infancy — the next priest interpreted — and gave victual to her childhood — the third priest nourished her, and gave meat to her perfect age.

22. The wealthy father who was first — laid up treasures for her childhood — the next for her maturity — multiplied provision for her journey — the third the goodly olive tree — multiplied oil in her vessels.

23. When she comes before Him who is rich, — she will show the treasure of the first — when she comes before the Saviour, she will show the saved ones of the next — when she goes forth to meet the Bridegroom — she will show the oil of her lamps.

24. Before Him who rewards the weary toilworn — she will offer the labour of the first — before Him who loves cheerful givers — she will show the almsgiving of the next — before Him who judges doctrines, — she will offer the discourse of the last.

25. And I the sinner who have striven to be — the disciple of these three — when they shall see Him of the Third Day — that he has closed the door of His chamber — may these three pray Him for me, that He keep the door open a little while for me!

26. May the sinner press into and enter — rejoicing and fearing to behold!— May the three masters call in — the one disciple in their grace!— May he gather up under the table — the crumbs that are full of life!

Hymn 15

1. If the head had not been right — haply the members had murmured:— for when because of a perverse head — the course of the members is put astray — they are wont to lay the blame on the head. R. Blessed be He who chose you the pride of our people!

2. If now on one that is all goodly — on it we lay our hatred — how much more if we were hateful!— Yea even God though He is kind — bitter men complain against Him.

3. Be like the head O you members!— Get repose in his purity — and pleasantness in his tranquillity — in his sanctity renown — and in his wisdom learning!

4. Get discernment in his mildness — and chastity in his gravity — and bounty in his poverty! — As he is fully and altogether fair — let us be altogether fair with him!

5. See how meted and weighed — are his words and his actions! — Take heed how even his steps — keep the measure of peace!— With all his might he holds the bridle of all himself.

6. He was master over his youth — he bound it in the yoke of chastity:— his members were not enticed by lust — for they were kept under the rod:— his will he had in subjection.

7. For he was ready beforehand for his degree — as he was ready beforehand in his conversation — as he laid his foundations securely.— He became Head in his youth — when they made him preacher to the people.

8. Excellent was he among preachers — learned was he among scholars — and understanding was he among the wise:— chaste was he among his brethren — and grave among his familiar friends.

9. In two abodes was he — a solitary recluse from his early days — for he was holy within his body — and solitary within his dwelling — openly and secretly was he chaste.

10. But although we my brethren — have put astray those measures — and we have lost that savour, — and have become teachers to ourselves — unto the perfection that called us.

11. Yet that measure of Truth — preserves itself in its vessel:— Truth chose it because she saw it chose her — she has preserved in it her fragrance and savour, — from the beginning to the end.

12. The Head both chaste and grave — that was not wrathful nor hard — nor transgressed even as we did — set and kept his own measures — and cast a bridle on his thoughts.

13. He gave example in his person, — that as he kept the measure of his time — so was it meet that we should know our time.— We have become strangers to our time — for we have been witless in the time of discernment.

14. In the beginning the blast of the wind — in its might chastens the fruit — then in the meantime the might of the sun:— but when its mightiness is passed — its end gathers his sweetness.

15. But we — they that were first chastened us — and also they that came next rebuked us — and they that were last added sweetness to us:— then when the time of tasting us arrives — great was our savourlessness.

16. For we came to maturity — that we might wean the children from wantonness — and lead them to gravity:— but our old age stood in need — that we should be rebuked as youths.

17. Accordingly he in kindness endured, nor did he make use of force — that he might increase honour to our old age:— and even if it knew not its degree — let him be magnified who knew its time!

18. And if one say that for the multitude — force and the rod should govern it — even as for the thief fear — and for the spoiler threatening — and for fools open shaming.

19. Yet if with the head as first — the members had hasted to move as second — they would have drawn that which was third — and the whole body from the end — would have followed after them.

20. They that were second despised those that were first — and that were third those that were second:— the degrees were set at naught one by another.— While these within despised one another — they were trodden down likewise by those without.

Hymn 16

1. Herein is a mirror to be blamed — if its clearness is darkened — because there are spots on its substance;— for the foulness that is on it becomes — a covering before them that look on it. R. Blessed be He Who polished our mirror!

2. For that comeliness is not adorned in it — and blemishes are not brought to view in it — it is altogether a damage to comely things — seeing that their comeliness gain not — adornments as their profit.

3. Blemishes are not rooted out by it — likewise adornments are not multiplied by it.— A blemish that remains is as a loss — that there is no adornment is a defect:— loss is met together with defect.

4. If our mirror be darkness — it is altogether joy to the hateful;— because their blemishes are not reproved:— but if polished and shining — it is our freedom that is adorned.

5. Twofold is the loss in defect — for the hateful and for the goodly — in that the goodly gain no crown — and likewise the hateful get no adorning:— the mirror divides the loss.

6. Never does the mirror drive — by compulsion him that looks therein:— so likewise grace which followed — upon the righteousness of the Law, — does not possess the compulsion of the Law.

7. Righteousness was unto childhood — its adorner of compulsion — for when mankind was in childhood — she adorned it by compulsion — while she robbed it not of its freedom.

8. Righteousness used blandishment — and the rod to deal with childhood — when she smote it she roused it; her rod restrained frowardness, her blandishment softened the minds.

* * * * * * * * * * *

9. [If one turn from the Gospel,] wherewith we are adorned today, my brethren — to another gospel he is a child:— in a time of greatness of understanding — he has become without understanding.

10. For in the degree of full age — he has gone down to childhood — and he loves the law of bondmen, — which when he is confident smites him — and when he rejoices buffets him.

11. Whatsoever ornament is compulsion — is not true but is borrowed.— This is a great thing in God's eyes — that a man should be adorned by himself:— therefore took He away compulsion.

12. For even as of His prudence— in its own time He employed compulsion — so likewise of His prudence — He took it away at a time — when gentleness was desired in its stead.

13. For as it is befitting to Youth — that it should be made to haste under the rod — so is it very hateful that under the rod — Wisdom should be brought to serve — that compulsion should be lord over her.

14. Behold therefore how likewise — God has ordered my successions — in the pastors I have had — and in the teachers He has given me — and in the fathers He has reckoned unto me!

15. For weighed out according to their times — were the helps of their qualities;— namely in him in whom it was needful, fear; and in whom it was profitable, heartening; and in whom it was becoming, meekness.

16. By measure He made my steps advance:— to my childhood He assigned terror; likewise to my youth, fear — to my age of wisdom and prudence — He assigned and gave meekness.

17. In the frowardness of the degree of childhood — my instructor was a fear to me:— his rod restrained me from wantonness — and from mischief the terror of him — and from indulgence the fear of him.

18. Another father He gave to my youth:— what there was in me of childishness — that was there in him of hardness; what there was in me of maturity — that was in him as meekness.

19. When I rose from the degrees — of childhood and of youth — there passed away the terror that was first — there passed away the fear that was second — He gave me a kind pastor.

20. Lo! For my full age his food — and for my wisdom his interpretations;— and for my peace his meekness — and for my repose his kindness — and for my chastity his gravity!

21. Blessed is He who as in a balance — weighed out and gave me fathers:— for according to my times were my helps — and according to my sicknesses my medicines — and according to my comelinesses my adornments!

22. We then are they that have disturbed — the succession and fair order — for in a time of mildness — lo! We crave for hardness — that You should rebuke us as though we were children!

Hymn 17

Concerning Abraham, Bishop of Nisibis .

1. Suffer, O Lord, that even my lowliness, should cast into Your treasury its farthing, even as the merchant of our flock, who made increase of his talent of Your doctrine, and has departed and entered Your haven. I will speak of the shepherd, under him who has become head of the flock; who was disciple of the Three, and has become our fourth master. R., Blessed be He Who has made him our comfort!

2. In one love will I cause them to shine, and as a crown will I weave them, the splendid blossoms, and the fragrant flowers of the teacher and of his disciple, who remained after him as Elisha; for the horn of his election and he was consecrated and became head, and he was exalted and became master. R., Blessed be He Who made him chief!

3. And they in heaven rejoiced for the flock, that by the pastor whom they fed, they feed it; the abode of the shepherds under him rejoiced, because they saw the succession of their degrees. He took and set him as a mind in the midst of the great body of the church, and his members came round him to buy of him life, doctrine, new bread. R., Blessed be He Who made him their treasury!

4. He chose him from the multitude of shepherds, because he had given trial of his steadfastness; the time tested him in the midst of the flock, and length of days proved him as a crucible; for that he gave proof in his person, He made him a wall for many. Let your fasting be armour to our country, your prayer a shield to our city, let your censer purchase reconcilement. R., Blessed be He Who has hallowed your sacrifices!

5. The Pastor who has been parted from his flock, fed them on spiritual pastures, and by his exalted staff, he defended them from secret wolves. Fill up the room of your master, which thirsts for the sound of his melody; set up yourself as a pillar, in the city of the trembling people; support her with your prayers. R., Blessed be He Who has made you our pillar!

6. He has committed the Hand to his disciple, the Throne to one that is worthy of it, the Key to one that is proved faithful, the Flock to one that has excelled. To your hand belongs the laying-on, to your offering propitiation, and to your tongue consolation. May peace adorn your Dominion; be the watchmen within and the congregations without. R., Blessed be He Who has chosen you for rejoicings!

7. May your doctrine abound, in deeds more than words! In saying few words, till our land with labour, that by much tillage the scanty seed may become rich, the increase of the old seed, may come among us thirtyfold, and your new seed sixtyfold. R., Blessed be He Who multiplies an hundredfold!

8. The wrath that was against you ceases, because peace flows over you altogether; the jealousy against you is quenched, for your love hourly flames forth: you have broken the string of envy, that it should smite none in secret; slander that confounds, to it your ear turns not, for open truth is pleasing to you. R., Blessed be He Who adorned your members!

9. You shall give counsel in the midst of your people, like Jethro among the Hebrews; you shall altogether go with him, who for your profit counsels you, you shall altogether flee from him, who otherwise counsels you: Rehoboam shall be a sign to you; you shall choose counsels of profit, you shall refuse counsels of envy. R., Blessed be He Who has counselled comfort!

10. The gift that has been given you, from on high it flew and came down: you shall call it by a name of man, you shall not bear it in another power, lest haply to its place there should come, Satan in his guile, supposing, that the sons of men have given it to you, so that this freeborn gift should serve in bondage to man. R., Blessed be He Who has handed down his gift!

11. Your master is painted in your person; lo! His likeness is on you altogether; parted from us one with us is he. In you we shall see those three, the excellent ones who are parted from us. You shall be unto us a wall as Jacob, and full of tenderness as Babu, and a treasury of speech as Valgesh. R., Blessed be He Who in one has painted them!

12. I, too, the offscouring of the flock, have not withholden anything that was meet: I have painted the similitude of these two, in the colors of these two; that the sheep may see their adornment, and the flock their beauties. And I who have become a lamb endowed with speech, unto You, O God of Abraham, in the posture of Abram will give You praise. R., Blessed be He Who has made me His harp!

Hymn 18

1. O you who are made priest after your master, the illustrious after the excellent, the chaste after the grave, the watchful after the abstinent, your master from you has not departed; in the living we see the deceased: for lo! In you is his likeness painted; and impressed upon you are his footprints, and all of him shines from all of you. R., Blessed be He Who in His stead has given us you!

2. The fruit wherein its tree is painted, bears witness concerning the root. Hitherto there has not failed us, the savour of his sweetness. His words you show forth in bodily act, for you have fulfilled them in deed. In your conversation is painted his doctrine, in your conduct his exposition, in your fulfilment his interpretation. R., Blessed be He Who has made your lustre to excel!

3. The last pastor who was exalted, and became head unto the members, the younger who obtained the birthright, not for price like Jacob, not in jealousy like Aaron, whose brethren the Levites envied him, but by love obtained he it like Moses, though he was older than Aaron. In you your brethren rejoiced as in him. R., Blessed be He Who chose you in unanimity!

4. There is no envy or jealousy, among the members of the body; for in love they give ear unto him, with tenderness they are visited by him. A watch tower is the head unto the members, for on every side he looks forth. Exalted is he yet meek in his graciousness, even to the feet he humbles himself, that he may turn away harm from them. R., Blessed be He Who instilled your love into us!

5. A small thing verily had this been, if by an old man apostasy were overcome. Old age in its prudence submitted; youth in its season conquered; for a youthful combatant endured, the hateful conflict waged, by force that was full of apostacy, which like smoke waxed and passed: with its beginning was its end. R., Blessed be He Who blew upon it that it vanished!

6. The voice of the cornet on a sudden amazed and called You to battle. You went up like a new David, by You was subdued a second Goliath. You were not untried in combat, for a secret warfare day by day, You are waging against the Evil One. Exercise in secret is wont to attain the crown openly. R., Blessed be He Who chose You for our glory!

7. In face of trial Job trained his body and his mind, and in temptation he was victorious. And Joseph conquered in the chamber; Ananias and his company in the furnace, and in the midst of the den Daniel. Satan did foolishly, when in tempting, he confirmed their victory openly. R., Blessed be He Who has multiplied shame on him!

8. And the husbandman who apostatized and was urgent, to sow thorns with his left hand; zealous against him was the righteous husbandman, stopped and cut off his left hand. He filled His own right hand and sowed in the heart the words of life; and lo! Our understanding is tilled, by His prophets and His apostles. By You may our souls be tilled! R., Blessed be He Who chose You for our husbandman!

9. And if so be Your words are too little, till our land with deeds, that amid much tillage, stock and root may be strengthened. Better is a goodly deed, than the hearing of ten thousand words. Your seed shall yield an hundredfold, and the after crop sixtyfold, yea that which grows of itself thirtyfold. R., Blessed be He Who multiplied Your increase!

10. That light should be darkened it is not meet, that salt should lose its savour it is not right; defilement for the head is not seemly, nor yet foulness for the mirror. Nor if medicines have lost their savour sicknesses also are not cured; and if so be the torch is quenched, the stumbling also are many. Your light shall chase away our darkness. R., Blessed be He Who has made You our lamp!

11. Appoint for you scribes and judges, exactors also and dispensers, overseers also and officers: to each assign his work, lest haply by care should be rusted, or by anxiety should be distracted, the mind and the tongue, wherewith you offer supplication, for the expiation of all the people. R., Blessed be He Who makes illustrious Your ministry!

12. That he should purge his mind, and cleanse also his tongue; that he should purify his hands, and make his whole body to shine; this is too little for the priest and his title, who offers the Living Body. Let him cleanse all himself at all hours; for he stands as mediator, between God and mankind. R., Blessed be He Who has cleansed His ministers!

Hymn 19

1. You who answers to the name of Abraham, in that You are made father of many; but because to You none is spouse, as Sarah was to Abraham — lo! Your flock is Your spouse; bring up her sons in Your truth; spiritual children may they be to You, and the sons be sons of promise, that they may become heirs in Eden. R., Blessed be He Who foreshowed You in Abraham!

2. Fair fruit of chastity, in whom the priesthood was well pleased, youngest among Your brethren as was the son of Jesse; the horn overflowed and anointed You, the hand alighted and chose You, the Church desired and loved You; the pure altar is for Your ministry, the great throne for Your honour, and all as one for Your crown. R., Blessed be He Who multiplied Your crowning!

3. Lo! Your flock, O blessed one, arise and visit it, O diligent one! Jacob ranged the flocks in order; range the sheep that have speech, and enlighten the virgin-youths in purity, and the virgin-maids in chastity; raise up priests in honour, rulers in meekness, and a people in righteousness. R. Blessed be He Who filled You with understanding!

4. Guard the sheep that are whole, and visit them that are sick, and bind up them that are broken, and seek out them that are lost; feed them in the pastures of the Scriptures, and give them drink or the spring of doctrine: let the truth be a wall unto you, let the cross be a staff unto you, and truthfulness be peace unto you. R., Blessed be He Who multiplied Your virtues!

5. Let there be with You in Your flock, the power that was with David; for if he plucked a straying lamb, from the mouth of the lion, how meet is it for You, O exalted one, to be zealous to snatch from the Evil One the souls that are precious above all, for by nothing can they be bought, save by the blood of Christ! R., Blessed be He Who was sold and bought all!

6. Unto Moses Joshua ministered, and for the reward of his ministry, from him received the right hand. Because to an illustrious old man you have ministered, he too gave you the right hand. Moses committed unto Joshua, a flock of which half were wolves; but to you is delivered a flock, whereof a fourth yea a third is sanctified. R., Blessed be He who adorned your flock!

7. Let the love of Moses abide in you, for his love was a discerning love, his zeal a discreet zeal. When Korah and Dathan sundered themselves, he sundered the earth from beneath them; by sundering he made the sundering to cease. In Eldad and Medad he made known, that his good will was altogether this that all the people should prophesy. R., Blessed be He who in His good will was reconciled!

8. The poor estate of Elijah, Elisha loved above wealth; a poor man gave to a poor man, a gift that was great above all. Because you have loved the poverty, of your master who in secret was rich, the fountain of his words shall flow from you, that you may become a harp for the Spirit, and may sing to yourself inwardly His good will. R., Blessed be He who made you His treasure!

9. There is none that envies your election, for meek is your headship; there is none angered by the rebuke, for your word sows peace; there is none terrified by your voice, for pleasant in your visitation; there is none that groans against your yoke, for it labors instead of our neck, and lightens the burden of our souls. R., Blessed be He who chose you for our rest

10. Contend not with the mighty, despair not of the outcast; soften and teach the rich, exhort and win the poor; with the harsh join the forbearing, and the long suffering with the wrathful; catch them that are evil by them that are good, and them that spoil by them that give, and the defiled by means of the sanctified. R., Blessed be He who made you our hunter!

11. Take to you ten thousand medicaments, and arise and go forth among the sick; to the diseased offer medicine, and to him that is sound a preservative; not one medicine only shall you offer, for the sickness lest haply it be not meet: offer many remedies, that the sickness may find healing; likewise you shall learn experience. R., Blessed be He who laboured to heal our wounds!

12. May the land be according to your desire; may the vineyard be according to your husbandry; may the flock be in the midst of your dwelling, and the sheep sound under your staff! May you be a great Head, and we the jewels of your crown! May we be beautiful in you and you be beautiful in us! For they are goodly each in the other, people and priest when they are at one. R., Blessed be He who has sowed among us unity!

13. Hearken to the Apostle when he says, to that virgin whom he had espoused; I am jealous over you with jealousy, with a jealousy verily of God, not of the flesh but of the spirit. Be jealous therewith you also in pureness, that He may know what she is and whose she is. In you may she cherish, and in you may she love, Jesus the Bridegroom in truth. R., Blessed is he whose zeal is holy!

14. As are her masters, so are her manners: for with the teacher that lags a laggard is she, and with him that is noble, excellent is she. The Church is like a mirror, for according to the face that gazes into it, thus does it put on the likeness thereof. For as is the king so also his host, and as is the priest so also his flock; according as these are it is stamped on them. R., Blessed be He Who stamped her in His likeness!

15. Without a testament they departed, those three illustrious priests; who in Testaments used to meditate, those two Testaments of God. Great gain have they bequeathed to us, even this example of poverty. They who possessed nothing the blessed ones, made us their possessions; the Church was their treasure. R., Blessed is he who possessed in them his possessions!

16. The priest Jacob the noble, with him she was ennobled as he was: because he joined his love to his jealousy, with fear and love he was clothed. With Babes a lover of bounty, for money she redeemed the captives. With Valgesh a scribe of the law, her heart she opened to the Scriptures. With you then may her profit be manifold! R., Blessed be He Who has magnified her merchantmen!

Hymn 20

1. O virgin-youth that art become bridegroom, move to a little jealousy your mind, towards her who is the wife of your youth: cut off the attachments which she had, in her girlhood with many others; rebuke her and call together her affections, that she may know what she is and whose she is. In you may she desire yea love, Christ the Bridegroom of truth. R., Blessed be He Who betrothes her to His Only Begotten!

2. Be jealous O husbandman against the tares, which have sprung up and entangled themselves among the wheat. Easy is it to root up the thicket, rather than the despised: if a slight breeze bears it, it attacks the sowing and conquers it. That which three husbandmen have sown, may it return in threefold measure! Thirty-fold and sixty and an hundred! R., Blessed be He Who makes rich your increase!

3. A new shepherd for him it is right, that he should oversee the flock in new wise, and should know what is the number of it, and should see what are its needs. A flock it is that was purchased with the blood, of that chief of the shepherds. Call and cause to pass each sheep by its name, for it is a flock whereof the name is written, and its reckoning in the Book of life. R., Blessed be He Who will require the number thereof!

4. Lo the spouse of your Lord is with you! keep her from all harm, and from men that deal corruptly, and call the congregations by their own names. The name of her spouse is set on her; let her not go a whoring for another name, for she was not baptized in the name of man; with Names wherein she was baptized let her make confession, of the Father and the Son and the Holy Spirit. R., Blessed be He by Whose Name she is called!

5. The Apostle her betrother was jealous over her, that she should not be corrupted by names, yet not by names that were false, but not even by names that were true; not by Cephas yea not by his name. They who were true betrothers, set the Name of her betrothed upon her; the false betrothers like whoremongers, set their own names on the flock. R., Glory be to Your Name, our Creator!

6. The stamp on living creatures, O my brethren, no man destroys openly; and a name that is signed to a letter, no man adds to or alters: whoever effaces the stamp is a thief; and whoever alters the name is a falsifier. The name of Christ has been altered; names of falsehood lo! Have been set, upon the congregations that have been corrupted. R., Blessed be He Who has called His flock by His Name!

7. Look at the Prophets and Apostles, how like they are each to the other! By the Prophets the Name of God, was set on the flock of God; and by the Apostles the Name of Christ, was set on the Church of Christ. The false betrothers also are like one another for by their names are called, the congregations who commit whoredom with them. R., Blessed be He in Whose Name we were sanctified!

Hymn 21

1. John who was a torch, laid bare and rebuked the wanton ones: they made haste and quenched the torch, that they might let loose the desire of their lust. Be a lamp in brightness, and make the works of darkness cease, that whenever your doctrine shines, no man may dare at its rising, to give ear to the lusts of darkness. R., Blessed be He Who made you our lamp!

2. A great blessing was hidden in it, even in the reproof of Elijah. Elisha ministered unto him and sought, a twofold reward of his ministration. Twofold glory it gave to him, for in double measure was he clad with his virtues. You who has loved the reproof of Valgesh your master rich in gifts, may you inherit the treasure of his wisdom! R., Blessed be He Who makes your Doctrine rich!

3. May greediness be overcome by your fasting even as by the fasting of Daniel! May lust be confounded before your body, like as it was confounded before Joseph! May lust of money be overcome by you! like as it was overcome before Simeon, May you bind on earth even as he, and loose on high after his likeness; for your faith is even as his! R., Blessed is He Who committed to you His ministry!

4. Your chastity be as Elisha's, and your celibacy Elijah's, the covenant with your eyes as Job's, your tender mercies as David's; without envy as Jonathan, your firmness as Jeremiah's, your gentleness the Apostles'! Yours be the ancient things of the prophets, yours the new things of the Apostles. R., Blessed be He Who filled you with their treasures!

5. Be a crown to the priesthood, and in you be the ministry made to shine! Be a brother to the elders, likewise an overseer to the deacons; be a master to youth, a staff and a hand to old age; be a wall to the consecrated virgins. In your conversation may the covenant prevail, and the Church in your comeliness be adorned. R., Blessed be He Who chose you to be priest!

6. In your poverty be brought to nought, the hateful custom of the house of Gehazi; in your sanctity be abolished, the abominable custom of the house of Eli; in your unity be done away, the treacherous greeting of the lips of Iscariot the deceiver! Pour forth all our thought, and form it anew from the beginning! R., Blessed be He Who in your crucible refines us!

7. In your conversation let Mammon be put to shame, who has been lord over our freedom! Let the disease be done away from us, which is customary with us and pleasant to us; abolish the causes that have maintained, customs that are full of harm! Evil things have possessed us through custom: let good things possess us through custom! Be, O Lord, the cause of help to us. R., Blessed be He Who chose You in order to our life!

8. Let evil customs be cut off: let not the Church possess wealth; that she be sufficed let her possess souls, and if thus she be sufficed let it be in marvellous measure! And let not her deceased be buried in the cutting off of hope heathenishly, with vestments and wailing and lamentation; for the living is clothed in raiment, but the deceased his all is a coffin. R., Blessed be He Who to our dust turns us again!

9. A cause of evil is the lust, also the greediness of the house of Eli, and the thievishness of the house of Gehazi, and the reviling of Nabal. Close up these hateful well-springs, lest there be a great outpouring, and there come from it defilement, and even you are reached by its overflow. The Lord restrain their outpourings! R., Blessed be He Who dried up their over-flowings!

10. For the old man commit speech to him; for the young enjoin silence on him; for the stranger who comes in unto you, learns of you from your discipline, namely who speaks first, and who second and third: and if every man keeps his mouth, and every man knows his degree, they will call you happy. R., Our Lord perform your desire!

11. Let the voice of your truth be single and your assumed voices without number; the image of truthfulness on your heart, and on your face all aspects, sadness, gladness, and feebleness. To him that errs show that you are wrathful, to him that is chaste show that you are glad. Be single towards the Godhead, and to mankind be manifold. R., Blessed be He Who with all men is all things!

12. If you hear an evil report, from truthful men that deceive not, pour forth tears that you may quench the fire that burns in others; let them that are wise pray with you, and appoint a fast for them that have knowledge, and let your dwelling be in mourning, for him who is lost in sin, that he may turn back in repentance. R., Blessed be He Who found the sheep that was lost!

13. To every man give not your ear, lest liars overwhelm you; to every man lend not your foot, lest vile ones misguide you; to every man give not your soul, lest the insolent trample you. Keep your hand from the false man, lest he gather thorns into your hand. Be far off and near at hand. R., Blessed be He Who is near though far!

14. Lo the fame of the new king, resounds and comes into the world! To the spoiled he is a comfort, and to the spoilers a terror. On the covetous vomiting has come, that they may render up all that they have swallowed. Let them be put to fear from before you also, that between a priest and a righteous king, the former customs may be done away. R., Blessed be He Who was angry, and turns and has mercy!

15. There is that finds opportunity and ventures, and there is that forces and compels his will. One thinks that judgment is reserved, and another that it is not to be at all. There is that steals and quenches his thirst, and there is that steals and thirsts to steal. The rich steal and the poor; but the hungry steal by measure, and the full steal without measure. R., Blessed be He Who has searched out all wills!

16. But now has He given opportunity, and every man has shown his will, of what kind it is and to what it is like, and what he has chosen for himself rather than what. He has removed temptation from every man, lest even he who is not hateful should deny him. He has given us opportunity that we may understand, that better think this power is chastisement which profits much. R., Blessed is He Who for our profit rebukes us!

17. For He wills not by compulsion, to cast his yoke on our neck; He gave us opportunity and we waxed proud, that so when we rebelled and were punished, we might love His light yoke, might choose His pleasant staff. Our rest is very wearisome to us, for in His compulsion is restfulness, and in His yoke is lightening. R., Blessed be He Whose labour is pleasantness!

18. The whole world like a body, had fallen into a heavy sickness; for in the fever of heathenism, it burned and pined and fell. The right hand of tender mercy touched it, and dealt with its soul in pity; and cut off speedily its heathenism, for that was the cause of its sickness, and it was purged and sweated and restored. R., Glory be to the Hand that has healed!

19. The land shall have peace in your days, for it has seen you that you are full of peace. In you shall the churches be built, and shall be clothed with their ornaments, and their books shall be opened in them, and their tables shall be spread, and their ministers shall be adorned; from them shall go up thanksgiving, as first fruits to the Lord of peace. R., Blessed is He Who revives our Churches!

20. Let your prayer go up to heaven, with it let reconciliation go up! May the Lord of Heaven rain down His blessings upon our [], and His consolations upon our afflictions, and His gathering upon our dispersion: may He waken His jealousy with His love; may His righteousness avenge our disgrace, may His grace blot out our iniquity! R., Blessed is He Who blesses His flock!

21. The first priest and first king, even as if depicted each in the other, were balanced as if in scales. So too Valgesh and so too the son of that king, for they were gentle and calm. May these latter be like each to other; the priests be shining lights, the king be glowing lights, likewise illustrious judges! R., Blessed be He Who has enlightened our souls!

22. From the king's office laws, and from the priest's office propitiations. That both should be mild is hateful; that both should be strong is grievous. Let one be strong and one be tender; in prudence and in discretion, let fear with mercy be mingled. Let our priesthood be tender, likewise our king strong. R., Blessed be He Who has mingled our helps!

23. Let the priests pray for the kings, that they may be a wall to mankind! From beside the kings be victory; and from beside the priests faith! May victory save our bodies, and faith our souls! May kings put an end to war; priests put an end to strife! May disputing and quarrelling cease! R., Blessed be the Son of Him Who gives peace to all! Praise to You for Your gift!

Hymn 35

Concerning Our Lord, and Concerning Death and Satan.

1. The Voice made proclamation: and they gathered and came; the hosts of the Evil One, together with his ministers. The army of the tares was gathered altogether, for they saw that Jesus had triumphed, to the grief of all them on the left hand, for there was none of them but had been tormented. They began one by one to relate all whatsoever they had endured. Sin and Hell were terrified: Death trembled and the dead rebelled; and Satan because sinners rebelled against him. R., To You be glory because the Evil One saw You and was troubled!

2. Sin cried aloud; she gave counsel to her sons, to the demons and the devils, and unto them she said, Legion the head of your ranks is not, the sea has swallowed him and his company; and likewise ye my sons if you despise, this Jesus will destroy you. You who in a snare took Solomon, it is therefore a reproach to you, that you should be overcome by his disciples, takers of fish and ignorant men; for lo! They have taken the draught of men, which had been taken by us.

3. This is great, above all evils (says the Evil One, concerning our Saviour); for this suffices Him not that He has spoiled us, but likewise on us He has begun retribution for Jonah son of Amittai. On Legion therefore He was avenging him when He seized and cast him into the sea. Jonah emerged, after three days and came up; but Legion yea not after a long season, for the depth of the sea closed upon him at the command.

4. I tempted Him, after his fast, with pleasant bread, but He desired it not. To my grief I strove to learn a psalm, that by His psalm I might take Him as a prey: I paused and learned it a second time, but He made my second trial to be vain. I brought Him up to a mountain and showed Him all possessions; I gave them to Him and He was not moved. Better was it for me in the days of Adam, who gave me no great trouble in teaching him.

5. The Evil One ceased, from his activity and said, A cause of idleness to me, is this Jesus; for lo! The publicans and harlots take refuge in Him. What work shall I seek for myself? I who was master to all men, to whom shall I be a disciple? Sin again said, It must be, that I forsake, therefore, and change from that which I am; for this Son of Mary who has come, as a new creation, has created mankind.

6. Gluttonous Death, lamented and said, I have learned fasting, which I used not to know; lo! Jesus gathers multitudes, but as to me, in His feast a fast is proclaimed for me. One man has closed my mouth, mine who have closed the mouths of many. Hell said I will restrain my greed; hunger, therefore, is mine: this Man triumphs as at the marriage, when He changed the water into wine, so He changes the vesture of the dead into life.

7. And moreover, God made a flood, and washed the earth, and purged her crimes; fire and brimstone again He sent on her, that He might make white her stains. By fire He gave me the Sodomites, and by flood the Giants. He closed the mouth of the hosts of Sennacherib, and opened the mouth of Hell. These things and such as these, I loved. But now, in place of deadly visitations of justice, He has wrought in His Son, the quickening of the dead by grace.

8. Prophets and righteous men, said the Evil One, unto his companions, have been seen by me; and though their strength was exceeding mighty, there was in them a savour of that which is mine; for the stuff whereof the sons of man are made, is near akin to our heaven. This man has clothed Himself with the body of Adam, and is troubling us, for our leaven has no power on Him. He is man, therefore, and God; for His manhood in His Godhead is intermingled.

9. Adam was seen by me, that fountain from whence flowed all races of men; his children has been sought out by me, and proved one by one. Yet have I not seen from the beginning a man, of whom one part was of God, and the other half, man. Moses, who shone in his splendour, I tempted again, and in his tongue I made him to err; but this man, yea, not in His mind, for pure exceedingly is the fountain of His thoughts.

10. The lust of the body, is in all bodies; for even while they sleep, it wakes in them. Him, who in his waking hours keeps himself pure, by means of a dream, I disturb. The dregs of the body are stirred in him, by a shaking movement in secret inwardly. The sleeping and the waking besides, I trouble alike. This is He Who alone keeps Himself pure, Whom not even in a dream can I disturb, Who even in His sleep is pure and holy.

11. But separate was even His childhood, from that of the children who have been seen by me; for I have not seen in Him any part of that which is of me. I was afraid of His childhood; therefore, I stirred up Herod, that among the infants He might be slain. Because of this also that He escaped, I was greatly afraid, for our mystery how did He find out! He received the offerings of the Wise Men; He scorned us and departed and escaped from our sword.

12. Children have been seen by me, sons of righteous men; yea, also youths, sons of chaste women; and I have moved them from the womb, one by one, and I have seen in them our leaven. For they were wrathful men and revilers, yea, also furious and gluttonous; fruits were they that by instruction were to be ripened and sweetened. But this man from His first planting, was a good fruit that possessed sweetness, wherewith sinners were made sweet.

13. Even while He was an infant, He was a teacher of the sons of men, by the splendour that was upon Him. Even the priest as he carried Him was amazed at Him. In the prudence of old men was He clad. Joseph stood aloof from Him: His mother gloried in His presence. He was a help in His childhood, to every one that saw Him; He was a profit to them that knew Him from the day when He entered into the world, He was a helper of mankind by His excellencies.

14. From whence has it sprung up before me, this fruit of Mary, the grape whereof the wine is not according to nature? For lo! I stand between doubts. To turn away and leave Him, I am afraid, lest by His teaching, they should be sweetened, they, who have acquired by bitterness. But again to tread on Him and crush Him, is a terror to me, lest haply He turn and become new wine unto sinners, and when they are drunken therewith, lo! They forget their idols.

15. Lo! I am afraid of both things, as well His death, as also His life. Then unto the Evil One His ministers made answer and counselled Him. Though both these things be grievous, somewhat lighter to us is the trouble, that we should choose His death rather than his life. Let Death tell us whether any one from among the righteous, has ever from the first been aroused again. The sons of the Giants and the renowned ones, there is none that has issued forth from her, even Hell, the Devourer.

16. The blowing of the wind, a man may feel after; but the Son of Mary, who shall search him out? For when He wept, by His tears He robbed me; and again when I bid Him cast Himself, from the holy Temple, I thought, that it was through fear He cast Himself not: yet when they threw Him from the hill-top, He flew through the air. On the well again when He was weary He sat. His variableness I understand not, for on the dry land alike and on the water He walks.

17. I have seen Him that He hungered, as a Son of man; yet this was done away by the bread which He multiplied. From the beginning I proved Him and I came to Him; He questioned me as though He knew me not; but this, too, was done away, when He showed that He knew our secrets. Again He chose Iscariot, as though He knew him not; then He turned and showed that He knew him, though he was binding and loosing. I was mistaken in Him, for He was baptized and emerged and overwhelmed me.

18. But one token there is which I have seen in Him that heartens me exceedingly above all. For while He was praying I saw Him and was glad, because He changed color and was afraid: His sweat was as drops of blood, because He felt that His day had come. This is pleasant to me, exceedingly above all, if it be not that deceiving He has deceived me therein. But if beguiling He has beguiled me, this is both for me and for you alike, my ministers.

19. Then shouted the host of devils and said, Hateful is the sign that we see in you, for never from the beginning has it thus happened to you. In prompt counsels you were excellent: the Son of Mary captures our cities, while you are prolonging your discourse. Arise, go forth, let us fight with Him, for this were to us a reproach, that we being many should be overcome by one. And if you are in pain or fear, give us counsel for the battle and stay behind.

20. This Jesus out of His own words it is, that I shall teach Him, and war with Him; for He said that he, even Satan, is divided, himself against himself, and that he cannot stand. Though He desires to fight with us, He has given us arms which are against Himself, gage and divide for me His disciples, for if you divide them, with these you will conquer them, even with Eve and the serpent, the weak powers, whereby I conquered the first Adam.

21. Death unto the Evil One, made answer and said to him, Wherefore do you not tarry according to your wont? For lo! It is those that are despised and least, that you ensnare after your custom: Jesus Who is great above all, wherewith have you sought to ensnare Him? The experience of His weapons moves you to fear, which He hurled against you when he was tempted of you. You and I with your followers, the host of us is too little for the battle with Him, the Son of Mary.

22. I counsel, then, if this our strife permits us to do anything: go into that disciple, let yourself loose, that head may speak with heads; and let loose all your host, let it go and stir up the Pharisees. And beware, lest you speak contentiously as you are wont. If you are a god, descend from hence, with fondness kiss them and betray Him; and, lo! We will bring on Him the envy and the sword of the Levites.

Hymn 36

1. Our Lord subdued His might and constrained it, that His living death might give life to Adam. His hands He gave to the piercing of the nails, instead of the hand that plucked the fruit: He was smitten on the cheek in the judgment hall, instead of the mouth that ate it in Eden. And because his foot bore Adam thence, His feet were pierced. Our Lord was stripped, that He might make us modest: with the gall and vinegar He made sweet the bitterness of the serpent, which he had poured forth into mankind. R. Blessed is He Who gave me the victory and quickened the dead to His glory!

2. (Death.)— If You are God show Your power; and if You are man, feel our power. And if it is Adam that You seek, go away! Because of his transgressions he is shut up here; Cherubim and Seraphim await not, in his stead to pay his debt. There is none among them mortal, so as to give his life in his stead. Who can open the mouth of hell, and plunge and bring him up from her, who has swallowed him and keeps a hold on him, and that forever!

3. I am He who has conquered all the wise men; and lo! In the corners they are heaped for me in hell. Come, enter, son of Joseph, and see terrible things; the limbs of the giants, the mighty corpse of Samson, and the skeleton of the stubborn Goliath; Og, moreover, the son of the giants, who made for himself a bed of iron and lay thereon, from whence I hurled him and cast him down; that cedar I laid low to the gate of hell.

4. I by myself alone have conquered multitudes, and one may single-handed seek to conquer me. Prophets and priests and men of renown have I carried off; I have conquered kings in their armies, and mighty men in their hunts, and righteous men in their excellencies. Streams of corpses are hurled by me into hell, and though they pour into her she is thirsty. Though one be near or though he be far off, the end brings him to the gate of hell.

5. Silver I despised at the hand of the rich, and their offerings corrupted me not. The lords of slaves never once persuaded me, to take a slave instead of his lord, and a poor man instead of a rich man, or an old man instead of a child. As for wise that are able to charm wild beasts, their charms enter not into my ears. Hater of persuasion all men call me; and I the thing that is commanded me that I do.

6. Who is this, or whose son is He, or what His lineage who has conquered me? The book of families is by me; lo! I went in and read and studied the names from Adam till now, and not one of the dead do I forget. Family by family, lo! They are written, upon my limbs. Because of You, O Jesus, I went in and made a reckoning, that I might show You that there is none that escapes my hands.

7. Yet were there two men (that I lie not) whose names have escaped me in Hell. For Enoch and Elijah came not to me. In all the world I have sought them; yea there where Jonah descended, I descended and sought and they were not. And though I suppose that into Paradise, they have entered and escaped, a mighty Cherub guards it. The ladder Jacob saw, what if haply by it they have entered into Heaven!

8. Who is there that has measured the sand of the sea, and has spilled only two grains? This harvest wherein every day there labour, diseases as harvesters, I alone carry the handfuls and gather them up; other gatherers in making haste, drop handfuls. Vintagers overlook clusters; but two grapes have escaped me, in that great vintage which I alone have plucked.

9. I am He that has taken (said Death), on sea and on dry land, all prey in chase. Eagles of the air come to me; yea and dragons of the deep: creeping things and fowl and cattle; old men, youths and children. These will convince You, O Son of Mary, that this my power rules over all. Your Cross how shall it conquer me, who by a tree lo! I have prevailed and conquered long ago?

10. But I was desirous to speak yet farther, for I am not wanting in words; yea words are not to be sought by me, for lo! deeds call on me close at hand. Not as you do I make promise, to the simple of secret things, that forsooth there is to be a resurrection at some time or other. If then You are very powerful, give a present pledge, that Your distant promise also may be believed.

11. Death ended his speech of derision: and the voice of our Lord sounded into Hell, and He cried aloud and burst the graves one by one. Tremblings took hold on Death; Hell that never of old had been lighted up, into it there flashed splendours, from the Watchers who entered in and brought out the dead to meet Him, who was dead and gives life to all. The dead came forth, and the living were ashamed, they who thought that they had conquered the Life Giver of all.

12. But who gave me the day of Moses, (said Death) who made a feast for me? For that lamb that was slain in Egypt gave me, from every house the first fruit: heaps and heaps of the first born, at the gate of Hell he piled me them. But this Lamb of the festival, has robbed Hell; of the dead He has taken title and carried them off from me. That lamb filled the graves for me; but this has emptied the graves that were full.

13. The death of Jesus to me is a torment; I prefer for myself His life rather than His death. This is the Dead whose death (lo!) is hateful to me; in the death of all men else I rejoice, but His Death, even His, I detest; that He may come back to life I hope. While He was living He brought to life and restored three that were dead; but now by His death, at the gate of Hell they have trampled on me, the dead who have come to life, whom I was going to shut in.

14. I will haste and will close the gates of Hell, before this Dead, Whose death has spoiled me. Whoever hears will wonder at my humiliation, that by a dead man who is without I am overcome. All the dead seek to go forth, but this one presses to enter in. A medicine of life has entered into Hell, and has restored life to its dead. Who then has brought in and hidden from me, that living fire wherein have reposed, the cold and dark recesses of Hell?

15. Death has seen the Watchers in Hell; the immortal instead of the mortal; and he said Confusion has entered our abode, for in these two things is torment to me: That the dead have come forth out of Hell, and the Watchers that die not have entered therein. Lo! One at the pillow in this tomb, has entered and sat down by it, and a second his companion at His feet. I will entreat of Him and will persuade Him, with His pledge to ascend and go to His Kingdom.

16. Be not angry against me, gracious Jesus, for the words that my pride has spoken before You! Who is there that when seeing Your Cross, shall have doubted that You are man? Who is there that shall have seen Your Power, and shall not believe that You are also God? Lo! Thus by these two things I have learned to confess that You are man and likewise art God! For as much as the dead in Hell repent not, go up among the living, O Lord, and preach repentance.

17. O Jesus King, receive my supplication, and with my supplication take to Yourself a pledge, even Adam the great pledge accept for Yourself, him in whom are buried all the dead; even as when I received him, in him were hidden all the living. The first pledge I have given You, the body of Adam; go up therefore and reign over all; and when I shall hear Your trumpet, I with mine own hand will lead forth the dead at Your Coming.

18. Our King living has gone forth and gone up, out of Hell, as Conqueror. Woe He has doubled to them that are of the left hand; to evil spirits and demons He is sorrow, to Satan and to Death He is pain, to Sin and Hell mourning. Joy to them that are of the right hand, has come today. On this great day therefore, great glory let us give to Him, who died and is alive that, unto all He may, give life and resurrection!

Hymn 37

1. Death was weeping for her, even for Sheol, when he saw her treasury that it was emptied. And he said, Who, then, has plundered your riches? Gehazi stole and was discovered; I am stealing every day, but theft has not been laid to my charge. I am sent to Kings, in their sicknesses, their guards are set around them, guards are also at their gate. The soul of kings I snatch and I go forth. R., Blessed is He Who has broken the sting of Death by His Cross!

2. All women grieve that are barren; Sheol rejoices because of her barrenness; she is desolate if so be that she brings forth. The all-compelling Power constrained it, even the bosom that was barren and cold, and it rendered back though wont to deny its debts. Rebekah, when the two babes afflicted her, asked for death. How great then the pain of Sheol, when there smote her strange pangs; the dead were roused and broke forth and came out from her bowels.

3. Is this then perchance that saying, which was heard by me from Isaiah? (but I despised it) when he arose and said, Who has heard such a thing as this? That the earth should travail in one day, and bring forth a nation in one hour. Is it this that has come to pass? Or else, is it reserved for us hereafter? And if it be this it is a vain shadow that I thought I am a king; I knew not it was but a deposit I was keeping.

4. Two utterances that were different, have I heard from him, even this Isaiah. For he said that a virgin should conceive and bring forth; and he said again that the earth should bring forth. But lo! The Virgin has brought Him forth, and Sheol the barren has brought Him forth; two wombs that contrary to nature, have been changed by Him; the Virgin and Sheol both of them. The Virgin in her bringing forth He made glad; but Sheol He grieved and made sad in His Resurrection.

5. I saw in the valley that Ezekiel, who quickened the dead when he was questioned; and I saw the bones that were in heaps and they moved. There was a tumult of bones in Sheol, bone seeking for his fellow, and joint for her mate. There was there none that questioned, or that was questioned, whether those bones lived. Unquestioned, the voice of Jesus, the Master of all creatures quickened them.

6. Sheol was made sorrowful when she saw them, even the sorrowful dead made to rejoice. She wept for Lazarus when he went forth, Go in peace you dead that live, bewailed by two houses of mourning. Within and without were lamentations for him; for his sisters wept for him when he came into the grave unto me, and I wept for him as he went forth. In his death there was weeping among the living; likewise in Sheol is great mourning at his resurrection.

7. Now it is that I have tasted the taste of his sorrow, even of him who weeps over his beloved. The dead that are thus beloved of Sheol, how dear were they to their fathers! The limbs which I severed and carried away, lo! They are shorn away and carried off from me. If I thus suffer for the departure of him, the youth who was restored to life, blessed is He Who had compassion on the widow; in her only son He gave peace to her dwelling that had been made desolate.

8. Lo! This suffering which I cause men to suffer in their beloved ones, in the end on me it gathers itself altogether. For when the dead shall have left Sheol, for every man there will be resurrection, and for me alone torment. And who is he then that shall bear for me all these things, that I shall see Sheol left alone, because this voice which has rent the graves, makes her desolate and sends forth the dead that were in her midst?

9. If a man reads in the Prophets, he hears there of righteous wars. But if a man meditate in the story of Jesus, he learns of grace and tender mercy. And if a man think of Jesus, that He is a strange God it is a reproach against me. No other strange key into the gate of Sheol could ever be fitted. One is the key of the Creator, that which has opened it, yea, is to open it at His Coming.

10. Who is he that is able to join the bones, save that Power which created them? What is it that shall reunite the shreds of the body, save the hand of the Maker? What is it that shall restore the forms, save the finger of the Creator? He, who created and turned and destroyed, is He that is able also to renew and raise up. Another God is unable to enter in and restore creatures not his own.

11. But were he another Power, I should be very joyful that He is coming to me. Into the bosom of Sheol He would descend and learn that One alone is God. Mortals that have erred and preached that there are Gods many, lo! They are bound for me in Sheol, and their Gods have never grieved because of them. One God do I know, and His Prophets and His Apostles do I acknowledge.

Hymn 38

1. My throne was set for me in Sheol: and one arose that was dead, and hurled me from it. Every man feared me alone, and I feared no man. Terror and trouble were among the living, rest and peace among the dead. In a man that was slain lo! There has entered into Sheol He that takes her captive. I used to take all men captive: the Son of Captivity Whom I took captive has taken me captive. He Whom I took captive has led her away and is gone to Paradise. R., Blessed is He Who has quickened the dead of Sheol by His Cross!

2. All men complain much against me; and I against one only have complained. Who is there among men so just as I? Has corruption touched my integrity? I held all men in affection, and whoever hates me knows it; I know not all my days what a bribe is. The person of a king have I not accepted. By me is preached equality, for bondman and his lord in Sheol I make equal.

3. Before God it is that I minister, with Whom is no acceptance of persons. What other is there that endures as I do, I that am cursed when I do good? Perversely are requited to me the benefits I have rendered. Though my deeds are goodly, my name is not goodly. Yet my mind rests in its integrity: in God it is that I comfort myself; for though He is good He is denied every day and endures it.

4. The old I remove from all sufferings, likewise the young from all sins. Secret contention I quell in Sheol; in our land there is no iniquity: it is Sheol and Heaven alone, that are removed from all sins; this earth that lies between, in her iniquity dwells. He therefore that is prudent will either go up into Heaven, or, if that be too hard, will go down to Sheol which is easy.

5. To one man because of one that is dead, every man hastes to comfort him. But for me though many of my dead have come to life, there is none that comes in and comforts me. Satan came in, against Whom, had been proclaimed seven woes even against him; though mightily the Son of Mary had trodden on him, yet uplifted is his spirit; for he is the serpent that strives though bruised. Better is it for me to fall and worship, before this Jesus Who has conquered me by His Cross.

6. When He enters at the gate of Sheol, in place of John who preached before His coming, then will I cry Lo! He that quickens the dead has come; Your servant am I from henceforth, Jesu! Because of The Body I reviled You, for it covered Your Godhead. Be not angry, O Son of the King, against Your treasury; at Your command I have opened and closed. Though my wings be very swift it is at your nod I haste to every quarter.

7. All that have been raised were not first born; for our Lord is the First-born of Sheol. How can any that is dead go before Him, that power whereby he was raised? There are last that are first, and younger that have become first-born. For though Manasseh was first-born, how could it be that Ephraim should take the birthright? And if the second born was set before him, how much rather shall the Lord and Creator prevent all in His Resurrection!

8. Lo! John as a herald declares that he is later, though he was elder-born; for he said, Behold a man comes after me, and yet He was before me. For how could he be before Him, that Power in Whom he preached? For everything that comes to pass because of another thing, is after that other even though it seem to be before. For the cause which called it into being, is elder than it and before it in all things.

9. The cause of Adam was elder than all creatures, which were made for him, for to him even to Adam He had respect continually, the Creator even while he was creating. Thus though Adam as yet was not, he was elder than all creatures. How much more then, my Lord, must this Your manhood be elder, which in Your Godhead is, from eternity with Him that begot You! To You be praise and through You to Your Father from us all!

10. To You be praise for You are the first, in Your Godhead and in Your manhood! For even though Elijah was first to go up, he was not able to prevent Him, for whose sake he was taken up. For his type depended on Your verity: and even though the types apparently are before Your fulfilment, it is before them secretly. Creatures were before Adam; he was before them because for his sake they were made.

11. O my Lord, work for me this resurrection, not of Your compulsion but of Your love. For Your compulsion gives life to sinners also: Iscariot would rather again choose for himself the death of Sheol, than the life of Gehenna. Work for me then the resurrection that is of Your mercy; and even though Your justice permits not, let there be occasion for Your grace. This only let it remember for me, that in it I have sought refuge.

Hymn 39

1. There have come to me ransomers from among the saints, but none has plundered me like the Son of Mary. For lo! Elijah brought a dead man to life; and even though he himself escaped from my hands, yet had I consolation after him, for the dead man whom he quickened, I carried off from him. By Elisha son of Shaphat, I was beaten as with rods, for he brought two dead men to life. By one staff I in turn bore away both the prophet and the dead whom he had raised. R., Blessed is He Who cleft the tombs of Sheol by His voice!

2. I feared him even Gehazi when I saw, him lay the staff upon the youth. The thief took the staff away and returned; Elisha came and bowed himself; laid himself low as the child and raised himself up, and walked hither and there. I marvelled at the new mysteries which I saw there, which restored but one youth to life. It was well with me then when those were but mysteries, and not now when the dead have rebelled and conquered me.

3. Moses when I saw the mighty splendour upon his face, I feared him: yet not according to what I feared befell it me. Nisan in Sheol he caused to spring for me; for a pasture, a pasture of corpses, of six hundred thousand fell.— This lowly and despised whom I contemned, has healed the sick and the diseased: to others He has multiplied bread, but our bread even ours from our mouths He snatches.

4. A mighty feast there was in Sheol, when I swallowed up Korah and his company. A great delight Satan made for me, when he made strife among the Levites. A fount of milk and honey, made he flow for me in a dry place, when the congregation of transgressors went down to Sheol. — Lo! The righteous have lived and come forth: Moses sent down the living there, but Jesus has revived and brought up the dead.

5. It was well with me then, in the day of the zealous, those in whose swords I had delight. Phinehas the zealous pierced and gave me, on the head of his spear for my delight, Zimri and Cozbi both together; on the head of his lance he presented them to me. To whom then were there ever two fatted oxen, offered on the head of a spear?— But instead of Cozbi, daughter of princes, the daughter of Jairus has Jesus rescued from my hands.

6. The censer of Aaron caused me to fear, for he stood between the dead and the living and conquered me. The Cross causes me to fear more exceedingly, which has rent open the graves of Sheol. The Crucified Whom on it I slew, now by Him am I slain. Not very great is his reproach, who is overcome by a warrior in arms. Worse to me is my reproach than my torment, in that by a crucified man my strength has been overcome.

7. The lance of Phinehas again has caused me to fear, for by the slaughter he wrought with it he hindered the pestilence. The lance guarded the tree of life, it made me glad and made me sad; it hindered Adam from life, and it hindered death from the people. But the lance that pierced Jesus, by it I have suffered; He is pierced and I groan. There came out from Him water and blood; Adam washed and lived and returned to Paradise.

8. The Sadducees were as a mouth for me, and disputed with Him after my mind, that there is no rising of the dead at all. Jesus answered them in a saying, which I alone understood; He spoke aloud the hateful word and saddened me, I am the God of him even of Abraham, and God is not the God of the dead. It was well with me then these were but words, and He had not yet showed me the life of the dead indeed.

9. Jesus son of Nun, slew thirty kings, and filled the graves and pits for me; he laid waste Jericho and filled Sheol. But this Jesus who has come, has wasted the graves of their dead, and has filled the cities of the upper world. Wherefore thus when lo! They are like in their names, are they unlike in their doings? That gave me the body of Achor, but this snatched from me the body of Lazarus.

10. Moses trod down that Egyptian, with his meekness he mingled justice. Whence has this new law sprung for me, If one smite you on your cheek, turn to him your other cheek, and see that you hate him not? Instead of the strong man of zeal who trod down and slew, a new man of mercy has risen for us. Samuel hewed Agag in pieces, but Jesus healed the paralytic.

11. Tender mercy which had as it were waxed less, lo! In this time has waxed great. And moreover it was then detested, lest through it one should transgress the commandment; for without mercy Saul and Ahab, were slain because they desired, to have mercy on the evil ones, and they were not slain who were deserving of punishment. In my time Jesus has changed this, by giving life to all men and having compassion on His slayers.

12. I remember Samson that lion's cub, who broke and gave me the pillars of Philistia; also that mighty man of valor Abner son of Ner, took for me that fleet wild roe, Asahel son of Zeruiah, and smote him and cast him on the ground. Benaiah in the holy temple slew Jacob, justly as it is written.— Because justice has restrained her sword, henceforth penitents shall rejoice in grace.

13. David measured the Edomites, by line and line and destroyed them. How merciful then are You, O Son of David! David's justice was twofold, when he put to death two lines, and saved one full line alive.— Lo! The Son of David teaches us, Forgive your brother even unto seventy times seven. There justice was measured; but here clemency is without measure.

14. Of zeal and strength David was possessed; the lion and the bear he slew together. He left that mighty lion and hasted, to meet the strong giant. With a stone he quenched his light, and his soul left him and he perished. But Jesus cried to the young man that was dead Young man! Even the dead to Him are sleepers. That young man He brought to life and rescued from me. The despised swine He drowned for me in the sea.

15. The Levites slew because of the calf, their fathers and their brethren. Jephthah by his own hands was ready to slay his daughter. The King of Moab on the wall, was sacrificing his first-born son: In presence of his sword I rejoice.— By Jesus the sword was blunted; yea the fever was rebuked, the sister of Sheol: the mother-in-law of Simeon was healed, but the fame of her healing smote Sheol with pain.

16. This Jesus though he be the Son of the Just One, all that He preaches is grace. But to me this His grace is torment. Envy is the cause of pleasure to us, for Envy at the beginning mixed for me the first shedding of blood. Why is it guilty in the sight of the Son of Mary Who has come commanding, You shall not be angry against your brother? He has taken away the sword from between brethren; while in the sword of Cain I had pleasure from the beginning.

17. An honeycomb in the midst of the skeleton, Samson found — was it then a mystery? This Jesus has multiplied for us mysteries. Amid billows of mysteries have I fallen, which show me in parable the life of the dead, in all mysteries and in all types. Out of the eater came forth meat was Samson's parable. But to me it has befallen contrariwise; for the eater has come forth to me out of the meat, for out of Adam lo! has come the Son of Adam Who has destroyed me.

18. Just men likewise have robbed me manifold, when by them was preached the rising of the dead: but they mingled with my sorrows great consolation. By the prayer of Asa and Hezekiah, I was fed upon the dead, yea I feasted upon corpses. Elijah slew the prophets of Baal and gave them to me, who on the bread of Jezebel had waxed fat. The righteous has constrained me to devour, but Jesus has compelled me to disgorge all that I had eaten.

19. I was afraid because of the sprinkled blood, which Moses sprinkled on every door; for though the blood of the slain, it was that which saved the living. Blood from of old I feared not, save that blood that was on the doors, and this moreover that was on the Tree. The blood of the slain is a delight, and is as sweet perfume: but the blood of Jesus is to me a terror; for whenever I come and smell His blood, the savour of life that lurks therein terrifies me.

20. Priests and pontiffs, anointed men and kings, who foreshow types of the rising of the dead, have never triumphed through their crosses. Crowns and diadems were set on them; and when I engaged in struggles with them, I was smitten sometimes and sometimes also I smote. But this carpenter's son with his crown of thorns, has humbled and cast down my pride, in His shame and His dying: Sheol has seen Him, yea, and fled from before Him.

21. When the sea saw Moses and fled, it feared because of his rod, and likewise because of his glory. His splendour and his rod and his power, the rock also saw which was cleft. But Sheol when her graves were rent, what saw she in Him even in Jesus? — Instead of splendour He put on the paleness of the dead and made her tremble. And if His paleness when slain slew her, how shall she be able to endure, when He comes to raise the dead, in His Glory!

Hymn 40

1. The Evil One perceived his great humiliation, and boasted himself in the presence of his servants: he spoke great words to persuade them and said: The knowledge which I possess, little of it is by nature; and much of it, yea all of it, is by learning. I to myself have been master, and have exercised my understanding. Without a teacher I have learned all; I have armed myself with every weapon, and have won by it the crown which I desired among mankind. R., Blessed is He that has come and undone the snares of sin!

2. Among the Pharisees I clothed myself in hatred, that I might contend with Him, even the Son of Mary. Wrath like a bow rained shafts; boldness railed upon Him; fury rebelled against Him; ingratitude slandered Him; envy and jealousy in their wrath, strove with Him; and blasphemy took up stones. The Healer came in and stood among the sick, and I stirred up the diseased in contention against Him.

3. Because He fell not under reproach, it was in questions that I took refuge. Many times did I stir up occasions, but I saw that my falsehood was rebuked, and my impudence was made known, and my vain babbling was despised. To the windings of contention I betook myself. Everywhere that I disputed with Him, all my labor was as chaff, and the word of truth scattered it on every side.

4. I saw that there is a warrior and a mighty lord, in cunning within man: [and the snake that is without makes it fear.] His lusts within him is coiled continually; his jealousy hisses like a serpent. Deadly desires he begets, and of a fever he is in dread. Command as a drug, is able to quell derision, which smites unto destruction. It is love that avails to break the sting secret and bitter of the tongue.

5. Who is more foolish than men, who rather than for himself cares for his dwelling! The garments that are in his chest he examines daily, and a worm is lurking in his members. The rents that are in his clothes he mends, but a rent is made in his soul. His house is lighted up but his heart is dark. He shuts up his senses but opens his windows. He closes his door and guards his money; his mouth is open and the treasure of his thought is stolen.

6. The fool makes more of his beasts than of himself, for he cares for his possessions rather than for his soul. Good seed he sows in his ground; in his heart he sows tares. His understanding is thrown open and cast down; but at the fences of his vineyard he labours. He chooses and plants vine-plants; while his mind is a vine of the vines of Sodom. He keeps off the wild ass from his sowing; but the wild boar of the wood devours his thoughts.

7. I am a furnace to the sons of men, and in me are tried their counsels. Therefore is it lawful to me to weave deceit. I teach the Chaldean art: by reason of the true things that befall, the false things are believed. In the midst of Egypt I closed men's eyes; I showed insects, men thought they were though they were not. By closing men's eyes I teach the signs of the Zodiac, though they are not in the heavens.

8. By reason of my swiftness I fly and see, and I show beforehand to the soothsayer; they who err concerning me count me a prophet. But sometimes I make bold; and I ask that for an hour, secret things be revealed to me, that true men may be proved by me even as Job, likewise deceivers as Saul. For the one I revealed his sorcery; and for the other I purged his truth and he was praised.

Hymn 41

1. The Evil One said, I fear Him, even Jesus, lest He destroy my arts. For lo! I am thousands of years old, and never have I had repose. I have seen nothing established, that I have turned from and left. There has come One making the unchaste pure: there is sorrow since He has destroyed all that I had built. Many have been my labours and my teachings, that I might cover all creation with all evils. R., Blessed is He Who came and laid bare the wiles of the Crafty One!

2. I matched my speed with the swift, and I outstripped them: I waged war; the tumult of multitudes was armour to me. In the tumult of the people I rejoiced, because it gave me ready room, for grievous is the onslaught of multitudes. By the strength of multitudes I raised a great mountain, a tower I stretched unto heaven. If they waged war with the Height, how much more shall they conquer Him whose warfare is on earth?

3. As time serves and as help offers, I wage war, but cautiously. The people used to hear that God is one; they made for themselves a multitude of gods. And when they saw the Son of God, they made haste to the One God, that as though confessing God they might deny Him, and as though in zeal might flee from Him; so that they in all times perverse shall be found to be without God.

4. Lo! I am ancient of many years, and no infant have I ever rejected. The burden of children have I ofttimes borne, so that from the beginning I might make them acquire habits that are not goodly, that their faults might grow up with them. But there are foolish fathers, who do not crush the seed that I have sown in their sons; and there are some who like good husbandmen, root up faults from the mind of their children.

5. As with a chain I have bound men with sloth, and they sat in idleness. I have drawn away their senses from all good things; their eyes from reading, their mouths from singing praise, their understanding from doctrine. For hurtful and vain fables how eager are they; for empty talk how ready! If the word of life fell among them, they either thrust it from them, or rose and went forth from its presence.

6. How many Satans are there among men! And me even me alone every man curses. For lo! The anger of men — it is a devil that grinds him every day. Demons are like wayfarers, who depart if they are compelled: but against anger though all righteous men adjure, it is not rooted out from its place. Instead of pernicious envy, every one hates a weak and wretched demon.

7. The enchanter is put to shame with the wizard, who every day tames serpents. The viper that is within him is out of his power; for the lust that is within him he tames not. Secret sin like an asp, when it breathes on him he is scorched. Even when he takes the viper through his cunning, delusion smites him secretly. He lulls the snake by his incantations: he wakens against himself mighty wrath by his incantations.

8. I set my stings and I sat and waited: who is long-enduring as I with all? Beside the patient-spirited I sat, and step by step I bewitched him, so that he came unto despair. Him who was ashamed of his transgressions, habits subdued him: little by little I mastered him, till he became under the yoke, till he came in to it and was used to it and did not even wish to go forth.

9. I perceived and saw that the long-enduring is he that can subdue all. At the time when I conquered Adam, he was but one. I left him till he had begotten children, and I sought for myself another task, for idleness is not to my taste. I counted the sands of the sea, that thereby I might make my spirit patient, and might prove my memory whether it would suffice, for the sons of men when they were multiplied. Before they were multiplied, I proved them in many things.

10. The servants of the Evil One disputed with him, and they refuted his words with their rejoinder. But lo! Elisha brought the dead to life, and conquered death in the upper chamber, and brought to life the widow's son. Lo! now is he in bondage in Sheol. But because the reasoning of the Evil One was very powerful, with their own words he refuted their words. How has Elisha been overcome? Lo! In Sheol he brought the dead to life by his bones.

11. If Elisha, who was of small power, was great in might in the midst of Sheol, and if so be he brought one dead to life therein, how many dead then will be raised therein, by the death of Jesus the mighty! Hence even from this consider how much greater therefore is Jesus, than we my comrades. For lo! By His craftiness He deceived you, and you sufficed not to determine His greatness when you compared Him to the prophets.

12. Your consolations are of small power, said the Evil One to them of his company. For He Who brought Lazarus to life though dead, how can Death suffice against Him? And if Death conquers Him, it is that He wills to be subdued unto him; and if so be He wills to be subdued, fear greatly, for He dies not in vain. He has wrought in us great terror, lest when dying He may enter in to raise Adam to life.

13. Death looked forth from within his den, and marvelled when he saw our Lord crucified, and he said O raiser of the dead to life where are you! You shall be to me for meat, instead of the sweet Lazarus, whose savour lo! It is still in my mouth. Jairus' daughter shall come and see this Your cross. The widow's son gazes on You. A tree caught Adam for me: blessed be the Cross which has caught for me the Son of David!

14. Death opened his mouth and said, Have You not heard, O Son of Mary, how Moses was great and excellent above all? Became a God and wrought the works of God? slew the first-born and saved the first-born? Turned aside the pestilence from the living? To the mount I went up with Moses, and He Whose glory be blessed gave him to me from hand to hand. For however great the son of Adam becomes, dust he is and to his dust returns, because he is of the ground.

15. Satan came with his servants, that he might see our Lord cast into Sheol, and might rejoice with Death his Counsellor; and he saw Him sorrowful and mourning, because of the dead who at the voice of the Firstborn, lived and came forth thence even from Sheol. The Evil One arose to console Death his kinsman. You have not destroyed as much as you were able. Even as Jesus is in your midst, to your hand shall come they that have lived and that live.

16. Open for us to see Him, yea and mock Him: let us answer and say, 'Where is Your power? For lo! Three days have passed for Him, and let us say to Him, O You of three days, Who raised Lazarus, when he had lain four days, raise Your own self.' Death opened the gates of Sheol, and there shone from it the splendour of the face of our Lord; and like the men of Sodom they were smitten; they groped and sought the gate of Sheol, which they had lost.

Hymn 42

1. The Evil One wailed Where now, is there a place for me to flee to from the righteous? I stirred up Death to slay the Apostles, that I might be safe from their blows. By their deaths now more exceedingly am I cruelly beaten. The Apostle whom I slew in India is before me in Edessa: he is here wholly and also there. I went there, there was he: here and there I have found him and been grieved. R., Blessed is the might that dwells in the hallowed bones!

2. The bones that merchantmen carried, or was it then that they carried him? For lo! They made gain each of the other. But for me what did they profit me? Yea they profited each by each, while to me from both of them there was damage. O that one would show me that bag of Iscariot, for by it I acquired strength! The bag of Thomas has slain me, for the secret strength that dwells in it tortures me.

3. Moses the chosen carried the bones, in faith as for gain. And if he a great prophet believed, that there is benefit in bones, the merchant did well to believe, and did well to call himself merchant. That merchant made gain, and waxed great and reigned. His storehouse has made me very poor: his storehouse has been opened in Edessa, and has enriched the great city with benefit.

4. At this storehouse of treasure I was amazed, for small was its treasure at first; and though no man took from it, poor was the spring of its wealth. But when multitudes have come round it, and plundered it and carried off its riches, according as it is plundered, so much the more does its wealth increase. For a pent-up spring, if one seeks it out, when deeply pierced it flows forth mightily and abounds.

5. It is evident that Elisha was a fountain in a thirsting people: and because they that thirsted sought him not out, his outflow was not great. But when Naaman sought him out, he abounded and poured forth healing. The fountain into the midst of a fountain, he took him and plunged him; for in the river he cleansed the leper. Jesus the Sea of benefits, into Siloam sent the blind man whose eyes were opened.

6. Gehazi, with the staff that brought to life the dead, was unable to raise the child. And how could the famous prophet have been brought up by the sorceress? We were they that mocked Saul, for instead of one demon whom he questioned, two demons came up and mocked him. From the bones of Elisha learn also of the bones of Samuel; for though Elisha's bones brought to life the dead, the sorcerers could not bring up the dead, the living and sacred bones.

7. And though I asked this petition, He who gives all gave it not to me. For though the demons were troubled, by the bones of some priest, or magician or wizard, of Chaldean or soothsayer, yet I was aware that this was but mockery. In two ways I cause men to err: either I make the Apostles to lie, or I make my Apostles like the Apostles.

8. The party of the demons lo! It is spoiled; the party of the devils endures stripes: though there be none that lifts the rod openly, the demons cry out with pain; though there be none that fetters and binds, the spirits hang bound. This silent judgment, which is calm and still, and works not even by questioning, the one power that is all sufficing, lo! It dwells in the bones of this second Elisha.

9. He gave judgment unto His Twelve, that they might judge the twelve Tribes. And if so be that they are to judge the sons of the great Abraham, this is then no great matter, that they shall judge demons now. And unless they make the crucifiers fulfil the judgment that is to be, by our judgment shall they be proved. For worse than we did they cry out, in presence of the Apostles the judges of the tribes.

10. For a wolf was Saul the Apostle, and on the blood of the sheep I reared him; and he waxed strong and became a singular wolf. But near to Damascus suddenly, the wolf was changed into a sheep. He said that the Apostles, are to judge Angels; for by the Angels he signified the priest as it is written. If so be then they are thus powerful, woe to the demons from the strokes of their bones!

Hymn 52

Concerning Satan and Death.

1. I heard Death and Satan, as they disputed, which was the more powerful, among men. R., To You be glory, Son of the Shepherd of All, Who delivered His flock from the secret wolves that devoured it, the Evil One and Death!— 2. Death showed his power, that he conquers all; Satan showed his guile, that he makes all to sin.— 3. Death, To you, O Evil One, none hearkens save he that wills: to me he that wills and he that wills not, even to me they come.— 4. Satan, Yours, O Death, is but the force of tyranny: mine are snares and nets of subtlety.— 5. D., Hear, O Evil One, that who so is subtle breaks off your yoke: but none is there that is able to escape my yoke.— 6. S., You, Death, prove your might on him that is sick: but I over them that are whole, am exceeding powerful.— 7. D., The Evil One prevails not over all those that revile him: but for me he that has cursed me and he that curses me, come into my hands.— 8. S., You, Death, from God, hast gotten your might: I alone by none am I helped, when I lead men to sin.— 9. D., You, O Evil-One, like a weakling: while like a king I exercise my dominion.— 10. S., You are a fool, O Death, not to know how great am I: who suffice to capture free will, the sovereign power.— 11. D., You, O Evil One, like a thief, lo! You go round: I like a lion break in pieces and fear not.— 12. S., To you, O Death, none does service or worship: to me kings do service of sacrifice as to God.— 13. D., On Death there are many that call, as on a kind Power: on you, O Evil One, none has called or calls.— 14. S., Do you not mark this, O Death, how many there are: who in sundry fashions call on me and make oblation? — 15. D. Hated is your name, O Satan, nor can you clear it: your name every one curses, hide your reproach.— 16. S., Your ear, O Death, has waxed dull, that you hear not: how against you all men groan, conceal yourself.— 17. D., My face is shown to the world, for I am guileless: not like you who without guile cannot abide.— 18. S., You have not in anything surpassed me for it is true: that you are hateful as I to the sons of men. — 19. D., Of me all men are afraid as of a lord: but as for you they hate you as the Evil One.— 20. S., For you, O Death, they hate your name, and also your work: my name they hate but my delights they greatly love.— 21. D., To bitterness of teeth is turned, this your sweetness: penitence of soul cleaves ever unto your lusts.— 22. S., Sheol is hated because in her is no repentance: a pit that swallows and closes on all movements.— 23. D., Sheol is a gulf wherein whoever falls shall rise again: sin is hated because it cuts off the hope of man.— 24. S., Though I mislike penitents, I give place for repentance: you cut off hope from the sinner who dies in his sin.— 25. D., It was of you that at first his hope was cut off: for he whom you have not caused to sin dies happily.— 26. Blessed is He who raised against each other those cursed servants: that we might see them as they have seen us and mocked at us.— 27. This that we have seen of them is a pledge, my brethren: of what we shall see of them hereafter when we rise again.

Hymn 53

1. Come, let us hear how they contend for victory: the guilty ones who never have conquered, nor will conquer.— 2. Death said to the Evil One, In the end the victory is mine: for Death is master of the close, as a conqueror.— 3. Satan, This were to be Death indeed, were you able: to bring to death a living man, by means of lusts.— 4. D., Lo! I who behold the dead, both good and bad: the righteous who despise you, O Evil One, me they despise not.— 5. S., This dying of the body, is sleep for a time: think not, O Death, that you are Death, who art as a shadow.— 6. D., You, O Evil One, the just have conquered, yea will conquer: but these that have conquered you, lo! I conquer.— 7. S., Even this that you bring to death the just, is not of yourself: because of Adam whom I conquered, they drink this cup.— 8. D., Lo! Sheol is full of the men of Sodom, and the Assyrians: and the giants who were in the flood, who is like me?— 9. S., These, O Death, all of them, by me were slain: I am he that caused them to sin so that they perished.— 10. D., Joseph who conquered you I conquered, O Satan: in the chamber he conquered you but I conquered, and cast him into the tomb.— 11. S., Moses who conquered you, O Death, by sprinkling of blood: he conquered you in Egypt, but at the rock, who conquered him?— 12. D., Elijah who feared you not, O Satan: fled before Jezebel's face, because he feared me.— 13. S., Aaron who withstood you, O Death, with smoke of incense: to him I gave earrings of gold: and he fashioned a calf.— 14. D., You went down to contend with Job, and he conquered you and came up: but I, after he had conquered you, then conquered him.— 15. S., David who by his sackcloth stayed that pestilence: him on the house-top I conquered, who had conquered Goliath.— 16. D., Jehu who destroyed the house of Baal, the temple of the Evil One: was unable to destroy Sheol, the stronghold of my realm.— 17. S., Solomon who snatched from your mouth, a child by his judgment: him in his old age I made a builder of idol-altars.— 18. D., Samuel who in respect of gold scorned you, O Satan: him I conquered, the conqueror, who conquered bribes.— 19. S., Samson who in respect of the lion's cub, scorned you, O Death: through Delilah, frail vessel, I yoked him to the mill.— 20. D., Josiah from his childhood despised you, Evil One: but me not even in his old age, could he withstand.— 21. S., Hezekiah withstood you, Death, when he overcame the bound of life: I misled him and he neglected the miracle, and showed his treasures.— 22. D., John who conquered you, Evil One, and absolved and baptized: I extinguished that torch, which had disclosed you.— 23. S., Simon overcame you, when he brought to life that blessed woman: in a woman he overcame you and by a woman I overcame him and made him deny.— 24. S., Apostles and prophets with one voice, curse you, O Death: Where is the victory of Death, and the sting of Sheol? — 25. Your Lord in Sheol you have shut up, O cursed servant: God hates you and also man, hold then your peace.— 26. S., It was the will of Him who gives life to all, that shut him in Sheol: it was you that called Him to this, when you made Adam sin.— 27. O comrade of Nabal who in the wilderness reproached his lord: abhorred be your mouth which said to Him, Fall down and worship me!

Hymn 54

1. Hear, O Freedom, the dispute of two servants: how they are convicted by each other, that they are powerless.— 2. R., To You be glory by Whose humiliation Adam was exalted: and by Whose death he was raised, and regained Eden!— 3. If then the Evil One overcome you, great is the shame: Death his comrade has convicted him, as being weak.— 4. And if again Death subdue you, lo! What reproach: for the Evil One his comrade derides him, as but a shadow.— 5. Their dispute is for you a mirror, wherein you may see: that they both are but as chaff, before your breath.— 6. Yea and Prophets and Apostles, in their promises: assure you that they like flowers, shall fade at the rising.— 7. S., You, Death, art he whom they hate, the quick and dead: for every combination you dissolve, and destroy.— 8. D., It is not open death that kills, O Satan: your death which is secret kills the sons of men. — 9. S., My name is not hateful as yours, for the angel: showed himself in Satan's likeness to Balaam on the way.— 10. D., How fit is this your name, O Satan: who has erred and made unwary Adam err, from the way!— 11. S., Wander not like one ignorant, and lose your cause: dispute, O Death, if you are competent, for replying.— 12. D., I know that you are wily, O Satan: so that you out of sand can twist a snare.— 13. S., Your disputing, Death, is ended: for he who is worsted: when his words fail and are ended, begins to rail.— 14. D., Among all I am conqueror, and by you am I worsted? Let Adam persuade you whom I have overcome, O Satan!— 15. S., I am he who bound Adam, and cast him before you: the mighty man whom my wiles had bound, you came and subdue.— 16. D., I am he who have been crowned anew, with a diadem in the world: for Adam, chief of the mighty, I hold captive in Sheol. — 17. S., I killed him by secret death, even Adam when he sinned: you, Death, hast slain one that was dead, killed by me.— 18. D., In your desire to conquer, Evil One, you have made yourself hated: for you are Death as well as Satan, and this seems a little thing to you.— 19. S., You have then been silenced, Death, as a weakling: for neither in words nor in deeds, have you strength to stand.— 20. D., It is for your evil you conquer, O Evil One, if you discern, your crown is wholly of shame, if you perceive.— 21. I shall be defeated and you shall be cursed, O Satan: it is well for me to be ignorant, and not mischievous.— 22. Blessed be the Just One who divided them, though they were quite of one mind: Blessed be the Good One who made us of one mind, when we were divided.— 23. I will overcome the Evil One through Your forgiveness, O All-Merciful: and I shall overcome death through Your Resurrection, O All-Life-giver!

Hymn 55

1. Lo! The Evil One reproached Death, and was in turn reproached: from each and to each and against each, were their taunts.— 2. R., To You be glory, Son of the Lord of All, Who died for all: for He was raised to give life to all, in the day of His Coming!— 3. S., Jonah who conquered you, and returned back from Sheol, became my advocate in asking, why sinners were spared?— 4. D., Slander not, O Evil One, the son of Amittai: he showed a face of anger, that they might praise you more.— 5. S., Quite powerless is all your persuasion, O tyrant Death: for there pleases me nothing, of all you have said.— 6. D., For when was the word of truth pleasing to you? A gulf is between you and truthfulness, O lying one.— 7. I am righteous all my days, with nought to repent: I am he that rescues from you the sons of men. — 8. S., Proclaim your repentance, Death, you are well come: lo! Saul also among the prophets, great cause of scorn.— 9. If you, Death, be justified, then for myself: I cut not off hope, likewise, of repentance. — 10. D., No idol with my Lord have I made, O hater of your Lord! lo! You by dead idols, slay the living. — 11. S., That you, Death, art half of me, I know, and I half of you: if half of me repents, it repents, but I marvel.— 12. D., Your partner am I in share, but not in sin: mine are the slain and yours the slayers, whom you made sin.— 13. S., My craftiness weeps for itself, when I dispute with you: my wiles mourn over me, when I meet you.— 14. D., Workers of witchcraft and soothsayers, with all their offenses: the fire that you kindled in the world, in Sheol I have quenched.— 15. S., You penitent who strains out gnats and swallows the just: the chaste shall rend you, who cry, from within your belly.— 16. D., It is the treasure-house where I keep all the righteous: their resurrection threatens ill to you, who persecuted them.— 17. S., The greedy one who carries all creatures, in his bowels: lo! He casts up to me that I am robbed, of my possessions. — 18. D., Before the stroke lament not, for it has not yet reached you: the day will come when you shall cry out, and I shall hear and rejoice.— 19. The fire will come that shall strip off you your very skin: as by the potsherd you stripped the skin of Job. — 20. D., The savour of sloth begins, as if to hover on me; it is then a dream that I ceased, for a short space.— 21. It was not that words failed me, and therefore I was silent: it is for the time I grieve, that has passed idly.— 22. The hurt done by your speech is very great: would I had not heard it! For my whole mind is intent upon my work.— 23. This humankind that is lost, was undone by wandering thought: slothfulness, with negligence, brought it under yoke.— 24. The madness of desire bid for wealth, and bought it: contention with boastfulness, were the sureties.— 25. With persistence for strength, I wage my war: and if I neglect but a little, my sway is naught.— 26. By continual dropping, I clean the rocks: for continual dropping can dissolve even a mountain.— 27. Habit even over nature, becomes master: it trains and leads even lions, as beasts of burden.— 28. Habit, repose, and increase, with persistence; by these is freedom conquered, though stubborn above all.— 29. If its will be firmly set, it breaks the fetters; but if lax, a fragile net, can capture it.— 30. If so be that Freedom shouts, we are scattered: but if she be silent we gather together, to mock at her.— 31. Let us cease from much speaking, lest it lead to much sloth: with one mind let us assail the wall, and lo! It is broken down.— 32. S., Go and see to diseases, and I to snares: for to me sins and to you pestilences, are great solace.— 33. And even though I have paused, I have not paused from my cares: for my will at no time rests, but is ready.

Hymn 56

1. With Freedom is your struggle, O Evil One: it can cast on you a muzzle, if it so please.— 2. R., To You be glory in whose victory we have gained strength: and in whose resurrection we defy even Death itself!— 3. Lo! Again these two exposed each other, how weak both are: Death reminded the Evil One of your mightiness (O Freedom). — 4. Your fire is in your nest, O Death, and you perceive not: the fate of the departed, to you is overthrow.— 5. Lo! Death and the Evil One proclaim your mightiness (O Freedom): yea, the Evil One calls to mind your faith.— 6. If then these that were against you are on your side: this is a great thing that your persecutors have become your heralds —7. D., I confess, O Evil One, that as usury: I lay up the King's treasures, till His Coming. — 8. S., I, O Death, rather deny that this belongs to God: this treasure of subtlety, which I have stored.— 9. D., Your coinage is fraudulent, then, O Satan: that into the treasuries of God, is not received.— 10. S., A new coinage do I coin, in kingly wise: lo! My merchantmen bring loss, into the world.— 11. God created everything out of nothing: and I created great sin out of nothing — 12. D., Closed and bound be your mouth, Evil One, who art thus bold: to set yourself, lo! In comparison with the Creator. — 13. S., To me, O Death, it is lawful to dare and speak: your tongue, even yours, is a slave, and under fear.— 14. D., A gulf is henceforth between us, O Satan: for madly against your Lord, lo! You assail.— 15. S., Wherefore do you doubt, O Death, of our concord? Be to us comrade and member: and lo! We reign.— 16. Come, draw we our pair of swords, against mankind: I secretly, you openly, and lo! We end them.— 17. Sin and Sheol they too gave counsel to those two: saying If you be divided, you are undone.— 18. See the waters how if dispersed, they run low: but if gathered they gain strength, and thus you likewise.— 19. If divided you perish, as the feeble: but yoked together you reign, as the mighty.— 20. Love melts down many, as in a furnace: and makes one powerful mass, that overcomes all.— 21. In it are wisdom and cunning, and force and power: it is greater far than an image of sixty cubits.— 22. Be reconciled, let us assemble and go, against that party: which if it be at one can never be defeated.— 23. These things the troublers discoursed, and gathered and came: Your day, Lord, will gather them, into Gehenna. — 24. Through Your mercy, Lord, will I worship You, when I have risen: at Your trumpet I will praise Your Son, when I am purged.

Hymn 57

1. Listen, my brethren, to Death, mocking the Evil One: that caused the head of our race to sin, and its mother.— 2. R., To You be glory that by Your humiliation, Satan is subdued: and that Your abasement has exalted Adam, who was abased.— 3. D., Your great nakedness shall be seen, by the sons of Adam; as you mocked his nakedness, when you made him sin.— 4. Eve will cease from that serpent, and rail at you: for you, O Dragon, wast he that beguiled her simpleness.— 5. Abel will see him, even, Cain, who has come to you: the disciple of his wrath will blame his cursed master.— 6. S., Noah who conquered the flood, as it were death: by the mouth of Ham I laughed at, when wine overcame him.— 7. D., Noah was not harmed, but your garment, wherewith you clothed him: even cursings, he put on, and became a slave. — 8. S., Lot who overcame anger which is, your likeness, Death: to his daughters I gave such counsels, as were pleasing to me.— 9. D., And Lot's wife who was your vessel hearkened, to your counsel: may half of you be dried up, as your whole vessel was dried up!— 10. Gehenna be overturned, upon your head: as your malice overturned Sodom, its dwellers!— 11. Floods of fire be stirred against you, in the resurrection: who against Moses and Elijah, stirred the people!— 12. Let the just mock you at the last, and Joseph rejoice! Whose brethren mocked him, set on by you!— 13. Let vapour of smoke come in, and choke your senses: as the waters of the sea choked, the senses of the wicked! — 14. Let chaste women also mock you, by whose counsel: the daughters of Midian mocked, the foolish people!— 15. Flame be kindled on your head, for Samson's sake: for by a woman you shaved his locks, that lion of strength!— 16. S., Saul whom I conquered by envy, by witchcraft conquered you: for he asked for and brought up Samuel, out of his grave.— 17. D., Slander not the living dead, for he came not up: you were he that came up in the phantom for you were worthy.— 18. Let the commandment hang you over the flame, you Evil One! For by you they hanged Absalom, upon a tree.— 19. In the fire may you see yourself humbled, among vile women! For Solomon by you was degraded, among profane women.— 20. Justice be measured to you, as you inflamed her! even Jezebel who devoured the prophets, you kindled her.— 21. In fire may you justly burn, who made them drunken! The two whom Elijah burnt up, when they went up and assailed him.— 22. On you also be coals heaped! May he see and rejoice: that Naboth in whom you heaped a pile of stones!— 23. Be clad in scorn in the day of judgment, before all beholders! Who clothed Gehasi in a leprosy, by means of your theft.— 24. With lightning for a dart be pierced, O Satan! Who in the heart of Josiah, fixed your darts.— 25. Sink in the dregs of Gehenna, O Satan! Who sank Jeremiah in the mire of the pit.— 26. Daniel escaped from the pit, whither you cast him: may he have comfort in seeing you, in the furnace for ever!— 27. Be your wickedness returned on your head, Hater of man: as his wickedness was returned on the head, of Haman your fellow! — 28. May the King's Bride mock you, as did Esther: when you beseech her in the judgment-day, to plead for you!— 29. Fire released the righteous ones, whom you had bound: a mighty bond be to you, the flame of fire!— 30. Be torn in sunder, and may the seven brothers, see your defeat: the sons of Shemuni who by your wolves, were torn in sunder!— 31. May fire triumph over your pate, as you mocked: the two heads of Nazarites, sons of the barren!— 32. May fire make mock of your head, for mother and daughter: triumphed over John's head, when you maddened them!— 33. Flame triumphed over your head, O Evil One: for on the charges you triumphed, over John's head!

Hymn 58

1. Lo! Death was prompt beforehand, to mock Satan: him who was doomed to become a mockery at the last.— 2. R., Glory to You Who by Your crucifixion, conquered the Evil One: and by Your resurrection gain victory, likewise over Death!— 3. And for our Lord's sake Death spoke curses on him: who was the cause of His shame, and crucifixion.— 4. D., The fiery pit be your grave, O Satan: who blasphemed the Voice from the grave, that rent the graves — 5. My Lord I know, and the Son of my Lord, O you Satan! You have denied your Lord, and crucified the Son of your Lord. — 6. This is the name that fits you, Slayer of your Lord: when He appears Whom you slew, He shall slay you.— 7. At you shall every one shake the head, for by you the chiefs: shook their heads at Him, the Lord of life.— 8. A bruised reed under the feet, of the just shall you be: for through you they put a reed in His hand, Who upholds all.— 9. With a crown of thorns was He crowned, to signify: that He took the diadem of the kingdom, of the house of David. — 10. With a crown of thorns was He crowned, the King of kings: but He took the diadem of the king, of those that shamed him.— 11. In the robes of mockery that they gave him, in those He mocked them: for He took the raiment of glory, of priests and kings.— 12. To vinegar is your memory akin, O you Satan: who offered vinegar for the thirst, of the Fount of Life.— 13. The hand shall every man lift against you who strengthened the hand that smote Him by Whose hand, all creatures stand.— 14. He was smitten by the hand and He cut off the hand, of Caiaphas: the hand of the priesthood is cut off, in the cutting off of the unction. — 15. On the pillar again they stretched Him, as for scourging: Him Whose pillar went before, to guide their tribes.— 16. The pillar on the pillar, He was scourged: He removed Himself from out of Zion, and its fall came.— 17. When they put two beams together, to form the Cross: He broke them, even the two staves, the guardians of them.— 18. Ezekiel put together the sticks, the two in one: in the two beams of the Cross, their staves have ceased.— 19. The two sticks, as it were wings, bore the people: lo! His two staves were broken, even as his wings.— 20. The bosom and wings of the Cross, He opened in mercy: its pinions bowed and bore the nations, to go to Eden.— 21. It is akin to the Tree of Life, and unto the son of its stock: it leads its beloved that on its boughs, they may feed on its fruits.— 22. Go howl and weep, Evil One, for me and for you: for not one of us shall enter the Garden of Life.— 23. S., Now that you have confessed O Death, come let me tell you: that all this discourse of yours, to me is idle talk.— 24. I will go and watch the snares, which I have set: you too, Death, fly and look after, all that are sick.— 25. Our Lord has brought both to nought, on either hand: the Evil One shall be brought to nought here, and Death hereafter there.

Hymn 59

1. Lo! Death for us on Satan, inflicts vengeance: come let us hear his shame and rejoice, for he rejoiced in our shame.— 2. R., To You be glory from Your flock, from You: are subdued both Death and Satan, under Your Feet!— 3. D., Evil ones shall be hung upright, but you, head downward: for, reversely, you crucified Simon on the tree.— 4. S., Touching all else I am silent, Death, for my time wanes: Simon himself conjured me, Crucify me thus.— 5. Were it the just that cursed me, I had not grieved: the curse of Death unto me, is worse than hell.— 6. D., The shame of our Lord I have not spoken of, it is too great for my mouth: that I should weigh and compare His Passion, with Your torment.— 7. Twelve judgment thrones shall He set, for His Twelve: for by the twelve tribes you, even you, shall be condemned.— 8. A halter unbought shall you hang you, O you Satan: as that Your disciple hung him, a halter for a price.— 9. Haply yon hell in mercy, shall be emptied: and you shall dwell there alone, with Your ministers. — 10. Manifold are Your curses, and how shall I count them? Lo! The sum of all your curses, is on your members.— 11. The evil in the fire shall stab you, who made them evil: they shall upbraid you why did you bring us here?— 12. Sinners shall rail against you, and haply their threats: shall be worse to you than the torment, of yonder hell.— 13. These shall be unto you there, all of them Satans: as you have been to them here, the one Satan.— 14. The Watchers shall seize and hurl you down, calling to mind: how through you men hurled their Lord, from the height to the depth.— 15. All men will run to stone you, not forgetting that through you the maddened people ran, to stone their Maker.— 16. On you, Evil One, from all mouths shall be, the spitting of wrath: for through you they spat on Him Whose spittle, gave sight to the blind.— 17. On you, Evil One, from all tongues, shall be all curses: for through you men blasphemed Him, Who opened dumb mouths.— 18. Blessed is He Who avenged our wrong, though in silence: and stirred up Death against the Evil One, to fall upon him!— 19. Sound we Hosannas, my brethren, as did Gideon: Judges 7:18-22 who when he sounded, the oppressors, fell on one another!

Hymn 60

1. O what amazement befell the Evil One, of a sudden, my brethren: when the sinful woman was corrected, and gained Wisdom!— 2. R., Glory to the One Who alone, conquered the Evil One; and to Him yea Him be also confession, Who vanquished Death!— 3. The Evil One marvelled Where is her laughter? Where her perfumes? Where her dancing and outward ornament, and inward wickedness?— 4. Instead of that light laughter, she is given up to tears: She has cut off her hair to wipe the dust, off the feet of Jesus. — 5. Naught lasts in her of any doctrine, nor abides in her: from our instruction she has escaped and cast away, all that I taught her.— 6. She has denied us and our acquaintance, and even as though: she had never seen me she has blotted my image, out of her mind. — 7. The living leaven of Jesus flew to her, Jesus was silent: but she made bold to press and enter, though none called her.— 8. She forgot our love of many years, and in the twinkling of an eye: from between me and her she removed it, and set Death there.— 9. For instead of laughter weeping delights her, and instead of paint: a shower of tears, and instead of ornament, a sad countenance.— 10. Zaccheus I made chief of extortioners, and her I made: chief of wantons; my two wings, Jesus has broken.— 11. If so be Zaccheus becomes his disciple, and if so be she: becomes his hearer, henceforth they fetter, my craftiness.— 12. Carved images henceforth are a mockery and the carvers: a derision, and the worshippers a laughing-stock. — 13. I shut men's eyes that they might not perceive, that they are carved images: Jesus opens their eyes to see that they are the works of men's hands. — 14. If Jesus has chosen for Himself preachers, then our preaching: whereof the whole world is full, is put to silence.— 15. For lo! The Chaldeans with the soothsayers, and lo! The wizards: with the diviners they are smitten and the priests, with all evil ones!— 16. You priests are ended and have given up the Ghost from henceforth, depart you diviners! Become husbandmen, the Chaldeans likewise, shall close their books.— 17. If the Hebrews have become His disciples, who by all miracles: were not subdued, who of the nations, shall not obey him?— 18. If he begins to set straight the reverse, He brings to naught our speech: henceforth He will not hesitate against us, He who rebukes all men.— 19. In that I was worshipped in all temples, our disgrace is greater: than our honour was, for all men spit, upon our altars.— 20. Flesh of sacrifice becomes abhorred, into fragments: idols are broken, and carven images burn, under their pots.— 21. All our work becomes a laughing-stock, and a ruin: all that we have built, and a mockery, all that we have taught.— 22. The secret mysteries that I taught them, laboriously: are about to be spread abroad, on the housetops.— 23. Of the Egyptians I was more proud, than of any nation: for they used to worship even, the onions and garlic. — 24. Lo! I fear lest even here, where delusion was so great: truth shall prevail that there exceedingly, Jesus may reign.— 25. And if when He was an infant, and fled and went down, Egypt marvelled: yea lulled him — this strangler of babes, loved their Babe. — 26. Was it a pledge He went down to give her, as a betrother: giving assurance that when of full age, He will also take her to wife? — 27. Pharaoh cannot set his foot firm, for this is no stammerer: that he should deceive Him, and no bondman, that he should lie unto Him.— 28. Moses smote and the Egyptians rebelled, and he chastised the people: and the Hebrews rebelled — Jesus is smitten, and gives life to all.— 29. This is hard to understand that not by force; lays He His yoke: on the rebellious: He was rebuked, and He instructs others.— 30. The spittle of His mouth, wiped off and took away, the shame of Adam: by the smiting of His cheeks, He rooted out our wrathfulness, from His disciples.— 31. By the nails which he received, He made me to suffer. I rejoiced when I crucified Him: and I knew not that He was crucifying me, in His crucifixion.

Hymn 61

1. In wisdom let us hearken to Death, O my beloved: how he accuses us for our weeping, and for our mourning.— 2. R., To you be praise Who came down, to follow Adam: and foundest Adam and also in the children of Adam.— 3. And rightly perhaps he says, You slay: without mercy and lo! You weep, as though merciful.— 4. You have made me as a cruel one, O you murderers: for you slay one another, without my help!— 5. While Death was but desiring to come, the sword came before him: let us see then against whom cries out, the blood of the slain. — 6. Against you cry out the strangled, who were suffocated: for it shames me of the rope, of their strangulations.— 7. They take away from me even my rest, for without me: how could the strangled and the slain, enter Sheol? — 8. Lo! Your infants are cast out, as those in Egypt: your sons have you sacrificed to demons, O demoniacs!— 9. While Death was but desiring to taste, of your corpses: Cain refreshed me beforehand, with blood of man.— 10. While I was but desiring to wait patiently, till Adam should die: before I had power you gave me power, over your bodies.— 11. Cain with his sword overthrew, the gate of Sheol: for it was closed and before the time, he first opened it.— 12. He by treading made the way of Sheol, without my help: for in the way you have trodden out for me, lo! I walk therein.— 13. Nine hundred years I sat and waited, for Adam to die: but Cain not even a day, endured his brother.— 14. Robbers upon the highways, are worse than I: I am slumbering while they, are watching to slay. — 15. Lo! Your slaughtered in the graves, and your murdered in your ways; and your strangled upon your stakes!— 16. If I rebelled against my lord, yea and slew him: who was he that slew these here, said Jehu. — 17. And if I Death have taken, your departed: the strangled, the slain, and the slaughtered, who was it slew them?— 18. You are Satan to each other, and the Evil One is abhorred: you are pestilence to each other, and Death is blamed!— 19. Your own will to you is Satan, yea and a murderer: but of Death and of Satan, all men complain.— 20. Poison of Death you give also to drink, each to other: lo! How many Deaths have you, beside me.— 21. Wiles, stratagems, yea and snares, sword and poison: how many Deaths from you and in you, lo! Are there born.— 22. The judge in the judgment-hall, is a second Death: he slays for secret reward, but I for naught.— 23. I have seen bribery and marvelled at it, that ran and outran me: how many slain does bribery, slay, and none perceives!— 24. I am ashamed that so unskilfully, I conduct myself: if I take even one corpse, all men perceive it.— 25. In the houses weeping and in the streets, also wailing: and even unto the gates of Sheol, they groan over me.— 26. Groan over yourselves that you are thus hateful, and you hate me: Sheol henceforth shall groan over you, O murderers!— 27. With torture, scourging and fire, yea with stoning: you put to death the sons of men, and you are proud!— 28. I am more modest than you and merciful, also reverent: for with reverence I bear away, your departed.— 29. On the bed I deal gently, with him that is sick: and quietly I lay him to sleep, for but a while.

Hymn 62

1. Lo! Death, the King of silence, complains, my brethren: that we have filled his abode with the wailing, of Hope cut off.— 2. R., To Him be great praise Who came down to us here below: and suffered and rose again and in His Body, raises our bodies!— 3. While we weep like madmen, at the gates of Sheol: hearken what Death says, reproaching us.— 4. It shames me, says Death, that you, have overcome me: the half of Sheol suffices not, to contain your slain. — 5. For alien corpses together, lie heaped in Sheol: there are two divisions there, the dead, the slain. — 6. Whereas I should complain that you have wronged me, lo! You are weeping: you have burst the gate of Sheol, and done me hurt.— 7. For you are like an infant, which while yet weeping: laughs again as you also, over your dead.— 8. For there is no discretion in your mourning, and no understanding: in your laughter — for to me you seem like, to a weaned babe.— 9. One hour weeping and wailing, and after a little: both jesting and wantonness, as of children.— 10. For you are unable to become, perfect men: that weep not yea and laugh not, as the discreet.— 11. Touching your books we are grieved, that they have toiled over them: who should read them unto you, even the divine Scriptures.— 12. The readers are crying aloud, for you are deaf: this their crying proves concerning you, that you are as stocks.— 13. For since the reader and the interpreter, are crying aloud: your ears therefore are heavy, or else your hearts.— 14. For if there were with you an ear, open to persuasion: it were meet to hear little, and to do much.— 15. But because its hearing is closed, whoever knocks at it: the voice returns back to him, who sent it forth.— 16. There is no crying with me of mine, I am not deaf: none that reads or interprets for me, I am not dull.— 17. The breath that is from Him commands me, sons the God of truth: and with the command there follows, also the fulfilment.— 18. With me is no holding back, no turnings aside: I know no arrow even, could outstrip me.— 19. But your voices are scorned by me, when you are weeping: over the graves of your departed, in the cutting off of hope. — 20. Were it possible or permitted, when you are weeping: I would go forth and tell you, to your faces.— 21. I am endeavouring to give, an account of the death: and your voices disturb me, that I err in my count.— 22. You nations, let not your understanding, become childish: like that nation whose intelligence, was never great.— 23. In which prudence bestows not itself, as in a fool: for its thoughts are darkness, without discernment. — 24. For your infants and your sons, in the resurrection: they shall be foremost to come forth, as the first fruits — 25. Then after them shall come the just, as victorious: last shall come forth the sinner, as put to shame.— 26. For although in the twinkling of an eye, they be quickened: yet is it in order that their ranks, come forth from Sheol. — 27. Prophets come forth and Apostles, and holy Fathers: following them in due array, according to command.— 28. Lo! That which now is sown, in random mixture: is yielded back in great order, as garden-herbs.— 29. For though one in the sowing, should mix all seeds: that which is earlier than its fellow, prevents its fellow —30. And not as their going down was confused, so disordered shall be: their coming up from the earth, for its order is fixed.— 31. Lo! I have been against myself, in what I have said: for secret things which you comprehended not, from me you have learned.— 32. Instead of the tears that profit not, which are at the tomb: pour them forth in your prayer, in the midst of the Church.— 33. For to the dead there is profit in these, and likewise to the living: weep not with a weeping that afflicts, both dead and living!

Hymn 63

1. Who shall weigh the recompense of Abraham? Whom I marvelled at when he bound, his only son.— 2. R., To you be glory, Voice that brings to life the dead in Sheol: and they have come up as preachers, of His Son Who quickens all!— 3. At that time I came forth in haste, to see the marvel: how that his knife was drawn out, against his beloved.— 4. I gathered my manifold memories, from all quarters: and I collected my spirit to marvel, at that illustrious one.— 5. How therefore can you read, that great story? You have despised the reading of it, in your very ears.— 6. The sword of Jephthah rebukes, him that laments: his daughter was to him a mirror of life from the dead.— 7. She gave herself for her father, so commend ye: your life to the Father of all, in the hope of your end.— 8. In the womb then did you not make trial, of a mystery of Sheol? Yet in Sheol you had more rest, than in the womb.— 9. It is stubborn in you to stand up against, my mighty will: for lo! To succour them I take away, your departed.— 10. By the king of Moab who slew, his son with his hands: he is put to shame who laments, for the departed one.— 11. He was a profane man, lo! According, to what you read: but you are doctors and teachers, as you suppose.— 12. He endured, but you are furious, in your mourning: against the will of the Lord of all, while you are weeping.— 13. I fear however to let pass, the story of Job: through this feeble mouth of mine, for I am unworthy.— 14. So in like manner I turn aside, from mention of their bones: though I praise Him who granted, that they should come to me.— 15. Dishonour not your members, by your sins: for in Sheol the bones are despised, of evildoers.— 16. Whenever I see the body of one of the evil: I trample on it and curse, even his memory. — 17. But wherever I see a bone, of one of the just; I set it apart and honour it, and do it worship. — 18. You feeble ones understand not, all my ordinances: with you orders are confused, for you are blind.— 19. It is Moses alone that I know, to have honoured like me: the bones of that Joseph whom I magnify.— 20. But Moses did such honour, to one pure body: but I to the body and the bones, of all the righteous.— 21. Brightly shine the bones of Prophets, and of Apostles: a lamp to me in darkness, are all the righteous.— 22. I worship Him Who lightens for me, the darkness of Sheol: the splendour of Moses who was so great, was as the sun to me.

Hymn 64

1. O feeble ones, why do you weep over your dead: who in death are at rest from sorrows and sins?— 2. R., Glory to Him Who endured all, for the sake of all men: yea tasted death for the sake of all, to bring all to life— 3. I reveal unto you, that even Satan, though much content: at your weeping, yet laughs much, at your mourning.— 4. In mockery he winks at me and nods to me, as a jester: Come let us laugh at sinners, for lo! They are mad. — 5. Truly they have given up remembrance of that fire, which I have hidden for them: and lo! The fools are drunken with weeping, for their departed.— 6. Instead of weeping as though, without provision: I had plundered and sent forth their dead, lo! They are mad. — 7. The souls of the evil are to be afflicted, till the judgment day: and these weep over the graves, like to madmen.— 8. They care not for their own sins, that haply tomorrow: they must go in shame of face, to join their dead.— 9. And thus shall all be put to shame alike, family by family: in Sheol the wretches shall repent without avail.— 10. Leave the drunken and the madman, until that day: wherein each shall shake off his wine wherewith he was maddened.— 11. I will go to gather them, like children: that they may play the wanton and the madman, until they perish.— 12. Lo! I have revealed to you the mystery, the secret of my comrade: go forth therefore, depart, amend, in repentance. — 13. Leave me, I too will depart, I will see to my affairs: that with open face I may give my account to my Lord. — 14. I know that the wind as it blew, has borne away my words: for you are the same whom I, ofttimes have proved.— 15. I remember Jeremiah how he, compared boldness: to the Indian who changes not his skin, though it is of freedom.— 16. For this too belongs to it, even to freedom: that it binds itself by the will, as though by nature. — 17. For so powerful is the will, in them that are free: that it may be likened to nature, through its workings.

Hymn 65

1. Man, O Death, despise it not, that image of Adam: which like a seed is committed to earth, till the Resurrection. — 2. R., To you be glory Who descended and plunge, after Adam: and draw him out from the depths of Sheol, and bring him into Eden!— 3. Death, I marvel at this seed, and at your words: for lo! After five thousand years, it springs not yet.— 4. M., Its present state passes away, as winter does: and as a handful of grain it comes in the resurrection, to the garner of life.— 5. D., That there is vintage-time, lo! I know, but I have not seen: the dead at any time sown, or yet reaped.— 6. M., There is coming a reaping, O Death, that will leave you bare: and the Watchers shall go forth as reapers, and make you desolate.— 7. D., When did I become husbandman, instead of vine-dresser? Who has turned Sheol the wine-press, into a tilled field?— 8. M., Does not the seed then teach you, which decays and dies: and is cut off from hope, yet from the rain, recovers hope? — 9. D., A dream have you seen you feeble ones, of life from the dead: for in waking time the resurrection, you do not see.— 10. M., Your drowsiness hinders you, that you see not: the multitudes of mysteries which cry aloud, of the resurrection. — 11. D., I know that seeds come to life, but I have not seen: bones that grew in Sheol, and sprang and came up.— 12. M., All your discourse is like yourself, for lo! Ezekiel: has taught you how in the valley, the dead come to life.— 13. D., Trees have I seen how in summer, they put on their garments: but bones in their nakedness, are cast into Sheol. — 14. M., Moses broke by his splendour, your heart, O Death: the son of Adam has regained and put on, the glory of Adam. — 15. D., Our law in Sheol is this, to keep silence: for you are words and for me deeds, O feeble ones.— 16. M., How are the aged passed over if you be vinedresser? He Who hindered you from taking their lives, the same quickens all.— 17. The babe in the womb confutes you, which is as buried there: to me it proclaims life from the dead, but to you despoiling.— 18. The despised flower despises you, for it is shut up and passed over: yet though lost it is not lost, but blossoms again.— 19. The chick cries out from the egg, wherein it is buried: and the graves are rent by a Voice, and the body arises.— 20. For a body too is the chick, that is in the egg: lo! Its body to our body proclaims, the life from the dead.— 21. With the locust your plea is overthrown, and ended, O Death: for in coming forth from the dust it teaches, the life from the dead.— 22. D., I had been content if already, the resurrection had been: for the day of resurrection had disturbed me less, than your judgments.— 23. Merciful is the Son of the Highest, yea good and just: and will not harshly avenge on me, the death of Adam. — 24. Have you then no understanding, to perceive this: that your father laid on you, this retribution?

Hymn 66

1. Hold your peace, O mortals (said Death), a little while: and be like me who am so silent, in the midst of Sheol. — 2. R., To You be glory, Watcher, that came down, after them that slept: and utter the voice from the Tree, and waken them!— 3. You are grieving, yea, weeping, for him that has gone: as though he came to grind for me, the mill in Sheol. — 4. Great is the peace I give, unto the wearied: I wax not weary as you, nor weary them.— 5. I hear all manner of curses, from thankless men: the sons of Adam are like Adam, who was thankless to his Lord. — 6. Contrary one to the other are your voices, and your doings: with your voices you weep and in your doings, you fight daily.— 7. I heard weeping and I thought to myself, that none labours: I saw toiling and I thought to myself, that no man dies.— 8. The struggles of man made me think, that he is not mortal: his great weeping made me think, that tomorrow he is not.— 9. Hear and let me be your counsellor, if you be willing: for these two, these burdens, are very bitter.— 10. Cease a little while from this toil, and from this weeping: toil and weep as mortals, who tomorrow vanish.— 11. You are frantic with weeping, for your departed: and you struggle in toiling, for your possessions. — 12. It is well with the infants that die, and blessed are they: for they are freed from the misery, whereunto you are cast.— 13. Allow me to go to Sheol, and there to say: Happy are you silent dead, how tranquil are you!— 14. Hear the conclusion of our own words, If there be a resurrection: weep not, neither labour as though strangers.— 15. You straggle as one who was to live, here forever: and you weep as one who never, should rise again.— 16. Hear my words, if there be with you place for hearing: and prepare you provision that when I call you may answer.— 17. For I hearken even I, to Him that calls me: and will restore your bodies, with your treasures.— 18. Let there be peace between us, until that day: and when you come forth I will cry and say, Depart in peace!— 19. Come, you and I even now, shall give glory: to Him that brings to death and to life, that He may give aid.— 20. Praise from us all be to you, O Lord, the living Sacrifice! Who by the sacrifice of Your Body hast given life to quick and dead.— 21. Praise to Him Who clothed Himself in our body, and died and rose again: He died in us and we live in Him, blessed be He Who sent Him!

Hymn 67

1. Come, let us hear how Death convicts the People: that harsher than Death was their sword, against the just. — 2. R., To You be glory, Who by Your sacrifice, hast redeemed our disgrace: and Whose death was instead of all deaths, that You might raise all!— 3. It was not Death indeed that crucified Jesus, but it was the People: how hateful then the People, that are yet more hateful than I!— 4. Into the pit they cast Jeremiah, the miry pit: but I in Sheol allotted, honour to his bones.— 5. Naboth they bruised to death with stones, as though he were a dog: how good am I who have never stoned, even a dog!— 6. The Hebrew women in famine, ate their children: Sheol is good who delivers and gives them up, without difficulty.— 7. To the widow I gave her son, by the hand of Elijah: to the Shunamite her beloved, by the hand of Elisha.— 8. The Hebrew women in greed, ate their children: Sheol gave up the dead and learned, to fast soberly.— 9. Sheol was not indeed Sheol, but its semblance: Jezebel was the true Sheol, who devoured the just. — 10. The sons of the prophets and the prophets, she slew and cast down: to heaven Elijah escaped, from her fury.— 11. How many deaths instead of one Death, were among the People! And how many Sheols instead of one, were there also!— 12. Samaria and Jezrael her daughters, in Israel: and Zion and Jerusalem her sister, in Judea.— 13. Prophets and just men in Judea, and in Israel: in these two abysses, they were drowned.— 14. Why then is Sheol hated, and she alone: though there be many that are hateful, rather than she?— 15. The dead of the men of Judah, to me are right hateful: yea, abhorred by me are their bones, in the midst of Sheol. — 16. Would that then I had a way to cast them out: to cast their bones thence from Sheol, for they cause her to rot.— 17. I wonder at the Holy Spirit, that He thus dwelt: in the midst of a People whose savour stank, as their conversation.— 18. Onions and garlic are the heralds of their doings: as is the food so is the understanding, of this defiled people.— 19. Through the supplication of all that bow, and worship Your Father: have mercy on Your worshipper, who is thankless for Your love.— 20. From Hebrews and Aramæans, and also from the Watchers: to You be praise and through You to Your Father, be also glory!— 21. For that I have a mouth to Death, who is without mouth: may the Son Who is all mouths, hold back my offense from His Father!

Hymn 68

1. Man., O, Death, be not boastful, over the just: the sons of your Lord who at His command, come to dwell with you.— 2. R., To you be glory that by Your command, Death has reigned: and by Your Resurrection has been humbled to low estate!— 3. Death., Herein am I exceeding great, according to your saying: that though I be bond-man I trample on them that are free.— 4. M., Adam was chosen and ruler, and under his yoke: you, Death, and the Evil One, your fellow, became bondmen. — 5. D., This is our pride that lo! The slaves have become lords: Death, and Satan, his fellow, have trampled on Adam. — 6. M., Lo! The humbling of you and your fellow, accurst servants! How Enoch trampled on you both, and rose aloft and reigned.— 7. D., If so be Enoch made me grieve, yet have I comfort for on Noah's dust in Sheol, lo! I trample.— 8. M., Tremble, O Death, before man, for though a servant, the yoke of his dominion reigns on all creatures.— 9. D., I rejoice then that they are no mean foes that I have overcome: for according to the greatness of the vanquished, he is great that overcomes.— 10. M., Well does your voice sing triumph, O Death, over the just: for Enoch and Elijah have broken your pair of wings.— 11. D., I know how to weigh my sorrows with my comforts: in place of two, lo! Many have come and coming.— 12. M., All that have come and coming to you dwell as sojourners, and depart from your abode as Lazarus. — 13. D., This your saying hurts me not, rather it heals me: for Lazarus who rebelled against me, I again subdued.— 14. M., Make answer, O Death, and argue what constrained him, to be raised unless it were a mystery, showing forth his resurrection. — 15. D., You are famous in arguing as idle ones, while I labour in my task to discern and perform — 16. M., You were well prepared for argument, what has checked you? The truth of our resurrection has constrained you by its reputations.— 17. D., You have made me hated by you, though I be not hateful: I am he that gives rest to your aged, and your afflicted.— 18. You have made me as one that troubles, O you mortals: Adam brought death upon you, and I bear the blame.— 19. Gently will I expose you, for I am a slave, and you are they that by your sins have made me king.— 20. The will of Adam roused me for I was at rest: I was dead and you quickened me, that you might die by me.— 21. I accuse the lying ones, who slew and denied it: for Adam slew himself and charges me.— 22. The beginning of strife was the accursed serpent which has rightly been crippled: which crept, entered, and set enmity between me and you.— 23. Satan is passed by and it is against me that you are roused: go, strive with the Evil One who made you transgress.— 24. He is my comrade and I deny it not, but though he be much hated, what need that I be blamed for him. I deny him henceforth.— 25. Hearken to my words, O mortals, and I will console you: I have afflicted you and I confess the life from the dead.— 26. For there begins to steal into my ears a voice of preparation: of the trumpet that holds itself ready to sound.— 27. Hear my words and put much oil into your lamps: for hindrance from my part there is none for you.— 28. Yet, Know that even although I have said these things, dear is the sound of your voice in the solitude of Sheol. — 29. For man has been weighed by me, and great is his peace: for snakes and fishes and birds come to meet him.— 30. But it is a marvel that to the Watchers, too, his converse is dear: yea, the Evil One in Gehenna, desires his presence.— 31. You shall have life from the dead, O you mortals, and I who am bereft shall be bereft in the midst of Sheol. — 32. Let praise ascend from all to You Who gives life to all, and from every quarter gathers the dust of Adam!

Contents — 19 sections

1. Hymn 1
2. Hymn 2
3. Hymn 3
4. Hymn 4
5. Hymn 5
6. Hymn 6
7. Hymn 7
8. Hymn 8
9. Hymn 9
10. Hymn 10
11. Hymn 11
12. Hymn 12
13. Hymn 13
14. Hymn 14
15. Hymn 15
16. Hymn 16
17. Hymn 17
18. Hymn 18
19. Hymn 19

Hymn 1

This is the day that gladdened them, the Prophets, Kings, and Priests, for in it were their words fulfilled, and thus were the whole of them indeed performed! For the Virgin this day brought forth Immanuel in Bethlehem. The voice that of old Isaiah spoke, Isaiah 10:19 today became reality. He was born there who in writing should tell the Gentiles' number! The Psalm that David once sang, by its fulfilment came today! The word that Micah once spoke, Micah 5:2 today had come indeed to pass! For there came from Ephrata a Shepherd, and His staff swayed over souls. Lo! From Jacob shone the Star, Numbers 24:17 and from Israel rose the Head. Hosea 1:11 The prophecy that Balaam spoke had its interpreting today! Down also came the hidden Light, and from the Body rose His beauty! The light that spoke in Zachary, today shined in Bethlehem!

Risen is the Light of the kingdom, in Ephrata the city of the King. The blessing wherewith Jacob blessed, to its fulfilment came today! That tree likewise, [the tree] of life, brings hope to mortal men! Solomon's hidden proverb Proverbs 3:18 had today its explanation! Today was born the Child, and His name was called Wonder! Isaiah 9:6 For a wonder it is that God as a Babe should show Himself. By the word Worm did the Spirit foreshow Him in parable, because His generation was without marriage. The type that the Holy Ghost figured today its meaning was [explained.] He came up as a root before Him, as a root of parched ground. Isaiah 53:2 Anything that covertly was said, openly today was done! The King that in Judah was hidden, Thamar stole Him from his thigh; today arose His conquering beauty, which in hidden estate she loved. Ruth at Boaz' side lay down, because the Medicine of Life hidden in him she perceived. Today was fulfilled her vow, since from her seed arose the Quickener of all. Travail Adam on the woman brought, that from him had come forth. She today her travail ransomed, who to her a Saviour bare! To Eve our mother a man gave birth, who himself had had no birth. How much more should Eve's daughter be believed to have borne a Child without a man! The virgin earth, she bare that Adam that was head over the earth! The Virgin bare today the Adam that was Head over the Heavens. The staff of Aaron, it budded, and the dry wood yielded fruit! Its mystery is cleared up today, for the virgin womb a Child has borne!

Shamed is that people which holds the prophets as true; for unless our Saviour has come, their words have been falsified! Blessed be the True One Who came from the Father of the Truth and fulfilled the true seers' words, which were accomplished in their truth. From your treasure-house put forth, Lord, from the coffers of Your Scriptures, names of righteous men of old, who looked to see Your coming! Seth who was in Abel's stead shadowed out the Son as slain, by Whose death was dulled the envy Cain had brought into the world! Noah saw the sons of God, saints that sudden waxed wanton, and the Holy Son he looked for, by whom lewd men were turned to holiness. The brothers two, that covered Noah, Genesis 9:23 saw the only Son of God who should come to hide the nakedness of Adam, who was drunk with pride. Shem and Japhet, being gracious, looked for the gracious Son, Who should come and set free Canaan from the servitude of sin.

Melchizedek expected Him; as His vicegerent, looked that he might see the Priesthood's Lord whose hyssop Leviticus 14:52 purifies the world. Lot beheld the Sodomites how they perverted nature: for nature's Lord he looked who gave a holiness not natural. Him Aaron looked for, for he saw that if his rod ate serpents up, Exodus 7:12 His cross would eat the Serpent up that had eaten Adam and Eve. Moses saw the uplifted serpent that had cured the bites of asps, and he looked to see Him who would heal the ancient Serpent's wound. Moses saw that he himself alone retained the brightness from God, and he looked for Him who came and multiplied gods by His teaching:

Caleb the spy bore the cluster on the staff, and came and longed to see the Cluster, Whose wine should comfort the world. Him did Jesus son of Nun long for, that he might conceive the force of his own surname: for if by His name he waxed so mighty, Hebrews 4:8 how much more would He by His Birth? This Jesus that gathered and carried, and brought with him of the fruit, was longing for the Tree of Life to taste the Fruit that quickens all. For Him Rahab too was looking; for when the scarlet thread in type redeemed her from wrath, in type she tasted of the Truth. For Him Elijah longed, and when Him on earth he saw not, he, through faith most throughly cleansed, mounted up in heaven to see Him. Moses saw Him and Elijah; the meek man from the depth ascended, the zealous from on high descended, and in the midst beheld the Son. They figured the mystery of His Advent: Moses was a type of the dead, and Elijah a type of the living, that fly to meet Him at His coming. 1 Thessalonians 4:17 For the dead that have tasted death, them He makes to be first: and the rest that are not buried, are last caught up to meet Him.

Who is there that can count me up the just that looked for the Son, whose number cannot be determined by the mouth of us weak creatures? Pray for me, O beloved, that another time with strength endued, I in another legend may so set forth their foretaste, as I am able. Who is adequate to the praising of the Son of the Truth that has risen to us? For it was for Him the righteous longed, that in their generation they might see Him. Adam looked for Him, for He is the Cherub's Lord, and could minister an entrance and a residence hard by the branches of the Tree of life. Abel longed after Him, that in his days He might come; that instead of that lamb that he offered, the Lamb of God he might behold. For Him Eve also looked; for woman's nakedness was sore, and He capable to clothe them; not with leaves, but with that same glory that they had exchanged away. The tower that the many built, in mystery looked for One, who coming down would build on earth a tower that lifts up to Heaven. Yea the ark of living creatures looked in a type for our Lord; for He should build the Holy Church, wherein souls find a refuge. In Peleg's days earth was divided into tongues, threescore and ten. For Him Who by the tongues, to His Apostles divided earth. Earth which the flood had swallowed up, in silence cried to her Lord. He came down and opened Baptism, and men were drawn by it to Heaven. Seth and Enos, Cainan too, were surnamed sons of God; for the Son of God they looked, that they by grace might be His brethren. But little short of a thousand years did Methuselah live: He looked for the Son Who makes heirs of life that never ends! Grace itself in hidden mystery was beseeching on their behalf that their Lord might come in their age and fill up their shortcomings. For the Holy Spirit in them, in their stead, besought with meditation: Romans 8:26 He stirred them up, and in Him did they look on that Redeemer, after whom they longed. 1 Peter 1:11

The soul of just men perceive in the Son a Medicine of life; and so it felt desires that He might come in its own days, and then would it taste His sweetness. Enoch was longing for Him, and since on earth the Son he saw not, he was justified by great faith, and mounted up in Heaven to see Him. Who is there that will spurn at grace, when the Gift that they of old gained not by much labour, freely comes to men now? For Him Lamech also looked who might come and lovingly give Him quiet from his labour and the toiling of his hands, and from the earth the Just One had cursed. Genesis 5:29 Lamech then beheld his son, Noah — him, in whom were figured types relating to the Son. In the stead of the Lord afar off, the type at hand afforded quiet. Yea Noah also longed to see Him, the taste of whose assisting graces he had tasted. For if the type of Him preserved living things, Himself how sure to bestow life upon souls! Noah longed for Him, by trial knowing Him, for through Him had the ark been established. For if the type of Him thus saved life, assuredly much more would He in person. Abraham perceived in Spirit that the Son's Birth was far off; instead of Him in person he rejoiced to see even His day. John 8:56 To see Him Isaac longed, as having tasted the taste of His redemption; Hebrews 11:19 for if the sign of Him so gave life, much more would He by the reality.

Joyous Daniel 4:13 were today the Watchers, that the Wakeful came to wake us! Who would pass this night in slumber, in which all the world was watching? Since Adam brought into the world the sleep of death by sins, the Wakeful came down that He might awake us from the deep sleep of sin. Watch not we as usurers, who thinking on money put to interest, watch at night so oft, to reckon up their capital, and interest. Wakeful and cautious is the thief, who in the earth has buried and concealed his sleep. His wakefulness all [comes to] this, that he may cause much wakefulness to them that be asleep. Wakeful likewise is the glutton, who has eaten much and is restless; his watching is to him his torment, because he was impatient of stint. Wakeful likewise is the merchant; of a night he works his fingers telling over what pounds are coming, and if his wealth doubles or trebles. Wakeful likewise is the rich man, whose sleep his riches chase away: his dogs sleep; he guards his treasures from the thieves. Wakeful also is the careful, by his care his sleep is swallowed: though his end stands by his pillow, yet he wakes with cares for years to come. Satan teaches, O my brethren, one watching instead of another; to good deeds to be sleepy, and to ill awake and watchful. Even Judas Iscariot, for the whole night through was wakeful; and he sold the righteous Blood, that purchased the whole world. The son of the dark one put on darkness, having stripped the Light from off him: and Him who created silver, for silver the thief sold. Yea, Pharisees, the dark one's sons, all the night through kept awake: the dark ones watched that they might veil the Light which is unlimited. You then watch as [heaven's] lights in this night of starry light. For though so dark be its color yet in virtue it is clear.

For whoever is like this clear One, wakeful and prayerful in darkness, him in this darkness visible a light unseen surrounds! The bad man that in daylight stands, yet as a son of darkness deals; though with light clad outwardly, inwardly is with darkness girt. Be we not deceived, beloved, by the fact that we are watching! For whoever does not rightly watch, his watch is an unrighteous watch. Whoever watches not cheerfully, his watching is but a sleeping: whoever also watches not innocently, even his waking is his foe. This is the waking of the envious one! A solid mass, compact with harm. That watch is but a trafficking, with scorn and mockery compact. The wrathful man if he wakes, fretful with wrath his wake will be, and his watching proves to him full of rage and of cursings. If the babbler be waking, then his mouth becomes a passage which for sins is ready but for prayers shows hindrance.

The wise man, if so be he that watches, one of two things chooses him; either takes sweet, moderate, sleep, or a holy vigil keeps. That night is fair, wherein He Who is Fair Song of Songs 1:15 rose to come and make us fair. Let not anything that may disturb it enter into our watch! Fair be kept the ear's approach, chaste the seeing of the eye! hallowed the musing of the heart! The speaking of the mouth be cleared. Mary hid in us today leaven that came from Abraham. Let us then so pity beggars as did Abraham the needy. Today the rennet fell on us from the gentle David's house. Let a man show mercy to his persecutors, as did Jesse's son to Saul. 1 Samuel xxvi The prophets' sweet salt 2 Kings 2:20 is today sprinkled among the Gentiles. Let us gain a new savour Matthew 5:13 by that whereby the ancient people lost their savour. Let us speak the speech of wisdom; speak we not of things outside it, lest we ourselves be outside it!

In this night of reconcilement let no man be angry or gloomy! In this night that stills all, none that threatens or disturbs! This night belongs to the sweet One; bitter or harsh be in it none! In this night that is the meek One's, high or haughty be in it none! In this day of pardoning let us not exact trespasses! In this day of gladnesses let us not spread sadnesses! In this day so sweet, let us not be harsh! In this day of peaceful rest, let us not be wrathful in it! In this day when God came to sinners, let not the righteous be in his mind uplifted over sinner! In this day in which there came the Lord of all unto the servants, let masters too condescend to their servants lovingly! In this day in which the Rich became poor for our sakes, let the rich man make the poor man share with him at his table. On this day to us came forth the Gift, although we asked it not! Let us therefore bestow alms on them that cry and beg of us. This is the day that opened for us a gate on high to our prayers. Let us open also gates to supplicants that have transgressed, and of us have asked [forgiveness.] Today the Lord of nature was against His nature changed; let it not to us be irksome to turn our evil wills. Fixed in nature is the body; great or less it cannot become: but the will has such dominion, it can grow to any measure. Today Godhead sealed itself upon Manhood, that so with the Godhead's stamp Manhood might be adorned.

Hymn 2

Blessed be that Child, Who gladdened Bethlehem today! Blessed be the Babe Who made manhood young again today! Blessed be the Fruit, Who lowered Himself to our famished state! Blessed be the Good One, Who suddenly enriched our necessitousness and supplied our needs! Blessed He Whose tender mercies made Him condescend to visit our infirmities!

Praise to the Fountain that was sent for our propitiation. Praise be to Him Who made void the Sabbath by fulfilling it! Praise too to Him Who rebuked the leprosy and it remained not, Whom the fever saw and fled! Praise to the Merciful, Who bore our toil! Glory to Your coming, which quickened the sons of men!

Glory to Him, Who came to us by His first-born! Glory to the Silence, that spoke by His Voice. Glory to the One on high, Who was seen by His Day-spring! Glory to the Spiritual, Who was pleased to have a Body, that in it His virtue might be felt, and He might by that Body show mercy on His household's bodies!

Glory to that Hidden One, Whose Son was made manifest! Glory to that Living One, Whose Son was made to die! Glory to that Great One, Whose Son descended and was small! Glory to the Power Who did straiten His greatness by a form, His unseen nature by a shape! With eye and mind we have beheld Him, yea with both of them.

Glory to that Hidden One, Who even with the mind cannot be felt at all by them that pry into Him; but by His graciousness was felt by the hand of man! The Nature that could not be touched, by His hands was bound and tied, by His feet was pierced and lifted up. Himself of His own will He embodied for them that took Him.

Blessed be He Whom free will crucified, because He let it: blessed be He Whom the wood also did bear, because He allowed it. Blessed be He Whom the grave bound, that had [thereby] a limit set it. Blessed be He Whose own will brought Him to the Womb and Birth, to arms and to increase [in stature]. Blessed He whose changes purchased life for human nature.

Blessed He Who sealed our soul, and adorned it and espoused it to Himself. Blessed He Who made our Body a tabernacle for His unseen Nature. Blessed He Who by our tongue interpreted His secret things. Let us praise that Voice whose glory is hymned with our lute, and His virtue with our harp. The Gentiles have assembled and have come to hear His strains.

Glory to the Son of the Good One, Whom the sons of the evil one rejected! Glory to the Son of the Just One, Whom the sons of wickedness crucified! Glory to Him Who loosed us, and was bound for us all! Glory to Him Who gave the pledge, and redeemed it too! Glory to the Beautiful, Who conformed us to His image! Glory to that Fair One, Who looked not to our foulnesses!

Glory to Him Who sowed His Light in the darkness, and was reproached in His hidden state, and covered His secret things. He also stripped and took off from us the clothing of our filthiness. Zechariah 3:3 Glory be to Him on high, Who mixed His salt Mark 9:49 in our minds, His leaven in our souls. His Body became Bread, to quicken our deadness.

Praise to the Rich, Who paid for us all, that which He borrowed not; and wrote [His bill], and also became our debtor! By His yoke He broke from us the chains of him that led us captive. Glory to the Judge Who was judged, and made His Twelve to sit in judgment on the tribes, and by ignorant men condemned the scribes of that nation!

Glory to Him Who could never be measured by us! Our heart is too small for Him, yea our mind is too feeble. He makes foolish our littleness by the riches of His Wisdom. Glory to Him, Who lowered Himself, and asked; Luke 2:46 that He might hear and learn that which He knew; that He might by His questions reveal the treasure of His helpful graces!

Let us adore Him Who enlightened with His doctrine our mind, and in our hearing sought a pathway for His words. Praise we Him Who grafted into our tree His fruit. Thanks to Him Who sent His Heir, that by Him He might draw us to Himself, yea make us heirs with Him! Thanks to that Good One, the cause of all goods!

Blessed He Who did not chide, because that He was good! Blessed He Who did not spurn, because that He was just also! Blessed He Who was silent, and rebuked; that He might quicken us with both! Severe His silence and reproachful. Mild His severity even When He was accusing; for He rebuked the traitor, and kissed the thief.

Glory to the hidden Husbandman of our intellects! His seed fell on to our ground, and made our mind rich. His increase came an hundredfold into the treasury of our souls! Let us adore Him Who sat down and took rest; and walked in the way, so that the Way was in the way, and the Door also for them that go in, by which they go in to the kingdom.

Blessed the Shepherd Who became a Lamb for our reconcilement! Blessed the Branch Who became the Cup of our Redemption! Blessed also be the Cluster, Fount of medicine of life! Blessed also be the Tiller, Who became Wheat, that He might be sown; and a Sheaf, that He might be cut! [Blessed be] the Architect Who became a Tower for our place of safety! Blessed He Who so tempered the feelings of our mind, Proverbs 18:10 that we with our harp should sing that which the winged creatures' mouth knows not with its strains to sing! Glory to Him, Who beheld how we had pleased to be like to brutes in our rage and our greediness; and came down and was one of us, that we might become heavenly!

Glory be to Him, Who never felt the need of our praising Him; yet felt the need as being kind to us, and thirsted Matthew 25:40 as loving us, and asks us to give to Him, and longs to give to us. His fruit was mingled with us men, that in Him we might come near to Him, Who condescended to us. By the Fruit of His stem He grafted us into His Tree.

Let us praise Him, Who prevailed and quickened us by His stripes! Praise we Him, Who took away the curse by His thorns! Praise we Him Who put death to death by His dying! Praise we Him, Who held His peace and justified us! Praise we Him, Who rebuked death that had overcome us! Blessed He, Whose helpful graces cleansed out the left side!

Praise we Him Who watched and put to sleep him that led us captive. Praise we Him Who went to sleep, and chased our deep sleep away. Glory be to God Who cured weak manhood! Glory be to Him Who was baptized, and drowned our iniquity in the deep, and choked him Luke 8:33 that choked us! Let us glorify with all our mouths the Lord of all creatures!

Blessed be the Physician Who came down and amputated without pain, and healed wounds with a medicine that was not harsh. His Son became a Medicine, that showed sinners mercy. Blessed be He Who dwelt in the womb, and wrought therein a perfect Temple, that He might dwell in it, a Throne that He might be in it, a Garment that He might be arrayed in it, and a Weapon that He might conquer in it.

Blessed be He Whom our mouth cannot adequately praise, because His Gift is too great for skill of orators [to tell]; neither can the faculties adequately praise His goodness. For praise Him as we may, it is too little.

And since it is useless to be silent and to constrain ourselves, may our feebleness excuse such praise as we can sing.

How gracious He, Who demands not more than our strength can give! How would Your servant be condemned in capital and interest, did he not give such as he could, and did he refuse that which He owed! Ocean of glory Who needs not to have Your glory sung, take in Your goodness this drop of praise; since by Your Gift You have supplied my tongue a sense for glorifying You.

Hymn 3

Blessed be that first day of yours, Lord, wherewith this day of Your Feast is stamped! Your day is like You, in that it shows mercy unto men, in that it is handed down and comes with all generations.

This is the day that ends with the aged, and returns that it may begin with the young! A day that by its love refreshes itself, that it may refresh by its might us decayed creatures. Your day when it had visited us and passed, and gone away, in its mercy returned and visited us again: for it knows that human nature needs it; in all things like You as seeking us.

The world is in want of its fountain; and for it, Lord, as for You, all therein are thirsty. This is the day that rules over the seasons! The dominion of Your day is like Yours, which stretches over generations that have come, and are to come! Your day is like You, because when it is one, it buds and multiplies itself, that it may be like You!

In this Your day, Lord, which is near unto us, we see Your Birth that is far off! Like to You be Your day to us, Lord; let it be a mediator and a warranter of peace.

Your day reconciled Heaven and earth, because therein the Highest came down to the lowest.

Your day was able to reconcile the Just One, who was angry at our sins; Your day forgave thousands of sins, for in it bowels of mercy shone forth upon the guilty!

Great, Lord, is Your day; let it not be small upon us, let it show mercy according as it used to do, upon us transgressors!

And if every day, Lord, Your forgiveness wells forth, how exceeding great should it be upon this day! All the days from the Treasure of Your bright day gain blessings. All the feasts from the stores of this feast have their fairness and their ornaments. Your bowels of mercy upon Your day make abundant to us, O Lord! Make us to distinguish Your day from all days! For great is the treasure-house of the day of Your Birth; let it be the ransomer of debtors! Great is this day above all days, for in it came forth mercy to sinners. A store of medicines is this Your great day, because on it shone forth the Medicine of Life to the wounded! A treasure of helpful graces is this day, for that on it Light gleamed forth upon our blindness! Yea, it also brought a sheaf unto us; and it came, that from it might flow plenty upon our hunger. This day is that forerunning Cluster, in which the cup of salvation was concealed! This day is the first-born feast, which, being born the first, overcomes all feasts. In the winter which strips the fruit of the branches off from the barren vine, Fruit sprang up Isaiah 5:2 unto us; in the cold that bares all the trees, a shoot was green for us of the house of Jesse. In December when the seed is hidden in the earth, there sprouted forth from the Womb the Ear of Life. In March when the seed was sprouting in the air, a Sheaf Leviticus 23:10 sowed itself in the earth. The harvest thereof, Death devoured it in Hell; which the Medicine of life that is hidden therein did yet burst open! In March when the lambs bleat in the wilderness, into the Womb the Paschal Lamb entered! Out of the stream whence the fishers came up, He was baptized and came up Who incloses all things in his net; out of the stream the fish whereof Simon took, out of it the Fisher of men came up, and took him. With the Cross which catches all robbers, He caught up unto life that robber! Luke 23:43 The Living by His death emptied Hell, He unloosed it and let fly away from it entire multitudes! The publicans and harlots, the impure snares, the snares of the deceitful fowler the Holy One seized! The sinful woman, who was a snare for men, He made a mirror for penitent women! The fig that cast its fruit, that refused fruit, offered Zacchæus as fruit; the fruit of its own nature it gave not, but it yielded one reasonable fruit! The Lord spread His thirst over the well, and caught her that was thirsty with the water that He asked of her. He caught one soul at the well, and again caught with her the whole city: John 4:42 twelve fishers the Holy One caught, and again caught with them the whole world. As for Iscariot, that escaped from His nets, the strangling halter fell upon his neck! His all-quickening net catches the living, Matthew 13:47 and he that escapes from it escapes from the living.

And who is able, Lord, to tell me up the several succours that are hid in You? How shall the parched mouth be able to drink from the Fountain of the Godhead! Answer today the voice of our petition; let our prayer which is in words take effect in deeds. Heal us, O my Master; every time that we see Your Feast, may it cause rumours that we have heard to pass away. Our mind wanders amid these voices. O Voice of the Father, still [other] voices; the world is noisy, in You let it gain itself quiet; for by You the sea was stilled from its storms. The devils rejoiced when they heard the voice of blasphemy: let the Watchers rejoice in us as they are wont. Matthew 18:10 From among Your fold there is the voice of sorrowfulness; O You that makes all rejoice, Luke 15:7 let Your flock rejoice! As for our murmur, O my Master, in it reject us not: our mouth murmurs since it is sinful. Let Your day, O Lord, give us all manner of joy, with the flowers of peace, let us keep Your passover. In the day of Your Ascension we are lifted up: John 20:17 with the new Bread shall be the memorial thereof. O Lord, increase our peace, that we may keep three feasts of the Godhead. Great is Your day, Lord, let us not be despised. All men honour the day of Your birth. You righteous One, keep the glory of Your birth; for even Herod honoured the day of His birth! The dances of the impure one pleased the tyrant; to You, Lord, let the voice of chaste women be sweet! You, Lord, let the voice of chaste women please, whose bodies You guard holily. The day of Herod was like him: Your day too is like You! The day of the troubled one was troubled with sin; and fair as You are is Your fair day! The feast of the tyrant killed the preacher; in Your feast every man preaches glory. On the day of the murderer, the Voice was put to silence; but on Your day are the voices of the feast. The foul one in his feast put out the Light, that darkness might cover the adulterers. The season of the Holy One trims lamps, that darkness may flee with the hidden things thereof. The day of that fox Luke 13:32 stank like himself; but holy is the feast of the True Lamb. The day of the transgressor passed away like himself; Your day like Yourself abides forever. The day of the tyrant raged like himself, because with his chain it put to silence the righteous Voice. The feast of the Meek One is tranquil like Himself, because His sun shines upon His persecutors. The tyrant was conscious that He was not a king, therefore to the King of kings he gave place. The whole day, Lord, suffices me not to balance Your praise with his blame. May Your Gracious day cause my sin to pass away, seeing that it is with the day of the impure one, that I have weighed Your day! For great is Your day beyond comparison! nor can it be compared with our days. The day of man is as of the earthy: the day of God is as of God! Your day, Lord, is greater than those of the prophets, and I have taken and set it beside that of the murderer! You know, O Lord, as knowing all things, how to hear the comparison that my tongue has made. Let Your day grant our requests for life, since his day granted the request for death. The needy king swore on his feast that half his kingdom should be the reward of the dance! Let Your feast then, O You that enriches all, shed down in mercy a crumb of fine wheat flour! From the dry land gushed the Fountain, which sufficed to satisfy the thirst of the Gentiles! From the Virgin's womb as from a strong rock sprouted up the seed, whence was much fruit! Barns without number did Joseph fill; Genesis 41:49 and they were emptied and failed in the years of the famine. One true Sheaf gave bread; the bread of Heaven, whereof there is no stint. The bread which the First-born broke in the wilderness, failed and passed away though very good. He returned again and broke the New Bread which ages and generations shall not waste away! The seven loaves also that He broke failed, Matthew 15:36 and the five loaves too that He multiplied were consumed; Matthew 14:17 the Bread that He broke exceeded the world's needs, for the more it was divided, the more it multiplied exceedingly. With much wine also He filled the waterpots; they drew it out, yet it failed though it was abundant: of the Cup that He gave though the draught was small, very great was its strength, so that there is no stint thereto. A Cup is He that contains all strong wines, and also a Mystery in the midst of which He Himself is! The one Bread that He broke has no bound, and the one Cup that He mingled has no stint! Proverbs 9:5 The Wheat that was sown, John 12:24 on the third day came up and filled the Garner of Life. Matthew 13:30 The spiritual Bread, as the Giver of it, quickens the spiritual spiritually, and he that receives it carnally, receives it rashly to no profit. This Bread of grace let the spirit receive discerningly, as the medicine of Life. If the dead sacrifices in the name of devils were offered, 1 Corinthians 10:20 yea eaten, not without a mystery; at the holy thing of the offering, how much more does it behoove us that this mystery be circumspectly administered by us. He that eats of the sacrifice in the name of devils, becomes devilish without all contradiction. He that eats the Heavenly Bread, becomes Heavenly without doubt! Wine teaches us, in that it makes him that is familiar therewith like itself: for it hates much him that is fond of it, and is intoxicating and maddening, and a mocker Proverbs 20:1 to him! Light teaches us, in that it makes like itself the eye the daughter of the sun: the eye by the light saw the nakedness, and ran and chastely hid the chaste man. Genesis 9:23 As for that nakedness it was wine that made it, which even to the chaste skills not to show mercy!

With the weapon of the deceiver the First-born clad Himself, that with the weapon that killed, He might restore to life again! With the tree wherewith he slew us, He delivered us. With the wine which maddened us, with it we were made chaste! With the rib that was drawn out of Adam, the wicked one drew out the heart of Adam. There rose from the Rib Genesis 3:15 a hidden power, which cut off Satan as Dagon: for in that Ark a book was hidden that cried and proclaimed concerning the Conqueror! There was then a mystery revealed, in that Dagon was brought low in his own place of refuge! 1 Samuel 5:4 The accomplishment came after the type, in that the wicked one was brought low in the place in which he trusted! Blessed be He Who came and in Him were accomplished the mysteries of the left hand, and the right hand. Matthew 25:33 Fulfilled was the mystery that was in the Lamb, and fulfilled was the type that was in Dagon. Blessed is He Who by the True Lamb redeemed us, and destroyed our destroyer as He did Dagon! In December when the nights are long, rose unto us the Day, of Whom there is no bound! In winter when all the world is gloomy, forth came the Fair One Who cheered all in the world! In winter that makes the earth barren, virginity learned to bring forth. In December, that causes the travails of the earth to cease, in it were the travails of virginity. The early lamb no one ever used to see before the shepherds: and as for the true Lamb, in the season of His birth, the tidings of Him too hasted unto the shepherds. That old wolf saw the sucking Lamb, and he trembled before Him, though He had concealed himself; for because the wolf had put on sheep's clothing, the Shepherd of all became a Lamb in the flocks, in order that when the greedy one had been bold against the Meek, the Mighty One might rend that Eater. Judges 14:6 The Holy One dwelt bodily in the womb; and He dwelt spiritually in the mind. Mary that conceived Him abhorred the marriage bed; let not that soul commit whoredom in the which He dwells. Because Mary perceived Him, she left her betrothed: He dwells in chaste virgins, if they perceive Him. Matthew 5:28 The deaf perceive not the mighty thunder, neither does the heady man the sound of the commandment. For the deaf is bewildered in the time of the thunderclap, the heady man is bewildered also at the voice of instruction; if fearful thunder terrifies the deaf, then would fearful wrath stir the unclean! That the deaf hears not is no blame to him; but whoever tramples [on the commandments] it is headiness. From time to time there is thunder: but the voice of the law thunders every day. Let us not close our ears when their openings, as being opened and not closed against it, accuse us; and the door of hearing is open by nature, that it might reproach us for our headiness against our will. The door of the voice and the door of the mouth our will can open or close. Let us see what the Good One has given us; and let us hear the mighty Voice, and let not the doors of our ears be closed.

Glory to that Voice Which became Body, and to the Word of the High One Which became Flesh! Hear Him also, O ears, and see Him, O eyes, and feel Him, O hands, and eat Him, O mouth! You members and senses give praise unto Him, that came and quickened the whole body! Mary bare the silent Babe, while in Him were hidden all tongues! Joseph bare Him, and in Him was hidden a nature more ancient than anything that is old! The High One became as a little child, and in Him was hidden a treasure of wisdom sufficing for all! Though Most High, yet He sucked the milk of Mary, and of His goodness all creatures suck! He is the Breast of Life, and the Breath of Life; the dead suck from His life and revive. Without the breath of the air no man lives, without the Might of the Son no man subsists. On His living breath that quickens all, depend the spirits that are above and that are beneath. When He sucked the milk of Mary, He was suckling all with Life. While He was lying on His Mother's bosom, in His bosom were all creatures lying. He was silent as a Babe, and yet He was making His creatures execute all His commands. For without the First-born no man can approach unto the Essence, to which He is equal. The thirty years He was in the earth, Who was ordering all creatures, Who was receiving all the offerings of praise from those above and those below. He was wholly in the depths and wholly in the highest! He was wholly with all things and wholly with each. While His body was forming within the womb, His power was fashioning all members! While the Conception of the Son was fashioning in the womb, He Himself was fashioning babes in the womb. Yet not as His body was weak in the womb, was His power weak in the womb! So too not as His body was feeble by the Cross, was His might also feeble by the Cross. For when on the Cross He quickened the dead, His Body quickened them, yea, rather His Will; just as when He was dwelling wholly in the womb, His hidden Will was visiting all! For see how, when He was wholly hanging upon the Cross, His Power was yet making all creatures move! For He darkened the sun and made the earth quake; He rent the graves and brought forth the dead! See how when He was wholly on the Cross, yet again He was wholly everywhere! Thus was He entirely in the womb, while He was again wholly in everything! While on the Cross He quickened the dead, so while a Babe He was fashioning babes. While He was slain, He opened the graves; Matthew 27:52 while He was in the womb, He opened wombs. Come hearken, my brethren, concerning the Son of the Secret One that was revealed in His Body, while His Power was concealed! For the Power of the Son is a free Power; the womb did not bind it up, as it did the Body! For while His Power was dwelling in the womb, He was fashioning infants in the womb! His Power compassed her, that compassed Him. For if He drew in His Power, all things would fall; His Power upholds all things; while He was within the womb, He left not His hold of all. He in His own Person shaped an Image in the womb, and was shaping in all wombs all countenances. Whilst He was increasing in stature among the poor, from an abundant treasury He was nourishing all! While she that anointed Him was anointing Him, with His dew and His rain He was anointing all! The Magi brought myrrh and gold, while in Him was hidden a treasure of riches. The myrrh and spices which He had prepared and created, did the Magi bring Him of His own. It was by Power from Him that Mary was able to bear in Her bosom Him that bears up all things! It was from the great storehouse of all creatures, Mary gave Him all which she did give Him! Jeremiah 31:22 She gave Him milk from Himself that prepared it, she gave Him food from Himself that made it! He gave milk unto Mary as God: again He sucked it from her, as the Son of Man. Her hands bare Him in that He had emptied His strength; and her arm embraced Him, in that He had made Himself small. The measure of His Majesty who has measured? He caused His measures to shrink into a Raiment. She wove for Him and clothed Him because He had put off His glory. She measured Him and wove for Him, since He had made Himself little.

The sea when it bore Him was still and calmed, and how came the lap of Joseph to bear Him? The womb of hell conceived Him and was burst open, and how did the womb of Mary contain Him? The stone that was over the grave He broke open by His might, and how could Mary's arm contain Him? You came to a low estate, that You might raise all to life! Glory be unto You from all that are quickened by You! Who is able to speak of the Son of the Hidden One who came down and clothed Himself with a Body in the womb? He came forth and sucked milk as a child, and among little children the Son of the Lord of all crept about. They saw Him as a little Child in the street, while there was dwelling in Him the Love of all. Visibly children surrounded Him in the street; secretly Angels surrounded Him in fear. Cheerful was He with the little ones as a child; awful was He with the Angels as a Commander: He was awful to John for him to loose His shoe's latchet: He was gentle to sinners that kissed His feet! The Angels as Angels saw Him; according to the measure of his knowledge each man beheld Him: according to the measure of each man's discernment, thus he perceived Him that is greater than all. The Father and Himself alone are a full measure of knowledge so as know Him as He is! For every creature whether above or below obtains each his measure of knowledge; He the Lord of all gives all to us. He that enriches all, requires usury of all. He gives to all things as wanting nothing, and yet requires usury of all as if needy. He gave us herds and flocks as Creator, and yet asked sacrifices as though in need. He made the water wine as Maker: and yet he drank of it as a poor man. Of His own He mingled [wine] in the marriage feast, His wine He mingled and gave to drink when He was a . In His love He multiplied [the days of] the aged Simeon; that he, a mortal, might present Him who quickens all. By power from Him did Simeon carry Him; he that presented Him, was by Him presented [to God]. He gave imposition of hands to Moses in the Mount, Exodus 33:22 and received it in the midst of the river from John. In the power of His gifts John was enabled to baptize, though earthy, the heavenly. By power from Him the earth supported Him: it was near to being dissolved, and His might strengthened it. Martha gave Him to eat: viands which He had created she placed before Him. Of His own all that give have made their vows: of His own treasures they placed upon His table.

Hymn 4

This is the month which brings all manner of joy; it is the freedom of the bondsmen, the pride of the free, the crown of the gates, the soothing of the body, that also in its love put purple upon us as upon kings.

This is the month that brings all manner of victories; it frees the spirit; it subdues the body; it brings forth life among mortals; it caused, in its love, Godhead, to dwell in Manhood.

In this day the Lord exchanged glory for shame, as being humble; because Adam changed the truth for unrighteousness as being a rebel: the Good One had mercy on him, justified and set right them that had turned aside.

Let every man chase away his weariness, since that Majesty was not wearied with being in the womb nine months for us, and in being thirty years in Sodom among the madmen.

Because the Good One saw that the race of man was poor and humbled, He made feasts as a treasure-house, and opened them to the slothful, that the feast might stir up the slothful one to rise and be rich.

Lo! The First-born has opened unto us His feast as a treasure-house. This one day in the whole year alone opens that treasure-house: come, let us make gain, let us grow rich from it, ere they shut it up.

Blessed be the watchful, that have taken by force Matthew 11:12 from it the spoil of Life. It is a great disgrace, when a man sees his neighbor take and carry out treasure, and himself sits in the treasure-house slumbering, so as to come forth empty.

In this feast, let each one of us crown the gates of his heart. The Holy Spirit longs for the gates thereof, that He may enter in and dwell there, and sanctify it, and He goes round about to all the gates to see where He may enter.

In this feast, the gates are glad before the gates, and the Holy One rejoices in the holy temple, and the voice resounds in the mouth of children, and Christ rejoices in His own feast as a mighty man.

At the Birth of the Son the king was enrolling all men for the tribute-money, that they might be debtors to Him: the King came forth to us Who blotted out our bills, Colossians 2:14 and wrote another bill in His own Name that He might be our debtor. The sun gave longer light, and foreshadowed the mystery by the degrees which it had gone up. It was twelve days since it had gone up, and today is the thirteenth day: a type exact of the Son's birth Exodus 12:3 and of His Twelve.

Moses shut up a lamb in the month Nisan on the tenth day; a type this of the Son that came into the womb and shut Himself up therein on the tenth day. He came forth from the womb in this month in which the sun gives longer light.

The darkness was overcome, that it might proclaim that Satan was overcome; and the sun gave longer light, that it might triumph, because the First-born was victorious. Along with the darkness the dark one was overcome, and with the greater light our Light conquered!

Joseph caressed the Son as a Babe; he ministered to Him as God. He rejoiced in Him as in the Good One, and he was awe-struck at Him as the Just One, greatly bewildered.

Who has given me the Son of the Most High to be a Son to me? I was jealous of Your Mother, and I thought to put her away, and I knew not that in her womb was hidden a mighty treasure, that should suddenly enrich my poor estate. David the king sprang of my race, and wore the crown: and I have come to a very low estate, who instead of a king am a carpenter. Yet a crown has come to me, for in my bosom is the Lord of crowns!

With rival words Mary burned, yea she lulled Him, [saying,] Who has given me, the barren, that I should conceive and bring forth this One, that is manifold; a little One, that is great; for that He is wholly with me, and wholly everywhere?

The day that Gabriel came in unto my low estate, he made me free instead of a handmaid, of a sudden: for I was the handmaid of Your Divine Nature, and am also the Mother of Your human Nature, O Lord and Son!

Of a sudden the handmaid became the King's daughter in You, You Son of the King. Lo, the meanest in the house of David, by reason of You, You Son of David, lo, a daughter of earth has attained unto Heaven by the Heavenly One!

How am I astonied that there is laid before me a Child, older than all things! His eye is gazing unceasingly upon Heaven. As for the stammering of His mouth, to my seeming it betokens, that with God its silence speaks.

Who ever saw a Child the whole of Whom beholds every place? His look is like one that orders all creatures that are above and that are below! His visage is like that Commander that commands all.

How shall I open the fountain of milk to You, O Fountain? Or how shall I give nourishment to You that nourishes all from Your Table? How shall I bring to swaddling clothes One wrapped round with rays of glory?

My mouth knows not how I shall call You, O You Child of the Living One: for to venture to call You as the Child of Joseph, I tremble, since You are not his seed: and I am fearful of denying the name of him to whom they have betrothed me.

While You are the Son of One, then should I be calling You the Son of many. For ten thousand names would not suffice You, since You are the Son of God and also the Son of man, yea, David's Son and Mary's Lord.

Who has made the Lord of mouths to be without a mouth? For my pure conception of You wicked men have slandered me. Be, O You Holy One, a Speaker for Your Mother. Show a miracle that they may be persuaded, from Whom it is that I conceived You!

For Your sake too I am hated, You Lover of all. Lo! I am persecuted who have conceived and brought forth One House of refuge for men. Adam will rejoice, for You are the Key of Paradise.

Lo, the sea raged against Your mother as against Jonah. Lo, Herod, that raging wave, sought to drown the Lord of the seas. Whither I shall flee You shall teach me, O Lord of Your Mother.

With You I will flee, that I may gain in You Life in every place. The prison with You is no prison, for in You man goes up unto Heaven: the grave with You is no grave, for You are the Resurrection! John 11:25

A star of light which was not nature, shone forth suddenly; less than the sun and greater than the sun, less than it in its visible light, but greater than it in its hidden might, by reason of its mystery.

The Morning Star cast its bright beams among the darknesses, and led them as blind men, and they came and received a great light: they gave offerings and received life, and they worshipped and returned.

In the height and the depth two preachers were there to the Son: the bright star shouted above; John also preached below, two preachers, an earthly and a heavenly.

That above showed His Nature to be from the Majesty, and that below too showed his Nature to be from mankind. O great marvel, that His Godhead and His Manhood each was preached by them.

Whoever thought Him earthly, the bright star convinced him that He was heavenly; and whoever thought Him spiritual, John convinced him that He was also corporeal.

In the Holy temple Simeon carried Him, and lulled Him, [saying,] You have come, O Merciful One, showing mercy on my old age, making my bones to go into the grave in peace. In You shall I be raised from the grave into Paradise!

Anna embraced Him, and put her mouth to His lips, and the Spirit dwelt upon her own lips. As when Isaiah's mouth was silent, the coal which approached his lips opened his mouth; so Anna burned with the Spirit of His mouth, yea, she lulled Him, [saying,] Son of the Kingdom, Son of the lowliness, that hear and are still, that see and are hidden, that know and are unknown, God, Son of Man, glory be unto Your Name.

The barren also heard, ran, and came with their provisions: the Magi came with their treasures, the barren came with their provisions. Provisions and riches were suddenly heaped up in the house of the poor.

The barren woman cried out, as at that which she looked not for, Who has granted me this sight of your Babe, O Blessed One, by whom the heaven and earth are filled! Blessed be your Fruit, which made the barren vine to bear a cluster.

Zacharias came and opened his venerable mouth and cried, Where is the King, for whose sake I have begotten the Voice that is to preach before His face? Hail, Son of the King, to whom also our Priesthood shall be given up!

John approached with his parents and worshipped the Son, and He shed glory upon his countenance; and he was not moved as when in the womb! Mighty miracle, that here he was worshipping, there he leaped.

Herod also, that base fox, that stalked about like a lion, as a fox crouched down, and howled, when he heard the roaring of the Lion, who came to sit in the kingdom according to the Scriptures. The fox heard that the lion was a cub, and as a suckling; and he sharpened His teeth, that while He was yet a child the fox might lie in wait and devour the Lion before He had grown up, and the breath of His mouth should destroy him.

The whole creation became mouths to Him, and cried concerning Him. The Magi cried by their offerings! The barren cried with their children, the star of light cried in that air, lo! The Son of the King!

The Heavens were opened, the waters were calmed, the Dove glorified Him, the voice of the Father, louder than thunder, was instant and said, This is my beloved Son. The Angels proclaim Him, the children shout to Him with their Hosannas.

These voices above and below proclaim Him and cry aloud. The slumber of Sion was not dispersed by the voice of the thunders, but she was offended, stood up, and slew Him because He aroused her.

Hymn 5

At the birth of the Son, there was a great shouting in Bethlehem; for the Angels came down, and gave praise there. Their voices were a great thunder: at that voice of praise the silent ones came, and gave praise to the Son.

Blessed be that Babe in whom Eve and Adam were restored to youth! The shepherds also came laden with the best gifts of their flock: sweet milk, clean flesh, befitting praise! They put a difference, and gave Joseph the flesh, Mary the milk, and the Son the praise! They brought and presented a suckling lamb to the Paschal Lamb, a first-born to the First-born, a sacrifice to the Sacrifice, a lamb of time to the Lamb of Truth. Fair sight [to see] the lamb offered to The Lamb!

The lamb bleated as it was offered before the First-born. It praised the Lamb, that had come to set free the flocks and the oxen from sacrifices: yea that Paschal Lamb, Who handed down and brought in the Passover of the Son.

The shepherds came near and worshipped Him with their staves. They saluted Him with peace, prophesying the while, Peace, O Prince of the Shepherds. The rod of Moses praised Your Rod, O Shepherd of all; for You Moses praises, although his lambs have become wolves, and his flocks as it were dragons, and his sheep fanged beasts. In the fearful wilderness his flocks became furious, and attacked him.

You then the Shepherds praise, because You have reconciled the wolves and the lambs within the fold; O Babe, that art older than Noah and younger than Noah, that reconciled all within the ark amid the billows!

David Your father for a lamb's sake slaughtered a lion. You, O Son of David, hast killed the unseen wolf that murdered Adam, the simple lamb who fed and bleated in Paradise.

At that voice of praise, brides were moved to hallow themselves, and virgins to be chaste, and even young girls became grave: they advanced and came in multitudes, and worshipped the Son.

Aged women of the city of David came to the daughter of David; they gave thanks and said, Blessed be our country, whose streets are lightened with the rays of Jesse! Today is the throne of David established by You, O Son of David.

The old men cried, Blessed be that Son Who restored Adam to youth, Who was vexed to see that he was old and worn out, and that the serpent who had killed him, had changed his skin and had gotten himself away. Blessed be the Babe in Whom Adam and Eve were restored to youth.

The chaste women said, O Blessed Fruit, bless the fruit of our wombs; to You may they be given as first-born. They waxed fervent and prophesied concerning their children, who, when they were killed for Him, were cut off, as it were first-fruits.

The barren also fondled Him, and carried Him; they rejoiced and said, Blessed Fruit born without marriage, bless the wombs of us that are married; have mercy on our barrenness, You wonderful Child of Virginity!

Hymn 6

Blessed be the Messenger that was laden, and came; a great peace! The Bowels of the Father brought Him down to us; He did not bring up our debts to Him, but made a satisfaction to that Majesty with His own goods.

Praised be the Wise One, who reconciled and joined the Divine with the Human Nature. One from above and one from below, He confined the Natures as medicines, and being the Image of God, became man.

That Jealous One when He saw that Adam was dust, and that the cursed serpent had devoured him, shed soundness into that which was tasteless, and made him [as] salt, wherewith the accursed serpent should be blinded.

Blessed be the Merciful One, who saw the weapon by Paradise, that closed the way to the Tree of Life; and came and took a Body which could suffer, that with the Door, that was in His side, He might open the way into Paradise.

Blessed be that Merciful One, who lent not Himself to harshness, but without constraint conquered by wisdom; that He might give an ensample unto men, that by virtue and wisdom they might conquer discerningly.

Blessed is Your flock, since You are the gate thereof, and You are the staff thereof. You are the Shepherd thereof, You are the Drink thereof, You are the salt thereof, yea, the Visitor thereof. Hail to the Only-Begotten, that bare abundantly all manner of consolations!

The husbandmen came and did obeisance before the Husbandman of Life. They prophesied to Him as they rejoiced, [saying,] Blessed be the Husbandman, by Whom the ground of the heart is tilled, Who gathers His wheat into the garner of Life.

The husbandmen came and gave glory to the Vineyard that sprang of the root and stem of Jesse, the Virgin Cluster of the glorious Vine. May we be vessels for Your new Wine that renews all things.

In You may the Vineyard of my Well-beloved that yielded wild grapes find peace! Graft its vines from Your stocks; let it be laden entirely from Your blessings with a fruit which may reconcile the Lord of the Vineyard, Who threatens it.

Because of Joseph the workmen came to the Son of Joseph saying, Blessed be Your Nativity, You Head of Workmen, the impress whereof the ark bore, after which was fashioned the Tabernacle of the congregation that was for a time only!

Our craft praises You, Who art our glory. Make the yoke which is light, yea easy, for them that bear it; make the measure, in which there can be no falseness, which is full of Truth; yea, devise and make measures by righteousness; that he that is vile may be accused thereby, and he that is perfect, may be acquitted thereby. Weigh therewith both mercy and truth, O just One, as a judge.

Bridegrooms with their brides rejoiced. Blessed be the Babe, whose Mother was Bride of the Holy One! Blessed the marriage feast, whereat You were present, in which when wine was suddenly wanting, in You it abounded again!

The children cried out, Blessed He that has become unto us a Brother, and Companion in the midst of the streets. Blessed be the day which by the Branches gives glory to the Tree of life, that made His Majesty be brought low, to our childish age!

Women heard that a Virgin should conceive and bring forth a Son: honourable women hoped that you would rise from them; yea noble ladies that You might spring up from them! Blessed be Your Majesty, that humbled Itself, and rose from the poor!

Yea the young girls that carried Him prophesied, saying, Whether I be hated or fair, or of low estate, I am without spot for You. I have taken You in charge for the bed of Childbirth.

Sarah had lulled Isaac, who as a slave Genesis 22:6 bare the Image of the King his Master on his shoulders, even the sign of His Cross; yea, on his hands were bandages and sufferings, a type of the nails.

Rachel cried to her husband, and said, Give me sons. Genesis 30:1 Blessed be Mary, in whose womb, though she asked not, You dwelled holily, O Gift, that poured itself upon them that received it.

Hannah with bitter tears asked a child; 1 Samuel 1:7 Sarah and Rebecca with vows and words, Elizabeth also with her prayer, after having vexed themselves for a long time, yet so obtained comfort.

Blessed be Mary, who without vows and without prayer, in her Virginity conceived and brought forth the Lord of all the sons of her companions, who have been or shall be chaste and righteous, priests and kings.

Who else lulled a son in her bosom as Mary did? Who ever dared to call her son, Son of the Maker, Son of the Creator, Son of the Most High?

Who ever dared to speak to her son as in prayer? O Trust of Your Mother as God, her Beloved and her Son as Man, in fear and love it is meet for your Mother to stand before You!

Hymn 7

The Son of the Maker is like His Father as Maker! He made Himself a pure body, He clothed Himself with it, and came forth and clothed our weakness with glory, which in His mercy He brought from the Father.

From Melchizedek, the High Priest, a hyssop came to You, a throne and crown from the house of David, a race and family from Abraham.

Be unto me a Haven, for Your own sake, O great Sea. Lo! The Psalms of David Your Father, and the words also of the Prophets, came forth unto me, as it were ships.

David Your father, in the hundred and tenth Psalm, twined together two numbers as it were crowns to You, and came [to You], O Conqueror! With these shall You be crowned, and unto the throne shall You ascend and sit.

A great crown is the number that is twined in the hundred, wherein is crowned Your Godhead! A little crown is that of the number ten, which crowns the Head of Your Manhood, O Victorious One!

For Your sake women sought after men. Tamar desired him that was widowed, and Ruth loved a man that was old, yea, that Rahab, that led men captive, was captivated by You.

Tamar went forth, and in the darkness Genesis xxxviii stole the Light, and in uncleanness stole the Holy One, and by uncovering her nakedness she went in and stole You, O glorious One, that brings the pure out of the impure.

Satan saw her and trembled, and hasted to trouble her. He brought the judgment to her mind, and she feared not; stoning and the sword, and she trembled not. He that teaches adultery hindered adultery, because he was a hinderer of You.

For holy was the adultery of Tamar, for Your sake. You it was she thirsted after, O pure Fountain. Judah defrauded her of drinking You. The thirsty womb stole a dew-draught of You from the spring thereof.

She was a widow for Your sake. You did she long for, she hasted and was also an harlot for Your sake. You did she vehemently desire, and was sanctified in that it was You she loved.

May Tamar rejoice that her Lord has come and has made her name known for the son of her adultery! Surely the name she gave him Genesis 38:29 was calling unto You to come to her.

For You honorable women shamed themselves, You who gives chastity to all! You she stole away in the midst of the ways, who paves the way to the kingdom! Because it was life that she stole, the sword was not able to put her to death.

Ruth lay down by a man in the threshingfloor for Your sake; her love made her bold for Your sake, O You who teaches all penitents boldness. Her ears refused [to listen to] any voices for the sake of Your voice.

The live coal that glowed went up into the bed, of Boaz, lay down there, saw the High Priest, in whose loins was hidden a fire for his incense! She hasted and was a heifer to Boaz, that should bring forth You, the fatted Calf.

She went gleaning for her love of You; she gathered straw. You quickly paid her the reward of her lowliness; and instead of ears of grain, the Root of Kings, and instead of straws, the Sheaf of Life, You made to spring from her.

Hymn 8

That Your Resurrection might be believed among the gainsayers, they sealed You up within the sepulchre, and set guards; for it was for You that they sealed the sepulchre and set guards, O Son of the Living One!

When they had buried You, if they had neglected You and left You, and gone, there would have been room to lie [and say] that they did steal, O Quickener of all! When they craftily sealed Your sepulchre, they made Your Glory greater.

A type of You therefore was Daniel, and also Lazarus; one in the den, which the Gentiles sealed up, and one in the sepulchre, that the People opened. Lo! Their signs and their seals reproved them.

Their mouth had been open, if they had left Your sepulchre open. But they went away because they had shut Your sepulchre and sealed it, and closed up their own mouths. Yea they closed it, and when they had senselessly covered Your sepulchre, all the slanderers covered their own heads.

But in Your Resurrection You persuade them concerning Your Birth; since the womb was sealed, and the sepulchre closed up; being alike pure in the womb, and living in the sepulchre. The womb and the sepulchre being sealed were witnesses unto You.

The belly and hell cried aloud of Your Birth and Your Resurrection: The belly conceived You, which was sealed; hell brought You forth which was closed up. Not after nature did either the belly conceive You, or hell give You up!

Sealed was the sepulchre whereto they had entrusted You, that it might keep the dead [safe], Virgin was the womb which no man knew. Virgin womb and sealed sepulchre, like trumpets, proclaimed Him in the ears of a deaf people.

The sealed belly and the closed rock were among the accusers. For they slandered the Conception as being of the seed of man, and the Resurrection as being of the robbery of man; the seal and the signet convicted them, and pleaded that You were of Heaven.

The people stood between Your Birth and Your Resurrection. They slandered Your Birth, Your Death condemned them: they set aside Your Resurrection, Your Birth refuted them; they were two wrestlers that stopped the mouth that slandered.

For Elijah they went and searched the mountains: 2 Kings 2:16 as they sought him on earth, they the more confirmed that he was taken up. Their searching bore witness that he was taken up, in that it found him not.

If then prophets that had had forewarning of Elijah's ascension, doubted as it were of his going up, how much more would impure men speak slander of the Son? By their own guards He convinced them that He was risen again.

To Your Mother, Lord, no man knew what name to give. Should he call her Virgin, her Child stood [there]; and married no man knew her to be! If then none comprehended Your Mother, who shall suffice for You?

For she was, alone, Your Mother; along with all, Your Sister. She was Your mother, she was Your Sister. She along with chaste women was Your betrothed. With everything You adorned Her, You ornament of Your Mother.

For she was Your Bride by nature ere You had come; she conceived You not by nature after You had come, O Holy One, and was a Virgin when she had brought You forth holily.

Mary gained in You, O Lord, the honours of all married women. She conceived [You] within her without marriage. There was milk in her breasts, not after the way of nature. You made the thirsty land suddenly a fountain of milk.

If she carried You, Your mighty look made her burden light; if she gave You to eat, it was because You were hungry; if she gave You to drink [it was], because You were thirsty; willingly if she embraced You, You, the coal of mercies, kept her bosom safe.

A wonder is Your Mother. The Lord entered her, and became a servant: the Word entered her, and became silent within her; thunder entered her, and His voice was still: the Shepherd of all entered her; He became a Lamb in her, and came forth bleating.

The Belly of Your Mother changed the order of things, O You that orders all! The rich went in, He came out poor: the High One went in, He came out lowly. Brightness went into her and clothed Himself, and came forth a despised form.

The Mighty went in, and clad Himself with fear from the Belly. He that gives food to all went in, and gat hunger. He that gives all to drink went in, and gat thirst. Naked and bare came forth from her the Clother of all.

The daughters of the Hebrews that cried in the Lamentations of Jeremiah, instead of lamentations of their Scriptures, used lulling-songs from their own books: a hidden Power within their words was prophesying.

Eve lifted up her eyes from Sheol and rejoiced in that day, because the Son of her daughter as a medicine of life came down to raise up the mother of His mother. Blessed Babe, that bruised the head of the Serpent that smote her!

She saw the type of You from the youth of Isaac the fair. For You Sarah, as seeing that types of you rested on his childhood, called him, saying, O child of my vows, in whom is hidden the Lord of vows.

Samson the Nazarite shadowed forth a type of Your working. He tore the lion, the image of death, whom You destroyed, and caused to go forth from his bitterness the sweetness of life for men.

Hannah also embraced Samuel; for Your righteousness was hidden in him who hewed in pieces Agag as [a type] of the wicked one. He wept over Saul, because Your goodness also was shadowed forth in him. 1 Samuel 2:26

How meek are You! How mighty are You, O Child! Luke 2:52 Your judgment is mighty, Your love is sweet! Who can stand against You? Your Father is in Heaven, Your Mother is on earth; who shall declare You? Isaiah 53:8

If a man should seek after Your Nature, it is hidden in Heaven in the mighty Bosom of the Godhead; and if a man seek after Your visible Body, it is laid down before their eyes in the lowly bosom of Mary.

The mind wanders between Your generations, O Rich One! Thick folds are upon Your Godhead. Who can sound Your depths, You great Sea that made itself little?

We come to see You as God, and, lo! You are a man: we come to see You as man, and there shines forth the Light of Your Godhead!

Who would believe that You are the Heir of David's Throne? A manger have You inherited out of [all] his beds, a cave has come down to You out of all his palaces. Instead of his chariots a common ass's colt, perchance, comes down to You.

How fearless are You, O Babe, that dost let all have you [to carry]: upon every one that meets with You do You smile: to every one that sees You, are You glad-some! Your love is as one that hungers after men.

You make no distinction between Your fathers and strangers, nor Your Mother and maidservants, nor her that suckled You and the unclean. Was it Your forwardness or Your love, O You that loves all?

What moves You that You let all that saw You have You, both rich and poor? You helped them that called You not. Whence came it that You hungered so for men?

How great was Your love, that if one rebuked You, You were not angry! If a man threatened You, You were not terrified! If one hissed at You, You did not feel vexed! You are above the laws of the avengers of injuries.

Moses was meek, and [yet] his zeal was harsh, for he struggled and slew. Elisha also, who restored a child to life, tore a multitude of children in pieces by bears. Who are You, O Child, whose love is greater than that of the Prophets?

The son of Hagar who was wild, kicked at Isaac. He bore it and was silent, and his mother was jealous. Are You the mystery of him, or is not he the type of You? Are you like Isaac, or is it not he that is like You?

Hymn 9

Come rest, and be still in the bosom of Your Mother, Son of the Glorious. Forwardness fits not the sons of kings. O Son of David, You are glorious, and [yet] the Son of Mary, who hides Your beauty in the inner chamber.

To whom are You like, glad Babe, fair little One, Whose Mother is a Virgin, Whose Father is hidden, Whom even the Seraphim are not able to look upon? Tell us whom You are like, O Son of the Gracious!

When the wrathful came to see You, You made them gladsome: they exchanged smiles one with another: the angry were made gentle in You, O sweet One. Blessed are You, little One, for that in You even the bitter are made sweet.

Who ever saw a Babe that was gladsome when in arms to those that came near him, lo! reached Himself unto them that were far off? Fair sight [to see] a Child, that takes thought for every man that they may see him!

He that has care came and saw You, and his care fled away. He that had anxiety; at You forgat his anxiety; the hungry by You forgat his victuals; and he that had an errand, by You was errant and forgot his journey!

O still Yourself, and let men go to their works! You are a son of the poor, learn from Yourself that all the poor had to leave their work to come. You who loves men, hast bound men together by Your gladsomeness.

David, that stately king, took branches, and in the feast among the children as he danced, he gave praise. Is it not the love of David Your father that is warm in You?

That daughter of Saul! Her father's devil spoke in her: she called the stately [king] a vile fellow, because he gave an ensample to the elders of her people of taking up branches with the children in the day of praise to You.

Who would not fear to lay it to You that You are forward? For lo, the daughter of Saul who mocked the child, cut off her womb from childbearing; because her mouth derided, the reward of its mouth was barrenness. 2 Samuel 6:23

Let mouths tremble at blasphemy, lest they be shut up! Refrain, O daughter of Sion, your mouth from Him, for He is the Son of David, Who is gladsome before you. Be not unto Him as the daughter of Saul, whose race is extinct.

Because Elijah restrained the desire of the body, he withheld rain from the adulterous; because he kept under his body, he withheld dew from the whoremongers, who let their fountains be loosely poured out.

Because the hidden fire of the lust of the body ruled not in him, to him the fire from on high was obedient. And since he subdued on the earth the lust of the flesh, he went up there where holiness dwells and is at peace.

Elisha also who deadened his own body, quickened the dead. The resurrection of the dead was in the usual course by a sanctification not in the usual course; He raised the child, because he purified his soul like a weaned child.

Moses, who divided and separated himself from his wife, divided the sea before the harlot. Zipporah though daughter of a heathen priest kept sanctity: with a calf the daughter of Abraham went a whoring.

Hymn 10

In You will I begin to speak, You Head that began all created things. Revelation 3:14 I, even I will open my mouth, but it is You that fills my mouth. I am the earth to You, and You are the husbandman. Sow Your voice in me, Hebrews 6:7 You that sowed Yourself in the womb of your Mother.

All the chaste daughters of the Hebrews, and the virgins' daughters of the chief men, are astonished at me! For You does the daughter of the poor meet with envy, for You, the daughter of the weak with jealousy. Who has given You to me?

O Son of the Rich One, Who abhorred the bosom of the rich women, who led You to the poor? For Joseph was needy and I also in want, yet Your merchants have come, and brought gold, to the house of the poor.

She saw the Magi: her songs increased at their offerings; Lo! Your worshippers have surrounded me, yea your offerings have encircled me. Blessed be the Babe who made His Mother a harp for His words:

And as the harp waits for its master, my mouth waits for You. May the tongue of Your Mother bring what pleases You; and since I have learned a new Conception by You, let my mouth learn in You, O new born Son, a new song of praise.

And if hindrances are no hindrances to You, since difficulties are easy to You, as a womb without marriage conceived You, and a belly without seed brought You forth, it is easy for a little mouth to multiply Your great glory.

Lo! I am oppressed and despised, and yet cheerful: mine ears are filled with reproof and scorn; and it is a small thing to me to bear, for ten thousand troubles can a single comfort of Yours chase away.

And since I am not despised by You, O Son, my countenance is bright; and I am slandered for having conceived, and yet have brought forth the Truth who justifies me. For if Tamar was justified by Judah, how much more shall I be justified by You!

David Your father sung in a psalm of You before You had come, that to You should be given the gold of Sheba. This psalm that he sung of You, lo! It, while You are yet a child, in reality heaps before you myrrh and gold.

And the hundred and fifty Psalms that he wrote, in You were seasoned, because all the sayings of prophecy stood in need of Your sweetness, for without Your salt all manner of wisdom were tasteless. Job 6:6

Hymn 11

(The Virgin Mother to Her Child.)

I shall not be jealous, my Son, that You are with me, and also with all men. Be God to him that confesses You, and be Lord to him that serves You, and be Brother to him that loves You, that You may gain all!

When You dwelled in me, You also dwelled out of me, and when I brought You forth openly, Your hidden might was not removed from me. You are within me, and You are without me, O You that makes Your Mother amazed.

For [when] I see that outward form of Yours before my eyes, the hidden Form is shadowed forth in my mind, O holy One. In Your visible form I see Adam, and in Your hidden form I see Your Father, who is joined with You.

Have You then shown me alone Your Beauty in two Forms? Let Bread shadow forth You, and also the mind; dwell also in Bread and in the eaters thereof. In secret, and openly too, may Your Church see You, as well as Your Mother.

He that hates Your Bread is like him that hates Your Body. He that is far off that desires Your Bread, and he that is near that loves Your Image, are alike. In the Bread and in the Body, the first and also the last have seen You.

Yet Your visible Bread is far more precious than Your Body; for Your Body even unbelievers have seen, but they have not seen Your living Bread. They that were far off rejoiced! Their portion utterly scorns that of those that are near.

Lo! Your Image is shadowed forth in the blood of the grapes on the Bread; and it is shadowed forth on the heart with the finger of love, with the colors of faith. Blessed be He that by the Image of His Truth caused the graven images to pass away.

You are not [so] the Son of Man that I should sing unto You a common lullaby; for Your Conception is new, and Your Birth marvellous. Without the Spirit who shall sing to You? A new muttering of prophecy is hot within me.

How shall I call You a stranger to us, Who is from us? Should I call You Son? Should I call You Brother? Matthew 12:50 Husband should I call You? Lord should I call You, O Child that gave Your Mother a second birth from the waters?

For I am Your sister, of the house of David the father of us Both. Again, I am Your Mother because of Your Conception, and Your Bride am I because of Your sanctification, Your handmaid and Your daughter, from the Blood and Water wherewith You have purchased me and The Son of the Most High came and dwelt in me, and I became His Mother; and as by a second birth I brought Him forth so did He bring me forth by the second birth, because He put His Mother's garments on, she clothed her body with His glory.

Tamar, who was of the house of David, Amnon put to shame; and virginity fell and perished from them both. My pearl is not lost: in Your treasury it is stored, because You have put it on.

The scent of her brother-in-law slunk from Tamar, whose perfume she had stolen. As for Joseph's Bride, not even his breath exhaled from her garments, since she conceived Cinnamon. Song of Songs 4:14 A wall of fire was Your Conception unto me, O holy Son.

The little flower was faint, because the smell of the Lily Song of Songs 2:1 of Glory was great. The Treasure-house of spices stood in no need of flower or its smells! Flesh stood aloof because it perceived in the womb a Conception from the Spirit.

The woman ministers before the man, because he is her head. Joseph rose to minister before his Lord, Who was in Mary. The priest ministered before Your ark by reason of Your holiness.

Moses carried the tables of stone which the Lord wrote, and Joseph bare about the pure Tablet in whom the Son of the Creator was dwelling. The tables had ceased, because the world was filled with Your doctrine.

Hymn 12

The Babe that I carry carries me, says Mary, and He has lowered His wings, and taken and placed me between His pinions, and mounted into the air; and a promise has been given me that height and depth shall be my Son's.

I have seen Gabriel that called him Lord, and the high priest the aged servant, that carried Him and bare Him. I have seen the Magi when they bowed down, and Herod when he was troubled because the King had come.

Satan also who strangled the little ones that Moses might perish, Exodus 1:16 murdered the little ones that the Living One might die. To Egypt He fled, Who came to Judea that He might labour and wander there: he sought to catch the man that would catch himself.

In her virginity Eve put on the leaves of shame: Your Mother put on in her Virginity the garment of Glory that suffices for all. She gave the little vest of the Body to Him that covers all.

Blessed is she in whose heart and mind You were! A King's palace she was by You, O Son of the King, and a Holy of Holies by You, O High Priest! She had not the trouble nor vexation of a family, or a husband!

Eve, again, was a nest and a den for the accursed serpent, that entered in and dwelt in her. His evil counsel became bread to her that she might become dust. You are our Bread, and You are also [of] our race and our garment of glory.

He that has sanctity, if he be in danger, lo! Here is his Guardian! He that has iniquity, lo! Here is his Pardoner! He that has a devil, here is the Pursuer thereof! They that have pains, lo! Here is the Binder up of their breaches.

He that has a child, let him come and become a brother to my Well-beloved! Matthew 12:15 He that has a daughter or a young woman of his race, let her come and become the bride of my Glorious One! He that has a servant, let him set him free, that he may come and serve his Lord.

The son of free men that bears Your yoke, my Son, shall have one reward; and the slave that bears the burden of the yoke of two masters, of Him above and of Him below, there are two blessings for him, and two rewards of the two burdens.

The free woman, my Son, is Your handmaid: also if she who is in bondage serve You, in You she is free: in You she shall be comforted, because she is freed; hidden apples in her bosom are stored up, Song of Songs 2:3 if she love You!

O chaste woman, long for my Well-beloved, that He may dwell in you; and you also that are impure that He may sanctify you! You Churches also, that the Son of the Creator Who came to renew all creatures, may adorn you!

He received the foolish who worshipped and served all the stars; He renewed the earth which was worn out through Adam, who sinned and waxed old. The new formation was the creature of its Renewer, and the all-sufficient One repaired the bodies along with their wills.

Come you blind, and without money receive lights! Come you lame, and receive your feet! You deaf and dumb, receive your voice! Come you also whose hand is cut off; the maimed also shall receive his hands.

It is the Son of the Creator Whose treasure-houses are filled with all manner of helps. Let him that is without eyeballs come to Him that makes clay and changes it, that makes flesh, that enlightens eyes.

By the small portion of clay He shows that it was with His hand that Adam was formed: the soul of the dead also bears Him witness, that by Him it was that the breath of man was breathed in; by the last witnesses He was accredited to be the Son of Him Who is the First.

Gather together and come, O you lepers, and receive purification without labour. For He will not wash you as Elisha, who baptized seven times in the river: neither will He trouble you as the priests did with their sprinklings. Foreigners and also strangers have betaken themselves to the Great Physician.

The rank of strangers has no place with the King's Son; the Lord makes not Himself strange to His servants, [or conceal] that He is Lord of all. For if the Just makes the body leprous, and You purify it; then, the Former of the body hates the body; but You love it.

And if it be not Your forming, being Just, You would not have healed it; Deuteronomy 32:39 and if it were not Your creature, when in health, You would not have afflicted it. The punishments that You have cast upon it, and the pains which You have healed, proclaim that You are the Creator's Son.

Hymn 13

(Compare Hymn II. For the Epiphany.)

1. In the days of the King whom they called by the name of Semha, our Lord sprang up among the Hebrews: and Semha and Denha ruled, and came, King upon earth, and Son in Heaven; blessed be His rule!

2. In the days of the king who enrolled men in the book of the dead, our Redeemer came down and enrolled men in the book of the living. He enrolled, and they also: on high He enrolled us, on earth they enrolled Him. Glory to His Name!

3. In the days of the king whose name was Semha, the type and the Reality met together, the king and the King, Semha and Denha. His Cross upon His shoulders, was the sign of His Kingdom. Blessed be He Who bare it.

4. Thirty years He went in poverty upon the earth! The sounds of praise in all their measures let us twine, my brethren, to the years of the Lord, as thirty crowns to the thirty years. Blessed be His Birth!

5. In the first year, that is chieftain over the treasures and Dispenser of abundant blessings, let the Cherubim who bare up the Son in glory, praise Him with us! He left His glory, and toiled and found the sheep that was lost. To Him be thanksgiving!

6. In the second year, let the Seraphim praise Him yet more with us. They that had proclaimed the Son Holy, by and by saw Him when He was reviled among the gainsayers; He bore the contempt and taught praise. To Him be Glory!

7. In the third year, let Michael and his followers, that ministered to the Son in the highest, praise Him with us. They saw Him on the earth when He was ministering, washing feet, cleansing souls. Blessed be His lowliness!

8. In the fourth year, let the whole earth praise Him with us. It is but small for the Son, and it marvelled because it saw that it entertained Him in its bed that is so very mean. He filled the bed, and filled the Heaven. To Him be Majesty!

9. In the fifth year, the Sun shone unto the earth. With its breath let it praise our Sun Who brought His breadth down low, and humbled His mightiness, that the subtle eye of the unseen soul might be able to look upon Him. Blessed be His brightness!

10. In the sixth year again, let the whole air praise Him with us, in whose wide space it is that all things are made glorious, which saw its mighty Lord that had become a little Child in a little bosom. Blessed be His dignity!

11. In the seventh year, the clouds and winds rejoiced with us and sprinkled the dews over the flowers, for they saw the Son who enslaved His brightness and received disgrace and foul spitting. Blessed be His Redemption!

12. In the year also that is eighth, let the fields give praise, that suckle their fruits from His fountains. They worshipped because they saw the Son in arms and the pure One sucking pure milk. Blessed be His good pleasure!

13. In the ninth year, let the earth glorify the might of her Creator, Who laid seed in her in the beginning that she might bring forth all her produce; for it saw Mary, a thirsty land, who yielded the fruit of a Child that was a wonder, yea, a marvel. [Then] it praised Him more exceedingly, for that He was a great Sea of all good things. To Him be exaltation!

14. In the tenth year, let the mount Sinai glorify Him, it which trembled before its Lord. It saw that they took up stones against its Lord; He received stones, Who should build His Church upon a Stone. Blessed be His building!

15. In the eleventh year, let the great sea praise the fists of the Son that measured it, Isaiah 40:12 and it was astonished and saw that He came down, was baptized in a small water, and cleansed the creatures. Blessed be His noble act!

16. In the twelfth year, let the holy Temple praise Him, that saw the Child when He sat among the old men: the priests were silent when the Lamb of the Feast bleated in His feast. Blessed be His propitiation!

17. In the thirteenth year, let the crowns praise with us the King who conquered, that died and was crowned with a crown of thorns, and bound upon Adam a great crown at His right hand. Blessed be His Apostleship!

18. In the fourteenth year, let the passover in Egypt praise the Passover that came and passed over all, and instead of Pharaoh sunk Legion, instead of horses choked the devil. Blessed be His vengeance!

19. In the fifteenth year, let the lamb of the gluttons praise Him: since our Lord was so far from slaughtering it as Moses did, that He even redeemed mankind with His own Blood. He that feeds all, died for all. Blessed be His Father!

20. In the sixteenth year, let the wheat praise by its type that Husbandman, John 12:24 Who sowed His Body in the barren earth, since it covers all, spreads itself out and yields new Bread. Blessed be the Pure One!

21. In the seventeenth year, let the Vine praise the Lord that garnished it. He planted a vineyard, souls were as vineplants. He gave peace to the vineyard, but destroyed the vineyard that brought forth wild grapes. Blessed be its Uprooter!

22. In the eighteenth year, let the Vine which the wild boar out of the wood had eaten, praise the True Vine which trimmed Himself, and kept His fruit, and brought the fruits to the Lord of the Vineyard. John 18:9 Blessed be His Vintage!

23. In the nineteenth year, let our leaven praise the true leaven which worked itself in among those that were in error, and drove them all together, and made them one mind by one Doctrine. Blessed be your doctrine!

24. In the twentieth year, let salt praise Your living Body, wherewith are salted the bodies and the souls of all the faithful, and faith is the salt of men wherewith they are preserved. Mark 9:49 Blessed be Your preserving!

25. In the twenty-first year, let the waters of the desert praise You. They are sweet to them afar off, they are bitter to them Exodus 15:25 that are near, who did not minister to Him. The [chosen] people and the nations were bitter in the desert, and He destroyed them. They were sweetened by the Cross which redeemed them. Blessed be Your pleasantness!

26. In the twenty-second year, let arms and the sword praise You: they sufficed not to kill our adversary. It was You that killed him, even You who fixed the ear on, which Simon's sword cut off. Blessed be Your healing!

27. In the twenty-third year, let the ass praise Him, that gave its foal for Him to ride on, that loosed the bonds, that opened the mouth of the dumb, that opened also the mouth of the wild asses Genesis 16:12 when the race of Hagar gave a shout of praise. Acts 2:11 Blessed be the praise of You!

28. In the twenty-fourth year, let the Treasury praise the Son. The treasures marvelled at the Lord of treasures, when in the house of the poor He was increasing, Who made Himself poor that He might enrich all. 2 Corinthians 8:9 Blessed be Your rule!

29. In the twenty-fifth year, let Isaac praise the Son, for by His goodness he was rescued upon the Mount from the knife, and in his stead there was the victim, the type of the Lamb for the slaughter. Hebrews 11:19 The mortal escaped, and He that quickens all died. Isaiah liii Blessed be His offering!

30. In the twenty-sixth year, let Moses praise Him with us, for that he was afraid and fled from his murderers. Let him praise the Lord that bore the spear and that received the nails in His hands, in His feet. He entered into hell and spoiled it, Isaiah 49:24 and came forth. Blessed be Your Resurrection!

31. In the year which is the twenty-seventh, let the eloquent speakers praise the Son, for they found no cloke to save our cause. He was silent in the judgment-hall, and He carried our cause. Honour be to Him!

32. And in this year let all judges praise Him, who, as being just men, killed the ungodly; let them praise the Son who died for the wicked, as being good. Though Son of the Just One, He gave them all manner of good things in abundance. Blessed be His bowels of mercy!

33. In the eight and twentieth year, let all mighty men of valour praise the Son, because they delivered not from him who took us captive. He only is to be praised, who being slain showed us life. Revelation 5:9 Blessed be His delivery!

34. In the twenty-ninth year, let Job praise Him with us, who bore sufferings for himself, and our Lord bore for us the spitting and the spear, and the crown of thorns, and scourges, contempt and reproach, yea mocking. Blessed be His mercy!

35. In the year that is thirteenth, let the dead praise Him with us, because they are quickened, and the living, because they have turned to repentance, Malachi 4:6 because height and depth were set at one by Him. Blessed be He and His Father!

Hymn 14

(Resp .— Blessed be he who became beyond measure low, that he might make us beyond measure great)

1. Of the Birth of the Firstborn, let us tell on His Feast-day. — He gives on His day, secret comforts.— If the unclean King at his feast, in memory of his day — gave the gift of wrath, the head in a charger — how much more shall the Blessed, give blessings to him — who sings praise at His Feast!

2. Let us not count our vigil like vigils of every day.— His feast, its reward, exceeds an hundredfold.— For this feast makes war, on sleep by its vigil;— speaking it makes war, on silence by its voice — clad with all blessings, it is chief of feasts — and of every joy.

3. Today the angels, and the archangels — descended to sing — a new song on earth.— In this mystery they descend, and rejoice with the vigil-keepers. — At the time when they gave praise, blasphemy abounded.— Blessed be the Birth by which, lo! The world resounds — with anthems of praise.

4. For this is the night that joined, the Watchers on high with the vigil-keepers. — The Watcher came to make watchers in the midst of creation. — Lo! The vigil-keepers are made comrades with the Watchers: — the singers of praise are made, companions of the Seraphs.— Blessed be he who becomes, the harp of Your praise!— and Your grace becomes his reward.

5. The Birth then of the Firstborn, I will sing and tell how — the Godhead in the womb wove itself a vesture.— He put it on and came forth in birth, in death again put it off — once he put it off, twice He put it on.— On the left He wore it, then took it off thence — and laid it at the right.

6. He dwelt in a narrow bosom, the Might that rules all.— While He was dwelling there, He held the reins of the whole:— to His Father He made offering, that He might fulfil His Will:— Heaven was filled by Him, and every creature.— The Sun entered the womb, and in the height and the depth — his splendour abode.

7. He dwelt in the wide bosoms, of all the creatures — too narrow to hold, the greatness of the Firstborn.— How then sufficed for it, that bosom of Mary? — Marvellous if it sufficed, bewilderment if it sufficed not.— Of all bosoms that held Him, one bosom sufficed for Him — His, the Supreme Who begot Him.

8. The bosom that held Him, if it held Him Wholly — equals the wondrous bosom, of the Supreme Who begot Him.— But who dare say the bosom, that is narrow weak and lowly — is equal to His, Who is the Supreme Being?— He dwelt there of His mercy, though so great is His Nature: — it is without bound.

9. Reconciling Peace, sent to the nations!— gladdening Brightness, that came to the sad!— Mighty Leaven in silence, overcoming all!— Patient One that has taken, man after man in Your net!— Happy he who has welcomed, your joy in his heart — and forgot his groans in You!

10. They sounded forth peace, the Watchers to the vigil-keepers. — Among the vigil-keepers the good tidings, were announced by the Watchers. — Who would sleep on that night, which has waked all creatures?— For they bear good tidings of peace, where warfare had been.— Blessed is he who has pleased, the Divine Majesty by his silence — when speaking moved His wrath!

11. Watchers mixed with watchers, they rejoiced that the world came to life.— The Evil One was shamed who was king, and had woven a crown of lies;— and set up his throne, as God in the world.— The Babe laid in the manger, cast him from his dominion.— The Sun rendered worship, doing Him homage by his Magi — in his worshippers he worshipped Him.

12. God saw that mankind, worship things created:— He put on a created body, that in our custom He might capture us.— Lo! In this our form, He that formed us healed us — and in this created shape, our Creator gave us life.— He drew us not by force: blessed be He Who came in ours — and joined us in His!

13. Who would not marvel, at Mary, David's daughter — bearing an infant, and her virginity kept!— She lays Him on her breast, and lulls Him with song and He rejoices.— The Angels raise hymns, the Seraphs cry Holy,— the Magi offer, acceptable gifts, — to the Son Who is born.

14. O great above measure, immeasurably made low — praised beyond praises, debased to humiliation! — the tender mercies laid on You, bowed You down to all this — let Your grace bow me down, though evil to give praise!— Happy he who becomes, a fountain of voices — all praising You in all!

15. He was servant on earth; He is Lord in Heaven.— Heir of height and depth, He became a stranger:— Whom men judged in guile, He is judge in truth:— He Whose face they spat on, breathes His Spirit on theirs:— He Who held the frail reed, has become the staff of the world — which grows old and leans on Him.

16. He Who rose to wait on His servants, now sits to be worshipped. — Whom the scribes despised, before Him Seraphs cry Holy.— This praise Adam desired, to steal privily.— The serpent which made him fall, saw to what height he was raised:— he crushed it because it deceived him; the feet of Eve trod it down — which had sent venom into her ears.

17. The wife proved barren, and withheld her fruit — but the bosom of Mary, holily conceived.— To wonder at fields, and to admire plants — she needed not who received, and rendered what she borrowed not.— Nature confessed its defeat; the womb was aware of it — and restored what Nature gave not.

18. Mary was defeated, in the judgment by Elizabeth.— She that was barren pleaded, that the Will which prevailed — to close the open door, has opened the closed.— He has made childless the married womb; He has made fruitful the virgin womb.— Because the People were accurst faithless, He made her that was married — held from bearing before the face of the maiden.

19. He Who could give moisture, to breasts barren and dead — caused them to fail in youth, made them to flow in age — forced and changed nature, in its season and out of its season.— The Lord of natures changed, the Virgin's nature. — Because the People were barren, He made her that was aged — a mouth on behalf of the damsel.

20. And as He began at birth, He went on and fulfilled in death.— His Birth received worship; His Death paid the debt. — As He came to His Birth, the Magi worshipped Him — again He came to His Passion, and the thief sought refuge in Him — Between His Birth and Death, midway He set the world:— in birth and Death he gave it life.

21. Thousand thousands stand, and ten thousand thousands haste.— The thousands and ten thousands, cannot search out the One:— for all of them stand, in silence to serve.— He has no heir of His Throne, save the Son Who is of Him.— In the midst of silence is the enquiry into Him, when the watchers come to search Him out — they attain to silence and are stayed.

22. The Firstborn entered the womb, and the pure Virgin was not harmed.— He stirred and came forth in her travail, and the fair Mother was troubled by Him.— Glorious and unseen in entering, humble and manifest in issuing — for He was God in entering, and He was man in issuing.— A marvel and bewilderment to hear: fire entered the womb; put on a body and came forth!

23. Gabriel chief of Angels, called Him My Lord: — he called Him My Lord, to teach that He was his Lord, not his fellow.— Gabriel had with him, Michael as fellow:— the Son is Lord of the servants; exalted is His Nature as His Name.— No servant can search Him out; for the greater the servant — He is great above His servant.

24. When they stand before You, the watchers with songs of praise — they know not in what part, they shall discern You.— They have sought You above in the height; they have seen You below in the depth:— they have searched for You in the midst of heaven; they have seen You in the midst of the abyss:— they have discerned You beside Him that is worshipped; they have found You in the midst of the creatures:— they have come down to You and sung Glory to You.

25. You are all wonderful, in all parts where we seek You.— Near are You — and far, and who may attain to You?— No seeking avails, that its stretch should reach unto You.— Whereon it stretches to reach You, it is checked and stops — it falls short of Your mountain; Faith reaches there — and Love with prayer.

26. The Magi also sought Him, and in the manger when they found Him — instead of scrutiny worship, they offered Him in silence;— for empty strivings, oblations gave they Him.— Seek too the Firstborn, and if you find Him in the height — instead of troubled questionings, open your treasures before Him — and offer Him your works.

Hymn 15

Resp .— Blessed is He above all in His Birth! (bis).

1. Celebrate, O nations, this feast, first fruits of all feasts;— recount the sufferings that were, and the wounds and pains — that we may know what plagues, He healed, the Son Who was sent.

2. Celebrate, O saved nations, Him Who saves all in His Birth.— Even my feeble tongue, has become a harp through His mercy.— The excellency of the Firstborn, in His Festival let us sing.

3. How then can any one, admire a physician — until he hear and learn, what were the pains he healed?— And when our plagues are proclaimed, then is our Healer magnified.

4. Created things were worshipped: because the worshipper was foolish — he used to worship all things; but One they worshipped not.— He came down therefore in mercy and broke, the yoke that enslaved all.

5. The mercies of the Highest were revealed; He came down and set free His creature.— In this blessed month, wherein are made releases of slaves — the Lord underwent bondage, to call the bond to freedom.

6. The Lord of the months chose Him, two months for His doings.— His Conception was in Nisan, and His Birth in Conun.— In Nisan He sanctified them that were conceived; and them that were born He set free in Conun.

7. The Sun revealed in silence, his worshippers to his Lord: — it was grievous to him, a servant, to be worshipped instead of his Lord. — Lo! creation is glad, that the Creator is worshipped.

8. The months wore three crowns, and crowned Him in His triumphs.— Blessed is the Sun for His Birth, and for His Resurrection desired — and for His Ascension blessed; the months have borne Him crowns.

9. Unveil and make glad your face, O Creature, in our feast. — Let the Church sing with voice; Heaven and earth in silence! — Sing and praise the Child, who has brought release for all!

10. When fools did reverence to the Sun, in reverence to him they disgraced him.— But now when all know he is a servant, in his course his Lord is worshipped;— all servants rejoice, that as servants they are reckoned.

11. We have done perverse things, who have become servants of servants.— Lo! Our freedom compelled him, a servant, to become lord to us:— the Sun, the servant for all, we have made Lord for all.

12. And the Moon too which was worshipped, has been set free by His Birth.— For 'tis strange that by her light, which enlightens the eyes — by it the eyes were darkened, that they gazed on her as a God.

13. Fire commended Your Birth, which drew away worship from it.— The magi used to worship it: they who have worshipped before You.— They left it and worshipped its Lord; they exchanged fire for the Fire.

14. In place of the senseless fire that eats up its own body of itself — the magi adored the Fire Who gave His Body to be eaten.— The live coal drew near and sanctified, the lips that were unclean.

15. Delusion blinded men, to worship created things:— fellow servants were worshipped, and the God of all was wronged.— He Who is to be worshipped came down to His birth, and gathered to himself worship.

16. The All-knowing saw, that men worship things that were made:— He put on a body that was made, that in our custom He might take us captive — and by a body that was made, drew us to the Creator.

17. The Evil One knew how to harm us; and by lights he blinded us — by possessions he hurt us, through gold he made us poor — by the graver's graven images, he made us a heart of stone.

18. They graved and set up stones, whereon men should stumble.— They set them not on the highway, for the blind to stumble on:— they called them Gods, that on them with open eyes men might stumble.

19. Sin had spread its wings, and covered all things — that none could discern, of himself or from above, the truth.— Truth came down into the womb, came forth and rolled away error.

20. For Mercy endured not, to see the way hindered.— When He came down for conception, He opened the way and made it easy:— when He came forth in birth, He trod it and marked its miles.

21. He chose the Prophets; they cleared the way for the people:— He sent the Apostles; they smoothed paths for the nations.— The snares of the Evil One were shamed, when feeble men cleared them away.

22. The graven images blinded, their gravers in secret:— they graved eyes on stone, and darkened the eyes of the soul.— Praise to Your Birth that opened, the sight that was blinded.

23. Let women praise Her, the pure Mary, — that as in Eve their mother — great was their reproach — lo! In Mary their sister — greatly magnified was their honour.

24. Let the nations praise Your Birth, that they have gained eyes to see — how their wine has made them reel; and they have seen their own humiliation? — They come to know themselves, and worship Him who has rescued them.

25. Its worship mankind— had spread everywhere:— Him Who is to be worshipped it sought not, that worship should be paid Him.— But He endured not — worshippers that err.

26. The gold of the idols worshipped You, that You treated it as alms; which availed not apart, for the uses of life.— It hasted to Your purse, as it had hasted to the manger.

27. The frankincense worshipped Your Birth, which had served demons.— It sorrowed then in its vapour: it exulted when it saw its Lord. — Instead of being the incense of delusion, it was an oblation before God!

28. The myrrh worshipped You for itself, and for its kindred ointments.— The hands that bore its ointment, had anointed abominable graven images.— To You the perfume was sweet, from the anointing wherewith Mary anointed You.

29. The gold that had been worshipped worshipped you, when the magi offered it.— That which had been worshipped in molten images, gave worship to You.— With its worshippers it worshipped You, it confessed that You are He that is to be worshipped.

30. The Evil One fled and his hosts, he that used to exult in the world.— In the high places they sacrificed heifers to him, in the gardens they slew bulls for him.— He swallowed up all creation, he filled his belly with prey.

31. Of him the Lord said, that he had fallen from Heaven.— The Abhorred One had exalted himself; from his uplifting he has fallen. The foot of Mary has trod him down, who bruised Eve with his heel.

32. Chaldeans went about, in all places and led astray:— the preachers of delusion, were shamed through the world — they were shamed and overcome — by the preachers of truth.

33. Sin had spread out, her nets for the draught.— Praise be to Your Birth that captured, the nets of delusion.— The soul took flight on high, which had been taken in the deep.

34. His Will was able, even by force to rescue us.— But since it was not force that made us guilty, it was not by force He purged us.— The Evil One by enticement enslaved us: Your Birth enticed to give us life.

35. The creatures complained that they were worshipped; in silence they sought release.— The All-Releaser heard, and because He endured it not He came down — put on the form of a servant in the womb, came forth, set free Creation.

36. Mercy was kindled on high, at the voice of Creation that cried out:— Gabriel was sent; he came and gave tidings of Your Conception. — When You came to the Birth, Watchers gave tidings of your coming forth.

37. For greater is the joy of the Birth than the Conception. — Yea it was one angel, that brought us tidings of Your Conception: — but in the joy of Your Birth, a multitude of Watchers brought tidings.

38. Glory to You I too in Your day, will offer, O You that are worshipped! — Take of the fruit that is mine; and give me mercy which is Yours!— For if the evil that is in me gives gifts, how much more shall You give Who is good!

39. The two things You sought, in Your Birth have been done for us.— Our visible body You have put on; Your invisible might we have put on:— our body has become Your clothing; Your Spirit has become our robe.

40. Height and depth were amazed, that Your Birth subdued the rebels.— For that we gave You hostages, You gave us the Paraclete:— when the hostages went up from us, the Captain of the host came down to us.

41. Come you mouths of all and pour forth, and be in the likeness of waters, and wells of voices! May the Holy Spirit come — and sing glory through us all, to the Father Who has redeemed us through His Son!

R., Blessed is He above all in His Birth!

Hymn 16

(Resp .— Glory to all of You from all of us! (bis.)

1. Who then that is mortal man, can declare concerning the All-Life giver — Who quitted the height of His Majesty, and abased Himself to humility?— You Who exalts all in Your Birth, exalt my weak mind — to declare of Your Birth; not that I should search out Your Majesty, — but that I should proclaim Your grace.

2. It is a great marvel that the Son, dwelt wholly in a body — abode therein wholly and it sufficed for Him; dwelt therein though not bounded thereby.— His Will was wholly therein; His bounds reached wholly to His Father.— Who is sufficient to tell, how though He dwelt wholly in a body.— He likewise dwelt wholly in all?

3. Your Majesty is concealed from us; Your Grace is revealed before us.— I will be silent, O Lord of Your Majesty; and I will tell of Your grace.— Your grace clove to You, and bowed You down to our vileness:— Your grace made You a babe; Your grace made You man:— it straitened, it enlarged, Your Majesty.

4. Glory to Him Who became lowly, though lofty He was by His nature! — He became in His love the firstborn of Mary, Firstborn though He be of Godhead. — He became in name the offspring of Joseph, offspring though He be of the Most High. — He became by His own Will man, God though He be by His Nature. — Glorified be Your Will and Your Nature!

5. Yea, O Lord, Your Birth, has become mother of all creatures; for it travailed anew and gave birth, to mankind which gave birth to You. You were born of it bodily; it was born of You spiritually.— All that You came for to birth, was that man might be born in Your likeness.— Your Birth became the author of birth to all.

6. When man's hope had broken down, hope was increased by Your Birth.— Good tidings of hope they bore, the Heavenly Ones to men. — Satan who cut off our hope, his own hope by his own hands had cut off.— when he saw that hope was increased: Your Birth became to the hopeless — a fountain teaming with hope.

7. The day of Your Birth is like You, for it is desired and loved as You.— We who saw not Your Birth, and its flame as in its own time — in this Your day we see You, even as You were a babe — beloved by all men, lo! In You the Churches rejoice — Your day adorns and is adorned.

8. Your day has given us a gift, to which the Father has none other like — It was not Seraphim He sent us, nor yet did Cherubim come down among us — there came not Watchers or Ministers, but the Firstborn to Whom they minister. — Who can suffice to give thanks, that the Majesty which is beyond measure — is laid in the lowly manger!

9. That generation Your Birth made glad, and our generation Your day makes glad: twofold was the happiness of that generation, for they saw Your Birth and also Your day:— less is the happiness of them that come after, for the day of Your Birth they see only.— Yet because they that then were, doubted, greater is the happiness of them that come after — who though they have not seen You have believed in You.

10. The Magi exalted from afar; the Scribes murmured near at hand — the prophet showed his message, and Herod his wrath — the scribes showed their doctrine, the Magi showed their offerings. It is a marvel that to Him, the Babe, they of His own house hasted with their swords, and they that were strangers with their offerings.

11. The bosom of Mary amazes me, that it sufficed for You, Lord, and embraced You.— All creation were too small, to conceal Your Majesty;— Heaven and earth too narrow, to be in the likeness of wings, to cover Your Godhead. — Too small for You was the bosom of earth; great enough for You was the bosom of Mary.— He dwelt in the bosom and healed in her bosom.

12. He was wrapped meanly in swaddling clothes, and offerings were offered Him.— He put on garments in youth, and from them there came forth helps: He put on the waters of baptism, and from them there shone forth beams:— He put on linen cloths in death, and in them were shown forth triumphs; with His humiliations, His exaltations.

13. All these are the changes of raiment, which Mercy put off and put on — when He strove to put on Adam, the glory which he had put off.— He was wrapped in swaddling-clothes as Adam with leaves; and clad in garments instead of skins.— He was baptized for Adam's sin, and buried for Adam's death:— He rose and raised Adam into Glory.

14. Though Your Birth had sufficed, for Adam's sons as for Adam;— O Mighty One Who became a babe, in Your Birth anew have You begotten me!— O pure One Who wast baptized, let Your Washing wash away our filth — O Living One who wast buried, may we gain life in Your death!— I will praise all of You in Him that fills all.

R., Glory to all of You from all of us!

Hymn 17

(Resp ., Praise to You from every mouth on this Day of Your Birth!)

1. Infants were slain because of Your Birth, You Giver of life to all — But because He Who was slain was a King, our Lord the Lord of Kingdoms — the tyrant in subtlety, gave for Him slain hostages — clad in the mysteries of His slaying: the ranks of heaven received — the hostages that they of earth offered.

2. All the Kings of the house of David, transmitted and hauled on each to each — the throne and crown of the Son of David, as guardian of a deposit.— In one they reached their bound and limit, when He came, the Lord of all things — and took away from them all things, and cut off the transmission of all things....

3. The doves moaned in Bethlehem, that the serpent destroyed their offspring.— The eagle betook himself to Egypt, to go down and receive the promises.— Egypt rejoiced in Him that there came, abundance for payment of debts, — which had failed the sons of Joseph. Among the sons of Joseph He laboured and paid — the debts of the sons of Joseph.

4. The Scribes read daily, that the Star arises out of Jacob. — For the People were the Voice and the reading, for the nations the rising of the Star and the interpretation:— for them were the Books and for us the facts; for them boughs and for us fruits.— The Scribes read in things written; the Magi saw in things done, the outshining of that which was read.

5. Who is able to tell, of the withdrawal and the appearings — of the shining star that went, before the bearers of the offerings? — It appeared and proclaimed the crown; it was hid and concealed His Body. — It was for the Son in twofold wise, herald and guardian;— it guarded His Body, it proclaimed His Crown.

6. The tyrant gazed on the Magi, as they asked Where is the son of the King? — While his heart was gloomy, he sought for himself a cheerful countenance.— With the sheep he sent wolves, that should kill the Lamb of God.— The Lamb went down to Egypt, that thence He might judge them — whence He had saved them.

7. The Magi declared to the tyrant, When your servants joined us — the bright star withdrew itself, yea the paths hid themselves.— The blessed ones knew not, that the king had sent bitter foes — murderers as if worshippers, to destroy the sweet fruit — whereof the bitter eat and are made sweet.

8. When there the Magi received, commandment to go and seek Him.— it is written of them that they saw, that bright star and rejoiced.— Thus it is known that it had been withdrawn; therefore rejoiced they at its aspect.— It was hid and hindered the murderers, it arose and called the worshippers;— it overthrew a part and it called a part.

9. The abhorred one who slew the children, how did he overlook the Child? — Justice hindered him that he thought, the Magi would return to him.— While he stayed waiting to seize, the Worshipped and His worshippers, — everything escaped his hands, the offerings and the worshippers took flight — from the tyrant to the Son of the King.

10. The blameless Magi as they slept, meditated on their beds:— sleep became a mirror, and a dream rose on it as light.— The murderer they saw and trembled, as his guile and his sword flashed forth.— He taught the men guile, he sharpened the sword to sharpness:— the Watcher taught the sleepers.

11. The simple who believe have known, two Comings of Christ: — but the foolish scribes have not even perceived one Coming. — Yet the nations have life in the first, and shall rise again there in the second.— The People whose mind is blinded, the first Coming has dispersed — the second shall blot out their memory.

12. When the Saviour arose as the blind, the Sun showed forth his beams — and they were clothed in darkness: the Brightness sent forth his light — and He brought the sons of the stars, to make manifest the sons of darkness.— For lo! Among you is the star, but on your eyes the veil.

13. Prophets declared concerning His Birth, but they made not plain the time thereof.— He sent the Magi, and they came and showed of its time.— Yet the Magi who made known the time, made not plain who the Child should be.— A star of splendid light, in its course showed who the Child was — how splendid was His lineage.

14. They scorned the trumpet of Isaiah, which sounded forth His pure Conception, — they silenced the lute of the Psalms, which sang of His Priesthood;— the harp of the Spirit they hushed, which sang again of His Kingdom;— under deep silence they closed up, the great Birth that joined the cry — of them above with them below.

15. His voice was the secret key that opened the mouths of the Magi.— Whereas preachers were silent in Judah, they made their voice sound through creation;— and the Gospel which those had scorned, these who came from far took and departed.— The scorners began to hear their own orders from strangers, who cried out the name of the Son of David.

16. Whereas the People scorned offerings, and brought them not to Him the Son of the King, — He sent His herald to the nations, and caused them to come with their offerings: — yet not all of them caused He to come, for it could not suffice for them — the narrow bosom of Bethlehem; but the bosom of Holy Church — enlarged itself and contained her children.

17. The slayers of Bethlehem mowed down the tender flowers that among them — should perish the tender seedling, wherein was hidden the Bread of life.— But the ear of grain that has life had escaped, that it should come to the sheaves in harvest:— the grape that escaped when young, gave itself to the treading — that its wine might give life to souls.

18. The murderers went into a paradise, full of tender fruits:— they shook off the flowers from the bough, blossoms and buds they destroyed — unblemished oblations he offered, the persecutor unwittingly.— To him woe, but to them blessing! Bethlehem was first to give, virgin fruits to the Holy One.

19. The Scribes were silenced in envy, the Pharisees in jealousy. — Men of stone cried out and gave praise, who had a heart of stone. — They applauded in presence of the Stone, the rejected that has become the Head.— Stones were made flesh by that Stone, and obtained mouths to speak; stones cried out through that Stone.

20. The Star that is written in Scripture, the nations beheld from afar — that the People might be shamed which is near; O People instructed and puffed up! Which by the nations hast been in turn instructed, how and where they saw — that vision whereof Balaam spoke; a stranger he who spread abroad concerning it — strangers they who saw it.

21. Let my supplication draw near to Your Door, yea my poverty to Your Treasury!— Give to me my Lord without measure, as God unto man!— And though You increase gifts as Son of the Blessed, and though You add to them as Son of the King;— though I be thankless as are all creatures of dust, as Adam so is the son of Adam, — and as the Blessed so too is the Son of the Blessed.

R., Praise be to You Who is like Your Father!

Hymn 18

Resp .— Praise be to Him Who sent Him! (bis)

1. Blessed are you, O Church, for lo! In you is the sound — of the great feast the festival of the King!— Sion is deserted, her gates are sore thirsty — and forsaken of festivals. — Blessed your gates that are open yet not filled — and your halls that are enlarged yet suffice not!— In the midst of you lo! Is the sound, of the nations that cry out, and have put to silence the People.

2. Blessed are you, O Church, that in your festivals, — the Watchers rejoice amid your festivity!— for one night the Watchers gave praise — on the earth which withheld and refused praise.— Blessed your voices that have been sown and reaped — and in Heaven stored up in garners!— Your mouth is a censer, and your voices as perfumes, breathing vapour in your festivals.

3. Blessed are you, O Church, that all oblations, — are brought unto you in this feast. — The Magi once among traitors, offered them to the Truth. — Blessed your abode that He bowed Himself and dwelt therein, Son of the King Who is worshipped with gifts! — Gold from the West, and spices from the East — are offered in Your Festivals.

4. Blessed are you, O Church, that there is not with you — a tyrant King slayer of babes! For he killed in Bethlehem the little ones at random — that he might put to death the Child that gives life to all.— Blessed your children that are envied and worshipped, — by Kings, for those are promised for Your worship, — the crowns of the East:— he who trod down your dear ones, shall be trodden down by your beloved.

5. Blessed are you, O Church, for lo! Over you — Isaiah too exults in his prophecy —Lo a Virgin shall conceive and bear — a Son Whose name is great mystery!— O interpretation revealed in the Church! — two names that were joined and became one —Emmanuel, — God be with you ever, Who joined you with His members!

6. Blessed are you, O Church, in Micah who cried out —A Shepherd shall come forth from Ephrata: — for He came to Bethlehem to take — from thence the rod of Jesse and to rule the nations.— Blessed your lambs that are sealed with His seal, — and your sheep that are kept by His sword!— You are, O Church, — the abiding Bethlehem — for in you is the Bread of Life!

7. Blessed are you, O Church, for lo! In you rejoices — Daniel also the man beloved,— who foretold that the glorious Messiah shall be killed, — and the city of holiness be laid desolate at His killing!— Woe to the People that was rejected and is not converted — Blessed the nations that were called and turned not away!— The bidden guests refused — and others in their stead enjoyed their banquet.

8. Blessed are you, O Church, for on your, lute, lo! King David sings psalms in you! In the Spirit he sings of Him You are My Son and I— this day have begotten You in the glories of holiness.— Blessed your ears that have been purged to hear!— On His day watch as His Body and call on Him — be taught by Sion — which saddened His Feast; make Him glad Who has gladdened you.

9. Blessed are you, O Church, that all festivals — have taken flight from Sion and sheltered with you!— In the midst of you the wearied Prophets have found rest — from the labour and the reproach they bore in Judah.— Blessed the books unrolled in your temples, — and the festivals celebrated in your shrines!— Sion is forsaken — and lo! Today the nations shout in your festivals.

10. Blessed are you, O Church, in ten blessings, — which our Lord has given as a mystery complete:— for on ten all the numbers hang, therefore are you perfect by ten blessings. — Blessed your crowns that are twined — with all blessings mixed in every crown!— O blessed one — with every blessing crowned, on me too send your blessing!

11. Blessed are you, Ephrata, mother of Kings, that from you sprang the Lord of diadems!— Micah gave you tidings that He is from everlasting, and the span of His times is not comprehended.— Blessed are your eyes which first of all discerned Him!— you He deemed worthy to see Him when He appeared — Chief of benediction — and Beginning of gladness, you received first of all.

12. Blessed are you, Bethlehem, that the towns envy you — and the fortified cities!— As they envy you, so the women envy Mary, — and the virgins daughters of princes.— Blessed the maiden in whom He deigned to abide — and the city wherein He deigned to sojourn — a poor maiden, — and a small city, He chose Him to humble Himself.

13. Blessed are you, Bethlehem, that in you was the beginning — for Him the Son Who from everlasting is in the Father! — It is hard to comprehend, that before Time He is — Who in you made Himself subject to Time. — Blessed your ears, for in you first was heard the cry — of the Lamb of God who exulted in you!— Narrow though your manger — He spread Himself on all sides, and was worshipped of every creature.

14. Blessed are you too, Mary, that your name — is great and exalted because of your child!— You can tell then how and how long — and where He dwelt in you, the great One in small room.— Blessed your mouth that praised and enquired not — and your tongue that glorified and questioned not!— For His Mother was uncertain concerning Him — even while she carried Him in the womb; who then shall suffice to comprehend Him?

15. O Woman, you whom no man knew — how can we behold the Son you have borne?— For no eyes suffice to stand — before the transfigurations of the glory, that is on Him.— For tongues of fire abide in Him — Who sent tongues by His Ascension. — Be every tongue warned — that our questioning is as stubble, and as fire our scrutiny.

16. Blessed is he the priest who in the sanctuary, — offers to the Father the Son of the Father — the fruit that is plucked from our tree, though it be wholly of the Divine Majesty!— Blessed the hands that are hallowed and offer Him!— and the lips that are spent in kissing Him!— The Spirit in the Temple — longed for His embrace; and at His Crucifixion rent the veil and went forth.

17. The Archangel gave you greeting — as the earnest of holiness— Earth became to him new Heavens — when the Watcher came down and sang glory on it.— The sons of the Highest encompassed your habitation — because of the Son of the King that dwelt in you.— Your abode below — to the Heaven above was made like by the host of Watchers.

Hymn 19

(Resp .— Blessed be your Birth that gladdens all creatures!)

1. The first year wherein, our Saviour was born — is source of blessing, and ground of life — for by it are borne — manifold triumphs, the sum of all help:— as the first day of the beginning,— the great pillar of all creatures — bears the building of Creation;— so the year of the Firstborn bears help for man.

2. In the second year, of our Saviour's Birth — the Magi exult, the Pharisees mourn:— treasures are opened — kings are hastening, and infants are slain. — For in it are offered in Bethlehem — oblations precious and terrible — for while love made offering of gold —hatred offered infants by the sword.

3. The day of the All-Lightening, exults in His birth — a pillar of radiance, which drives away, by its beams — the works of darkness. After the type of that day, wherein light was created, — and sundered the darkness that spread — over the fair beauty of Creation;— the radiance of our Saviour's birth — came in to sunder the darkness that was on the heart.

4. The first day the source and the beginning — orders the roots, to make all things grow.— Our Saviour's day — is praised far above it, a tree planted in the world.— For His Death is as the root in the earth; His Resurrection as the head in heaven; on all sides His words reach as boughs; likewise His Body as fruit for the eaters.

5. Let the second day, sing praise to the Birth — of the second Son, and His voice which first — commanded the firmament and it was made — divided the waters that were above, and gathered the seas that were under.— He Who divided waters from waters, divided Himself from the Watchers and came down to man.— For the waters which at His command were gathered.— He cleft the fountain of life and gave drink.

6. Let the third day weave with various hymns— the crown of psalms and with one voice present it — for His Birth who gave growth — of buds and flowers, on the third day.— But now He the All-giver of growth — has come down and become the All-holy Flower; from the thirsting earth has sprang forth and gone up — that he may decorate and crown the conquerors.

7. Let the fourth day praise, first among the four — His Birth Who created as the fourth day — the two lightgivers — which fools worship, and are sightless and blind.— The Lord of Lightgivers has come down — and from the womb has shone on us as the Sun.— His splendours have opened the eyes of the blind:— His rays have given light to the wandering.

8. Let the fifth day laud Him Who created — on the fifth day creeping things and Dragons — of whose kind is the serpent.— He deceived with guile our mother, a maid void of counsel.— The deceiver who had mocked the maid — by the Dove was exposed as false, — which from a virgin bosom sprang, and came forth — the Wise that trod down the crafty.

9. Let the sixth day laud Him who created — on Vesper-day Adam, whom Satan envied; as a feigned friend — cheered him in offering poison in his food.— The medicine of life reached them both — put on a body and came near to both.— The mortal tasted Him and lived through Him — the devourer who ate Him was left void.

10. Let the seventh day hallow the Holy One — Who hallows the Sabbath, and gave rest to all that live.— The Blessed One Who wearied not — has care for mankind, and has care for the beasts.— When Freedom fell under the yoke — He came to the Birth and became bond to make it free:— He was smitten on the face by servants in the judgment hall — He broke the yoke that was on the free, as Lord.

11. Let the eighth day, which circumcised the Hebrews, — praise Him Who commanded his namesake Joshua — to circumcise with a flint — the people circumcised in body, while the heart was profane within.— Lo! As the eighth day, as a Babe, — to circumcision He came Who circumcises all.— Though the sign of Abraham is on His Flesh — the blind daughter of Sion had defiled it.

12. Let the tenth day sing, praises in its turn.— For God the first letter of Jesus (goodly name!), is ten in numbering.— He Who is as a lamb, turns back the numbers.— For when the number goes up to ten, it is turned back to begin again from one. O great mystery of that which is in Jesus, Whose might turns all creation back again!

13. The All-Purifier Firstborn in the day of His purifying — purified the purification of the firstborn and was offered in the Temple: — the Lord of offering needed offerings, — to make offering of birds.— In His Birth were fulfilled the types, — in His purification and circumcision the allegories.— He came and paid over debts in His coming down — in His Resurrection He went up and sent down treasures.

Contents — 15 sections

1. Hymn 1
2. Hymn 2
3. Hymn 3
4. Hymn 4
5. Hymn 5
6. Hymn 6
7. Hymn 7
8. Hymn 8
9. Hymn 9
10. Hymn 10
11. Hymn 11
12. Hymn 12
13. Hymn 13
14. Hymn 14
15. Hymn 15

Hymn 1

Resp.— To You be praise from Your flock in the day of Your Epiphany!

1. The heavens He has renewed, for that fools worshipped all the luminaries:— He has renewed the earth, for that in Adam it was wasted. — That which He fashioned has become new by His spittle:— and the All-Sufficing has restored bodies with souls.

2. Gather yourselves again — sheep and without labour receive cleansing!— for one needs not as Elisha — to bathe seven times in the river, nor again to be wearied as the priests are wearied with sprinklings.

3. Seven times Elisha purified himself in a mystery of the seven spirits;— and the hyssop and blood are a mighty symbol.— There is no room for division — He is not divided from the Lord of all Who is Son of the Lord of all.

4. Moses sweetened in Marah the waters that were bitter — because the People complained and murmured:— Thus he gave a sign of baptism — wherein the Lord of life makes sweet them that were bitter.

5. The cloud overshadowed and kept off the burning heat from the camp — it showed a symbol of the Holy Spirit, which overshadows you in baptism— tempering the flaming fire that it harm not your bodies.

6. Through the sea the People then passed, and showed a symbol— of the baptism wherein you were washed. The People passed through that and believed not:— the Gentiles were baptized in this and believed and received the Holy Ghost.

7. The Word sent the Voice to proclaim before His Coming, — to prepare for Him the way by which He came — and to betroth the Bride till He should come — that she might be ready when He should come and take her from the water.

8. The voice of prophecy stirred the son of the barren woman — and he went forth wandering in the desert and crying —Lo! The Son of the Kingdom comes!— prepare the way that He may enter and abide in your dwellings!

9. John cried, Who comes after me, He is before me:— I am the Voice but not the Word;— I am the torch but not the Light — the Star that rises before the Sun of Righteousness.

10. In the wilderness this John had cried and had said —Repent you sinners of your evils — and offer the fruits of repentance;— for lo! He comes that winnows the wheat from the tares.

11. The Lightgiver has prevailed and marked a mystery, by the degrees he ascended: — Lo! There are twelve days since he ascended, — and today this is the thirteenth:— a perfect mystery of Him, the Son, and His twelve!

12. Darkness was overcome to make it manifest that Satan was overcome — and the Light prevailed that he should proclaim — that the Firstborn triumphs: darkness was overcome — with the Dark Spirit, and our Light prevailed with the Lightgiver.

13. In the Height and the Depth the Son had two heralds.— The star of light proclaimed Him from above — John likewise preached Him from beneath:— two heralds, the earthly and the heavenly.

14. The star of light, contrary to nature, shone forth of a sudden — less than the sun yet greater than the sun.— Less was it than he in manifest light — and greater than he in secret might because of its mystery.

15. The star of light shed its rays among them that were in darkness — and guided them as though they were blind — so that they came and met the great Light:— they gave offerings and received life and adored and departed.

16. The herald from above showed His Nature to be from the Most High;— likewise he that was from beneath showed His Body to be from humankind, mighty marvel!— that His Godhead and His Manhood by them were proclaimed!

17. Thus whoever reckons Him as of earth, the star of light — will convince him that He is of Heaven: and whoever reckons Him as of spirit, — this John will convince him that He is also bodily.

18. John drew near with his parents and worshipped the Sun — and brightness rested on His Face.— He was not moved as when in the womb.— Mighty marvel! That here he worships and there he leaped!

19. The whole creation became for Him as one mouth and cried out concerning Him.— The Magi cry out in their gifts;— the barren cry out with their children — the star of light, lo! It cries out in the air, Behold the Son of the King!

20. The heavens are opened, the waters break forth, the dove is in glory!— The voice of the Father is stronger than thunder — as it utters the word, This is My Beloved;— the Watchers brought the tidings, the children acclaimed Him in their Hosannas.

Hymn 2

(Nearly identical with Hymn XIII. On the Nativity.)

(Resp.— To You be praise Who in this feast makes all to exult!)

1. In the time of the King whom they called by the name Semha — our Lord was manifested among the Hebrews. — Thus Semha and Denha reigned together — the King on earth and the Son on high — blessed be His power!

2. In the days of the King who wrote down men in the taxing — our Saviour came down and wrote down men in the Book of Life; He wrote and was written — on high He wrote us, on earth He was written; glory to His Name!

3. His Birth was in the days of the King whose name was Semha.— Symbol and truth met one another — King and King, Semha and Denha.— That kingdom bore His Cross; blessed be He Who took it up!

4. Thirty years abode He on earth in poverty. — Voices of praise in all measures — let us weave my brethren for our Lord's years — thirty crowns for thirty years; Blessed be His number!

5. In the first year, mistress of treasure and filled with blessings, — let the Cherubin give thanks with us, they who bear — the Son in glory Who gave up His glorious state — and toiled and found the sheep that was lost — to Him be thanksgiving!

6. In the second year let the Seraphin multiply thanksgiving with us — they who cried Holy to the Son, and turned and saw Him — among unbelievers put to shame.— He endured scorn and taught us glory; to Him be glory given!

7. In the third year let Michael and his hosts give thanks with us — they who were wont to serve the Son on high — and saw Him on earth doing service.— He washed men's feet and cleansed men's souls; blessed be His meekness!

8. In the fourth year let all the heavens give thanks with us! Too narrow for the Son it shall burst to see — how He lay on the couch of despised Zaccheus.— He filled the couch and had filled the heavens;— to Him be thanksgiving!

9. In the fifth year let the Sun that burns the earth with its heat — give thanks to our Sun that He straitened His largeness — and tempered His force that the eye might endure to see Him — the inward eye of a pure soul; blessed be His radiance!

10. In the sixth year again let all the air give thanks with us — in the vastness whereof all things exult.— It saw its great Lord that He became — a little babe in a lowly bosom; blessed be His honour!

11. In the seventh year let the clouds and winds sound the trumpet with us — they whose dew sprinkles the faces of the flowers — yet saw they the Son that He subdued His brightness — and endured scorn and shameful spitting — blessed be His salvation!

12. Yet again in the eighth year let Creation give glory — from whose fountain the fruits draw nurture. — She adored when she saw the Son at the breast — pure babe nurtured by pure milk; blessed be His good pleasure!

13. In the ninth year let the earth give glory, which when her lap is watered then brings forth the root.— She saw Mary an unwatered soil — whose fruit that she yielded is a mighty sea; to Him be exultation!

R., To You be glory, Son of the Lord of all, Who gives life to all!

14. In the tenth year let Mount Sinai give glory, which melted — before its Lord! It saw against its Lord — stones taken up: but He took stones — to build the Church upon the Rock; blessed be His building!

15. In the eleventh year let the great sea give thanks — to the hand of the Son Who measured it! And it wondered to see how He came down and was washed — in humble waters, He that cleanses Creation; blessed be His triumph!

16. In the twelfth year let the holy Temple give thanks — which beheld the Child as He sat — among the elders: the doctors were silenced — as the Lamb of the feast bleated in the feast; blessed be His atonement!

17. In the thirteenth year let diadems with us give thanks — to the King Who triumphed and was crowned — with a crown of thorns: He wove for man — a mighty diadem at His right hand; blessed be He That sent Him!

18. In the fourteenth year let the Passover of Egypt give thanks — to the Passover that came and made passover for all — and instead of Pharaoh overwhelmed Legion — and instead of horsemen drowned demons; blessed be His retribution!

19. In the fifteenth year let the lamb of the flock give thanks — that our Lord slew it not as did Moses — but redeemed by His Blood mankind.— He the Shepherd of all died for all; blessed be He That begot Him!

20. In the sixteenth year let the seed-grain in mystery give thanks — to that Husbandman Who gave His Body for seed — in a barren soil that corrupts all things.— It proved fertile and yielded new bread; blessed be He that is pure!

21. In the seventeenth year let the Vine give thanks to our Lord, — the Vineyard of truth, wherein souls were — as the scions. He gave peace to this vineyard, but laid waste that vineyard which bare wild grapes; blessed be the Uprooter!

22. In the eighteenth year let our leaven give thanks — to the leaven of truth that penetrates and draws — all minds and makes them to become— one mind in one doctrine; blessed be His doctrine!

23. In the nineteenth year let the Salt give thanks for Your Body. — O blessed Babe it is the soul— that is the salt of the Body, and Faith — the salt of the soul whereby it is preserved; blessed be Your preservation!

R., Glory to Your Epiphany, O God and Man!

24. In the twentieth year let temporal wealth with us give thanks — which men that are perfect have cast off and abandoned — because of the Woe; and have gone and loved — poverty because of its beatitude; blessed be He Who desired it!

25. In the one-and-twentieth year let the waters give thanks that were sweetened — in a mystery of the Son. In the honey of Samson — the nations tasted bitterness therein that destroyed them:— they had life in the Cross that redeemed them; blessed be its pleasantness!

26. In the two-and-twentieth year let arms and the sword give thanks — for they could not slay our Adversary.— You are He Who slew him as You are He Who restored — the ear that Simon's sword cut off; blessed be Your healing!

27. In the three-and-twentieth year let the ass likewise give thanks — that gave the colt whereon He should ride — He opens likewise the mouth of wild asses — the offspring gave Him praise; blessed be the praise of You!

28. In the four-and-twentieth year let wealth give thanks to the Son! — Treasures were amazed at the Lord of treasures — how He grew up among the poor.— He made Himself poor that He might make all rich; blessed be His participation!

29. In the five-and-twentieth year let Isaac give thanks to the Son — Who in the mount saved him from the knife — and became in his stead the lamb to be slain. — The mortal escaped, and He died Who gives life to all; blessed be His offering!

30. In the six-and-twentieth year let Moses with us give thanks — who feared and fled from the slayers;— let him give thanks to the Son, for He it was Who on His feet — entered Sheol and spoiled it and came forth; blessed be His Resurrection!

[31. In the seven-and-twentieth year let the eloquent Orators — give thanks to the Son, for they could not find — means whereby we should prevail in our judgment:— He was silent in judgment and made our judgment prevail; to Him be applause!]

32. In the seven and twentieth year let all Judges give thanks — who as being just have put to death illdoers;— let them give thanks to the Son Who instead of the evil— died as being good, though He was Son of the Just One; blessed be His mercies!

33. In the eight-and-twentieth year let them give thanks to the Son — all the mighty men who saved us not — from the captors. One is to be worshipped, — Who was slain and laid hold and saved us; blessed be His deliverance!

34. In the nine-and-twentieth year let Job with us give thanks — who bare sufferings in his own behalf:— but our Lord bare on our behalf — the spitting and the stripes, the thorns and the nails; blessed is His compassion!

35. In the year that is the thirtieth let them give thanks with us — the dead that have lived through His dying — the living that were converted in His Crucifixion — and the height and the depth that have been reconciled in Him! Blessed be He and His Father!

Hymn 3

(Resp.— Christ with chrism, lo! He is sealing the newborn lambs in His flock!)

1. Christ and chrism are conjoined; the secret with the visible is mingled: the chrism anoints visibly — Christ seals secretly, the lambs newborn and spiritual, the prize of His twofold victory; for He engendered it of the chrism, and He gave it birth of the water.

2. How exalted are your Orders! For she that was a sinner anointed, as a handmaid, the feet of her Lord. But for you, as though His minister, Christ by the hand of His servants, seals and anoints your bodies. It befits Him the Lord of the flock, that in His own person He seal His sheep.

3. Since then she, that sinner, stood in need of forgiveness, the anointing was for her an offering, and by it her love reconciled her Lord. But you who are the flock, among the profane and unbelievers, the Truth by the chrism is your seal, to separate you from the strayed.

4. From the peoples he separated the People, by the former seal of circumcision; but by the seal of anointing, the peoples He separates from the People. When the peoples were in error, the People He separated from the peoples; now when the People has erred from Him, He separates the peoples from thence.

5. Of the dust of the pure soil, Naaman bore away and returned to his place; that he by this holy dust, might be separated and known from the unclean. The chrism of Christ separates, the sons of the mystery from strangers: and by it they that are within are separated, and known from them that are without.

6. The oil which Elijah multiplied, might be tasted with the mouth; for the cruse was that of the widow, it was not that of the chrism. The oil of our Lord that is in the cruse, it is not food for the mouth: the sinner that was a wolf without, it makes him a lamb in the flock.

7. The chrism of the meek and lowly One, changes the stubborn to be like its Lord. The Gentiles were wolves and feared, the severe rod of Moses. Lo! The chrism seals them and makes, a flock of sheep out of the wolves! And the wolves that had fled from the rod, lo! They have taken refuge in the Cross!

8. The leaf of olive arrived, brought as a figure of the anointing; the sons of the Ark rejoiced to greet it, for it bore good tidings of deliverance. Thus also you rejoiced to greet it, even this holy anointing. The bodies of sinners were glad in it, for it brought good tidings of deliverance.

9. The oil again that Jacob poured, upon the stone when he sealed it, that it should be between him and God, and that he might offer there his tithes; lo! In it is a symbol of your bodies, how by chrism they are sealed as holy, and become temples for God, where He shall be served by your sacrifices.

10. When Moses had sealed and anointed, the sons of Aaron the Levite, the fire consumed their bodies; the fire spared their vestments. But you my brethren blessed are you, for the fire of grace has come down, has consumed utterly your offenses, and cleansed and hallowed your bodies!

11. As for the anointing of Aaron my brethren, it was the vile blood of beasts, that it sprinkled in the horns of the altar. The anointing of truth is this; wherein the living and all-lifegiving Blood, is sprinkled inwardly in your bodies, is mingled in your understandings, is infused through your inmost chambers.

12. The anointed priests used to offer, the slain bodies of beasts; You, O anointed and excelling, your offerings are your own bodies. The anointed Levites offered, the inward parts taken, from beasts: you have excelled the Levites, for your hearts you have Consecrated.

13. The anointing of the People was — a foreshadowing of Christ; their rod a mystery of the Cross; their lamb a type of the Only begotten; their tabernacle a mystery of your Churches; their circumcision a sign of your sealing. Under the shadow of your goodly thing, sat the People of old.

14. Thus the truth is likened, to a great shadowing tree: it cast its shade on the People; it struck its root among the peoples. The People abode under its shadows, whose shadows were its mysteries; but the Gentiles lodged on its bough, and plucked and ate of its fruits.

15. As for the anointing of Saul to be king; the sweeter was its savour, so much fouler was the savour of his heart. The Spirit struck him and fled. Your anointing which you have is greater; for your minds are censers, in your temples the Spirit exults, a chamber forever shall you be unto Him.

16. As for the anointing of David my brethren; the Spirit came down and made sweet savour, in the heart of the man wherein He delighted; the savour of his heart was as the savour of his action. The Spirit dwelt in him and made song in him. Your anointing which you have is greater, for Father and Son and Holy Ghost, have moved and come down to dwell in you.

17. When the leper of old was cleansed, the priest used to seal him with oil, and to lead him to the waterspring. The type has passed and the truth has come; lo! With chrism have you been sealed, in baptism you are perfected, in the flock you are intermixed, from the Body you are nourished.

18. What leper when he has been cleansed, turns again and desires his leprosy? You have put off transgressions — forsake it! None puts on the leprosy he had put off. It has fallen and sunk — let it not be drawn out! It is wasted and worn — let it not be renewed! Let not corruption come out upon you, whom the chrism of Christ has anointed!

19. The vessel moulded of clay, gains beauty from the water, receives strength from the fire; but if it slips it is ruined, it cannot be afresh renewed. You are vessels of grace; beware of it, even of justice, for it grants not two renewals.

20. How like are you in comparison, with the Prophet whom the fish yielded up! The Devourer has given you back for he was constrained, by the Power Which constrained the fish. Jonah was for you as a mirror, since not again did the fish swallow him, let not again the Devourer swallow you: being yielded up be like Jonah!

21. Goodly ointment on the head of our Lord did Mary pour; its savour was fragrant through all the house. Likewise the savour of your anointing, has been fragrant and perfumed the heavens, to the Watchers on high; doing pleasure to Satan its savour is overpowering; to God its odour is sweet.

22. The crowds in the desert were like sheep that have no shepherd. The Merciful became their shepherd, and multiplied to them the pasture of bread. Yea, blessed are you that are perfect, that are sealed as lambs of Christ, that of His Body and Blood are made worthy; the Pastor Himself has become pasture for you!

23. Out of water He made the wine, He gave it for drink to the youths in the feast. For you who are keeping the fast, better is the unction than drink. In His wine the betrothed are wedded, by His oil the wedded are sanctified. By His wine is union; by His oil sanctification.

24. The sheep of Christ leaped for joy, to receive the seal of life, that ensign of kings which has ever put sin to flight. The Wicked by Your ensign is routed, iniquities by Your sign are scattered. Come, you sheep, receive your seal, which puts to flight them that devour you!

25. Come, you lambs, receive your seal, for it is truth that is your seal! This is the seal that separates, them of the household from strangers. The steel circumcised alike, the gainsayers and the sons of Hagar. If circumcision be the sign of the sheep, lo! By it the goats are signed.

26. But you, who are the new flock, have put off the doings of wolves, and as lambs are made like to the Lamb. One by changing has changed all; the Lamb to the wolves gave Himself to be slain; the wolves rushed and devoured Him and became lambs; for the Shepherd was changed into a Lamb; likewise the wolf forgot his nature.

27. Look on me also in Your mercy! Be not branded on me the seal, of the goats the sons of the left hand! let not Your sheep become a goat! For though to justify myself I sufficed not, yet to be a sinner I willed not. Turn your eyes, O my Lord, from what I have done, and seek not only what I have willed.

28. From them that write and them that preach, from them that hear and them that are sealed, let glory go up to Christ, and through Him to His Father be exaltation! He Who gives words to them that speak, and gives voice to them that preach, has given understanding to them that hear, and consecrates chrism for him that is sealed.

Hymn 4

(Resp.— Blessed be He that blots out in water misdeeds that are without measure!)

1. Descend my sealed brethren, put on our Lord, — and be rejoined to His lineage, for He is son of a great lineage, — as He has said in His Word.

2. From on high is His Nature, and from beneath His Vesture.— Each that puts off his vesture, commingled is that vesture, with His Vesture forever.

3. You too in the water, receive from him the vesture — that wastes not or is lost for it is the vesture that vests — them that are vested in it forever.

4. But the blessed Priest, is daysman between two:— the covenant shall be made before Him, He is daysman of his Lord, — and surety on our part.

5. The Godhead in the water, lo! Has mingled His leaven — for the creatures of dust, that leaven raises up — and the Godhead joins them.

6. For it is the leaven of the Lord, that can glide into the bondman — and raise him to freedom; it has joined the bondman to the lineage, — of Him the Lord of all.

7. For the bondman who has put on Him, Who makes all free in the waters — though bondman he be on earth, is son of the free on high — for freedom he has put on.

8. The freeman who has put on, that Angel in the waters — is as the fellow of servants, that he may be made like to the Lord, — Who became bondman unto bondmen.

9. He Who enriches all came down, and put on poverty, — that He might divide to the poor, the stores that were hidden — out of the treasure-house of the water.

10. The lowly one again that has put on, the Giver of all greatness, in the water — even though he be base in the sight of fools, yet is great in the sight of the Watchers, — for that he is clad in greatness.

11. For like as He Who is great, Who became lowly in His love — by the unbelievers was persecuted, and by the Watchers was worshipped, — was made lowly and makes the lowly great.

12. Thus let him be lowly who is great, that in him the lowly may be great:— Let us be like to Him Who is greater than all, Who became less than all:— He was made lowly, and makes all men great.

13. The meek man who has put on Him Who is great, in the water — though humble be his countenance, very great is his discernment, — for He Who is exalted above all dwells in him.

14. For who could be found to despise the bush of thorn — the despised and humble, wherein the Majesty in fire — made its dwelling within?

15. Who again could be found, to despise Moses — the meek and slow of speech — when that excelling glory— dwelt upon his meekness?

16. They that despised him despised his Lord; the wicked that despised him — the earth swallowed up in anger; the Levites who scorned Him — the fire devoured in fury.

17. Of Him Christ commanded, You shall not call him Raca, who is baptized and has put Him on; for whoever despises the despised, despises with him the Mighty.

18. In Eden and in the world, are parables of our Lord;— and what tongue can gather, the similitudes of His mysteries?— for He is figured all of Him in all things.

19. In the Scriptures He is written of; on Nature He is impressed — His crown is figured in kings, in prophets His truth, His atonement in priests.

20. In the rod was He of Moses, and in the hyssops of Aaron — and in the crown of David: to the prophets pertains His similitude, to the Apostles His Gospel.

21. Revelations beheld You, proverbs looked for You —mysteries expected You, similitudes saluted You, parables showed types of You.

22. The Covenant of Moses looked forward to the Gospel:— all things of old time, flew on and alighted thereon, in the new Covenant.

23. Lo! The prophets have poured out on Him, their glorious mysteries — the priests and kings have poured out upon Him, their wonderful types: — they all have poured them out on all of Him.

24. Christ overcame and surpassed, by His teachings the mysteries — by His interpretations the parables; as the sea into its midst — receives all streams.

25. For Christ is the sea, and He can receive — the fountains and brooks, the rivers and streams, that flow from the midst of the Scriptures.

Hymn 5

(Resp.— Blessed be He that ordained baptism, for the atonement of the sons of Adam!)

1. Descend, my brethren, put on from the waters of baptism the Holy Spirit — be joined with the spirits that minister to the Godhead!

2. For lo! He is the fire that secretly, seals also His flock — by the Three spiritual Names, wherein the Evil One is put to flight.

3. John when he cried and said This is the Lamb of God,— thereby showed concerning the Gentiles that they are Abraham's children.

4. This is he that testified of our Saviour, that with fire and the Spirit He should baptize.— Lo! The fire and the Spirit, my brethren, in the baptism of truth.

5. For greater is Baptism than Jordan that little river — for that in streams of water and oil, the misdeeds of all men are washed out.

6. Elisha by seven times washing, cleansed Naaman's leprosy:— in Baptism are cleansed the secret misdeeds in the soul.

7. Moses baptized the People in the midst of the sea, yet availed not — to wash their heart within, that was full of the defilements of misdeeds.

8. Lo! The priest in the likeness of Moses purges the defilements of the soul — and with oil of anointing, lo! He seals new lambs for the Kingdom.

9. Samuel anointed David to be king among the People:— but lo! The priest anoints you to be heirs in the Kingdom.

10. For with the armour that David put on, after the anointing he fought — and laid low the giant who sought to subdue Israel.

11. Lo! Again in the chrism of Christ, and in the armour that is from the water — the haughtiness of the Evil One is humbled, who sought to subdue the Gentiles.

12. By the water that flowed from the rock, the thirst of the People was quenched. Lo! In the fountain of Christ, the thirst of the peoples is quenched.

13. The rod of Moses opened the rock, and the streams flowed forth; and they were refreshed by its draught, who had grown faint with thirst.

14. Lo! From the side of Christ flowed the stream that bestowed life.— The Gentiles drank that were weary, and in it forgot their pains.

15. With Your dew besprinkle my vileness, and my crimes in Your blood shall be atoned!— And I shall be, O my Lord, at Your right hand, and with Your Saints I shall be joined!

Hymn 6

(Resp.— Blessed be He Who was baptized that He might baptize you, that you should be absolved from your offenses.)

1. The Spirit came down from on high — and hallowed the waters by His brooding.— In the baptism of John, — He passed by the rest and abode on One:— but now He has descended and abode — on all that are born of the water.

2. Out of all that John baptized — on One it was that the Spirit dwelt:— but now He has flown and come down — that He may dwell on the many — and as each after each comes up — He loves him and abides on him.

3. A marvel it is that surpasses all!— To the water He went down and was baptized.— The seas declared it blessed, — that river wherein You were baptized:— even the waters that were in heaven envied — because they were not worthy to be Your bath.

4. A marvel it is, O my Lord, now also — that while the fountains are full of water — it is the water of baptism — that alone is able to atone. — Mighty is the water in the seas — yet is it too weak for atonement.

5. Your might, O my Lord, if it abides — within the humble it exalts him — like as royalty if it abide — within the desert gives it peace.— Water by Your might has triumphed — over sin, for Life has encompassed it.

6. The sheep exulted when they saw — the hand draw near to baptize them.— Receive, O you sheep, your sealing; enter and be mingled in the flock!— for more than over all the flock — over you rejoice the Watchers today.

7. The Angels and the Watchers rejoice— over that which is born of the Spirit and of water:— they rejoice that by fire and by the Spirit — the corporeal have become spiritual. — The Seraphins who sing Holy rejoice — that they who are made holy have been increased.

8. For lo! The Angels rejoice— over one sinner if he repent:— how much more do they now rejoice— that in all churches and congregations — lo! Baptism is bringing forth — the heavenly from the earthly!

9. The baptized when they come up are sanctified;— the sealed when they go down are pardoned.— They who come up have put on glory — they who go down have cast off sin.— Adam put off his glory in a moment — you have been clothed with glory in a moment.

10. A house that is of dust when it has fallen — by means of water can be renewed:— the body of Adam that was of dust — which had fallen by water has been renewed.— Lo! The priests as builders — afresh renew your bodies.

11. A great marvel is this of the wool — that it can take every dye — as the mind takes every discourse.— By the name of its dye it is called — as you who were — baptized when Hearers,— have gained the name of Recipients.

12. The common waters he sanctified — even Elisha through the Name that is secret.— In them washed the leper openly — and was cleansed by the Power that is secret:— the leprosy was done away in the water, as transgressions in Baptism.

13. Today, lo! Your offenses are blotted out — and your names are written down.— The priest blots out in the water — and Christ writes down in Heaven.— By the blotting out and the writing down — lo! Doubled is your rejoicing.

14. Lo! Mercy has dawned today — and from bound to bound it stretches:— the sun has sunk and mercy has dawned. — Justice has drawn in her wrath; Grace has spread forth her love — lo! she pardons and quickens freely.

15. The sheep that beforetime were in the fold— lo! They hasten forth to greet — the new lambs that have been added to it.— They are white and are clad in white — within and without white are your bodies as your vestments.

16. From every mouth Blessed are you,— on every side Blessed are you.— Sin from you is driven out — and the Holy Spirit on you is dwelling.— The Evil One has become sad of countenance;— the Good God makes glad your countenance.

17. The gift that you have received freely — cease not from watching over it:— this pearl if it shall be lost — cannot again be sought out — for it is like to virginity— which if it be lost is not to be found.

18. May you from all defilement — be kept by the power of your white robes!— and he whose freedom has defiled itself — may it be able to wash itself clean by his weeping!— For me who am servant of the community — may the supplication of the community win pardon!

19. To the author who has toiled in words — be reconciliation in rest!— to the teacher who has toiled with voice — be forgiveness through grace!— to the priest who has toiled in baptizing — let there come the crown of righteousness!

20. From every mouth with one consent, — of those beneath and those above — Watchers, Cherubin, and Seraphin — the baptized, the sealed, and the hearers — let each of us cry aloud and say —Glory to the Lord of our feasts!

Hymn 7

(Resp.— Blessed is He Who atoned your sins, that you might receive His Body worthily!)

1. The flock of Jacob came down — and stood round the well of water.— In the water they put on the similitude of the wood that was covered by it.— Mysteries these and types of the Cross — wherein the parables are interpreted.

2. There are shown in these rods similitudes — and in the sheep, parables.— The Cross in the rods is figured, and in the sheep the souls of men. — His wood was a mystery of our Wood;— likewise his sheep a mystery of our flock.

3. The sheep of Christ rejoice — and stand round the laver of baptism — in the water they put on the likeness — of the living and goodly Cross — whereon gaze all things created, — and all of it is stamped on them all.

4. At the well Rebecca received — in her ears and hands the jewels.— The Spouse of Christ has put on — precious things that are from the water:— on her hand the living Body, — and in her ears the promises.

5. Moses drew water and watered the sheep — of Jethro the priest of sin.— But our Shepherd has baptized His sheep — Who is the high priest of truth.— At the well the flocks were dumb — but here the sheep have speech.

6. The People passed through the water and were baptized:— the People came up on dry land and became as heathen.— The Commandment was savourless in their ears — the manna corrupted in their vessels.— Eat the living Body, — the medicine of life that gives life to all!

7. To the sons of Lot Moses said —Give us water for money — let us only pass by through your border.— They refused the way, and the temporal water.— Lo! The living water freely given — and the path that leads to Eden!

8. From the water Gideon chose for himself — the men who were victorious in the battle.— You have gone down to the victorious waters:— come up and triumph in the fight!— receive from the water atonement — and from the fight the crowning!

9. You baptized, receive your lamps — like the lamps of the house of Gideon;— conquer the darkness by your lamps — and the silence by your hosannas!— Gideon likewise in the battle — triumphed by the shout and the flame.

10. David the King longed after — the water of the well, and they brought it him — but he drank it not, for he saw that with blood of men it was bought.— In the midst of the water you have revelled — that was bought with the blood of God.

11. Out of Edom the prophet saw — God coming as one that presses the grapes. — He made ready the winepress of wrath — He trod down the peoples and delivered the People.— He has turned and ordained Baptism;— the peoples live, the People has come to nought.

12. In the river Jeremiah buried — the linen girdle that was marred — and [the People] waxed old and decayed.— ...— The peoples that were decayed and marred — by the waters have been clad in newness.

13. In Siloam, the blessed stream — the priests anointed Solomon. — His youth was had in honour — his old age was despised. — Through the pure waters you have been clad — in the purity of Heaven.

14. The fleece that was dry from the dew — Jerusalem was figured in it:— the bason that was filled with water — Baptism was figured in it.— That was dry after the manner of its type;— this was full after the manner of its symbol.

15. The wearied body in water — washes and is refreshed from its toil.— Lo! The laver in which are hidden — refreshing and life and delights.— In it wearied Adam had rest — who brought labour into the creation.

16. The fountain of sweat in the body — is set to protect against fever:— the fountain of Baptism — is set to protect against the Flame. — This is the water that avails — for the quenching of Gehenna.

17. He who journeys through the desert — as armour takes to himself water — against all-conquering thirst.— Go down to the fountain of Christ — receive life in your members — as armour against death.

18. Again, the diver brings up — out of the sea the pearl.— Be baptized and bring up from the water — purity that therein is hidden — the pearl that is set as a jewel — in the crown of the Godhead.

19. Sweet water in his vessel — the seaman lays up as a store — in the midst of the sea he lays up and keeps it, the sweet in the midst of the bitter.— So amidst the floods of sin — keep the water of Baptism.

20. The woman of Samaria said to our Lord, — Lo! verily the well is deep.— Baptism though it be high — in its mercy has stooped down with us:— for the atonement is from above — that has come down unto sinners.

21. He that drinks the water that I shall give him — verily never again shall he thirst.— For this holy Baptism, — for it be ye thirsty, my beloved — never again shall you be thirsty — so that you should come to another baptism.

22. In the baptism of Siloam — the blind man washed, and his eyeballs — were opened and enlightened by the water — he cast off the darkness that was on them.— The hidden darkness you have cast off — from the water you have been clad in light.

23. His hands Pilate washed — that he might not be of them that slew.— You have bathed your bodies — your hands together with your mouths.— Go in and be of them that eat — for this medicine of life gives life to all.

24. Come after Me and verily I will make you — fishers of men. — For instead of a draught of that which perishes — they fished for the draught that is forever.— They who had taken fishes for death —baptized and gave life to them that were to die.

25. An hundred and fifty fishes were taken — by Simon's net from the water — but there were taken by his preaching — out of the bosom of Baptism, — ten thousands and thousands of men — a draught of the sons of the Kingdom.

26. Lo! Our priest as a fisher — over the scanty water is standing — he has taken thence a great draught — of every shape and of every kind — he has drawn up the draught to bring it near — to the King of kings, most high.

27. Simon took the fishes and drew them up — and they were brought near before our Lord: — Our priest has taken from out of the water — by the Hand which he received from Simon — virgins and chaste men who are brought near — in the festival of the Lord of feasts.

28. In Your mercy I adjure You pardon me — for in mercy You too have sworn —Rabboni, In the death of him that dies — I have no pleasure, but in his life.— You have sworn and I have adjured:— O You Who hast sworn, pardon him who has adjured!

Hymn 8

(Resp.— Happy are you whose bodies have been made to shine!)

1. God in His mercy stooped and came down — to mingle His compassion with the water — and to blend the nature of His majesty — with the wretched bodies of men. — He made occasion by the water — to come down and to dwell in us:— like to the occasion of mercy — when He came down and dwelt in the womb:— O the mercies of God — Who seeks for Himself all occasions to dwell in us!

2. To the cave in Horeb He stooped and came down — and on Moses He caused His majesty to dwell — He imparted His glorious splendour to mortals.— There was therein a figure of Baptism: — He Who came down and dwelt in it — tempers within the water — the might of His majesty — that He may dwell in the feeble.— On Moses dwelt the Breath — and on you the Perfecting of Christ.

3. That might then none could endure — not Moses chief of deliverers — nor Elijah chief of zealots;— and the Seraphin too veil their faces — for it is the might that subdues all.— His mercy mingled gentleness — in the water and by the oil — that mankind in its weakness — might be able to stand before Him — when covered by the water and the oil.

4. The captive priests again in the well — hid and concealed the fire of the sanctuary, 1 Maccabbees 1:19 — a mystery of that glorified fire — which the Highpriest mingles in Baptism. — The priests took up of the mire — and on the altar they sprinkled it — for its fire, the fire of that well — with the mire had been mingled — a mystery of our bodies which in the water — with the fire of the Holy Spirit have been mingled.

5. The famous Three in Babylon— in the furnace of fire were baptized, and came forth — they went in and bathed in the flood of flame, they were buffeted by the blazing billows.— There was sprinkled on them there — the dew that fell from heaven;— it loosed from off them there — the bonds of the earthly king.— Lo! The famous Three went in and found a fourth in the furnace.

6. That visible fire that triumphed outwardly — pointed to the fire of the Holy Ghost — which is mingled, lo! And hidden in the water.— In the flame Baptism is figured — in that blaze of the furnace. — Come, enter, be baptized, my brethren — for lo! It looses the bonds;— for in it there dwells and is hidden — the Daysman of God — Who in the furnace was the fourth.

7. Two words again our Lord spoke — which in one voice agree in unison:— He said, I have come to send fire,— and again, I have a baptism to be baptized with.— By the fire of Baptism is quenched the fire — that which the Evil One had kindled:— and the water of Baptism has overcome — those waters of contention — by which he had made trial — of Joseph who conquered and was crowned.

8. Lo! The pure fire of our Redeemer — which he kindled in mankind of His mercy!— Through His fire He quenched that fire — which had been kindled in the defiled and sinful. — This is the fire wherein the thorns — are burnt up and the tares.— But happy are your bodies — that have been baptized in the fire — which has consumed your thickets — and by it your seeds have sprung up to heaven!

9. Jeremiah in the womb He sanctified and taught.— But if the lowly bosom of wedlock — was sanctified in conceiving and bringing him forth — how much more shall Baptism sanctify — its conception and its bringing forth — of them that are pure and spiritual! — For there, within the womb — is the conception of all men — but here, out of the water — is the birth whereof the spiritual are worthy.

10. For Jeremiah though sanctified in the womb — they took up nails and cast him into the pit.— Holy was the prophet in his befoulment, — for clean was his heart though he was in the mire.— Be afraid, my brethren — for lo! Today is washed away — your secret befoulment, — and the abomination of your sins.— Turn not again to uncleanness — for there is but one cleansing of your bodies!

11. The presumptuous who is baptized and again sins — is as the serpent that casts its slough and again puts it on, that is renewed and made young, and turns again — — putting on anew its skin of old — for the serpent does not — cast off its nature. — Cast off the tempter — the corrupter of souls — even the old man — let it not make old — the newness you have put on!

12. Elisha cast the wood into the water, and made the heavy float and the light sink:— their natures were exchanged in the water.— There a new thing came to pass not according to nature. — How much easier then, O Lord, — is this for Your grace; that in the water should sink — transgression which is heavy — but that the soul which is light — should be drawn forth and raised up on high!

13. Joshua, son of Nun, on Jericho— laid a curse on its walls and a doom on its fountains.— They whom Joshua cursed to their destruction — again in the mystery of Jesus have been blessed. — There was cast into them salt — and they were healed and sweetened:— a mystery of this salt — the sweet salt that came from Mary, — that was mingled in the water — whereby was healed the noisomeness of our plagues.

14. Lo! quiet waters are before you —holy and tranquil and pleasant — for they are not the waters of contention — that cast Joseph into the dungeon — nor yet are they the waters — those waters of strife — beside which the people strove — and gainsaid in the wilderness.— There are waters whereby — there is reconciliation made with Heaven.

15. Hagar saw the spring of water — and from it she gave drink to her forward son, him who became as a wild ass in the wilderness.— Instead of that fountain of water is Baptism. — In it are baptized the sons of Hagar — and have become gentle and peaceful. Who has seen rams like these — that are yoked, lo! And labour — along with tame bullocks — and the seed of their tillage is reaped an hundredfold!

16. In the beginning the Spirit that brooded — moved on the waters; they conceived and gave birth — to serpents and fishes and birds.— The Holy Spirit has brooded in Baptism, — and in mystery has given birth to eagles — Virgins and Prelates;— and in mystery has given birth to fishes — celibates and intercessors; and in mystery of serpents, — lo! The subtle have become simple as doves!

17. Lo! The sword of our Lord in the waters!— that which divides sons and fathers:— for it is the living sword that makes — division, lo! Of the living from the dying.— Lo! They are baptized and they become — Virgins and saints — who have gone down, been baptized, and put on — the One Only begotten.— Lo! Many have come boldly to Him!

18. For whoever have been baptized and put on Him — the Only begotten the Lord of the many — has filled thereby the place of many — for to him Christ has become a great treasure:— for He became in the wilderness — a table of good meats — and He became at the marriage feast — a fountain of choice wines.— He has become such to all in all things — by helps and healings and promises.

19. Elisha was the equal of the Watchers — in his doings, glorious and holy.— The camp of the Watchers was round about him — thus let Baptism be unto you — a camp of guardians — for by means of it there dwells in the heart — the hope of them that are below — and the Lord of them that are above.— Sanctify for Him your bodies — for where He abides, corruption comes not near.

20. They are no more, the waters of that sea — which by its billows preserved the People — and by its billows laid low the peoples.— Of contrary effect are the waters in Baptism. — In them, lo! The people have life — in them, lo! The People perishes:— for all that are not baptized — in the waters that give life to all — they are dead invisibly.

21. They are no more, the waters of that sea — which were tempestuous, and boiled against Jonah — and plunged into the depths the Son of Amittai.— Though he fled he was bound in the prison-house — God cast him in and bound him — in dungeon within dungeon — for he bound him in the sea.— and He bound him in the fish.— For him Grace stood surety — and she opened the prison and brought forth the preacher.

22. The Prophets have called the Most High a fire —a devouring fire, and who can dwell with it? Isaiah 30:27 — The People were not able to dwell in it — its might crushed the peoples and they were confounded.— In it, with the unction you have been anointed;— you have put Him on in the water — in the bread you have eaten Him — in the wine you have drunk Him — in the voice you have heard Him — and in the eye of the mind you have seen Him!

Hymn 9

(Resp., Blessed is He Who came down, and sanctified water for the remission of the sins of the children of Adam!)

1. O John, who saw the Spirit — that abode on the head of the Son — to show how the Head of the Highest — went down and was baptized— and came up to be Head on earth!— Children of the Spirit you have thus become — and Christ has become for you the Head:— you also have become His members.

2. Consider and see how exalted you are — how instead of the river Jordan — you have glorious Baptism, wherein is peace — spreading her wings to shade your bodies.— In the wilderness John baptized:— in Her pure flood of Baptism, — purely are you baptized therein.

3. Infants think when they see its glory — that by its pomp its might is enhanced.— But it is the same, and within itself — is not divided.— But the might which never waxes less or greater — in us is little or again great — and he in whom is great understanding — great in him is Baptism.

4. A man's knowledge, if it be exalted — exalted also is his degree above his brethren;— and he whose faith is great — so also is his promise — and as is his wisdom, so also his crowning.— As is the light, which though it be all goodly — and equal all of it with itself — yet goodlier is one eye than another.

5. Jesus mingled His might in the water:— put Him on my brethren as discerning men!— For there are that in the water merely — perceive that they are washed. With our body be our soul washed!— The manifest water let the body perceive — and the soul the secret might — that both to the manifest and to the secret you may be made like!

6. How beautiful is Baptism — in the eye of the heart; come, let us gaze on it!— Like as by a seal you have been moulded;— receive its image — that nought may be lacking to us of our image!— For the sheep that are white of heart — gaze on the glory that is in the water:— in your souls reflect it!

7. Water is by nature as a mirror — for one who in it examines himself.— Stir up your soul, you that discern — and be like it!— For it in its midst reflects your image — from it, on it, find an example — gaze in it on Baptism — and put on the beauty that is hidden therein!

8. What profits it him that hears — a voice and knows not its significance? — Whoever hears a voice and is devoid — of the understanding thereof — his ear is filled but his soul is empty.— Lo! since the gift is abundant — with discernment receive it.

9. Baptism that is with understanding — is the conjunction of two lights — and rich are the fountains of its rays.— ......— And the darkness that is on the mind departs — and the soul beholds Him in beauty — the hidden Christ of glory — and grieves when the glory fails.

10. Baptism without understanding — is a treasure full yet empty — since he that receives it is poor in it — for he understands not — how great are its riches into which he enters and dwells.— For great is the gift within it — though the mean man perceives not — that he is exalted even as it.

11. Open wide your minds and see, my brethren — the secret column in the air, whose base is fixed from the midst of the water — unto the door of the Highest Place, like the ladder that Jacob saw.— Lo! By it came down the light unto Baptism, — and by it the soul goes up to Heaven — that in one love we may be mingled.

12. Our Lord when he was baptized by John — sent forth twelve fountains — and they issued forth and cleansed by their streams — the defilement of the peoples.— His worshippers are made white like His garments — the garments in Tabor and the body in the water.— Instead of the garments the peoples are made white — and have become for Him a clothing of glory.

13. From your garments learn, my brethren — how your members should be kept.— For if the garment, which ever so many times — may be made clean — is duly kept for the sake of its comeliness — the body which has but one baptism— manifold more exceeding is the care of its keeping — for manifold are its dangers.

14. Again the sun in a house that is strait — is straitened therein though he be great:— but in a house that is goodly and large — when he rises thereon — far and wide in it he spreads his rays — and though the sun is one and the same in his nature, — in various houses he undergoes changes:— Even so our Lord in various men.

Hymn 10

(Resp.— Glory to Him Who came and restored it!)

1. Adam sinned and earned all sorrows — likewise the world after His example, all guilt.— And instead of considering how it should be restored — considered how its fall should be pleasant for it.— Glory to Him Who came and restored it!

2. This cause summoned Him that is pure — that He should come and be baptized, even He with the defiled —Heaven for His glory was rent asunder.— That the purifier of all might be baptized with all — He came down and sanctified the water for our baptism.

3. For that cause for which He entered into the womb — for the same cause He went down into the river.— For that cause for which He entered into the grave — for the same cause He makes us enter into His chamber.— He perfected mankind for every cause.

4. His Conception is the store of our blessings;— His Birth is the treasury of our joys;— His Baptism is the cause of our pardon — His Death is the cause of our life.— Death He alone has overcome in His Resurrection.

5. At His Birth a star of light shone in the air — when He was baptized light flashed from the water — at His Death the sun was darkened in the firmament;— at His Passion the luminaries set along with Him — at His Epiphany the luminaries arose with Him.

6. Revealed was His Glory because of His Majesty;— revealed was His Passion because of His Manhood;— revealed was His Love because of His Graciousness;— revealed was His Judgment because of His Justice.— He has poured forth His attributes, on them that were His.

7. That whoever has looked on His Glory and despised Him — may look again on His Glory and worship Him — and whoever has scorned to taste of His Graciousness — may fear lest he be made to feel His justice — He has poured forth His helps on His worshippers.

8. Lo! The East in the morning was made light!— lo! The South at noonday was made dark!— The West again in turn at eventide was made light.— The three quarters represent the one Birth;— His Death and His Life they declare.

9. His Birth flowed on and was joined to His Baptism;— and His Baptism again flowed on even to His Death — His Death led and reached to His Resurrection, — a fourfold bridge unto His Kingdom; and lo! His sheep pass over in His footsteps.

10. And like as, save by the door of birth — none can enter into creation;— so, save by the door of resurrection, — none can enter into the Kingdom — and whoever has cut off his bridge, has brought to nought his hope.

11. He put on His armour and conquered and was crowned — He left His armour on earth and ascended, — that if any man desires the crown — he may resort to the armour and win by it — the crown of victory which he yearns after.

12. He fulfilled righteousness on earth, and ascended. — But if He, the All-cleanser, was baptized — What man is there that shall not be baptized?— for grace has come to baptism— to wash away the foulness of our wound.

13. The compulsion of God is an all-prevailing force — [but that is not pleasing to Him which is of compulsion,] — as that which is of discerning will. — Therefore in our fruits He calls us — who live not as under compulsion, by persuasion.

14. Good is He, for lo! He labours in these two things — He wills not to constrain our freedom — nor again does He suffer us to abuse it.— For had he constrained it, He had taken away its power — and had He let it go, He had deprived it of help.

15. He knows that if He constrains He deprives us — He knows that if He casts off He destroys us — He knows that if He teaches He wins us.— He has not constrained and He has not cast off, as the Evil One does:— He has taught, chastened, and won us, as being the good God.

16. He knows that His treasuries abound:— the keys of His treasuries He has put into our hands.— He has made the Cross our treasurer — to open for us the gates of Paradise, — as Adam opened the gate of Gehenna.

Hymn 11

(Resp.— Let the bodies rejoice which the Evil One had made naked, that in the water they have put on their glory!)

1. Give thanks, O daughter, that your crownings have been doubled — for lo! Your temples and your sons rejoice.— The dedication of your temples is in the ministration — The dedication of your sons is in the anointing. — Blessed are you that at once......— ......the tabernacle for them that dwell in you — and the Spirit has abode upon your sons!

2. Our Lord opened up Baptism — in the midst of Jordan the blessed river.— The height and the depth rejoiced in Him — He brings forth the first fruits of His peace from the water — for they are first fruits, the fruits of Baptism. — The good God in His compassion will bring to pass — that His peace shall be first fruits on earth.

3. Moses stretched out the temporal Tabernacle;— the priests bathed themselves in water — and went in and ministered; and were stricken and punished — because their heart within was not cleansed.— Blessed are you that in the Passover of the great Passion, — the priests by the savour of their oblations, — lo! Are cleansing souls in you!

4. Great was the mystery that the Prophet saw — the torrent that was mighty.— Into its depths he gazed and beheld — your beauty instead of himself; you it was he saw, for your faith passes not away — you whose flood unseen shall overwhelm — the subtleties of idolatry.

5. Though John was great among them that are born of women — yet he that is little is greater than he — in this that his baptized were again baptized — in the baptism that was of the Apostles. — Blessed art you that your priest is greater than he — in this alone that forever — abides his baptism.

6. The baptism that was of Siloam — did not bring mercy to the man that was laid there— who for thirty and eight years awaited it — for he was a respecter of the persons of the Levites.— Blessed art you that your healing is in you for all men — and your priests are devoted and ready — for all that are in need of your help.

7. The Prophet healed the waters that were unwholesome — and cured the disease of the land that was barren — so that its death was done away and its region resounded, for its offspring increased and its bosom was filled.— Greater is Your grace, Lord, than Elisha's!— Multiply my lambs and my flocks — at the great stream of my fountain! Ezekiel 47:1, sq

8. Great is the marvel that is within your abode — the flocks together with the Shepherds — those at the stream of the waters — two unseen with one manifest who baptizes. — Blessed is he who is baptized in their fountains!— for three arms have upheld him — and three Names have preserved him!

Hymn 12

(Resp.— Blessed is He Who went down and was baptized in Jordan, and turned back the People from error!)

1. In Baptism Adam found again— that glory that was among the trees of Eden.— He went down, and received it out of the water — he put it on, and went up and was adorned therein.— Blessed be He that has mercy on all!

2. Man fell in the midst of Paradise, — and in baptism compassion restored him:— he lost his comeliness through Satan's envy — and found it again by God's grace.— Blessed be He that has mercy on all!

3. The wedded pair were adorned in Eden — but the serpent stole their crowns:— yet mercy crushed down the accursed one — and made the wedded pair goodly in their raiment.— Blessed be He that has mercy on all!

4. They clothed themselves with leaves of necessity;— but the Merciful had pity on their beauty — and instead of leaves of trees — He clothed them with glory in the water.— Blessed be He that has mercy on all!

5. Baptism is the well-spring of life — which the Son of God opened by His Life — and from His Side it has brought forth streams.— Come, all that thirst, come, rejoice!— Blessed be He that has mercy on all!

6. The Father has sealed Baptism, to exalt it — and the Son has espoused it to glorify it — and the Spirit with threefold seal — has stamped it, and it has shone in holiness.— Blessed be He that has mercy on all!

7. The Trinity that is unsearchable — has laid up treasures in baptism.— Descend, you poor, to its fountain!— and be enriched from it, you needy!— Blessed be He that has mercy on all!

Hymn 13

Hymn of the Baptized.

(Resp .— Brethren, sing praises, to the Son of the Lord of all; Who has bound for you crowns, such as kings long for!)

1. Your garments glisten, my brethren, as snow — and fair is your shining in the likeness of Angels!

2. In the likeness of Angels, you have come up, beloved — from Jordan's river, in the armour of the Holy Ghost.

3. The bridal chamber that fails not, my brethren, you have received:— and the glory of Adam's house today you have put on.

4. The judgment that came of the fruit, was Adam's condemnation:— but for you victory, has arisen this day.

5. Your vesture is shining, and goodly your crowns:— which the Firstborn has bound for you, by the priest's hand this day.

6. Woe in Paradise, did Adam receive:— but you have received, glory this day.

7. The armour of victory, you put on, my beloved:— in the hour when the priest, invoked the Holy Ghost.

8. The Angels rejoice, men here below exult:— in your feast, my brethren, wherein is no foulness.

9. The good things of Heaven, my brethren, you have received:— beware of the Evil One, lest he despoil you.

10. The day when He dawned, the Heavenly King:— opens for you His door, and bids you enter Eden.

11. Crowns that fade not away, are set on your heads:— hymns of praise hourly, let your mouths sing.

12. Adam by means of the fruit, God cast forth in sorrow:— but you He makes glad, in the bride-chamber of joy.

13. Who would not rejoice, in your bridechamber, my brethren? — for the Father with His Son, and the Spirit rejoice in you.

14. Unto you shall the Father, be a wall of strength:— and the Son a Redeemer, and the Spirit a guard.

15. Martyrs by their blood, glorify their crowns:— but you our Redeemer, by His Blood glorifies.

16. Watchers and Angels, joy over the repentant:— they shall joy over you my brethren, that unto them you are made like.

17. The fruit which Adam, tasted not in Paradise:— this day in your mouths, has been placed with joy.

18. Our Redeemer figured, His Body by the tree:— whereof Adam tasted not, because he had sinned.

19. The Evil One made war, and subdued Adam's house:— through your baptism, my brethren, lo! He is subdued this day.

20. Great is the victory, but today you have won:— if so be ye neglect not, you shall not perish, my brethren.

21. Glory to them that are robed, glory to Adam's house!— in the birth that is from the water, let them rejoice and be blessed!

22. Praise to Him Who has robed, His Churches in glory!— glory to Him Who has magnified, the race of Adam's house.

Hymn 14

Hymn concerning our Lord and John.

(Resp .— Glory to You, my Lord, for You — with joy Heaven and earth worship!)

1. My thought bore me to Jordan, — and I saw a marvel when there was revealed — the glorious Bridegroom who to the Bride — shall bring freedom and holiness.

2. I saw John filled with wonder — and the multitudes standing about him — and the glorious Bridegroom bowed down — to the Son of the barren that he might baptize Him.

3. At the Word and the Voice my thought marvelled:— for lo! John was the Voice;— our Lord was manifested as the Word, that what was hidden should become revealed.

4. The Bride was espoused but knew not — who was the Bridegroom on whom she gazed:— the guests were assembled, the desert was filled — and our Lord was hidden among them.

5. Then the Bridegroom revealed Himself — and to John at the voice He drew near:— and the Forerunner was moved and said of Him — This is the Bridegroom Whom I proclaimed.

6. He came to baptism Who baptizes all — and He showed Himself at Jordan. — John saw Him and drew back — deprecating, and thus he spoke:—

7. How, my Lord, do You will to be baptized — You Who in Your baptism atones all?— Baptism looks unto You — do You shed on it holiness and perfection?

8. Our Lord said I will it so — draw near, baptize Me that My Will may be done.— Resist My Will you can not:— I shall be baptized of you, for thus I will it.

9. I entreat, my Lord, that I be not compelled — for this is hard that You have said to me —'I need you to baptize Me;'— for it is You that with Your hyssop purifies all.

10. I have asked it, and it pleases Me that thus it should be — and you, John, why do you gainsay?— Allow righteousness to be fulfilled — and come, baptize Me; why are you standing there?

11. How can one openly grasp — in his hands the fire that burns?— O You that are fire have mercy on me — and bid me not come near You, for it is hard for me!

12. I have revealed to You My Will; what do you question?— Draw near, baptize Me, and you shall not be burned.— The bridechamber is ready; keep Me not back — from the wedding-feast that has been made ready.

13. The Watchers fear and dare not — gaze on You lest they be blinded — and I, how, O my Lord, shall I baptize You?— I am too weak to draw near; blame me not!

14. You fear; therefore gainsay not — against My Will in what I desire:— and Baptism has respect unto Me.— Accomplish the work to which you have been called!

15. Lo! I proclaimed You at Jordan — in the ears of the people that believed not and if they shall see You baptized of me — they will doubt that You are the Lord.

16. Lo! I am to be baptized in their sight — and the Father Who sent Me bears witness of Me — that I am His Son and in Me He is well pleased — to reconcile Adam who was under His wrath.

17. It becomes, me, O my Lord, to know my nature— that I am moulded out of the ground — and You the moulder Who forms all things:— I, then, why should I baptize You in water?

18. It becomes you to know why I have come — and for what cause I have desired that you should baptize Me.— It is the middle of the way wherein I have walked — withhold not Baptism.

19. Small is the river whereto You have come — that You should lodge therein and it should cleanse You.— The heavens suffice not for Your mightiness;— how much less shall Baptism contain You!

20. The womb is smaller than Jordan;— yet was I willing to lodge in the Virgin: — and as I was born from woman — so too am I to be baptized in Jordan.

21. Lo! The hosts are standing!— the ranks of Watchers, lo! They worship! — And if I draw near, my Lord, to baptize You — I tremble for myself with quaking.

22. The hosts and multitudes call you happy — all of them, for that you baptize Me.— For this I have chosen you from the womb:— fear not, for I have willed it.

23. I have prepared the way as I was sent:— I have betrothed the Bride as I was commanded.— May Your Epiphany be spread over the world — now that You have come, and let me not baptize You!

24. This is My preparation, for so have I willed;— I will go down and be baptized in Jordan, — and make bright the armour for them that are baptized — that they may be white in Me and I not be conquered.

25. Son of the Father, why should I baptize You?— for lo! You are in Your Father and Your Father in You.— Holiness unto the priests You give — why do You ask for water that is common?

26. The children of Adam look unto Me — that I should work for them the new birth.— A way in the waters I will search out for them — and if I be not baptized this cannot be.

27. Pontiffs of You are consecrated —priests by Your hyssop are purified — the anointed and the kings You make.— Baptism, how shall it profit You?

28. The Bride you betrothed to Me awaits Me — that I should go down, be baptized, and sanctify her.— Friend of the Bridegroom withhold Me not — from the washing that awaits Me.

29. I am not able, for I am weak — Your blaze in my hands to grasp.— Lo! Your legions are as flame — bid one of the Watchers baptize You!

30. Not from the Watchers was My Body assumed — that I should summon a Watcher to baptize Me.— The body of Adam, lo! I have put on — and you, son of Adam, art to baptize Me.

31. The waters saw You, and greatly feared;— the waters saw You, and lo! They tremble!— The river foams in its terror — and I that am weak, how shall I baptize You?

32. The waters in My Baptism are sanctified, — and fire and the Spirit from Me shall they receive — and if I be not baptized they are not made perfect — to be fruitful of children that shall not die.

33. Fire, if to Your fire it draw near — shall be burnt up of it as stubble.— The mountains of Sinai endured You not — and I that am weak, wherein shall I baptize You?

34. I am the flaming fire — yet for man's sake I became a babe — in the virgin womb of the maiden. — And now I am to be baptized in Jordan.

35. It is very meet that You should baptize me — for You have holiness to purify all.— In You it is that the defiled are made holy; but You that art holy, why are You to be baptized?

36. It is very right that you should baptize Me — as I bid, and should not gainsay.— Lo! I baptized you within the womb —baptize me in Jordan!

37. I am a bondman and I am weak.— You that frees all have mercy on me! Your latchets to unloose I am not able — Your exalted head who will make me worthy to touch?

38. Bondmen in My Baptism are set free — handwritings in My washing are blotted out — manumissions in the water are sealed;— and if I be not baptized all these come to nought.

39. A mantle of fire the air wears — and waits for You, above Jordan;— and if You consent to it and will to be baptized — You shall baptize Yourself and fulfil all.

40. This is meet, that you should baptize Me — that none may err and say concerning Me —'Had He not been alien from the Father's house — why feared the Levite to baptize Him?'

41. The prayer, then, when You are baptized — how shall I complete over Jordan? — When the Father and the Spirit are seen over You — Whom shall I call on, as priest?

42. The prayer in silence is to be completed:— come, your hand alone lay on Me.— and the Father shall utter in the priest's stead — that which is meet concerning His Son.

43. They that are bidden, lo! All of them stand — the Bridegroom's guests, lo! They bear witness— that day by day I said among them —'I am the Voice and not the Word.'

44. Voice of him that cries in the wilderness — fulfil the work for which you came — that the desert whereunto you went out may resound — with the mighty peace you preached therein.

45. The shout of the Watchers has come to my ears — lo! I hear from the Father's house — the hosts that sound forth the cry —'In Your Epiphany, O Bridegroom, the worlds have life.'

46. The time hastes on, and the marriage guests — look to Me to see what is doing.— Come, baptize Me, that they may give praise — to the Voice of the Father when it is heard!

47. I hearken, my Lord, according to Your Word: — come to Baptism as Your love constrains You!— The dust worships that whereunto he has attained — that on Him Who fashioned him he should lay his hand.

48. The heavenly ranks were silent as they stood — and the Bridegroom went down into Jordan;— the Holy One was baptized and straightway went up — and His Light shone forth on the world.

49. The doors of the highest were opened above — and the voice of the Father was heard —This is my Beloved in Whom I am well pleased.— All you peoples, come and worship Him.

50. They that saw were amazed as they stood, at the Spirit Who came down and bore witness to Him.— Praise to Your Epiphany that gladdens all — You in Whose revelation the worlds are lightened!

Hymn 15

1. In the Birth of the Son light dawned, — and darkness fled from the world — and the earth was enlightened; then let it give glory— to the brightness of the Father Who has enlightened it!

2. He dawned from the womb of the Virgin, — and the shadows passed away when He was seen — and the darkness of error was strangled by Him — and the ends of the earth were enlightened that they should give glory.

3. Among the peoples there was great tumult — and in the darkness the light dawned, — and the nations rejoiced to give glory— to Him in Whose Birth they all were enlightened.

4. His light shone out over the east —Persia was enlightened by the star:— His Epiphany gave good tidings to her and invited her —He has come for the sacrifice that brings joy to all.

5. The star of light hasted and came and dawned — through the darkness, and summoned them — that the peoples should come and exult — in the great Light that has come down to earth.

6. One envoy from among the stars — the firmament sent to proclaim to them — to the sons of Persia, that they might make ready — to meet the King and to worship Him.

7. Great Assyria when she perceived it— called to the Magi and said to them —Take gifts and go, honour Him — the great King Who in Judea has dawned.

8. The princes of Persia, exulting — carried gifts from their region — and they brought to the Son of the Virgin — gold and myrrh and frankincense.

9. They entered and found Him as a child — as He dwelt in the house of the lowly woman — and they drew near and worshipped with gladness — and brought near before Him their treasures.

10. Mary said, For whom are these?— and for what purpose? And what is the cause— that has called you to come from your country — to the Child with your treasures?

11. They said, Your Son is a King, — and He binds crowns and is King of all — and great is His power over the world — and to His Kingdom shall all be obedient.

12. At what time did this come to pass — that a lowly woman should bring forth a King? I who am in need and in want — how then could a king come forth from me?

13. In you alone has this come to pass — that a mighty King from you should appear — you in whom poverty shall be magnified — and to your Son shall crowns be made subject.

14. Treasures of Kings I have not — riches have never fallen to my lot.— My house is lowly and my dwelling needy;— why then do you proclaim that my Son is King?

15. Great treasure is in your Son, — and wealth that suffices to make all rich;— for the treasures of kings are impoverished — but He fails not nor can be measured.

16. Whether haply some other be for you — the King that is born, enquire concerning Him.— This is the son of a lowly woman — of one who is not meet to look on a King.

17. Can it be that light should ever miss — the way whereon it has been sent? It was not darkness that summoned and led us — in light we walked, and your Son is King.

18. Lo! You see a babe without speech — and the house of His mother empty and needy, — and of that which pertains to a king nought is in it:— how then in it is a king to be seen?

19. Lo! We see that without speech and at rest — is the King, and lowly as you have said:— but again we see that the stars — in the highest He bids haste to proclaim Him.

20. It were meet, O men, that you should enquire — who is the King, and then adore him — lest haply your way has been mistaken — and another is the King that is born.

21. It were meet, O maiden, that you should receive it — that we have learned that your Son is King — from the star of light that errs not — and plain is the way, and he has led us.

22. The Child is a little one, and lo! He has not — the diadem of a king and of a throne — and what have you seen that you should pay honour to Him — as to a king, with your treasures?

23. A little one, because He willed it for quietness' sake — and meek now until He be revealed. — A time shall be for Him when all diadems — shall bow down and worship Him.

24. Armies he has none — nor has my Son legions and troops:— in the poverty of His mother He dwells — why then King is He called by you?

25. The armies of your Son are above — they ride on high, and they flame — and one of them it was that came and summoned us — and all our country was dismayed.

26. The Child is a babe, and how is it possible — He should be King, unknown to the world?— And they that are mighty and of renown — how can a babe be their ruler?

27. Your babe is aged, O Virgin — and Ancient of Days and exalted above all and Adam beside Him is very babe — and in Him all created things are made new.

28. It is very seemly that you should expound — all the mystery and explain it — who it is that reveals to you the mystery of my Son, — that He is a King in your region.

29. It is likewise seemly for you to accept this — that unless the truth had led us we had not wandered hither from the ends of the earth — nor come for the sake of your Son.

30. All the mystery as it was wrought — among you there in your country — reveal to me now as friends.— Who was He that called you to come to me?

31. A mighty Star appeared to us — that was glorious exceedingly above the stars — and our land by its fire was kindled — that this King had appeared it bore tidings to us.

32. Do not, I beseech you, speak of — these things in our land lest they rage — and the kings of the earth join together — against the Child in their envy.

33. Be not dismayed, O Virgin! — Your Son shall bring to nought all diadems, and set them underneath his heel — and they shall not subdue Him Whom they envy.

34. Because of Herod I am afraid, — that unclean wolf, lest he assail me — and draw his sword and with it cut off — the sweet cluster before it be ripe.

35. Because of Herod fear not — for in the hands of your Son is his throne placed:— and as soon as He shall reign it shall be laid low — and his diadem shall fall on the earth beneath.

36. A torrent of blood is Jerusalem, — wherein the excellent ones are slain;— and if she perceives Him she will assail Him.— In mystery speak, and noise it not abroad.

37. All torrents, and likewise swords — by the hands of your Son shall be appeased — and the sword of Jerusalem shall be blunted — and shall not desire at all to kill.

38. The scribes of the priests of Jerusalem — pour forth blood and heed not.— They will arouse murderous strife — against me and against the Child; O Magi, be silent!

39. The scribes and the priests will be unable — to hurt your son in their envy — for by Him their priesthood shall be dissolved — and their festivals brought to nought.

40. A Watcher revealed to me, when I received — conception of the Babe, that my Son is a King;— that His diadem is from on high and is not dissolved — he declared to me even as you do.

41. The Watcher, therefore, of whom you have spoken — is he who came as a star — and was shown to us and brought us good tidings — that He is great and glorious above the stars.

42. That Angel declared to me — in his good tidings, when he appeared to me — that to His Kingdom no end shall be — and the mystery is kept and shall not be revealed.

43. The Star also declared again to us — that your Son is He that shall keep the diadem.— His aspect was something changed — and he was the Angel and made it not known to us.

44. Before me when the Watcher showed himself — he called Him his Lord before He was conceived — and as the Son of the Highest announced Him to me:— but where His Father is he made not known to me.

45. Before us he proclaimed in the form of a star — that the Lord of the Highest is He Who is born — and over the stars of light your Son is ruler — and unless He commands they rise not.

46. In your presence, lo! There are revealed — other mysteries, that you may learn the truth — how in virginity I bare my Son, — and He is Son of God; go, proclaim Him!

47. In our presence the Star taught us— that His Birth is exalted above the world and above all beings is your Son, — and is Son of God according to your saying.

48. The world on high and the world below bear witness to Him — all the Watchers and the stars — that He is Son of God and Lord. — Bear His fame to your lands!

49. All the world on high, in one star — has stirred up Persia and she has learned the truth — that your Son is Son of God — and to Him shall all peoples be subject.

50. Peace bear to your lands:— peace be multiplied in your borders!— As apostles of truth may you be believed— in all the way that you shall pass through.

51. The peace of your Son, it shall bear us — in tranquillity to our land, as it has led us hither — and when His power shall have grasped the worlds — may He visit our land and bless it!

52. May Persia rejoice in your glad tidings!— may Assyria exult in your coming — And when my Son's Kingdom shall arise — may He plant His standard in your country!

53. Let the Church sing with rejoicing —Glory in the Birth of the Highest — by Whom the world above and the world below are illumined!— Blessed be He in Whose Birth all are made glad!

Contents — 7 sections

1. Hymn 1
2. Hymn 2
3. Hymn 3
4. Hymn 4
5. Hymn 5
6. Hymn 6
7. Hymn 7

Hymn 1

1. On a certain day a pearl did I take up, my brethren; I saw in it mysteries pertaining to the Kingdom; semblances and types of the Majesty; it became a fountain, and I drank out of it mysteries of the Son.

I put it, my brethren, upon the palm of my hand, that I might examine it: I went to look at it on one side, and it proved faces on all sides. I found out that the Son was incomprehensible, since He is wholly Light.

In its brightness I beheld the Bright One Who cannot be clouded, and in its pureness a great mystery, even the Body of our Lord which is well-refined: in its undividedness I saw the Truth which is undivided.

It was so that I saw there its pure conception — the Church, and the Son within her. The cloud was the likeness of her that bare Him, and her type the heaven, since there shone forth from her His gracious Shining.

I saw therein His trophies, and His victories, and His crowns. I saw His helpful and overflowing graces, and His hidden things with His revealed things.

2. It was greater to me than the ark, for I was astonied thereat: I saw therein folds without shadow to them because it was a daughter of light, types vocal without tongues, utterances of mysteries without lips, a silent harp that without voice gave out melodies.

The trumpet falters and the thunder mutters; be not daring then; leave things hidden, take things revealed. You have seen in the clear sky a second shower; the clefts of your ears, as from the clouds, they are filled with interpretations.

And as that manna which alone filled the people, in the place of pleasant meats, with its pleasantnesses, so does this pearl fill me in the place of books, and the reading thereof, and the explanations thereof.

And when I asked if there were yet other mysteries, it had no mouth for me that I might hear from, neither any ears wherewith it might hear me. O you thing without senses, whence I have gained new senses!

3. It answered me and said, The daughter of the sea am I, the illimitable sea! And from that sea whence I came up it is that there is a mighty treasury of mysteries in my bosom! Search out the sea, but search not out the Lord of the sea!

I have seen the various who came down after me, when astonied, so that from the midst of the sea they returned to the dry ground; for a few moments they sustained it not. Who would linger and be searching on into the depths of the Godhead?

The waves of the Son are full of blessings, and with mischiefs too. Have you not seen, then, the waves of the sea, which if a ship should struggle with them would break her to pieces, and if she yield herself to them, and rebel not against them, then she is preserved? In the sea all the Egyptians were choked, though they scrutinised it not, and, without prying, the Hebrews too were overcome upon the dry land, and how shall you be kept alive? And the men of Sodom were licked up by the fire, and how shall you prevail?

At these uproars the fish in the sea were moved, and Leviathan also. Have you then a heart of stone that you read these things and run into these errors? O great fear that justice also should be so long silent! Ecclesiastes 8:11

4. Searching is mingled with thanksgiving, and whether of the two will prevail? The incense of praise rises along with the fume of disputation from the tongue, and unto which shall we hearken? Prayer and prying [come] from one mouth, James 3:10 and which shall we listen to?

For three days was Jonah a neighbour [of mine] in the sea: the living things that were in the sea were affrighted, [saying,] Who shall flee from God? Jonah fled, and you are obstinate at your scrutiny of Him!

Hymn 2

1. Whereunto are you like? Let your stillness speak to one that hears; with silent mouth speak with us: for whoever hears the stammerings of your silence, to him your type utters its silent cry concerning our Redeemer.

Your mother is a virgin of the sea; though he took her not [to wife]: she fell into his bosom, though he knew her not; she conceived you near him, though he did not know her. Do thou, that are a type, reproach the Jewish women that have you hung upon them. You are the only progeny of all forms which art like to the Word on High, Whom singly the Most High begot. The engraven forms seem to be the type of created things above. This visible offspring of the invisible womb is a type of great things. Your goodly conception was without seed, and without wedlock was your pure generation, and without brethren was your single birth.

Our Lord had brethren and yet not brethren, since He was an Only-Begotten. O solitary one, you type exact of the Only-Begotten! There is a type of yours in the crown of kings, [wherein] you have brothers and sisters.

Goodly gems are your brethren, with beryls and unions as your companions: may gold be as it were your kinsman, may there be unto the King of kings a crown from your well-beloved ones! When you came up from the sea, that living tomb, you cried out. Let me have a goodly assemblage of brethren, relatives, and kinsmen. As the wheat is in the stalk, so you are in the crown with princes: and it is a just restoration to you, as if of a pledge, that from that depth you should be exalted to a goodly eminence. Wheat the stalk bears in the field; you the head of the king upon his chariot carries about.

O daughter of the water, who hast left sea, wherein you were born, and art gone up to the dry land, wherein you are beloved: for men have loved and seized and adorned themselves with you, like as they did that Offspring Whom the Gentiles loved and crowned themselves withal.

It is by the mystery of truth that Leviathan is trodden down of mortals: the various put him off, and put on Christ. In the sacrament of oil did the Apostles steal You away, and came up. They snatched their souls from his mouth, bitter as it was.

Your Nature is like a silent lamb in its sweetness, of which if a man is to lay hold, he lifts it by its ears in the form of a cross, as it was on Golgotha. He cast out abundantly all His gleams upon them that looked upon Him.

2. Shadowed forth in your beauty is the beauty of the Son, Who clothed Himself with suffering when the nails passed through Him. The awl passed in you since they handled you roughly, as they did His hands; and because He suffered He reigned, as by your sufferings your beauty increased.

And if they showed no pity upon you, neither did they love you: still suffer as you might, you have come to reign! Simon Peter showed pity on the Rock; whoever has smitten it, is himself thereby overcome; it is by reason of Its suffering that Its beauty has adorned the height and the depth.

Hymn 3

1. You do not hide yourself in your bareness, O pearl! With the love of you is the merchant ravished also, for he strips off his garments; not to cover you, [seeing] your clothing is your light, your garment is your brightness, O you that are bared!

You are like Eve who was clothed with nakedness. Cursed be he that deceived her and stripped her and left her. The serpent cannot strip off your glory. In the mysteries whose type you are, women are clothed with Light in Eden.

2. Very glistening are the pearls of Ethiopia, as it is written, Who gave you to Ethiopia [the land] of black men. He that gave light to the Gentiles, both to the Ethiopians and unto the Indians did His bright beams reach.

The eunuch of Ethiopia upon his chariot Acts 8:27 saw Philip: the Lamb of Light met the dark man from out of the water. While he was reading, the Ethiopian was joy, and journeyed on!

He made disciples and taught, and out of black men he made men white. And the dark Ethiopic women became pearls for the Son; He offered them up to the Father, as a glistening crown from the Ethiopians.

3. The Queen of Sheba 1 Kings 10:1 was a sheep that had come into the place of wolves; the lamp of truth did Solomon give her, who also married her when he fell away. She was enlightened and went away, but they were dark as their manner was.

The bright spark which went down home with that blessed [Queen], held on its shining amid the darkness, till the new Day-spring came. The bright spark met with this shining, and illumined the place.

4. There are in the sea various fishes of many cubits, and with all their greatness they are very small; but by your littleness the crown is made great, like as the Son, by whose littleness Adam was made great.

For the head is your crown intended: for the eye your beauty, for the ear your goodliness. Come up from the sea, you neighbour to the dry land, and come and sojourn by the [seat of] hearing. Let the ear love the word of life as it loves you!

In the ear is the word, and without it is the pearl. Let it as being warned by you, by you get wisdom, and be warned by the word of truth. Be its mirror: the beauty of the Word in your own beauty shall it see: in you it shall learn how precious is the Word on High! The ear is the leaf: the flesh is the tree, and you in the midst of it are a fruit of light, and to the womb that brings forth Light, you are a type that points.

You He used as a parable of that kingdom, O pearl! As He did the virgins that entered into it, five in number, clothed with the light of their lamps! To you are those bright ones like, you that are clad in light!

5. Who would give a pearl to the daughter of the poor? For when it hangs on her, it becomes her not. Gain without price that faith, all of which becomes all the limbs of men. But for no gold would a lady exchange her pearl.

It were a great disgrace if you should throw your pearl away into the mire for nought!

In the pearl of time let us behold that of eternity; for it is in the purse, or in the seal, or in the treasury. Within the gate there are other gates with their locks and keys. Your pearl has the High One sealed up as taking account of all.

Hymn 4

1. The thief gained the faith which gained him, Luke 22:42 and brought him up and placed him in paradise. He saw in the Cross a tree of life; that was the fruit, he was the eater in Adam's stead.

The fool, who goes astray, grazes the faith, as it were an eye, Zechariah 2:8 by all manner of questions. The probing of the finger blinds the eye, and much more does that prying blind. the faith.

For even the diver pries not into his pearl. In it do all merchants rejoice without prying into whence it came; even the king who is crowned therewith does not explore it.

2. Because Balaam was foolish, a foolish beast in the ass spoke with him, because he despised God Who spoke with him. You too let the pearl reprove in the ass's stead.

The people that had a heart of stone, by a Stone He set at nought, Matthew 21:42 for lo, a stone hears words. Witness its work that has reproved them; and you, you deaf ones, let the pearl reprove today.

With the swallow Jeremiah 8:7 and the crow did He put men to shame; with the ox, yea with the ass, Isaiah 1:3 did He put them to shame; let the pearl reprove now, O you birds and things on earth and things below.

3. Not as the moon does your light fill or wane; the Sun whose light is greater than all, lo! Of Him it is that a type is shadowed out in your little compass. O type of the Son, one spark of Whom is greater than the sun!—

The pearl itself is full, for its light is full; neither is there any cunning worker who can steal from it; for its wall is its own beauty, yea, its guard also! It lacks not, since it is entirely perfect.

And if a man would break you to take a part from you, you are like the faith which with the heretics perishes, seeing they have broken it in pieces and spoiled it: for is it any better than this to have the faith scrutinised?

The faith is an entire nature that may not be corrupted. The spoiler gets himself mischief by it: the heretic brings ruin on himself thereby. He that chases the light from his pupils blinds himself.

Fire and air are divided when sundered. Light alone, of all creatures, as its Creator, is not divided; it is not barren, for that it also begets without losing thereby.

4. And if a man thinks that you are framed [by art] he errs greatly; your nature proclaims that you, as all stones, are not the framing of art; and so you are a type of the Generation which no making framed.

Your stone flees from a comparison with the Stone [which is] the Son. For your own generation is from the midst of the deep, that of the Son of your Creator is from the highest height; He is not like you, in that He is like His Father.

And as they tell, two wombs bare you also. You came down from on high a fluid nature; you came up from the sea a solid body. By means of your second birth you showed your loveliness to the children of men.

Hands fixed you, when you were embodied, into your receptacles; for you are in the crown as upon a cross, and in a coronet as in a victory; you are upon the ears, as if to fill up what was lacking; you extend over all.

Hymn 5

1. O gift that came up without price Isaiah 55:1 with the diver! You laid hold upon this visible light, that without price rises for the children of men: a parable of the hidden One that without price gives the hidden Dayspring!

And the painter too paints a likeness of you with colors. Yet by you is faith painted in types and emblems for colors, and in the place of the image by you and your colors is your Creator painted.

O you frankincense without smell, who breathes types from out of you! You are not to be eaten, yet you give a sweet smell unto them that hear you! You are not to be drunk, yet by your story, a fountain of types are you made unto the ears!

2. It is you which are great in your littleness, O pearl! Small is your measure and little your compass with your weight; but great is your glory: to that crown alone in which you are placed, there is none like.

And who has not perceived of your littleness, how great it is; if one despises you and throws you away, he would blame himself for his clownishness, for when he saw you in a king's crown he would be attracted to you.

3. Men stripped their clothes off and dived and drew you out, pearl! It was not kings that put you before men, but those naked ones who were a type of the poor and the fishers and the Galileans.

For clothed bodies were not able to come to you; they came that were stript as children; they plunged their bodies and came down to you; and you much desired them, and you aided them who thus loved you.

Glad tidings did they give for you: their tongues before their bosoms did the poor [fishers] open, and produced and showed the new riches among the merchants: upon the wrists of men they put you as a medicine of life.

4. The naked ones in a type saw your rising again by the sea-shore; and by the side of the lake they, the Apostles of a truth, saw the rising again of the Son of your Creator. By you and by your Lord the sea and the lake were beautified.

The diver came up from the sea and put on his clothing; and from the lake too Simon Peter came up swimming and put on his coat; John 21:7 clad as with coats, with the love of both of you, were these two.

5. And since I have wandered in you, pearl, I will gather up my mind, and by having contemplated you, would become like you, in that you are all gathered up into yourself; and as you in all times are one, one let me become by you!

Pearls have I gathered together that I might make a crown for the Son in the place of stains which are in my members. Receive my offering, not that You are shortcoming; it is because of my own shortcoming that I have offered it to You. Whiten my stains!

This crown is all spiritual pearls, which instead of gold are set in love, and instead of ouches in faith; and instead of hands, let praise offer it up to the Highest!

Hymn 6

1. Would that the memory of the fathers would exhale from the tombs; who were very simple as being wise, and reverend as believing. They without cavilling searched for, and came to the right path.

He gave the law; the mountains melted away; fools broke through it. By unclean ravens He fed Elijah at the desert stream; and moreover gave from the skeleton honey unto Samson. They judged not, nor inquired why it was unclean, why clean.

2. And when He made void the sabbaths, the feeble Gentiles were clothed with health. Samson took the daughter of the aliens, and there was no disputing among the righteous; the prophet also took a harlot, and the just held their peace.

He blamed the righteous, Hosea 1:2 and He held up and lifted up [to view] their delinquencies: He pitied sinners, Matthew 9:13 and restored them without cost: and made low the mountains of their sins: Luke 18:9 He proved that God is not to be arraigned by men, and as Lord of Truth, that His servants were His shadow; and whatsoever way His will looked, they directed also their own wills; and because Light was in Him, Song of Songs 2:17 their shadows were enlightened.

3. How strangely perplexed are all the heretics by simple things! For when He plainly foreshadowed this New Testament by that of the Prophets, those pitiable men rose, as though from sleep, and shouted out and made a disturbance. And the Way, wherein the righteous held straight on, and by their truths had gone forth therein, that [Way] have these broken up, because they were besotted: this they left and went out of; because they pried, an evil searching, [yea,] an evil babbling led them astray.

They saw the ray: they made it darkness, that they might grope therein: they saw the jewel, even the faith: while they pried into it, it fell and was lost. Of the pearl they made a stone, that they might stumble upon it.

4. O Gift, which fools have made a poison! The People were for separating Your beauteous root from Your fountain, though they separated it not: [false] teachings estranged Your beauty also from the stock thereof.

By You did they get themselves estranged, who wished to estrange You. By You the tribes were cut off and scattered abroad from out of Sion, and also the [false] teachings of the seceders.

Bring Yourself within the compass of our littleness, O Gift of ours. For if love cannot find You out on all sides, it cannot be still and at rest. Make Yourself small, You Who is too great for all, Who comes unto all!

5. By this would those who wrangle against our Pearl be reproved; because instead of love, strife has come in and dared to essay to unveil your beauty. It was not graven, since it is a progeny which cannot be interpreted.

You showed your beauty among the abjects to show whereto you are like, you Pearl that art all faces. The beholders were astonied and perplexed at you. The separatists separated you in two, and were separated in two by you, you that are of one substance throughout.

They saw not your beauty, because there was not in them the eye of truth. For the veil of prophecy, full as it was of the mysteries; to them was a covering of your glistering faces: they thought that you were other [than you are], O you mirror of ours! And therefore these blind schismatics defiled your fair beauty.

6. Since they have extolled you too much, or have lowered you too much, bring them to the even level. Come down, descend a little from that height of infidelity and heathendom; and come up from the depth of Judaism, though you are in the Heaven.

Let our Lord be set between God and men! 1 Timothy 2:5 Let the Prophets be as it were His heralds! Let the Just One, as being His Father, rejoice! That Word it is which conquered both Jews and Heathens!

7. Come, You Gift of Holy Church, stay, rest in the midst of Her! The circumcised have troubled You, in that they are vain babblers, and so have the [false] doctrines in that they are contentious. Blessed be He that gave You a goodly company which bears You about!

In the covenant of Moses is Your brightness shadowed forth: in the new covenant You dart it forth: from those first Your light shines even unto those last. Blessed be He that gave us Your gleam as well as Your bright rays.

Hymn 7

1. As in a race saw I the disputers, the children of strife, [trying] to taste fire, to see the air, to handle the light: they were troubled at the gleaming, and struggled to make divisions.

The Son, Who is too subtle for the mind, did they seek to feel: and the Holy Ghost Who cannot be explored, they thought to explore with their questionings. The Father, Who never at any time was searched out, have they explained and disputed of.

The sound form of our faith is from Abraham, and our repentance is from Nineveh and the house of Rahab, and ours are the expectations of the Prophets, Genesis 15:6 ours of the Apostles.

2. And envy is from Satan: the evil usage of the evil calf is from the Egyptians. The hateful sight of the hateful image of four faces is from the Hittites. Accursed disputation, that hidden moth, is from the Greeks.

The bitter [enemy] read and saw orthodox teachings, and subverted them; he saw hateful things, and sowed them; and he saw hope, and he turned it upside down and cut it off. The disputation that he planted, lo! It has yielded a fruit bitter to the tooth.

3. Satan saw that the Truth strangled him, and united himself to the tares, and secreted his frauds, and spread his snares for the faith, and cast upon the priests the darts of the love of pre-eminence.

They made contests for the throne, to see which should first obtain it. There was that meditated in secret and kept it close: there was that openly combated for it: and there was that with a bribe crept up to it: and there was that with fraud dealt wisely to obtain it.

The paths differed, the scope was one, and they were alike. Him that was young, and could not even think of it, because it was not time for him; and him that was hoary and shaped out dreams for time beyond; all of them by his craftiness did the wicked one persuade and subdue. Old men, youths, and even striplings, aim at rank!

4. His former books did Satan put aside, and put on others: the People who was grown old had the moth and the worm devoured and eaten and left and deserted: the moth came into the new garment of the new peoples:

He saw the crucifiers who were rejected and cast forth as strangers: he made of those of the household, pryers; and of worshippers, they became disputants. From that garment the moth gendered and wound it up and deposited it.

The worm gendered in the storehouse of wheat, and sat and looked on: and lo! The pure wheat was mildewed, and devoured were the garments of glory! He made a mockery of us, and we of ourselves, since we were besotted!

He showed tares, and the bramble shot up in the pure vineyard! He infected the flock, and the leprosy broke out, and the sheep became hired servants of his! He began in the People, and came unto the Gentiles, that he might finish.

5. Instead of the reed which the former people made the Son hold, others have dared with their reed to write in their tracts that He is only a Son of man. Reed for reed does the wicked one exchange against our Redeemer, and instead of the coat of many colors, wherewith they clothed Him, titles has he dyed craftily. With diversity of names he clothed Him; either that of a creature or of a thing made, when He was the Maker.

And as he plaited for Him by silent men speechless thorns that cry out, thorns from the mind has he plaited [now] by the voice, as hymns; and concealed the spikes amid melodies that they might not be perceived.

6. When Satan saw that he was detected in his former [frauds]; that the spitting was discovered, and vinegar, and thorns, nails and wood, garments and reed and spear, which smote him, and were hated and openly known; he changed his frauds.

Instead of the blow with the hand, by which our Lord was overcome, he brought in distractions; and instead of the spitting, cavilling entered in; and instead of garments, secret divisions; and instead of the reed, came in strife to smite us on the face.

Haughtiness called for rage its sister, and there answered and came envy, and wrath, and pride, and fraud. They have taken counsel against our Redeemer as on that day when they took counsels at His Passion.

And instead of the cross, a hidden wood has strife become; and instead of the nails, questionings have come in; and instead of hell, apostasy: the pattern of both Satan would renew again.

Instead of the sponge which was cankered with vinegar and wormwood, he gave prying, the whole of which is cankered with death. The gall which they gave Him did our Lord put away from Him; the subtle questioning, which the rebellious one has given, to fools is sweet.

7. And at that time there were judges against them, Luke 23:14-15 lo, the judges are, as it were, against us, and instead of a handwriting are their commands. Priests that consecrate crowns, set snares for kings.

Instead of the priesthood praying for royalty that wars may cease from among men, they teach wars of overthrow, which set kings to combat with those round about.

O Lord, make the priests and kings peaceful; that in one Church priests may pray for their kings, and kings spare those round about them; and may the peace which is within You become ours, Lord, You that are within and without all things!

1. On Our Lord
2. On Admonition and Repentance
3. On the Sinful Woman

On Our Lord

Therefore let all mouths render praise to Him Who has removed from them blasphemous speech. Glory to You Who departed from one dwelling to take up your abode in another! That He might come and make us a dwelling-place for His Sender, the only-begotten departed from [being] with Deity and took up His abode in the Virgin; that by a common manner of birth, though only-begotten, He might become the brother of many. And He departed from Sheol and took up His abode in the Kingdom; that He might seek out a path from Sheol which oppresses all, to the Kingdom which requites all. For our Lord gave His resurrection as a pledge to mortals, that He would remove them from Sheol, which receives the departed without distinction, to the Kingdom which admits the invited with distinction; so that, from [the plan] which makes equal the bodies of all men within it, we may come to [the plan] which distinguishes the works of all men within it. This is He Who descended to Sheol and ascended, that from [the place] which corrupts its sojourners, He might bring us to the place which nourishes with its blessings its dwellers; even those dwellers who, with the possessions, the fruits, and the flowers, of this world, that pass away, have crowned and adorned for themselves there, tabernacles that pass not away. That Firstborn Who was begotten according to His nature, was born in another birth that was external to His nature; that we might know that after our natural birth we must have another birth which is outside our nature. For He, since He was spiritual, until He came to the corporeal birth, could not be corporeal; in like manner also the corporeal, unless they are born in another birth, cannot be spiritual. But the Son Whose generation is unsearchable, was born in another generation that may be searched out; that by the one we might learn that His Majesty is without limit, and by the other might be taught that His grace is without measure. For great is His Majesty without measure, Whose first generation cannot be imagined in any of our thoughts. And His grace is abundant without limit, Whose second birth is proclaimed by all mouths.

2. This is He Who was begotten from the Godhead according to His nature, and from manhood not after His nature, and from baptism not after His custom; that we might be begotten from manhood according to our nature, and from Godhead not after our nature, and by the Spirit not after our custom. He then was begotten from the Godhead, He that came to a second birth; in order to bring us to the birth that is discoursed of, even His generation from the Father:— not that it should be searched out, but that it should be believed — and His birth from the woman, not that it should be despised, but that it should be exalted. Now His death on the cross witnesses to His birth from the woman. For He that died was also born. And the Annunciation of Gabriel declares His generation by the Father, namely [the power of the Highest shall overshadow you]. Luke 1:35 If then it was the power of the Highest, it is plain that it was not the seed of mortal man. So then His conception in the womb is bound up with His death on the cross; and His first generation is bound up with the declaration of the Angel; in order that whoever denies His birth may be confuted by His crucifixion, and whoever supposes that His beginning was from Mary, may be admonished that His Godhead is before all; so that whoever has concluded His beginning to be corporeal, [may be proved to err hereby that His issuing forth from the Father is narrated]. The Father begot Him, and through Him created the creatures. Flesh bare Him and through Him slew lusts. Baptism brought him forth, that through Him it might wash away stains. Sheol brought Him forth, that through Him its treasures might be emptied out. He came to us from beside His Father by the way of them that are born: and by the way of them that die, He went forth to go to His Father; so that by His coming through birth, His advent might be seen; and by His returning through resurrection, His departure might be confirmed.

3. But our Lord was trampled on by Death; and in His turn trod out a way over Death. This is He Who made Himself subject to and endured death of His own will, that He might cast down death against his will. For our Lord bare His cross and went forth according to the will of Death: but He cried upon the cross Matthew 27:50-52 and brought forth the dead from within Sheol against the will of Death. For in that very thing by which Death had slain Him [i.e., the body], in that as armour He bore off the victory over Death. But the Godhead concealed itself in the manhood and fought against Death, Death slew and was slain. Death slew the natural life; and the supernatural life slew Him. And because Death was not able to devour Him without the body, nor Sheol to swallow Him up without the flesh, He came unto the Virgin, that from thence He might obtain that which should bear Him to Sheol; as from beside the ass they brought for Him the colt whereon He entered Jerusalem, and proclaimed concealing her overthrow and the destruction of her children. With the body then that [was] from the Virgin, He entered Sheol and plundered its storehouses and emptied its treasures. He came then to Eve the Mother of all living. This is the vine whose fence Death laid open by her own hands, and caused her to taste of his fruits. So Eve the Mother of all living became the well-spring of death to all living. But Mary budded forth, a new shoot from Eve the ancient vine; and new life dwelt in her, that when Death should come confidently after his custom to feed upon mortal fruits, the life that is slayer of death might be stored up [therein] against him; that when Death should have swallowed [the fruits] without fear, he might vomit them forth and with them many. For [He Who is] the Medicine of life flew down from heaven, and was mingled in the body, the mortal fruit. And when Death came to feed after his custom, the Life in His turn swallowed up Death. This is the food that hungered to eat its eater. So then, by one fruit which Death swallowed hungrily, he vomited up many lives which he had swallowed greedily. The hunger then which hurried him against one, emptied out his greed which had hurried him against many. Thus Death was diligent to swallow one, but was in haste to set many free. For while One was dying on the cross, many that were buried from within Sheol were coming forth at His cry. Matthew 27:50-53 This is the fruit that cleft asunder Death who had swallowed it, and brought out from within it the Life in quest of which it was sent. For Sheol hid away all that she had devoured. But through One that was not devoured, all that she had devoured were restored from within her. He, whose stomach is disordered, vomits forth both that which is sweet to him and that which is not sweet. So the stomach of Death was disordered, and as he was vomiting forth the medicine of life which had sickened it, he vomited forth along with it also those lives that had been swallowed by him with pleasure.

4. This is the Son of the carpenter, Who skilfully made His cross a bridge over Sheol that swallows up all, and brought over mankind into the dwelling of life. And because it was through the tree that mankind had fallen into Sheol, so upon the tree they passed over into the dwelling of life. Through the tree then wherein bitterness was tasted, through it also sweetness was tasted; that we might learn of Him that among the creatures nothing resists Him. Glory be to You, Who laid Your cross as a bridge over death, that souls might pass over upon it from the dwelling of the dead to the dwelling of life!

5. The Gentiles praise You that Your Word has become a mirror before them, that in it they might see death, secretly swallowing up their lives. But graven images were being adorned by their artificers; and by their adornments were disfiguring their adorners. But You drew them to Your cross; and while the beauties of the body were disfigured upon it, the beauties of the mind shone forth upon it. Then, as for the Gentiles who used to go after gods which were no gods, He Who was God went after them, and by His words, as by a bridle, turned them from many gods to the One. This is that Mighty One, Whose preaching became a bridle in the jaws of the Gentiles, and led them away from idols to Him that sent Him. But the dead idols, with their closed mouths, used to feed on the life of their worshippers. On this account You mingled in their flesh that blood of Yours, by which death was enfeebled and laid low; that the mouths of their devourers might be driven away from their lives. Also because Israel slew You and was defiled by Your blood, that idolatry, that had been engrafted upon him was driven away from him on account of Your blood. For he was weaned from that heathenism through Your blood; because that from it, he had never before been weaned.

6. But Israel crucified our Lord, on the plea that verily He was seducing us from the One God. But they themselves used constantly to wander away from the One God through their many idols. While then they imagine they crucify Him Who seduces them from the One God, they are found to be led away by Him from all idols to the One God; to the end that because they did not voluntarily learn of Him that He is God, they might by compulsion learn of Him that He is God; when the good which had accrued to them through Him should accuse them concerning the evil which their hands had done. Thus even though the tongue of the oppressors denied, yet the help with which they were helped convicted them. For grace loaded them beyond their power, so that they should be ashamed, while laden with Your blessings, to deny Your person. And also You had mercy on those, whose lives had been made food for dead idols. For the one calf which they made in the desert, Exodus 32:4 pastured on their lives as on grass in the desert. For that idolatry which they had stolen and brought out in their hearts from Egypt, when it was made manifest, slew openly those in whom it was dwelling secretly. For it was like fire concealed in wood, which when it is gendered from within it, burns it. For Moses ground to powder the calf and caused them to drink it in the water of ordeal; Exodus 32:20 that by drinking of the calf all those who were living for its worship might die. For the sons of Levi ran upon them, those who ran to [help] Moses and girded on their swords. For the sons of Levi did not know whom they should slay, because those that worshipped were mingled with those that worshipped not. But He, for Whom it was easy to distinguish, distinguished those who were defiled from those who were not defiled; so that the innocent might give thanks that their innocence had not passed [unseen by] the Just One; and the guilty might be convicted that their offense had not escaped [the eye of] the Judge. But the sons of Levi were the open avengers. Accordingly Moses set a mark upon the offenders, that it might be easy for the avengers to avenge. For the draught of the calf entered those in whom the love of the calf was dwelling, and displayed in them a manifest sign, that the drawn sword might rush upon them. The congregation therefore which had committed fornication in [the worship of] the calf, he caused to drink of the water of ordeal, that the mark of adulteresses might appear in it. From hence was derived that law about women, Numbers 5:17-27 that they should drink the water of ordeal, that by the mark that came on adulteresses, the congregation might be reminded of its fornication that was in the worship of the calf, and be on its guard with fear against another [fornication]; and remember the former [fornication] with penitence of soul; and that when they were judging their women, if they played the harlot against them, they might condemn themselves, who were playing the harlot against their God.

7. To You be glory who by Your cross hast taken away the heathenism in which both circumcised and uncircumcised were caused to stumble! To You be praise, the medicine of life, Who hast converted all that are joy to the angels that are found and were not lost. The uncircumcised praise You, for in Your peace the enmity that was between is swallowed up, for You received in Your flesh the outward sign of circumcision, through which the uncircumcised that were Yours, used to be accounted as not Yours. For You made as Your sign the circumcision of the heart; by which the circumcised were made known, that they were not Yours. For You came to Your own John 1:2 and Your own received You not; and by this they were made known that they were not Yours. But they to whom You did not come, through Your mercy cry out after You, that You would satisfy them with the crumbs which fall from the children's table.

8. God was sent from the Godhead, to come and convict the graven images that they were no gods. And when He took away from them the name of God which decked them out, then appeared the blemishes of their persons. And their blemishes were these — They have eyes and see not, and ears and hear not. Your preaching persuaded their many worshippers to change their many gods for the One. For in that You took away the name of godhead from the idols, worship also along with the name was withdrawn; that, namely, which is bound up with the name; for worship also attends on the Name of God. Because, then, worship also was rendered to the Name, by all the Gentiles, at the last the worshipful Name shall be gathered in entirely to its Lord. Therefore at the last worship, also shall be gathered in completely to its Lord, that it may be fulfilled that all things shall be subjected to Him. Then, He in His turn shall be subjected to Him Who subjected all things to Him. 1 Corinthians 15:27-28 So that that Name, rising from degree to degree, shall be bound up with its root. For when all creatures shall be bound by their love to the Son through Whom they were created, and the Son shall be bound by the love of that Father by Whom He was begotten, all creatures shall give thanks at the last to the Son, through Whom they received all blessings; and in Him and with Him they shall give thanks also to His Father, from Whose treasure He distributes all riches to us.

9. Glory be to You Who clothed Yourself in the body of mortal Adam, and made it a fountain of life for all mortals. You are He that lives, for Your slayers were as husbandmen to Your life, for that they sowed it as wheat in the depth [of the earth], that it may rise and raise up many with it. Come, let us make our love the great censer of the community, and offer on it as incense our hymns and our prayers to Him Who made His cross a censer for the Godhead, and offered from it on behalf of us all. He that was above stooped down to those who were beneath, to distribute His treasures to them. Accordingly, though the needy drew near to His manhood, yet they used to receive the gift from His Godhead. Therefore He made the body which He put on, the treasurer of His riches, that He, O Lord, might bring them out of Your storehouse, and distribute them to the needy, the sons of His kindred.

10. Glory be to Him Who received from us that He might give to us; that through that which is ours we might more abundantly receive of that which is His! Yea through that Mediator, mankind was able to receive life from its helper, as through a Mediator it had received in the beginning death from its slayer. You are He Who made for Yourself the body as a servant, that through it You might give to them that desire You, all that they desire. Moreover in You were made visible the hidden wishes of them that slew [You] and buried [You]; through this, that You clothed Yourself in a body. For taking occasion by that body of Yours, Your slayers slew You, and were slain by You; and taking occasion by Your body, Your buriers buried You, and were raised up with You. That Power Which may not be handled came down and clothed itself in members that may be touched; that the needy may draw near to Him, that in touching His manhood they may discern His Godhead. For that dumb man [whom the Lord healed] with the fingers of the body, discerned that He had approached his ears and touched his tongue; Mark 7:32-37 nay, with his fingers that may be touched, he touched Godhead, that may not be touched; when it was loosing the string of his tongue, and opening the clogged doors of his ears. For the Architect of the body and Artificer of the flesh came to him, and with His gentle voice pierced without pain his thickened ears. And his mouth which was closed up, that it could not give birth to a word, gave birth to praise to Him Who made its barrenness fruitful in the birth of words. He, then, Who gave to Adam that he should speak at once without teaching, Himself gave to the dumb that they should speak easily, tongues that are learned with difficulty.

11. Lo, again, another question is made clear:— We enquire in what tongues our Lord gave the power of speaking to the dumb, who from all tongues came unto Him? And although this be easy to know, yet our soul impels us to that knowledge which is greater than this. That [knowledge] then is, to know that through the Son the first man was made. For in this fact, that through Him speech was given to the dumb, the sons of Adam, we may learn that through Him speech was given to Adam their first father. And here also defective nature was supplied by our Lord. He, then, Who was able to supply the defect of nature, — it is manifest that through Him is established the supplying of nature. But there is no greater defect than this, when a man is born without speech. For since it is in this, in speech, that we excel all the creatures, the defect of it is greater than all [other] defects. He, then, through Whom all this defect was supplied — it is manifest that through Him all fullness is established. But because through Him the members receive all fullness in the womb secretly, through Him their defect was supplied openly; that we might learn that through Him in the beginning the whole frame was constituted. He spat then on His fingers and placed them in the ears of that deaf man; and He mixed clay of His spittle, and spread it upon the eyes of the blind man; John 9:6 that we might learn that as there was defect in the eyeballs of that man who was blind from his mother's womb, so there was defect in the ears of this [man]. So then, by leaven from the body of Him Who completes, the defect of our formation is supplied. For it was not meet that our Lord should have cut off anything from His body to supply the deficiency of other bodies; but with that which could be taken away from Him, He supplied the deficiency of them that lacked; just as in that which can be eaten, mortals eat Him. He supplied then the deficiency, and gave life to mortality, that we may know that from the body in which fullness dwelt, the deficiency of them that lacked was supplied; and from the body in which life dwelt, Colossians 2:9 life was given to mortals.

12. Now the Prophets performed all [other] signs; but on no occasion supplied the deficiency of members. But the deficiency of the body was reserved, that it should be supplied through our Lord; that souls might perceive that it is through Him that every deficiency must be supplied. It is meet, then, that the prudent should perceive that He Who supplies the deficiencies of the creatures, is Master of the formative power of the Creator. But when He was upon earth, our Lord gave to the deaf [and dumb], [the power] of hearing and of speaking tongues which they had not learned; that after He had ascended, [men] might understand that He gave to His disciples [the power] of speaking in every tongue.

13. Now the crucifiers supposed when our Lord was dead that His signs had died with Him. But His signs manifestly continued to live through His disciples; that the murderers might know that the Lord of the signs was living. Beforehand His murderers made trouble, crying out that His disciples had stolen His corpse. But, afterwards, His signs performed through His disciples, filled them with trouble. For His disciples, who were supposed to have stolen the dead corpse, were found to be raising to life the dead corpses of others. But the ungodly were terrified and said —His disciples have stolen His body; that they might be held in contempt when it should be discovered. But the disciples, who [they said] stole the dead body from the living guards, were found to be assailing Death in the name of Him Who was stolen; that [Death] might not steal the life of the living. So then, before He was crucified, He gave the deaf the power of hearing, that after He was crucified, all ears should hear and believe in His resurrection. For beforehand He confirmed our hearing by [the word] of the dumb whose mouth was opened, that it should not doubt concerning the preaching of the Word. Our Redeemer was in every way equipped, that in every way He might rescue us from our captor. For our Lord did not merely clothe Himself in a body, but also arrayed Himself in members and in garments; that through His members and His garments, they that were afflicted with plagues might be encouraged to approach the treasury of healing, that they who were encouraged by His mercy might approach His body and they who were dismayed by His terror might approach His vesture. For with one woman her fear suffered her merely to approach the hem of His raiment; Matthew 9:20 but with another, her love impelled her even to approach His flesh. Now by her who received healing by His garments, those were put to shame who did not receive healing from His words; and by her who kissed His feet, he was rebuked who did not desire to kiss His lips.

14. Now our Lord bestowed great gifts through small means; that He might teach us of what they are deprived who have scorned great things. For if from the hem of His garment, healing like this was secretly stolen, could He not assuredly heal when His word distinctly granted healing? And if defiled lips were sanctified by kissing His feet, how much more should not pure lips be sanctified by kissing His mouth? For the sinful woman by her kisses received the grace of His sacred feet, which had come with toil to bring her remission of her sins. She was refreshing the feet of her Healer with oil freely, for freely had He brought her the treasure of healing for her sickness. For it was not for the sake of his stomach that He Who satisfies the hungry was a ; but for the sake of the sinful woman's repentance He Who justifies sinners made Himself a .

15. For it was not for the dainties of the Pharisees that our Lord hungered, but for the tears of the sinful woman He was an hungered. For when He was satisfied and refreshed by the tears for which He hungered, He turned and rebuked him who had bidden Him to the food that passes away, that He might show that it was not for the sake of food for the body that He had become a , but for the sake of help to the soul. For it was not for the sake of pleasure that our Lord mingled with gluttonous men and winebibbers, as the Pharisee supposed; but that in their food as mortals He might mingle for them His teaching as the medicine of life. For even as it was in the matter of eating that the Evil One gave his deadly counsel to Adam and his helpmeet, so in the matter of eating the Good Lord gave His life-giving counsel to the sons of Adam. For He was the fisherman Who came down to fish for the lives of the lost. He saw the publicans and harlots rushing into prodigality and drunkenness; and He hastened to spread His nets among their places of assembly, that He might capture them from food that fattens bodies, to fasting that fattens souls.

16. Now the Pharisee made great preparations for our Lord in His banquet; and the sinful woman did but little things for Him there. Yet he by his great dainties displayed the smallness of his love to our Lord; but she by her tears displayed the greatness of her love to our Lord. Thus he that had invited Him to the great banquet was rebuked because of the smallness of his love; but she by her few tears atoned for the many follies of her offenses. Simon the Pharisee received our Lord as a prophet; because of the signs, and not because of faith. For he was a son of Israel, who when signs drew near, himself also drew near to the Lord of the signs; and when the signs ceased, he also stood naked without faith. This man also when he saw our Lord with signs, esteemed Him as a prophet; but when our Lord ceased from signs, the doubting mind of the sons of his people entered him. This man if He had been a prophet, He would have known that this woman is a sinner. But our Lord for Whom in every place all things are easy, here also did not cease from His signs. For He saw that because He had ceased a little from signs, the blind mind of the Pharisee had turned away from Him. For he had said in error, This man, had He been a prophet, He would have known. In this reflection therefore the Pharisee doubted concerning our Lord, whether He were a prophet or no; but by this very reflection he learned that He is Lord of the prophets; so that from the source from which error entered him, from that source our Lord might bring help to Him.

17. Our Lord then told him the parable of the two debtors; and made him judge; that by his tongue He might catch him in whose heart the truth was not. One owed five hundred dinars. Here then our Lord showed to the Pharisee the multitude of the offenses of the sinful woman. He then who imagined concerning our Lord that He did not know that she was a sinner, in the result heard from Him how great was the debt of her sins. The Pharisee, then, who imagined that our Lord did not know who she was, and what was the reputation of the sinful woman, was found himself not to know who our Lord was, and what was His reputation. Thus he was reproved in his error, who did not even perceive his error. For the knowledge that he was assuredly erring eluded him in his error. But he received a reminder from Him Who came to remind them that err. The Pharisee had seen great signs done by our Lord, as Israel by Moses; but because there was not faith in him, that those prodigies which he saw might be conjoined with that faith, a little cause hindered and annulled them. Had this man been a prophet, he would have known that this woman is a sinner. For he let slip the wonders that he had seen, and blindness readily entered into him. For he was of the sons of Israel, whom terrible signs accompanied up to the sea, that they might fear; and blessed miracles surrounded in the waste desert, that they might be reconciled; but through lack of faith, for a slight cause, they rejected them [saying]; As for this Moses who brought us up, we know not what has become of him. Exodus 32:1 For they ceased to regard the mighty works that had been surrounding them. They perceived that Moses was not near them; so that for this cause that had come near, they drew [near] to the heathenism of Egypt. For Moses was for a little removed from before them, that the calf that was before them might appear, that they might worship it openly also; for they had been secretly worshipping it in their hearts.

18. But when their heathenism from being inward became open, then Moses also from being hidden openly appeared; that he might openly punish those whose heathenism had revelled beneath the holy cloud which had overshadowed them. But God removed the Shepherd of the flock from it for forty days, that the flock might show that its trust was fixed upon the calf. While God was feeding the flock with all delights, it chose for itself as its Shepherd the calf, which was not able even to eat. Moses who kept them in awe was removed from them, that the idolatry might cry aloud in their mouths, which the restraint of Moses had kept down in their hearts. For they cried: Make us gods, to go before us. Exodus 32:1

19. But when Moses came down, he saw their heathenism revelling in the wide plain with drums and cymbals. Speedily, he put their madness to shame by means of the Levites and drawn swords. So likewise here, our Lord concealed His knowledge for a little when the sinful woman approached Him, that the Pharisee might form into shape his thought, as his fathers had shaped the pernicious calf. But when the Pharisee's error came to a head within him, then the knowledge of our Lord was manifested against it and dispelled it; I entered into your house; you gave Me no water for My feet: But she has moistened them with her tears. Therefore her sins which are many are forgiven her. Luke 7:44-47 But the Pharisee when he heard our Lord naming the sins of the woman, many sins, was greatly put to shame because he had greatly erred. For he had supposed that our Lord did not even know that she was a sinner. Our Lord had before shown Himself as though not knowing her for a sinner. For He allowed him who had seen His signs, to show the doubt of his mind, that it might become manifest that his mind was bound in the ungodliness of his fathers. But the physician, who by his medicines brings out the hidden disease, is not the helper of the disease but its destroyer. For while the disease is hidden, it rules in the members, but when it is made manifest by medicines, it is rooted out. So then the Pharisee saw great things and doubted about small things. But when our Lord saw that his littleness made little of great things in his mind, He speedily showed him not only that she was a sinner, but even the multitude of her sins; that he might be put to shame by little things — he who had not believed in wonders.

20. God gave room to Israel to enlarge its heathenism in the wide desert; whom God cut short with whetted sword, that their idolatry might not be spread abroad among the Gentiles. So our Lord allowed the Pharisee to imagine perverse things, that He might in turn duly reprove his pride. For concerning those things which the sinful woman was doing rightly, the Pharisee was thinking wrongly. But our Lord in His turn rebuked him, concerning the right things which he had wrongly withheld: I entered your house; you gave Me no water for My feet. Behold the withholding of that which was due! But she has moistened them with her tears. Behold the payment of what was due! You did not anoint Me with oil. Behold the token of neglect! But she has anointed My feel with sweet ointment. Behold the sign of zeal! You did not kiss Me. Behold the testimony of enmity! But she has not ceased to kiss My feet. Behold the sign of love! So then, by this enumeration our Lord showed that the Pharisee owed Him all those things and had withheld them; but that the sinful woman had come in and rendered all those things which he had withheld. Because then she had paid the debts of him who wrongfully withheld them, the Just One forgave her, her own debt, even her sins.

21. Now the Pharisee, while he was doubting concerning our Lord, that He was not a prophet, pledged himself to the truth unawares, in saying — Had this man been a prophet, he would have known that this woman is a sinner. Therefore, if it should be found that our Lord knew that she was a sinner, He is, according to your word, O Pharisee, a prophet. Our Lord, therefore, hastened to show both that she was a sinner, and that her sins were many; that the testimony of his own mouth might confute him as a liar. For he was companion of those that said: Who is able to forgive sins, but God only? Mark 2:7 For from them our Lord received testimony, that, therefore, He Who is able to forgive sins, is God. Thenceforth, then, the contention was this, that our Lord should show them whether He was able to forgive sins or no. So He speedily healed the members that were visible, that it might be made sure that He had forgiven the sins that were invisible. For our Lord cast before them the word which was expected to catch him that said it; so that when they should rush forward to catch Him by it, according to their wish, they might be caught by Him according to His wish. Fear not, My son, your sins are forgiven you. Matthew 9:2 While they were hastening to catch Him on the charge of blasphemy, they pledged themselves unawares to the truth. For Who is able forgive sins but God only? Accordingly, our Lord confuted them [as though saying]: If I shall have shown that I am able to forgive sins, even though you do not believe in Me that I am God; yet abide by your word, which determined that whoever forgives sins is God. Therefore that our Lord might teach them that He forgives sins, He forgave that man his hidden sin, and caused him to carry his bed openly; that by the carrying of the bed which carries [those that lie on it], they might believe in the slaying of the sin that slays.

This is a wonderful thing, that while our Lord there called Himself the Son of man, His adversaries, unawares, made Him to be God as forgiving sins. Accordingly, while they supposed that they had ensnared Him by their craftiness, He entangled them in their craftiness; He made it a testimony to His truth. So their evil thoughts became unto them as bitter bonds; and that they might not free themselves from their bonds, our Lord strengthened them by giving strength to him [to whom He said] — Arise, take up your bed and go into your house. Matthew 9:6 For the testimony could not again be undone, as though He were not God; inasmuch as He forgave sins. Nor yet could it be falsely affirmed that He had not forgiven sins; for lo! He had healed [men's] limbs. For our Lord bound up His hidden testimonies in those which were manifest; that their own testimony might choke the infidels. Accordingly our Lord made their thoughts to war against them, because they had warred with the Good One, who by His healing power warred against their diseases. For that which Simon the Pharisee imagined, and that which the scribes his companions imagined, they imagined in their hearts secretly; but our Lord spread it forth openly. Our Lord represented their hidden imaginations before them, that they might learn that His knowledge reveals and shows their secret things(;) so that though they had not recognized Him by His open signs, they might recognize Him when He represented their secret imaginations; and that if only but by this — that He searched out their hearts — their hearts might perceive that He was God — that at least when they saw that their imaginations could not be hidden from Him, they might cease from imagining evil against Him. For they had imagined evil in their heart; but He exposed it openly, by this [word] Why are you imagining evil in your heart? So that by this, that our Lord perceived their hidden imagination, they should recognize His hidden Godhead. For that Godhead, by this very thing that they in their error were reviling it, was by that reviling made known to them. For they reviled our Lord in the body, and supposed that He was not God, and cast Him down below from on high; but by the body He was made known to them as being God, by that body which was found passing to and fro among them. For they, by casting Him down to the depth, attempted to show this, that God Who is above, cannot in bodily wise be born below. But He by His passage up to the height, taught them this; that for the body also that is sent down below, it is not its nature to pass up to the height rather than down to the depths; so that by the body which from below passed on high upwards in the air, they might learn of God that by His grace He descended down below from on high.

22. But why instead of a stern reproof did our Lord speak a parable of persuasion to that Pharisee? He spoke the parable to him tenderly, that he, though froward, might unawares be enticed to correct his perversities. For the waters that are congealed by the force of a cold wind, the heat of the sun gently dissolves. So our Lord did not at once oppose him harshly, that he might not give occasion to the rebellious to rebel again. But by blandishment He brought him under the yoke, that when he had been yoked, He might work with him, though rebellious, according to His will. Now, because Simon was proudly minded, our Lord began humbly with him, that He might not be to him a teacher according to his folly. For if that Pharisee retained the Pharisees' pride, how could our Lord cause him to acquire humility, when the treasure of humility was not under his hand? But since our Lord was teaching humility to all men, He showed that His treasury was free from every form of pride. But this was for our sakes, that He might teach us, that whatever treasuries pride enters into, it is by boastfulness that it gains access to them. On this account let not your left hand know what your right hand does. Matthew 2:3 Our Lord then did not employ harsh reproof, because His coming was of grace: He did not refrain from reproof, because His later coming will be of retribution. For He put men to fear in His coming of humility; because it is a fearful thing to fall into His hands Hebrews 10:31 when He shall come in flaming fire. 2 Thessalonians 1:7-8 But our Lord bestowed the most part of His helps rather by persuasion than by reproof. For the gentle shower softens the earth and penetrates all through it: but violent rain binds and hardens the face of the earth, so that it does not receive it. For a harsh word excites wrath, and with it are bound up wrongs. And when a harsh word has opened the door, wrath enters in, and at the heels of wrath, along with it enter in wrongs.

23. But because all helps attend on humble speech, He who came to render help employed it. Observe how mighty is the power of a humble word; for lo! By it vehement wrath is put down, and by it the billows of a swelling mind are calmed. But hear whence this was. That Pharisee thought, had this man been a prophet, he would have known. Contempt as well as blasphemy can be discerned here. Hear how our Lord in reply encountered this: Simon, I have somewhat to say unto you. Love and reproof can be discerned here. For this is a word of love such as friends use with their friends. For when an adversary reproaches his adversary, he speaks not to him like this; for the madness of anger does not allow enemies to speak reasonably one to another. But He Who prayed for them that crucified Him, that He might show that the fury of anger had no power over Him, was about to put to the question those that crucified Him, that He might show that He was governed by reason and not by anger.

24. Accordingly, our Lord placed a word of conciliation at the beginning of His speech, that by conciliation He might pacify the Pharisee, into whose mind discord and division had entered. He was the physician who ranged His cures against the things hurtful [to men]. Our Lord then shot forth this word as an arrow, and set in the head of it conciliation as the barb. And He anointed it with love, that soothes the members; so that when it flew into him who was full of discord, he was at once changed from discord to harmony. For straightway upon hearing that humble voice of our Lord, saying — Simon, I have somewhat to say unto you, that secret despiser returned his answer, Say on, Lord. For the sweet voice entered his bitter mind, and begot of it pleasant fruit. For he who before this voice was one that secretly despised, after this voice became one that openly honoured. For humility, by its sweet utterance, subdues even its adversaries into rendering it honour. For it is not over its friends that humility tests its power, but over its enemies it exhibits its victories.

25. Thus the heavenly King arrayed Himself in armour of humility, and so conquered the bitter one, and drew from him a good answer as a sure pledge [of victory]. This is the armour concerning which Paul said, that by it we humble the loftiness that exalts itself against the knowledge of God. 2 Corinthians 10:5 For Paul had received the proof of it in himself. For as he had been warring in pride, but was conquered in humility, so is to be conquered every lofty thing which exalts itself against this humility. For Saul was journeying to subdue the disciples with hard words, but the Master of the disciples subdued him with a humble word. For when He to whom all things are possible manifested Himself to him, giving up all things else, He spoke to him in humility alone, that He might teach us that a soft tongue is more effectual than all things else against hard thoughts. For neither threats nor words of terror were heard by Paul, but weak words not able to avenge themselves: Saul, Saul, why do you persecute Me? Acts 9:4 But the words which were thought not even capable of avenging themselves, were found to be taking vengeance by drawing him away from the Jews and making him a goodly vessel. He who was full of the bitter will of the Jews, was then filled with the sweet preaching of the cross. When he was filled with the bitterness of the crucifiers, in his bitterness he made havoc of the churches. But when he was filled with the sweetness of the Crucified, he embittered the synagogues of the crucifiers. Our Lord then strove with humble voice with him, who had been warring against His churches with hard bonds. Thus Saul, who had been binding the disciples with bitter chains, was bound with pleasant persuasions; that he might not again cast the disciples into bonds; since he was bound by the Crucified, Who puts to silence evil voices, whom all they that were set against Him could not bind or injure. But when Paul ceased from binding the disciples, he himself was bound with chains by the persecutors. But when he was bound with chains, he loosed the bonds of idolatry by his bonds.

26. Saul, Saul, why do you persecute me? He who had conquered His persecutors in the world below, and ruled over the angels in the world above, spoke from above with humble voice. And He Who while He was upon earth had denounced ten woes against His crucifiers, when He was in heaven, did not denounce even one woe against Saul, His persecutor. Now, our Lord denounced woe to His crucifiers, that He might teach His disciples not to be dismayed by His murderers. But our Lord spoke in humility from heaven, that in humility the heads of His church might speak. And if any one should say, Wherein did our Lord speak humbly with Paul? For lo! The eyes of Paul were grievously smitten; let him know that it was not from our merciful Lord that this chastisement proceeded, who spoke those words in humility; but from the vehement light that vehemently shone forth there. And this light did not strike Paul by way of retribution on account of his deeds, but on account of the vehemence of its rays it hurt him, as he also said: When I arose, I could discern nothing for the glory of the light. Acts 22:11 But if that light was glorious, O Paul, how did the glorious light become a blinding light to you yourself? The light was that which, according to its nature, illuminates above, but contrary to its nature, it shone forth below. When it illumined above, it was delightful; but when it shone forth below, it was blinding. For the light was both grievous and pleasant. It was grievous and violent towards the eyes of the flesh; and it was pleasant and lightful to those who are fire and spirit. Matthew 4:11

27. For I saw a light from heaven that excelled the sun, and its light shone upon me. Acts 26:13 So then mighty rays streamed forth without moderation, and were poured upon feeble eyes, which moderate rays refresh. For, lo! The sun also in measure assists the eyes, but beyond measure and out of measure it injures the eyes. And it is not by way of vengeance in wrath that it smites them. For lo! It is the friend of the eyes and beloved of the eyeballs. And this is a marvel; while with its gentle lustre it befriends and assists the eyes; yet by its vehement rays it is hostile to and injures the eyeballs. But if the sun which is here below, and of kindred nature with the eyes that are here below, yet injures them, in vehemence and not in anger, in its proper force and not in wrath; how much more should the light that is from above, akin to the things that are above, by its vehemence injure a man here below who has suddenly gazed upon that which is not akin to his nature? For since Paul might have been injured by the vehemence of this sun to which he was accustomed, if he gazed upon it not according to custom, how much more should he be injured by the glory of that light to which his eyes never had been accustomed? For behold, Daniel also Daniel 10:5-6 was melted and poured out on every side before the glory of the angel, whose vehement brightness suddenly shone upon him! And it was not because of the angel's wrath that his human weakness was melted, just as it is not on account of the wrath or hostility of fire that wax is melted before it; but on account of the weakness of the wax it cannot keep firm and stand in presence of fire. When then the two approach one another, the power of the fire by its quality prevails; but the weakness of the wax on the other hand is brought lower even than its former weakness.

28. But the majesty of the angel was manifested in itself; the weakness of flesh in itself could not endure. For my inward parts were turned into corruption. Daniel 10:8 But yet men see men, their fellows, and faint before them: Yet it is not by their bright splendour that they are moved, but by their harsh will. For servants are terrified by the wrath of their masters, and those that are judged tremble through fear of their judges. But this did not befall Daniel on account of threatening or anger from the angel; but on account of his terrible nature and prevailing brightness. For it was not with threatening, the angel came to him. For if he had come with threatening, how could a mouth full of threatening become full of peace, when it came, saying, Peace be unto you, you man of desire? Thus that mouth that was a fountain of thunderings — for the voice of his words was like the voice of many hosts, Daniel 10:6 that voice became to him a fountain teeming with and containing peace. And when [the voice] reached the terrified ears which were thirsty for the encouraging greeting of peace, there was opened and poured out [for Daniel] a draught of peace. And by the angel's later [word of] peace, those ears were encouraged, which had been terrified by his former voice first. For [he said], Let my Lord speak because I have been strengthened. Daniel 10:19 But because in that heart-moving vision the fiery angel was about to announce nothing concerning Him, [the Lord], on this account that majesty [of the angel] was forward to give the salutation of peace to the lowliness [of the prophet]; that by the gladdening salutation which that awful majesty gave, the dread should be removed which lay on the mind of the lowliness and that was terrified.

29. But what shall we say about the Lord of the Angel, Who said to Moses — No man shall see Me and live? Exodus 33:20 Is it on account of the fury of His anger, that whoever shall see Him shall die? Or on account of the splendour of His Being? For that Being was not made and was not created: so that eyes which have been made and created cannot look upon it. For if it is on account of His fury that whoever shall look upon Him shall not live, lo! He would have granted to Moses to see Him because of His great love to him. Accordingly, the Self-Existent by His vision slays them that look upon Him; but He slays, not because of harsh fury but because of His potent splendour. Because of this He in His great love granted to Moses to see His glory; yet in the same great love He restrained him from seeing His glory. But it was not that the glory of His majesty would have been at all diminished, but that weak eyes could not suffice to bear the overpowering billows of His glory. Therefore God, Who in His love desired that the vision of Moses should be directed upon the goodly brightness of His glory, in His love did not desire that the vision of Moses should be blinded amidst the potent rays of His glory. Therefore Moses saw and saw not. He saw, that he might be exalted; he saw not, that he might not be injured. For by that which he saw, his lowliness was exalted; and by that which he saw not, his weakness was not blinded. As also our eyes look upon the sun and look not upon it; and by what they see are assisted; and by what they see not, are uninjured. Thus the eye sees, that it may be benefited; but it ventures not [to look], that it may not be injured. So then through love God hindered Moses from seeing that glory that was too hard for his eyes: As also Moses through his love prevented the children of his people from seeing the brightness that was too strong for their eyes. For he learned from Him Who covered him, and spread His hand, and hid from him the splendour of the glory, that it might not injure him; so that he also should spread the veil and conceal from the feeble ones the overpowering splendour, that it might not hurt them. Now when Moses saw that the sons of perishable flesh could not gaze upon the borrowed glory that was on his face, his heart failed within him; for that he had sought to dare to gaze upon the glory of the Eternal Being; in whose floods, lo! Those above and those below are plunged and spring forth; the depths whereof none can fathom; the shores whereof none can reach; whereof no end or limit can be found.

30. Now if any one should say, Was it not then possible for God [to bring it to pass] that Moses should look upon that glory and not be injured; and that Paul likewise should look upon the light and take no hurt? Let him that says this understand that though it is possible for the power and overruling force of God, that the eyes should change their nature; yet it is inconsistent with the wisdom and nature of God that the order of nature should be confused. For, lo! It is also easy for the arm of the artificer to destroy [his fabrics]; but it is inconsistent with the good sense of the artificer to ruin goodly ornaments. And if any one wishes to say, concerning something which to himself seems meet —It were meet for God to do this; let him know that it is meet for himself not to speak thus concerning God. For the chief of all things meet is this: that a man should not teach God what is meet. For it becomes not man to become God's instructor. For this is a great wickedness, that we should become teachers to Him, of Whom these created mouths of ours are unable to tell, in the formation of His handiwork. For it is an unpardonable iniquity, that the mouth in its boldness should teach what is proper to that God by Whose grace it learned to speak at all. If any one then shall say, It had been meet for God to do this, I also, because I have a mouth and a tongue, may say, It had been meet for God not to give to man freedom by which he thus reproaches Him Who is not to be reproached. But I do not dare to say that it was not meet for Him to give it; lest I also make myself an instructor of Him Who is not to be instructed. For because He is just, He would have been reproached by Himself, had He not given freedom to men, as though through grudging He had withheld from lowly man the gift that makes great. Therefore He gave it betimes by His grace, that He might not be justly reproached by Himself; even though through freedom, His own gift, lo! blasphemers wickedly reproach Him.

31. Now why were the eyes of Moses made to shine because of the glory which he saw, while on the contrary [the eyes of] Paul, instead of being made to shine, were made utterly blind? Yet we may be sure that the eyes of Moses were not stronger than those of Paul; for they were akin in one brotherhood of blood and flesh. But another power through grace sustained the eyes of Moses; whereas no power was added in mercy to the eyes of Paul, beyond their natural power, which in wrath was taken from them. But if we say that their natural power was taken away from them, and that [it was] on this account he was defeated and overcome by the overpowering light — for had their natural power remained, they would have been able to endure that supernatural light. Yet let us be sure of this, that as often as anything transcendent is revealed, that surpasses and transcends our nature, our natural power is not able to stand before it. But if on the other hand another power beyond our natural one is added to us, then by that power received by us in excess of and beyond nature, we shall be able to stand before any strange thing which comes upon us supernaturally.

32. For, lo! The power of our ears and eyes is in us and is formed in us in its natural manner; and yet our sight and hearing cannot stand before mighty thunder and lightning; first, because they come with vehemence; and secondly, because their potency suddenly surprises and astounds our feebleness. This is what happened to Paul. For the potency of the light suddenly surprised his feeble eyes and injured them. But the greatness of the voice brought low his strength and entered his ears and opened them. For they had been closed up by Jewish contentiousness as by wax. For the voice did not plough up the ears, as the light injured the eyeballs. Why? But because it was meet that he should hear, but not that he should see. Therefore the doors of hearing were opened by the voice as by a key: but the doors of sight were shut by the light that should open them. Why then was it meet that he should hear? Clearly because by that voice our Lord was able to reveal Himself as being persecuted by Saul. For He was not able to show Himself by sight as being persecuted; for there was no way whereby this should be, that the son of David should be seen fleeing and Saul pursuing after Him. For this happened in very deed with that first Saul and with the first David. The one was pursuing; the other was being persecuted; they both of them saw and were seen, each by the other. But here the ear alone could hear of the persecution of the Son of David; the eye could not see that He was being persecuted. For it was in [the person of] others He was being persecuted, while He was Himself in heaven;— He Who beforetime had been persecuted in His own person while He was upon earth. Therefore the ears [of Saul] were opened and his eyes were closed. And He Who by sight could not represent Himself before Saul as persecuted, represented Himself by word before him as persecuted; when he cried and said — Saul, Saul, why do you persecute Me? Accordingly, his eyes were closed, because they could not see the persecution of Christ; but his ears were opened, because they could hear of His persecution. So then although the eyes of Moses were bodily eyes, as those of Paul, yet his inward eyes were Christian; for Moses wrote of Me, John 5:46 but the outward eyes of Paul were open, while the inward [eyes] were shut. Then because the inward eyes of Moses shone clear, his outward eyes also were made to shine clearly. But the outward eyes of Paul were closed, that by the closing of those that were outward, there might come to pass the opening of those that were inward. For he who by the outward eyes was not able to see the Lord in His signs, he when those bodily eyes were closed, saw with those within. And because he had received the proof in his own person, he wrote to those who had their bodily eyes full of light — May He illumine the eyes of your hearts. Ephesians 1:18 Therefore the signs manifested to the external eyes of the Jews, profited them not at all; but faith of the heart opened the eyes of the heart of the Gentiles. But because, had Moses come down in his accustomed aspect from the mountain, without that shining of countenance, and said, I saw there the glory of God, the faithless fathers would not have believed him; so also, had Paul, without suffering blindness of his eyes, said, I heard the voice of Christ, the sons who crucified Christ would not have received it as true. Therefore He set on Moses as in love, an excelling sign of splendour, that the deceivers might believe that he had seen the Divine glory; but on Saul, as on a persecutor, He set the hateful sign of blindness, that the liars might believe that he had heard the words of Christ; that so you might not again speak against Moses, and that these might not doubt concerning Paul. For God set signs on the bodies of the blind, and sent them to those who were in error, who used to make signs upon the borders of their garments. But they remembered not the signs on their garments, and in the signs of the body they greatly erred. The fathers who saw the glory of Moses, did not obey Moses; nor did the sons who saw the blindness of Paul believe Paul. But three times in the desert they threatened to stone Moses and his house with stones as dogs. For all congregation bade stone them with stones. Numbers 14:10 And thrice they scourged Paul with rods as a dog on his body. [?] Thrice was I beaten with rods. 2 Corinthians 11:25 These are the lions who through their love for their Lord were beaten as dogs and were torn as flocks of sheep, those flocks that used to stone their guardian shepherds, in order that ravening wolves might rule over them.

33. But the crucifiers who corrupted the soldiers with a bribe, they perhaps said concerning Paul —The disciples have bribed him with a bribe; therefore he associates with the disciples. For those who by the giving of a bribe strove that the resurrection of our Lord might not be preached, slandered Paul with the name of a bribe, that his revelation might not be believed. Therefore the voice astonished him, and the light blinded him, that his astonishment might pacify his violence, and his blindness might put to shame his slanderers. For the voice astounded his hearing in this, that it said meekly to him —(Saul, why do you persecute Me?): and the light blinded his sight, that when the slanderers should have said that he had received a bribe, and thereby was suborned to lie, his blindness which had been brought about by that light might confute them, showing that it was through it that he had been driven to speak what was true. So that those who supposed that his hands had received a bribe, and that because of it his lips lied, might know that his eyes had given up their light and because of this his lips proclaimed the truth. But again for another reason the meek voice accompanied the overpowering light; namely, that as it were from meekness unto exaltation our Lord might produce help for the persecutor; in like manner as also all His helps were produced, from lowliness unto greatness. For our Lord's meekness continued from the womb to the tomb. And observe that greatness comes close upon His lowliness, and exaltation on His meekness. For whereas His greatness was observed in various things, His Divinity was revealed by glorious signs; that it might be known that the One Who stood among them, was not one but two. For His nature is not humble nature alone, nor is it an exalted nature alone; but there are two natures that are mingled, the one with the other; the exalted and the humble.

Therefore these two natures show forth their qualities; so that by the quality of each of the two, mankind might distinguish between the two; that it might not be supposed that He was merely one — He Who was two by commingling: but that it might be known that He was two in respect of the blending, though He was one in respect of His Being. These things our Lord, through His humility and exaltation, taught to Paul also in the way to Damascus.

34. For our Lord appeared to Saul in meekness, since meekness was close to His greatness; that because of His greatness it might be known Who He is Who spoke meekly. For even as His disciples preached on earth of our Lord in meekness and in exaltation — in the meekness of His persecution, and in the exaltation of His signs, — so also our Lord preached of Himself in meekness and in exaltation in Paul's presence — in the exaltation of the potency of the light which flashed, and in the meekness of that meek voice which said; Saul, why do you persecute Me?— so that the preaching of Him which His disciples preached concerning Him in presence of many, should be like to that preaching which He preached concerning Himself. But even as, if He had not spoken meekly, it would not have been made known there that He was meek, so, had He not appeared there as an overpowering light, it would not have been made known there that He was exalted.

35. And if you should say; What necessity was there that He should speak humbly? Could He not have convinced him also through the greatness of the light? Know, you who question, that this rejoinder may be returned to you; that because it was necessary that He should speak humbly, He therefore spoke humbly. For by Him Who is wise in all things, there was done there nothing that was not meet to be done. For He Who has given knowledge to artificers to do each thing severally with the instrument meet for it, does He not Himself know that which He gives others the power of knowing? Therefore whatsoever has been wrought or is being wrought by the Godhead, that very thing that is wrought by Him at that time, is for the furtherance of [God's] working at that time, even though to the blind the Divine orderings seem contrariwise. But that we may not restrain by constraint of words a wise enquirer, one that wishes to grow by true persuasion as the seed by the rain-drops; know, O enquirer, that because Saul was a persecutor, but our Lord was endeavouring to make him persecuted instead of persecutor, therefore He of His wisdom made haste to cry — Saul, why do you persecute Me?— in order that, when Saul who was being made a disciple, heard Him Who was making him a disciple, saying, Why do you persecute Me? he might know that the Master Whose servant he was becoming, was a persecuted Master, and so might quickly cast away the persecution of his former masters, and might clothe himself in the persecuted state of his persecuted Master. Now any master who wishes to teach a man anything, teaches him either by deeds or by words. But if he teach him neither by words nor by deeds, the man cannot be instructed in his craft. So that, even though our Lord did not teach Paul humility by deeds, yet by voice He taught him endurance of persecution which He could not teach him by deed. For before our Lord was crucified, He taught His disciples humble endurance of persecution by deed. But after He had finished His persecution by crucifixion, as He said, Lo! All things are finished. John 19:30 He could not vainly return and begin again anything which once for all had been wisely finished. Or why again do you seek for the crucifixion and shame of the Son of God?

36. For even though our Lord in His grace had beforetime brought the majesty of His Godhead into humility, yet afterwards in His justice He willed not again to bring back to humiliation the littleness of manhood which had been made great. But because it was necessary that the persecuting disciple should learn endurance of persecution, while yet it was impossible that the Master should again come down and be persecuted afresh; He taught him by voice that which could not be taught by deeds. Saul, why do you persecute Me? The explanation of which utterance is this —Saul, why are you not persecuted in Me? But in order that Saul might not suppose that it was because of His weakness our Lord was persecuted, the strength of the overpowering light which shone upon him, convinced him. For if the eyes of Saul could not endure the shining of that light, how could the hands of Saul bind and fetter the disciples of the Lord of that light? But his hands had fettered the disciples, that he might learn their power in their bonds; while his eyes could not endure the beams, that by their strength he might learn his own weakness. But had not the power of that light shone upon him, when the Lord said to him; Saul, why do you persecute Me? Then because of the madness of the pride wherein Paul was set up at that time, he would perhaps have said this to Him, I am persecuting You for this reason, because You have said, Why do you persecute Me? For who is there that would not persecute You, when You, with such strength, trouble Your persecutor with these feeble cries. But the humility of our Lord was heard in the voice, and the power of the light shone forth in the beams. So Paul could not despise the humility of the voice, because of the glory of the light.

37. Thus were his ears brought into discipleship to the voice which he heard, because his eyes sufficed not to endure the beams which they saw. That marvel of the dawning of the light was shed forth upon his eyeballs and did them hurt; and the voice of the Lord of the light entered his ears, but did them no harm. But between the light and the Lord of the light, which ought to have been the stronger? For if the light which was created by Him was so overpowering, how much more overpowering He by Whom this very light was created! But if the Lord of the light was overpowering, as indeed He is overpowering, how did His voice enter the hearing and not harm it? Even as that light which hurt the sight? But hear the wonder and the marvel which our Lord wrought by His grace. For our Lord willed not to humble that light which is His; but He being Lord of the light humbled Himself. But as the Lord of the light is greater than the light which is His, so great is the glory that the Lord of the light should humble Himself rather than humble the light.

38. As also in the night, while He was praying, it is written — There appeared to Him an angel strengthening Him. Luke 22:43 But here all mouths, celestial and terrestrial, are insufficient to give thanks to Him by Whose hand the angels were created; that He was strengthened for the sake of sinners by that angel who was created by His hand. As then the angel from above stood in glory and in brightness, while the Lord of the angel, that He might exalt man who was degraded, stood in degradation and humility; so also here that light flashed forth in manifestation; but the Lord of the light, for the sake of helping one persecutor, spoke with humble voice and lowly words.

39. For this cause therefore that light which was overpowering, because it was not diminished, entered the eyeballs with overpowering manifestation and injured them. But the Lord of the light, because He had lowered Himself in order to help, His lowly voice entered the ears that had need and helped them. But in order that the help of that voice which had become lowly, might not fail Him, therefore the strength of that light was not lowered, in order that because of that light, which was not lowered, the help of that voice which was lowered, might be believed. But this is a marvel, that until our Lord made Himself lowly in voice, Paul was not made lowly in deed; for even as, before He came down and clothed Himself in a body, our Lord was in exaltation with His Father; yet in His exaltation men did not learn humility; but when He humbled Himself and came down from His exaltation, then by His humbleness humility was soon among men; so again after His resurrection and ascension He was in glory at the right hand of God His Father, but by that His exaltation, Paul did not learn humility. Therefore He that was exalted and sat at the right hand of His Father, ceased from glorious and lofty speech, and He cried as one wronged and oppressed, with feeble and meek words, saying — Saul, Saul, why do you persecute Me? Thus, humble words prevailed over harsh bridles. For by humble words, as by bridles, the persecuted led the persecutor from the broad way of the persecutors into the narrow way of the persecuted. And since all the signs that were done in the Name of our Lord did not convince Paul, our Lord made haste to meet with humility him who was hastening on the way to Damascus in the vehemence of pride. Thus by His humble words, the harsh vehemence of pride was checked.

40. He then Who used humble words with Paul His persecutor, He also used humble sayings with the Pharisee. For so great is the power of humility that even God Who overcomes all did not overcome without it. Humility was able also in the wilderness to bear the burden of the stiff-necked people. For against the people who were more stubborn than all men, was set Moses who was more meek than all men. For God Who needs not anything, when He had set free the people, afterwards had need of the humility of Moses, that this humility might endure the wrath and murmuring of the People that provoked him. For humility alone could endure the gainsayings of that people, which the signs of Egypt and the prodigies (wrought) in the desert could not subdue. For when pride had wrought divisions among the people, humility by its prayer used to close up their divisions. If then the humility of the Stammerer endured six hundred thousand, how much more exceedingly did the humility of Him, Who gave speech to the Stammerer endure? For the humility of Moses is a shadow of the humility of our Lord.

41. Our Lord then saw that Simon the Pharisee did not believe the signs and wonders which he had seen. He came to him to persuade him with humble words; and humble utterances overcame him, whom mighty wonders had not overcome. What then are the wonders which that Pharisee had seen? He had seen the dead raised to life, the lepers cleansed, the blind with eyes opened. These signs compelled that Pharisee to entertain our Lord as a prophet. But he who entertained Him as a prophet, changed so as to despise Him for one who had not knowledge, saying (namely);— Had this man been a prophet, He would have known that this woman— who had approached Him — is a sinner. But we may despise the Pharisee and say, Had he been a man of discernment, he would have learned from that sinful woman, who approached our Lord, not that He was a prophet, but the Lord of the Prophets. For the tears of the sinful woman testified, that it was not a prophet they were propitiating, but Him, Who, as God, was angry with her sins. For, because the prophets sufficed not to raise sinners to life, the Lord of the prophets came down to heal those who were in evil case. But what physician is there who hinders the smitten, that they should not come to him, O blind Pharisee, as it befell that she came to our Physician! For why did the smitten woman approach Him — she, whose wounds were healed by her tears? He Who had come down to be a fountain of healing among the diseased, was proclaiming this — Let every one that is thirsty, come and drink. John 7:37 But when the Pharisees, this man's companions, murmured at the healing of sinners, the Physician taught concerning His art, that the door is opened for the diseased and not for the whole, for they that are whole need not a physician but they that are sick. Matthew 9:12 Therefore the praise of the physician is the healing of the diseased — that the shame of the Pharisee who reproved the praise of our physician may be greater. But our Lord used to show signs in the streets; and also when He entered into the house of the Pharisee, He showed signs which were greater than those He had shown outside. For in the street He made whole the bodies that were sick, but within He healed the souls that were diseased. Outside, He raised to life the mortality of Lazarus: but within, He raised to life the mortality of the sinful woman. He restored the living soul to the corpse from which it had gone out; and He expelled from the sinful woman the deadly sin which dwelt within her. But the blind (Pharisee) who was insufficient for great things, because of the great things which he saw not, belied those small things which he had seen. For he was a son of Israel who attributed weakness to his God, and not to himself. For (Israel said), Though He smote the rock and the waters flowed, can He also give us bread? But when our Lord saw his weakness, that it missed the great things and, because of them, the small things also, He hasted to put forward a simple word, as though for a babe that was being reared on milk, and was not capable of solid food.

42. For by that wherein you knew, O Pharisee, that our Lord was not a prophet, by that very thing it was proved that you did not know the prophets. For by this that you said — Had this man been a prophet, he would have known, you show herein that (in your esteem) whoever is a prophet knows all things. But lo! some matters were hidden from the prophets; how then do you attribute the revelation of all hidden things to the prophets? But this unwise teacher who perverted the scriptures of the Prophets, did not even understand what he read in the scriptures. For it was not only that the greatness of the Lord was not discerned by that Pharisee, but he did not even discern the weakness of the prophets. For our Lord, as knowing all things, allowed that sinful woman to come in and receive His peace. But Elisha, as one ignorant, said to the Shunamite;— Peace to you and peace be to the child. 2 Kings 4:26 Accordingly he who supposed that our Lord was proved not to be a prophet, was himself proved not to know the Prophets. When the mind contains malice and cannot refrain, then that malice which is in it, is cunning in finding a pretext for opening a door; but in case that pretext, in which the deceiver takes refuge is confuted, he knows that within this there is another concealed which he may employ.

Now observe this son of Israel, how he was like Israel in stubbornness. For heathenism was bound up in the mind of the People; therefore Moses was taken away from them, that the wickedness that was within them might become manifest. But that they might not be put to shame, and that it might not be known how they were seeking idols, they first sought for Moses, and then for idols. As for this Moses, we know not what has become of him. Exodus 32:1 And if God, Who cannot die, brought you out of Egypt, why do you seek for a man, who at some time must die? Yet they did not desire Moses, that he should become a god to them; because Moses could hear and see and reprove; but they sought for a god who could neither hear nor see nor reprove. But whenever Moses shall have died, what shall remain of him? For behold, your God is a living God, and lo! He has revealed Himself to you by living testimonies. For the bright cloud was at that time overshadowing them, and they had the pillar of light in the night-time. Water flowed for them from the rock, and they drank its streams. They were delighted every day by tasting that manna, the fame of which we have heard. How was Moses far from you? Behold the signs of Moses surround you. Or how does the person of Moses profit you, when you have such a guide as this? If your garments wear not old, and a temperate air refreshes you, if the heat and the cold do not hurt you, and you have rest from war, and art far removed from the fear of Egypt — what thing then was lacking to Israel that he sought for Moses? Open heathenism was lacking to him. For it was not for Moses that he sought, but on the pretext of Moses' absence he followed after the calf. Thus briefly have we showed, that when the mind is full of anything, but an opposing reason meets it, then it forces it by violence to open for it a door to that which it desires.

43. You too, O Pharisee, thirsty for blasphemy, what did you see in our Lord, to show that He was not a prophet? For lo! The things that belong to the Lord of the Prophets were seen in Him. For the gushing tears made haste to proclaim that they were shed as before God. The sorrowing kisses testified that they sought to win over the creditor to tear up the debt-bonds. The goodly ointment of the sinful woman proclaimed that it was a bribe of penitence. These medicines the sinful woman offered to her Physician, that by her tears He might wash away her stains, by her kisses He might heal her wounds, by her sweet ointment He might make her evil name sweet as the odour of her ointment. This is the Physician who heals men by the medicines which they bring to Him. These marvels were shown at that time; but to the Pharisee instead of these there appeared blasphemy. For what could be established in the weeping of the sinful woman, but that He can justify sinners? Else, judge in your mind, O blind teacher, why was that mournful weeping in the joyful feast, so that, while they were making merry with food, she was in bitterness with her tears? Because she was a sinner, her deeds were unchaste, and these (deeds) she was wont to do. But if at that time, from the wantonness of sinners she was turned to chastity, then acknowledge, you who said He is not a prophet, that He is One who makes those chaste that have been wanton. For by this, that you know that she is a sinner, and by this, that you see her now penitent, search out where is the power that changed her. For he ought to have fallen down and worshipped Him Who, while silent, in His silence turned to chastity those sinners whom the Prophets by their vehement utterances could not turn to chastity. A wonderful and marvellous thing was seen in the house of the Pharisee; a sinful woman that sat and wept, and she who wept said not wherefore she wept; nor did He at Whose feet she sat say to her, Why do you weep? The sinner did not need with her lips to petition our Lord, because she believed that He knew, as God, the petitions that were hidden in her tears. Nor did our Lord ask her, What have you done? For He knew that by her pure kisses she was atoning for her transgressions. So then she, because she believed that He knew the things that were hidden, offered to Him her prayers in her heart; for knowing secret things He had no need of the outward lips. If then the sinner, because she knew that our Lord was God, sought not to persuade Him with her lips; and our Lord, because as God He discerned her thoughts, therefore questioned her not; do you not, O tyrant Pharisee, from the silence of both understand the position of both; that she was praying as to God in her heart, and that He as God was in silence searching out her thoughts? But the Pharisee could not see and understand these things, because he was a son of Israel who though perceiving, saw not, and though he heard, understood not. Though then our Lord knew that that Pharisee thought evil thoughts concerning Him, He confuted him gently and not harshly. For sweetness came down from on high to break down the bitterness with which the Evil One had stamped us. Therefore our Lord taught that Pharisee of Himself and in Himself, as though saying, Even as I, though I knew the evil things in your heart, yet gently persuaded you, so though I knew the evil things of this woman, I mercifully received her.

But let us hear how long-suffering was drawn after the hasty thought, so as to draw it from haste to understanding. A certain creditor had two debtors. One owed five hundred dinars, and the other fifty dinars. — (Be not wearied, O hearer, at the length of the repetition of the parable, lest you be contrary to Him Who in the parable was long-suffering for the sake of giving help.)— At length, when neither of them had wherewithal to pay, he forgave them both. Which of them do you think would love him more? Simon said to Him, I suppose that he, to whom more was forgiven. Our Lord said to him, You have rightly judged. Our Lord in His justice commended the perverse (Pharisee), because of the right judgment, which he had judged, though he in his wickedness had answered the good Lord concerning the mercy He had wrought. Now many things are laid up in this parable; for it is a treasury full of many helps. Why then did our Lord require that the Pharisee should pass judgment for Him between the two debtors? Was it not that the greatness, coming after the littleness, might show itself that nothing of the littleness was drawn after the greatness? For our Lord, since He knew the secret things, was long-suffering and questioned Simon, that those might be put to shame who, though not knowing, were hasty to blame, but not to enquire. For if, O man, before I heard your judgment passed, I judged not of it, why did you, before you heard from Me, the case of the sinful woman, hastily blame? Now this was done for our instruction, that we might be swift to enquire, but slow to pass our sentence. For had that Pharisee been long-suffering, lo! That pardon which our Lord in the end gave to the sinful woman, would have taught him everything. Long-suffering is wont to acquire all things for those that acquire it.

44. But again; through the forgiveness of the two debtors, our Lord led into forgiveness him who was in need of forgiveness, yet in whose eyes the forgiveness of debts was hateful. For though the debts of the Pharisee himself needed forgiveness, yet the forgiveness of the debts of the sinful woman was hateful in his eyes. For had there been this forgiveness of debts in the mind of the Pharisee, it would not have been in his eyes disgraceful that that sinful woman should have come for forgiveness of her debts to God and not to the priests; for the priests could not forgive sins such as those. But this sinful woman from the glorious works which our Lord did, believed that He could also forgive sins. For she knew that whoever is able to restore the members of the body, is able also to cleanse away the spots of the soul. But the Pharisee, though he was a teacher, did not know this. For the teachers of Israel were wont to be fools, put to shame by the despised and vile. For they were put to shame by that blind man to whom they said — We know that this man is a sinner. John 9:24-31 But he said to them:— How did He open my eyes? Lo! God hears not sinners. John 9:24-31 These are the blind teachers who were made guides to others; and their perverse path was made straight by a blind man.

45. But hear the marvel that our Lord wrought. Because that Pharisee supposed that our Lord did not know that the woman who touched Him was a sinner; our Lord made the lips of the Pharisee like the strings of a harp; and by his very lips He sang how she was trampling under foot his sins, though he knew it not. And he who as though he knew had blamed, was found to be a harp, whereto another could sing of that which he knew. For our Lord compared the sins of the sinful woman to five hundred dinars, and caused them to pass into the hearing of the Pharisee by the parable which he heard; and again brought them forth from his mouth in the judgment he gave; though Simon knew not, when he was judging, that those five hundred dinars denoted the sins of the sinful woman. And (the Pharisee) who thought concerning our Lord that He had not knowledge of her sins, was himself found not to have knowledge of them, when he heard of those debts in the parable, and gave judgment concerning them with his voice. But when it was explained to him at last by our Lord, then the Pharisee knew that alike his ears and also his lips were, as it were, instruments for our Lord, through which He might sing the glories of His knowledge.

For this Pharisee was the fellow of those scribes, whose sentence by their own mouths our Lord gave against them — What then will the Lord of the vineyard do to those husbandmen? Matthew 21:40-44 They say unto Him, against themselves:— He will terribly destroy them, and will hire out the vineyard to husbandmen who will render unto Him the fruit in its season. This is the Godhead to which all things are easy, which by the mouths, the very mouths that blasphemed it, pronounced the sentence of those very mouths against them.

46. Glory then be to Him the Invisible, who clothed Himself in invisibility, that sinners might he able to draw near to Him. For our Lord did not repel the sinful woman as the Pharisee expected; inasmuch as He descended from the height which no man can reach unto, altogether in order that lowly publicans, like Zaccheus, might reach unto Him. And the Nature which none can handle, clothed Itself in a body, altogether in order that all lips Isaiah 6:7 might kiss His feet as the sinful woman did. For the sacred soul was hidden within the veil of flesh, and so touched all unclean lips and sanctified them. Thus He Whom His appetite was supposed to invite to feasting, His feet invited to tears; He was the good Physician, who came forth to go to the sinful woman who was seeking Him in her soul. She then anointed the feet of our Lord, who (anointed) not His head — she who was trodden down in the dust by all. For those Pharisees who justified themselves and despised all (else), trod her down. But He the Merciful, Whose pure body sanctified her uncleanness, had pity on her.

47. But Mary anointed the head of our Lord's body, Matthew 26:7 as a token of the better part which she had chosen. And Christ prophesied concerning that which her soul had chosen. While Martha was cumbered with serving, Mary was hungering to be satisfied with spiritual things by Him Who also satisfies us with bodily things. So Mary refreshed Him with precious ointment, as He had refreshed her with His exalted teaching. Mary by the oil showed forth the mystery of His mortality, Who by His teaching mortified the concupiscence of her flesh. Thus the sinful woman by the flood of her tears, in full assurance was rewarded with remission of sins from beside His feet; and she who had the issue of blood, stole healing from the hem of His garment. But Mary received blessing openly from His mouth, as a reward of the service of her hands upon His head. For she poured out on His head the precious ointment, and received from His mouth a wonderful promise. This is the ointment which was sown above and yielded fruit below. For she sowed it on His head and gathered its fruit from between His lips — She shall have a name and this memorial in every place where My Gospel shall be preached. Matthew 26:13 Accordingly, what she then received of Him, He is able to cause to pass unto all generations: and in no generation can any hinder it. For the ointment which she poured upon His head, gave its odour in presence of all the guests and refreshed Him; so also the goodly name which He gave her, passes down through all generations and brings honour to her. Even as all who were at the feast were sensible of her ointment; it was meet that all who come into the world should be sensible of her triumph. This is a loan whereof the increase is exacted in all generations.

48. Now Simeon the priest, when he took Him up in his arms to present Him before God, Luke 2:28 understood as he saw [Him] that He was not presenting Him, but was being himself presented. For the Son was not presented by the servant to His Father, but the servant was presented by the Son to his Lord. For it is not possible that He, by Whom every offering is presented, should be presented by another. For the offering does not present him that offers it; but by them that offer are offerings presented. So then He Who receives offerings gave Himself to be offered by another, that those who presented Him, while offering Him, might themselves be presented by Him. For as He gave His body to be eaten, that when eaten It might quicken to life them that ate Him; so He gave Himself to be offered, that by His Cross the hands of them that offered Him might be sanctified. So, then, though the arms of Simeon seemed to be presenting the Son, yet the words of Simeon testified that he was presented by the Son. Therefore we can have no dispute concerning this, because that which was said put an end to dispute — Now let Your servant depart in peace. Luke 2:29 He then who is let depart to go in peace to God, is presented as an offering to God. And in order to make known by whom he was presented, he said — For lo! My eyes have seen Your mercy. Luke 2:30 If there was no grace wrought on him, why then did he give thanks? But rightly did he give thanks, that he was thought worthy to receive in his arms Him, Whom angels and prophets greatly desired to see. For lo! my eyes have seen Your mercy. Let us understand then and see. Is mercy that which shows mercy to another, or is it that which receives mercy from another? But if mercy is that which shows mercy to all, well did Simeon call our Lord by the name of the mercy that showed mercy to him — Him Who freed him from the world which is full of snares, that he might go to Eden which is full of pleasures; for he who was priest said and testified that he was offered as an offering, that from the midst of the perishing world he should go and be stored up in the treasure-house which is kept safe. For one for whom it may be that what he has found should be lost, to him it belongs to be diligent that it should be kept safe. But for our Lord it could not be that He should be lost; but by Him the lost were found. So then, through the Son Who could not be lost, the servant who was very desirous not to be lost, was presented. Lo! My eyes have seen Your mercy. It is evident Simeon received grace from that Child Whom he was carrying. For inwardly he received grace from that Infant, Whom openly he received in his arms. For through Him Who was glorious, even when He was carried, being small and feeble, he that carried Him was made great.

49. But inasmuch as Simeon endured to carry on his weak arms that Majesty which the creatures could not endure, it is evident that his weakness was made strong by the strength which he carried. For at that time Simeon also along with all creatures was secretly upheld by the almighty strength of the Son. Now this is a marvel, that outwardly it was he that was strengthened that carried Him Who strengthened him; but inwardly it was the strength that bore its bearer. For the Majesty straitened itself, that they who carried it might endure it; in order that as far as that Majesty stooped to our littleness, so far should our love be raised up from all desires to reach that Majesty.

50. So likewise the ship that carried our Lord; it was He that bare it, in that He stayed from it the wind that would have sunk it. Peace, for you are shut up. While He was on the sea, His arm reached even to the fountain of the wind, Mark 4:39 to shut it up. The ship bare His manhood, but the power of His Godhead bare the ship and all that was therein. But that He might show that even His manhood needed not the ship, instead of the planks which a shipwright puts together and fastens, He like the Architect of creation, made the waters solid and joined them together and laid them under His feet. So the Lord strengthened the hands of Simeon the Priest, that his arms might bear up in the Temple the strength that was bearing up all; as He strengthened the feet of Simeon the Apostle, that they might bear themselves up on the water. And so that name which bore the first-begotten in the Temple was afterwards borne up by the first-begotten in the sea; that He might show that as in the sea the drowning was borne up by Him, He did not need to be borne by Simeon on the dry ground. But our Lord bare Simeon up openly in the midst of the sea to teach that also on the dry land He supported him secretly.

51. Accordingly, the Son came to the servant; not that the Son might be presented by the servant, but that by the Son the servant might present to His Lord Priesthood and Prophecy, to be laid up with Him. For prophecy and priesthood, which were given through Moses, were handed down, both of them, and reached to Simeon. For he was a pure vessel, who sanctified himself that he might be like Moses, capable for both of them. There are small vessels which are capable for great gifts. There are gifts for which one is capable, by reason of their grace; yet many are not capable for them, by reason of their greatness. Thus, then, Simeon presented our Lord, and in Him offered both these things; so that that which was given to Moses in the wilderness, was received from Simeon in the Temple. But seeing that our Lord is the vessel wherein all fullness dwells, when Simeon was offering Him before God, he poured over Him (as a drink-offering) those two (gifts), priesthood from His hands and prophecy from His lips. Priesthood continued on the hands of Simeon, because of his purifications; and prophecy dwelt in operation upon his lips, because of revelations. When then these two powers saw Him who was Lord of both, they two united together and poured themselves into the vessel that was capable of both; that could contain priesthood and kingdom and prophecy. That Infant then, who was wrapped in swaddling clothes, because of His graciousness, clothed Himself in priesthood and prophecy because of His Majesty. For Simeon clothed Him in these, and gave Him to her who had wrapped Him in swaddling clothes. For when he gave Him to His mother, he gave along with Him the priesthood; and when he prophesied to her concerning Him, This (child) is set for the fall and rising again, Luke 2:34 he gave prophecy also with Him.

52. Then Mary received her firstborn and went forth. He was outwardly wrapped in swaddling clothes, but secretly He was clothed with prophecy and priesthood. Whatsoever then was handed down from Moses, was received from Simeon, but continued and was possessed by the Lord of both. So then the steward first, and the treasurer lastly, handed over the keys of priesthood and prophecy to Him who has authority over the treasurer of them both. Therefore, His Father gave Him the spirit not by measure, John 3:34 because all measures of the spirit are under his hand. And that our Lord might show that He received the keys from the former stewards, He said to Simeon: To you I will give the keys of the doors. Matthew 16:19 But how should He have given them to another, had He not received them from another? So, then, the keys which He had received from Simeon the priest, them He gave to another Simeon the Apostle; that even though the People had not hearkened to the former Simeon, the Gentiles might hearken to the latter Simeon.

53. But because John also was the treasurer of baptism, the Lord of the stewardship came to him to receive from him the keys of the house of reconciliation. For John used to wash away in common water the blemishes of sins; that bodies might become meet for the garment of the Spirit, given by our Lord. Therefore, because the Spirit was with the Son, He came to John to receive from him baptism, that He might mingle with the visible waters the invisible Spirit; that they whose bodies should feel the moistening of the water, their souls should feel the gift of the Spirit; that even as the bodies outwardly feel the pouring of the water upon them, so the souls inwardly may feel the pouring of the Spirit upon them. Accordingly, even us our Lord when He was baptism and carried baptism with Him, so also when He was presented in the Temple, He put on prophecy and priesthood, and went forth bearing the purity of the priesthood upon His pure members, and bearing the words of prophecy in His wondrous ears. For when Simeon was sanctifying the body of the Child who sanctifies all, that body received the priesthood in its sanctification. And again, when Simeon was prophesying over Him, prophecy quickly entered the hearing of the Child. For if John leaped in the womb and perceived the voice of the Mother of our Lord, Luke 1:41 how much more should our Lord have heard in the Temple? For lo! It was because of Him that John knew (so as) to hear in the womb.

54. Accordingly, each one of the gifts that was stored up for the Son, He gathered from their true tree. For He received baptism from the Jordan, even though John still after Him used to priesthood from the Temple, even though Annas the High Priest exercised it. And again, He received prophecy which had been handed down among the righteous, even though by it Caiaphas in mockery platted a crown for our Lord, and He received the kingdom from the house of David, even though Herod held the place and exercised it.

55. This is He Who flew and came down from on high; and when all those gifts which He had given to those of old time saw Him, they came flying from every quarter and rested on Him their Giver. For they gathered themselves together from every side, to come and be grafted into their natural tree. For they had been grafted into bitter trees, namely into wicked kings and priests. Therefore they hastened to come to their sweet parent-stock; namely to the Godhead Who in sufficiency came down to the people of Israel, that the parts of Him might be gathered to Him. And when He received of them that which was His own, that which was not His own was rejected; since for the sake of His own He had borne also with that which was not His own. For He bore with the idolatry of Israel, for the sake of His priesthood; and He bore with its diviners, for the sake of His prophets; and He bore with its wicked dominion, for the sake of His holy crown.

56. But when our Lord took to Himself Priesthood from them, He sanctified by it all the Gentiles. And again, when He took to Himself prophecy, He revealed by it His counsels to all nations. And when he wove His crown, He bound the strong One who takes all men captive, and divides his spoils. These gifts were barren, with the fig-tree, which while it was barren of fruit made barren such glorious powers as these. Therefore as being without fruit, it was cut off, that these gifts might pass forth from it and bring forth fruit abundantly among all the Gentiles.

57. So He, Who came to make our bodies abodes for His indwelling, passed by all those dwelling-places. Let each one of us then be a dwelling-place for Him Who loves me. Let us come to Him and make our abode with Him. This is the Godhead Whom though all creation cannot contain, yet a lowly and humble soul suffices to receive Him.

On Admonition and Repentance

1. Not of compulsion is the doctrine; of free-will is the word of life. Whoever is willing to hear the doctrine, let him cleanse the field of his will that the good seed fall not among the thorns of vain enquirings. If you would heed the word of life, cut yourself off from evil things; the hearing of the word profits nothing to the man that is busied with sins. If you will to be good, love not dissolute customs. First of all, trust in God, and then hearken to His law.

2. You can not hear His words, while you do not know yourself; and if you keep His judgments while your understanding is aloof from Him, who will give you your reward? Who will keep for you your recompense? You were Holy Spirit, three Names and Persons, these three shall be a wall to you, against divisions and wranglings. Doubt not of the truth, lest you perish through the truth. You were good and gracious.

3. If you are angry against your neighbour, you are angry against God; and if you bear anger in your heart, against your Lord is your boldness uplifted. If in envy you rebuke, wicked is all your reproof. But if charity dwell in you, you have on earth no enemy. And if you are a true son of peace, you will stir up wrath in no man. If you are just and upright, you will not do wrong to your fellow. And if you love to be angry, be angry with the wicked and it will become you; if to wage war you seek, lo! Satan is your adversary; if you desire to revile, against the demons display your curses. If you should insult the King's image, you shall pay the penalty of murder; and if you revile a man, you revile the image of God. Do honour to your neighbour, and lo! You have honoured God. But if you would dishonour Him, in wrath assail your neighbour!

4. This is the first Commandment — You shall love the Lord your God with all your heart and your soul, and with your might according as you are able. The sign that you love God, is this, that you love your fellow; and if you hate your fellow, your hatred is towards God. For it is blasphemy if you pray before God while you are angry. For your heart also convicts you, that in vain you multiply words: your conscience rightly judges that in your prayers you profit nought. Christ as He hung on the height of the tree, interceded for His murderers; and you (who art) dust, son of the clay, rage fills you at its will. You keep anger against your brother; and do you yet dare to pray? Even he that stands on your side, though he be not neighbour to your sins, the taint of iniquity reaches unto him, and his petition is not heard. Leave off rage and then pray; and unless you would further provoke, restrain anger and so shall you supplicate. And if he (the other) is not to encounter you in fury, banish rage from that body, because it is holden with lusts.

5. You have a spiritual nature; the soul is the image of the Creator; honour the image of God, by being in agreement with all men. Remember death, and be not angry, that your peace be not of constraint. As long as your life remains to you, cleanse your soul from wrath; for if it should go to Sheol with you, your road will be straight to Gehenna. Keep not anger in your heart; hold not fury in your soul; you have not power over your soul, save to do that which is good. You are bought with the blood of God; you are redeemed by the passion of Christ; for your sake He suffered death, that you might die to your sins. His face endured spitting, that you might not shrink from scorn. Vinegar and gall did He drink, that you might be set apart from wrath. He received stripes on His body, that you might not fear suffering. If you are in truth His servant, fear your holy Lord; if you are His true disciple, walk in your Master's footsteps. Endure scorn from your brother, that you may be the companion of Christ. Display not anger against man, that you be not set apart from your Redeemer.

6. You are a man, the dust of the earth, clay, kinsman of the clod; you are the son of the race of beasts. If you know not your honour; separate your soul from animals, by works and not by words. If you love derision, you are altogether as Satan; and if you mock at your fellow, you are the mouth of the Devil; if against defects and flaws, in (injurious) names you delight, Satan is not in creation but his place you have seized by force. Get you far, O man, from this; for it is altogether hurtful; and if you desire to live well, sit not with the scorner, lest you become the partner of his sin and of his punishment. Hate mockery which is altogether (the cause of weeping), and mirth which is (the cause of) cleansing. And if you should hear a mocker by chance, when you are not desiring it, sign yourself with the cross of light, and hasten from thence like an antelope. Where Satan lodges, Christ will in nowise dwell; a spacious dwelling for Satan is the man that mocks at his neighbour; a palace of the Enemy is the heart of the mocker. Satan does not desire to add any other evil to it. Mockery is sufficient for him to supply the place of all. Neither his belly nor yet his purse can (the sinner) fill with that sin of his. By his laughter is the wretch despoiled, and he knows not nor does he perceive it. For his wound, there is no cure; for his sickness, there is no healing; his pain, admits no remedy; and his sore, endures no medicine. I desire not with such a one to put forth my tongue to reprove him: enough for him is his own shame; sufficient for him is his boldness. Blessed is he that has not heard him; and blessed is he that has not known him. Be it far from you, O Church, that he should enter you, that evil leaven of Satan!

7. Narrow is the way of life, and broad the way of torment; prayer is able to bring a man to the house of the kingdom. This is the perfect work; prayer that is pure from iniquity. The righteousness of man is as nothing accounted. The work of men, what is it? His labour is altogether vanity. Of You, O Lord, of Your grace it is that in our nature we should become good. Of You is righteousness, that we from men should become righteous. Of You is the mercy and favour, that we from the dust should become Your image. Give power to our will, that we be not sunk in sin! Pour into our heart memory, that at every hour we may know Your honour! Plant truth in our minds, that we perish not among doubts! Occupy our understanding with Your law, that it wander not in vain thoughts! Order the motions of our members, that they bring no hurt upon us! Draw near to God, that Satan may flee from you. Cast out passions from your heart, and lo! You have put to flight the enemy. Hate sins and wickedness, and Satan at once will have fled. Whatsoever sins you serve, you are worshipping secret idols. Whatsoever transgressions you love, you are serving demons in your soul. Whenever you strive with your brother, Satan abides in peace. Whenever you envy your fellow, you give rest to Devils. Whenever you tell the shortcoming of others who are not present, your tongue has made a harp for the music of the devil. Whenever hatred is in your soul, great is the peace of the Deceiver. Whenever you love incantations, your labour is altogether of the left hand. If you love unseemly discourse, you prepare a feast for demons. For this is the worship of idols, the working of the lusts (of the flesh).

8. If so be you give a gift in pride, this is not of God. If you are lifted up by reason of your knowledge, you have denied the grace of God. If you are poor and proud, lo! Your end is in your torment. If you are haughty and needy, lo! Your need is toward your destruction. If you are sick and cry out, lo! Your trouble is full of harm. If you are in need of food, yet your mind longs for riches; your distress is with the poor, but your torment with the rich. If you shall look unchastely, and shall desire your neighbour's wife, lo! Your portion shall be with the adulterers, and your hell with the fornicators. Let your own fountain be for yourself, and drink waters from your well. Let your fountains be for yourself alone, and let not another drink with you. Require purity of your body as you require of your yoke-fellow. You would not have her commit lewdness, the wife of your youth, with another man; commit not lewdness with another woman, the wife of a different husband. Let the defilement of her be hateful in your eyes; keep aloof from it altogether. Chastity beseems the wife; purity is as her adornment; law becomes the husband; justice is the crown for his head. Desire not the bed of your neighbour lest another desire your bed. Preserve purity in your marriage, that your marriage may be holy. His conscience reproves the man, who corrupts the wife of his neighbour. He fears, and deceives through terror, whoever has engaged in fornication. Darkness is dearer to him than light, whose manner of life is not pure. Every hour he stands in dread, who commits adultery secretly. The adulterer is also a thief who breaks into houses in darkness. The very place reproves him, where he does the evil and wickedness. He enters the chamber and sins; in the darkness he does his will. The time will come when it shall be disclosed, when his secret deeds shall be manifested. With what eyes do you look towards God in prayer? What hands do you raise when you ask pardon? Be ashamed and dismayed for yourself, that you are void of understanding. If when your neighbour see you, you are ashamed and dismayed, how much more should you be ashamed before God Who sees all? You are like the sow, your companion, that wallows altogether in mire. Even in seeing, you may sin, if your mind is not watchful; and in hearing you may transgress, if you do not guard your hearing. The fornicator's heart waxes wanton through speech that is full of uncleanness. The passion hidden in the mind, sight and hearing awaken it.

9. He puts on garments of shame who desires to commit fornication, that from the lust of raiment, lewdness may enter and dwell in his heart. Make not snares of your garments for that which is openly wanton. Speak not a word in craftiness, nor dig your neighbour's well. Look not after the harlot; be not snared by the beauty of her face. She is even as the dog that is mad, yea, much more bold than it. Modesty is removed from her face, she knows not what shame is. With spitting accept her person; with reviling meet herself; with a rod pursue her like a dog, for she is like one, and to be compared with such. Reject the sweetness of her words lest you fall into her net. She empties purses and wallets, and her gains are without number. Flee from her, for she is the daughter of vipers, that she tear not in pieces your whole body.

10. You shall not slander any man, lest they call you Satan. If you hate the name, go not near to the act; but if you love the act, be not angry at the name. Count yourself rebuked first of all by the beasts and birds, how that every kind cleaves to its kind; and so agree with your yokefellow. Rejoice not in men's dishonour, that you become not a Satan yourself. If evil should happen to him that hates you, see that you rejoice not, lest you sin. If your adversary should fall, be in pain and mourning. Keep your heart with all diligence, that it sin not in secret; for there is to be a laying bare of thoughts and of actions. Employ your hands in labour, and let your heart meditate in prayer. Love not vain discourse, for discourse that shall be profitable alike to the soul and the body lightens the burden of your labour.

11. Does the poor man cry at your door? Arise and open for him gladly: refresh him when he is wearied; sustain his heart, for it is sad. You know by experience the affliction of poverty: receive not others in your house, and drive not out the beggar. Have you also a law, a comely law for your household. Establish an order that is wise, that the abjects laugh not at you. Be careful in all your doings, that you be not a sport for fools; be upright and prudent, and both simple and wise. Let your body be quiet and cheerful, your greeting seemly and simple; your discourse without fault, your speech brief and savoury; your words few and sound, full of savour and understanding. Speak not overmuch, not even words that are wise; for all things that are over many, though they be wise are wearisome.— To them of your household be as a father. Amongst your brethren esteem yourself least, and inferior among your fellows, and of little account with all men. With your friend keep a secret; to those that love you be true. See that there be no wrangling; the secrets of your friends reveal not, lest all that hear you hate you and esteem you a mischiefmaker. With those that hate you wrangle not, neither face to face nor yet in your heart. No enemy shall you have but Satan his very self. Give counsel to the wife you have wedded; give heed to her doings; as stronger you are answerable that you should sustain her weakness. For weak is womankind, and very ready to fall. Be as a hawk, when kindled (to anger), but when wrath departs from you, be gladsome and also firm, in the blending of diverse qualities. Keep silence among the aged; to the elders give due honour. Honour the priests with diligence, as good stewards of the household. Give due honour to their degree, and search not out their doings. In his degree the priest is an angel, but in his doings a man. By mercy he is made a mediator, between God and mankind.

12. Search not out the faults of men; reveal not the sin of your fellow; the shortcomings of your neighbours, in speech of the mouth repeat not. You are not judge in creation, you have not dominion over the earth. If you love righteousness, reprove your soul and yourself. Be judge unto your own sins, and chastener of your own transgressions. Make not inquiry maliciously, into the misdeeds of men. For if you do this, injuries will not be lacking to you. Trust not the hearing of the ear, for many are the deceivers. Vain reports believe not, for false rumours are not few.

13. Regard not spells and divinations, for that is communion with Satan. Love not idle prating, not even in behalf of righteousness. Discourse concerning yourself begin not, even on behalf of what is becoming. Flee and hide yourself from wrangling, as from a violent robber. See that you be not a surety in a loan, lest you sin. According as you have, assist him, (even) the man that is poorer than you. Mock not the foolish man; pray that you be not even as he. Him that sins blame not, lest you also be put to confusion. To him that repents of his sins be a helper and counsellor, and encourage him that is able to rise. Let him hold fast hope in God, and his sin shall be burned as stubble. Visit the sick and be not wearied, that you may be beloved of men. Be familiar with the house of mourning, but a stranger to the house of feasting. Be not constant in drinking wine, lest your shortcomings multiply. Cast a wall round your lips, and set a guard upon your mouth; endure suffering with your neighbour and share also in his tribulation. A good friend in tribulation is made known to him that loves him. In charity follow the deceased, with sorrow and with offerings, and pray that he may have rest in the hidden place whither he is going.

14. When you stand in prayer, cry in your soul: Have mercy on me, I am a sinner and weak; be gracious, O God, to my weakness, and grant strength to me to pray a prayer that shall be pleasing to Your Will. Punish not mine enemies, take not vengeance on them that hate me; but grant them in Your grace that they may become doers of Your Will. At the time of prayer and petition, continue in contemplations such as these continue. Bow your head before the Mighty One.

15. Do not resist evil, for he is evil from the Evil One, whoever resists evil. Keep not back anything from any man, that if he perishes you may not be blamed. Change not your respect for a man's person, according to goods and possessions. Make all things as though they were not and God alone were in being. If you shall ask of your neighbour and he shall not give you according to your wish, see that you say not in anger a word that is full of bitterness. Oppose not [fit] seasons, for many are the changes. Put sorrow far from your flesh, and sadness from your thoughts; save only that for your sins you should be constant in sadness. Cease not from labour, not even though you be rich, for the slothful man gains manifold guilt by his idleness.

16. Be a lover of poverty, and be desirous of neediness. If you have them both for your portion, you are an inheritor on high. Despise not the voice of the poor and give him not cause to curse you. For if he curse whose palate is bitter, the Lord will hear his petition. If his garments are foul, wash them in water, which freely is bought. Has a poor man entered into your house? God has entered into your house; God dwells within your abode. He, whom you have refreshed from his troubles, from troubles will deliver you. Have you washed the feet of the stranger? You have washed away the filth of your sins. Have you prepared a table before him? Behold God eating [at it], and Christ likewise drinking [at it], and the Holy Spirit resting [on it]: Is the poor satisfied at your table and refreshed? You have satisfied Christ your Lord. He is ready to be your rewarder; in presence of angels and men He will confess you have fed His hunger; He will give thanks unto you that you gave Him drink, and quenched His thirst.

17. O how gracious is the Lord! O how measureless are His mercies! Happy the race of mortals when God confesses it! Woe to the soul which He denies! Fire is stored up for its punishment. Be of good cheer, my son, in hope; sow good [seed] and faint not. The husbandman sows in hope, and the merchant journeys in hope, you also love good [seed]; in the hope look for the reward. Do nothing at all without the beginning of prayer. With the sign of the living cross, seal all your doings, my son. Go not forth from the door of your house till you have signed the cross. Whether in eating or in drinking, whether in sleeping or in waking, whether in your house or on the road, or again in the season of leisure, neglect not this sign; for there is no guardian like it. It shall be unto you as a wall, in the forefront of all your doings. And teach this to your children, that heedfully they be conformed to it.

18. Yoke yourself under the law, that you may be a freeman in very truth. Work not the desire of your soul apart from the law of God. How many commandments must I write, and how many laws must I engrave; which, if you desire your freedom, you can learn all from yourself? And if you love purity, you will teach it to others also. Let nature be your book, and all creation your tables; and learn from them the laws, and meditate things unwritten. The sun in his course teaches you that you rest from labour. The night in her silence cries to you that a limit is set to your works. The earth and the fruit of the tree cry that there is a season for all things. The seed you sow in the winter, in the summer you gather its harvest. Thus in the world sow seeds of righteousness, and in the Resurrection gather them in. The bird in its daily gleaning reproves the covetous and his greed, and rebukes the extortion that grasps the store of others. Death, the limit of all things, is itself the reprover of all things.

19. Take refuge in God Who passes not away nor is changed. Restrain laughter by suffering, and mirthfulness by sorrow. Console suffering by hope, and sadness by expectation. Believe and trust, you that are wise, for God is He Who guides you; and if His care leaves you not, there is nothing that can harm you. If one man by another man, the lowly by the great, can be saved, how much more shall the refuge of God preserve the man that believes? Fear not because of adversaries who with violence come upon you. He will watchfully guard your soul, and hurtful things become profitable. No one shall lead you by compulsion, save only where there is freedom. No one falls into temptation, that passes the measure of his strength. There is no evil in chastisement, if so be that freedom is willing. The doings are not perverse of freedom, its will is perverted.

20. To men that are just and upright, temptations become helps. Job, a man of discernment, was victorious in temptations. Sickness came upon him, and he complained not; disease afflicted him and he murmured not; his body failed and his strength departed, but his will was not weakened. He proved perfect in all by sufferings, for as much as temptations crushed him not. Abraham was a stranger, from his place, his race [and his kindred]. But by this he was not harmed; nay rather he triumphed greatly. So Joseph from the house of bondage was made to rule as king of Egypt. They of the company of Ananias and Daniel delivered others from bondage. See then, O you that are wise, the power that freedom possesses; that nothing can injure it unless the will is weakened. Israel with sumptuous living waxed fat, and kicked, and forgot his covenant. He worshipped vain gods, and forgot the nature of his creation. The bondage that was in Egypt he forgat in the repose of the desert. As often as he was afflicted, he acknowledged the Lord alone; but when he was dwelling in repose, he forgot God his Redeemer. Seek not here repose, for this is a world of toil. And if you can wisely discern, change not time for time; that which abides for that which abides not; that which ceases not for that which ceases; nor truth for lying; nor body for shadow; nor watching for slumber; nor that which is in season for that which is out of season; nor the Time for the times. Collect your mind, let it not wander among varieties which profit not.

21. No one in creation is rich but he that fears God; no one is truly poor but he that lacks the truth. How needy is he, and not rich, whose need witnesses against him that even from the abject and the beggars he needs to receive a gift. He is truly a bondman, and many are his masters: he renders service to money, to riches, and possessions. His lords are void of mercy, for they grant him no repose. Flee, and live in poverty; (as) a mother she pities her beloved. Seek refuge in indigence, who nourishes her children with choice things; her yoke is light and pleasant, and sweet to the palate her memory. The sick in conscience alone abhors the draught of poverty; the fainthearted dreads the yoke of indigence that is honourable. Who has granted to You, Son of man, in the world to find repose? Who has granted to you, thing of dust, to be rich amidst poverty? Be not through desires needy and looking to others. Sufficient for you is your daily bread, that comes of the sweat of your face. Let this be (the measure of your need, that which the day gives you; and if you find for yourself a feast, take of it that which you need. You shall not take in a day (the provision) of days, for the belly keeps no treasure. Praise and give thanks when you are satisfied, that therein you provoke not the Giver to anger. In purity strengthen yourself, that you may gain from it profit. In everything give thanks and praise unto God as the Redeemer, that He may grant you by His grace, that we may hear and do His Will.

You to whom I have given the counsel of life, be not negligent in it. From that which is other men's (doctrine) have I written to you; see that you despise not their words. And if I depart before you, in your prayer make mention of me. In every season pray and beseech that our love may continue true. But as for us, on behalf of these things let us offer up praise and honour to Father, to Son, and to Holy Spirit, now and forever. Amen.

On the Sinful Woman

1. Hear and be comforted, beloved, how merciful is God. To the sinful woman He forgave her offenses; yea, He upheld her when she was afflicted. With clay He opened the eyes of the blind, so that the eyeballs beheld the light. To the palsied He granted healing, who arose and walked and carried his bed. And to us He has given the pearls; His holy Body and Blood. He brought His medicines secretly; and with them He heals openly. And He wandered round in the land of Judea, like a physician, bearing his medicines. Simon invited Him to the feast, to eat bread in his house. The sinful woman rejoiced when she heard that He sat and was feasting in Simon's house; her thoughts gathered together like the sea, and like the billows her love surged. She beheld the Sea of Grace, how it had forced itself into one place; and she resolved to go and drown all her wickedness in its billows.

2. She bound her heart, because it had offended, with chains and tears of suffering; and she began weeping (with herself): What avails me this fornication? What avails this lewdness? I have defiled the innocent ones without shame; I have corrupted the orphan; and without fear I have robbed the merchants of merchandise, and my rapacity was not satisfied. I have been as a bow in war, and have slain the good and the bad. I have been as a storm on the sea, and have sunk the ships of many. Why did I not win me one man, who might have corrected my lewdness? For one man is of God, but many are of Satan.

3. These things she inwardly said; then began she to do outwardly. She washed and put away from her eyes the dye that blinded them that saw it. And tears gushed forth from her eyes over that deadly eyepaint [stibium]. She drew off and cast from her hands the enticing bracelets of her youth. She put off and cast away from her body the tunic of fine linen of whoredom, and resolved to go and attire herself in the tunic the garment of reconciliation. She drew off and cast from her feet the adorned sandals of lewdness; and directed the steps of her going in the path of the heavenly Eagle. She took up her gold in her palm and held it up to the face of heaven, and began to cry secretly, to Him who hears openly: This, O Lord, that I have gained from iniquity, with it will I purchase to myself redemption. This which was gathered from orphans, with it will I win the Lord of orphans.

4. These things she said secretly; then began to do openly. She took up the gold in her palm, and carried the alabaster box in her hands. Then hastily went she forth in sadness to the perfumer. The perfumer saw her and wondered, and fell into questioning with her; and thus he began to say to the harlot in the first words he spoke: Was it not enough for you, harlot, that you have corrupted all our town? What means this fashion that you show today to your lovers — that you have put off your wantonness and hast clothed yourself in modesty? Heretofore, when you came to me, your aspect was different from today's. You were clothed in goodly raiment, and brought little gold; and asked for precious ointment, to make your lewdness pleasant. But lo! Today your vesture is mean, and you have brought much gold. Your change I understand not; wherefore is this fashion of yours? Either clothe you in raiment according to your ability, or buy ointment according to your clothing. For this ointment becomes not or is suited to this attire. Can it be that a merchant has met you, and brings great wealth; and you have seen that he loves it not, the fashion of your lewdness? So you have put off your lewdness and hast clothed yourself in meekness, that by various fashions you may capture much wealth. But if he loves this fashion because he is a chaste man in truth, then woe to him! Into what has he fallen? Into a gulf that has swallowed up his merchandise. But I give you advice, as a man that desires your welfare, that you send away your many lovers who have helped you nought from your youth, and henceforth seek out one husband who may correct your lewdness.

5. These things spoke the perfumer, in wisdom, to the harlot. The sinful woman answered and said to him, to the perfumer after his discourse, Hinder me not, O man, and stop me not by your questioning. I have asked of you ointment, not freely, but I will pay you its value not grudgingly. Take you the gold, as much as you demand, and give me the precious ointment; take you that which endures not and give me that which endures; and I will go to Him who endures, and will buy that which endures. And as to that you said, about a merchant; a Man has met me today Who bears riches in abundance. He has robbed me and I have robbed Him; He has robbed me of my transgressions and sins, and I have robbed Him of His wealth. And as to that you said of a husband; I have won me a Husband in heaven, Whose dominion stands for ever, and His kingdom shall not be dissolved. She took up the ointment and went forth.

6. In haste went she forth; as Satan saw her and was enraged; and was greatly grieved in his mind. At one time he rejoiced, and again at another he was grieved. That she carried the perfumed oil, he rejoiced in his inward mind; but that she was clad in mean raiment — at this doing of hers he was afraid. He clave then to her and followed her, as a robber follows a merchant. He listened to the murmurs of her lips, to hear the voice of her words. He closely watched her eyeballs (to mark) whither the glance of her eyes was directed; and as he went he moved by her feet (to mark) whither her goings were directed. Very full of craft is Satan, from our words to learn our aim. Therefore our Lord has taught us not to raise our voice when we pray, that the Devil may not hear our words and draw near and become our adversary. So then, when Satan saw that he could not change her mind, he clothed himself in the fashion of a man, and drew to himself a crowd of youths, like her lovers of former times; and then began he thus to address her: By your life, O woman, tell me whither are your footsteps directed? What means this haste? For you hastes more than other days. What means this your meekness, for your soul is meek like a handmaid's? Instead of garments of fine linen, lo! You are clothed in sordid weeds; instead of bracelets of gold and silver, there are not even rings on your fingers; instead of goodly sandals for your feet, not even worn shoes are on your feet. Disclose to me all your doing, for I understand not your change. Is it that some one of your lovers has died, and you go to bury him? We will go with you to the funeral, and with you will (take part with you) in sorrow.

7. The sinful woman answered and said to him, (even) to Satan, after his speech: Well have you said that I go to inter the dead, one that has died to me. The sin of my thoughts has died, and I go to bury it. Satan answered and said to her, (even) to the sinful woman after her words: Go to, O woman, I tell you that I am the first of your lovers. I am not such as you, and I place my hands upon you. I will give you again more gold than before.

8. The sinful woman answered and said to him, even to Satan after his discourse: I am wearied of you, O man, and you are no more my lover. I have won me a husband in heaven, Who is God, that is over all, and His dominion stands for ever, and His kingdom shall not be dissolved. For lo! In your presence I say; I say it again and I lie not. I was a handmaid to Satan from my childhood unto this day. I was a bridge, and he trode upon me, and I destroyed thousands of men. The eyepaint blinded my eyes, and (I was) blind among many whom I blinded. I became sightless and knew not that there is One Who gives light to the sightless. Lo! I go to get light for my eyes, and by that light to give light to many. I was fast bound, and knew not that there is One Who overthrows idols. Lo! I go to have my idols destroyed, and so to destroy the follies of many. I was wounded and knew not that there is One Who binds up wounds; and lo! I go to have my wounds bound. These things the harlot spoke to Satan in her wisdom; and he groaned and was grieved and wept; and he cried aloud and thus he spoke:— I am conquered by you, O woman, and what I shall do I know not.

9. As soon as Satan perceived that he could not change her mind, he began to weep for himself and thus it was that he spoke: Henceforth is my boasting perished, and the pride of all my days. How shall I lay for her a snare, for her who is ascending on high? How shall I shoot arrows at her, (even) at her whose wall is unshaken? Therefore I go into Jesus' presence; lo! she is about to enter His presence; and I shall say to Him thus: This woman is an harlot. Perchance He may reject and not receive her. And I shall say to Him thus: This woman who comes into Your presence is a woman that is an harlot. She has led captive men by her whoredom; she is polluted from her youth. But You, O Lord, are righteous; all men throng to see You. And if mankind see You that You have speech with the harlot, they all will flee from Your presence, and no man will salute You.

10. These things Satan spoke within himself, nor was he moved. [The text and rendering of these two places are doubtful.] Then he changed the course of his thought, and thus it was that he spoke. How shall I enter into Jesus' presence, for to Him the secret things are manifest? He knows me, who I am, that no good office is my purpose. If haply He rebuke me I am undone, and all my wiles will be wasted. I will go to the house of Simon, for secret things are not manifest to him. And into his heart I will put it; perchance on that hook he may be caught. And thus will I say unto him: By your life, O Simon, tell me; this man that sojourns in your house is he a man that is righteous, or a friend of the doers of wickedness? I am a wealthy man, and a man that has possessions, and I wish like you to invite him that he may come in and bless my possessions.

11. Simon answered and thus he said to the Evil One after his words: From the day that (first) I saw Him I have seen no lewdness in Him, but rather quietness and peace, humility and seemliness. The sick He heals without reward, the diseased He freely cures. He approaches and stands by the grave, and calls, and the dead arise. Jairus called Him to raise his daughter to life, trusting that He could raise her to life. And as He went with him in the way, He gave healing to the woman diseased, who laid hold of the hem of His garment and stole healing from Him, and her pain which was hard and bitter at once departed from her. He went forth to the desert and saw the hungry, how they were fainting with famine. He made them sit down on the grass, and fed them in His mercy. In the ship He slept as He willed, and the sea swelled against the disciples. He arose and rebuked the billows, and there was a great calm. The widow, the desolate one who was following her only son, on the way to the grave He consoled her. He gave him to her and gladdened her heart. To one man who was dumb and blind, by His voice He brought healing. The lepers He cleansed by His word; to the limbs of the palsied He restored strength. For the blind man, afflicted and weary, He opened his eyes and he saw the light. And for two others who besought Him, at once He opened their eyes. As for me, thus have I heard the fame of the man from afar; and I called Him to bless my possessions, and to bless all my flocks and herds.

12. Satan answered and said to him, to Simon after his words: Praise not a man at his beginning, until you learn his end; hitherto this man is sober and his soul takes not pleasure in wine. If he shall go forth from your house, and holds not converse with an harlot, then he is a righteous man and no friend of them that do wickedness. Such things did Satan speak in his craftiness to Simon. Then he approached and stood afar off, to see what should come to pass.

13. The sinful woman full of transgressions stood clinging by the door. She clasped her arms in prayer, and thus she spoke beseeching:— Blessed Son Who hast descended to earth for the sake of man's redemption, close not Your door in my face; for You have called me and lo! I come. I know that You have not rejected me; open for me the door of Your mercy, that I may come in, O my Lord, and find refuge in You, from the Evil One and his hosts! I was a sparrow, and the hawk pursued me, and I have fled and taken refuge in Your nest. I was a heifer, and the yoke galled me, and I will turn back my wanderings to You. Lay upon me the shoulder of Your yoke that I may take it on me, and work with Your oxen. Thus did the harlot speak at the door with much weeping. The master of the house looked and saw her, and the color of his visage was changed; and he began thus to address her, (even) the harlot, in the opening of his words:— Depart hence, O harlot, for this man who abides in our house is a man that is righteous, and they that are of his companions are blameless. Is it not enough for you, harlot, that you have corrupted the whole town? You have corrupted the chaste without shame; you have robbed the orphans, and have not blushed, and have plundered the merchants' wares, and your countenance is not abashed. From him your heart [and soul] labour [to take]. But from him your net takes no spoil. [The text is defective here.] For this man is righteous indeed, and they of his company are blameless.

14. The sinful woman answered and said to him, even to Simon when he had ceased: You surely are the guardian of the door, O you that know things that are secret! I will propose the matter in the feast, and you shall be free from blame. And if there be any that wills me to come in, he will bid me and I will come in. Simon ran and closed the door, and approached and stood afar off. And he tarried a long time and proposed not the matter in the feast. But He, Who knows what is secret, beckoned to Simon and said to him:— Come hither, Simon, I bid you; does any one stand at the door? Whosoever he be, open to him that he may come in; let him receive what he needs, and go. If he be hungry and hunger for bread, lo! In your house is the table of life; and if he be thirsty, and thirst for water, lo! The blessed fountain is in your dwelling. And if he be sick and ask for healing, lo! The great Physician is in your house. Allow sinners to look upon Me, for their sakes have I abased Myself. I will not ascend to heaven, to the dwelling whence I came down, until I bear back the sheep that has wandered from its Father's house, and lift it up on My shoulders and bear it aloft to heaven. Simon answered and thus he said to Jesus, when He had done speaking:— My Lord, this woman that stands in the doorway is a harlot: she is lewd and not free-born, polluted from her childhood. And You, my Lord, are a righteous man, and all are eager to see You; and if men see You having speech with the harlot, all men will flee from beside You, and no man will salute You. Jesus answered, and thus He said to Simon when he was done speaking:— Whosoever it be, open for him to come in, and you shall be free from blame; and though his offenses be many, without rebuke I bid you [receive him].

* * * * * * * * * * *

15. Simon approached and opened the door, and began thus to speak:— Come, enter, fulfil that you will, to him who is even as you. The sinful woman, full of transgressions, passed forward and stood by His feet, and clasped her arms in prayer, and with these words she spoke:— My eyes have become watercourses that cease not from [watering] the fields, and today they wash the feet of Him Who follows after sinners. This hair, abundant in locks from my childhood till this day, let it not grieve You that it should wipe this holy body. The mouth that has kissed the lewd, forbid it not to kiss the body that remits transgressions and sins. These things the harlot spoke to Jesus, with much weeping. And Simon stood afar off to see what He would do to her. But He Who knows the things that are secret, beckoned to Simon and said to him:— Lo! I will tell you, O Simon, what your meditation is, concerning the harlot. Within your mind you imagine and within your soul you said, ‘I have called this man righteous, but lo! The harlot kisses Him. I have called Him to bless my possessions, and lo! The harlot embraces Him.' O Simon, there were two debtors, whose creditor was one only; one owed him five-hundred [pence], and the other owed fifty. And when the creditor saw that neither of these two had anything, the creditor pardoned and forgave them both their debt. Which of them ought to render the greater thanks? He who was forgiven five hundred, or he who was forgiven fifty? Simon answered, and thus he said to Jesus, when He had done speaking:— He who was forgiven five hundred ought to render the greater thanks. Jesus answered and thus He said: You are he that owes five hundred, and this woman owes fifty. Lo! I came into your house, O Simon; and water for My feet you brought not; and this woman, of whom you said that she was an harlot, one from her childhood defiled, has washed My feet with her tears, and with her hair she has wiped them. Ought I to send her away, O Simon, without receiving forgiveness? Verily, verily, I say unto you, I will write of her in the Gospel. Go, O woman, your sins are forgiven you and all your transgression is covered; henceforth and to the end of the world.

May our Lord account us worthy of hearing this word of His:— Come, enter, you blessed of My Father, inherit the kingdom made ready for all who shall do My will, and observe all My commandments. To Him be glory; on us be mercy; at all times. Amen! Amen!

Contents — 8 sections

1. Demonstration I — Of Faith
2. Demonstration V — Of Wars
3. Demonstration VI — Of Monks
4. Demonstration VIII — Of the Resurrection of the Dead
5. Demonstration X — Of Pastors
6. Demonstration XVII — Of Christ the Son of God
7. Demonstration XXI — Of Persecution
8. Demonstration XXII — Of Death and the Latter Times

Demonstration I — Of Faith

1. Beloved, I send you inquiries and questions, for I am compelled to seek further instruction of you on many points. Do not refuse to hear me. My spirit urges me to warn you about many topics that you may unfold for me the spiritual perceptions of your mind, and may show me of all that you have apprehended from the holy books, that so my deficiency may be supplied by you and my hunger satisfied by your doctrine, and that you may assuage my thirst from the fountain of your instruction. Yet though many things are set in my thought to ask you, they all are notwithstanding reserved with me, that when I come to you, you may instruct me on all subjects.

2. But before all things I desire that you would write and instruct me concerning this that straitens me, namely, concerning our faith; how it is, and what its foundation is, and on what structure it rises, on what it rests, and in what way is its fulfilment and consummation, and what are the works required for it. For I of myself firmly believe that God is one, Who made the heavens and the earth from the beginning; that He adorned the world by His handiwork; that He made man in His image; He it is that accepted the offering of Abel. He translated Enoch because of his excellence. He preserved Noah because of his righteousness. He chose Abraham because of his faith. He spoke with Moses on account of his meekness. He it is that spoke in all the prophets, and furthermore He sent His Christ into the world. Since then, my brother, I thus believe in these things that so they are, I therefore, brother, request of you that you would write and show me what are the works required for this our faith, that so you may set me at rest.

1. I have received your letter, my beloved, and when I read it, it greatly gladdened me that you have turned your thoughts to these investigations. For this thing that you have asked of me shall be freely granted, Matthew 10:8 for freely it was received. And whosoever has, and desires to withhold from him that seeks, whatsoever he withholds shall be taken away from him. Whoever of free grace receives, of free grace also does it behoove him to give. And so, my beloved, as to that which you have asked of me, so far as my insignificance has apprehended, I will write to you. And also whatsoever you have not sought of me, invoking God, I will explain to you. Hear then, my beloved, and open the inward ears of your heart unto me, and the spiritual perceptions of your mind to that which I say unto you.

2. Faith is compounded of many things, and by many kinds is it brought to perfection. For it is like a building that is built up of many pieces of workmanship and so its edifice rises to the top. And know, my beloved, that in the foundations of the building stones are laid, and so resting upon stones the whole edifice rises until it is perfected. Thus also the true Stone, our Lord Jesus Christ, is the foundation of all our faith. And on Him, on [this] Stone faith is based. And resting on faith all the structure rises until it is completed. For it is the foundation that is the beginning of all the building. For when any one is brought near unto faith, it is laid for him upon the Stone, that is our Lord Jesus Christ. And his building cannot be shaken by the waves, nor can it be injured by the winds. By the stormy blasts it does not fall, because its structure is reared upon the rock of the true Stone. And in this that I have called Christ the Stone, I have not spoken of my own thought, but the Prophets beforehand called Him the Stone. And this I shall make clear to you.

3. And now hear concerning faith that is based upon the Stone, and concerning the structure that is reared up upon the Stone. For first a man believes, and when he believes, he loves. When he loves, he hopes. When he hopes, he is justified. When he is justified, he is perfected. When he is perfected, he is consummated. And when his whole structure is raised up, consummated, and perfected, then he becomes a house and a temple for a dwelling-place of Christ, as Jeremiah the Prophet said:— The temple of the Lord, the temple of the Lord, the temple of the Lord are you, if you amend your ways and your works. Jeremiah 7:4-5 And again He said through the Prophet: — I will dwell in them and walk in them. Leviticus 26:12 And also the Blessed Apostle thus said:— You are the temple of God and the spirit of Christ dwells in you. And also our Lord again thus said to His disciples:— You are in Me and I am in you. John 14:20

4. And when the house has become a dwelling-place, then the man begins to be anxious as to that which is required for Him Who dwells in the building. Just as if a king or an honourable man, to whom a royal name is given, should lodge in the house, there would be required for the King all the appurtenances of royalty and all the service that is needed for the King's honour. For in a house that is void of all good things, the King will not lodge, nor will he dwell in the midst of it; but all that is choicest in the house is required for the King and that nothing in it be deficient. And if anything be deficient there in the house in which the King lodges, the keeper of the house is delivered over to death, because he did not make ready the service for the King. So also let the man, who becomes a house, yea a dwelling-place, for Christ, take heed to what is needed for the service of Christ, Who lodges in him, and with what things he may please Him. For first he builds his building on the Stone, which is Christ. On Him, on the Stone, is faith based, and on faith is reared up all the structure. For the habitation of the house is required pure fasting, and it is made firm by faith. There is also needed for it pure prayer, and through faith is it accepted. Necessary for it too is love, and with faith is it compounded. Furthermore alms are needed, and through faith are they given. He demands also meekness, and by faith is it adorned. He chooses too virginity, and by faith is it loved. He joins with himself holiness, and in faith is it planted. He cares also for wisdom, and through faith is it acquired. He desires also hospitality, and by faith does it abound. Requisite for Him also is simplicity, and with faith is it commingled. He demands patience also, and by faith is it perfected. He has respect also to long-suffering, and through faith is it acquired. He loves mourning also, and through faith is it manifested. He seeks also for purity, and by faith is it preserved. All these things does the faith demand that is based on the rock of the true Stone, that is Christ. These works are required for Christ the King, Who dwells in men that are built up in these works.

5. And if perchance you should say:— If Christ is set for the foundation, how does Christ also dwell in the building when it is completed? For both these things did the blessed Apostle say. For he said:— I as a wise architect have laid the foundation. 1 Corinthians 3:10 And there he defined the foundation and made it clear, for he said as follows:— No man can lay other foundation than that which is laid, which is Jesus Christ. 1 Corinthians 3:11 And that Christ furthermore dwells in that building is the word that was written above — that of Jeremiah who called men temples and said of God that He dwelt in them. And the Apostle said:— The Spirit of Christ dwells in you. 1 Corinthians 3:16 And our Lord said:— I and My Father are one. John 10:30 And therefore that word is accomplished, that Christ dwells in men, namely, in those who believe in Him, and He is the foundation on which is reared up the whole building.

6. But I must proceed to my former statement that Christ is called the Stone in the Prophets. For in ancient times David said concerning Him:— The stone which the builders rejected has become the head of the building. And how did the builders reject this Stone which is Christ? Luke 19:14 How else than that they so rejected Him before Pilate and said — This man shall not be King over us. John 19:15 And again in that parable that our Lord spoke that a certain nobleman went to receive kingly power and to return and rule over them; and they sent after Him envoys saying:— This man shall not be King over us. Luke 19:13-14 By these things they rejected the Stone which is Christ. And how did it become the head of the building? How else than that it was set up over the building of the Gentiles and upon it is reared up all their building. And who are the builders? Who but the priests and Pharisees who did not build a sure building, but were overthrowing everything that he was building, as is written in Ezekiel the Prophet: — He was building a wall of partition, but they were shaking it, that it might fall. Ezekiel 13:10 And again it is written:— I sought among them a man who was closing the fence and standing in the breach over the face of the land, that I might not destroy it and I did not find. Ezekiel 22:30 And furthermore Isaiah also prophesied beforehand with regard to this stone. For he said:— Thus says the Lord, Behold I lay in Zion a chosen stone in the precious corner, the heart of the wall of the foundation. Isaiah 28:16 And he said again there:— Every one that believes in it shall not fear. Isaiah 28:16 And whosoever falls on that stone shall be broken, and every one on whom it shall fall, it will crush. Matthew 21:44 For the people of the house of Israel fell upon Him, and He became their destruction forever. And again it shall fall on the image and crush it. Daniel 2:34 And the Gentiles believed on it and do not fear.

7. And He shows thus with regard to that stone that it was laid as head of the wall and as foundation. But if that stone was laid as the foundation, how did it also become the head of the wall? How but that when our Lord came, He laid His faith in the earth like a foundation, and it rose above all the heavens like the head of the wall and all the building was finished with the stones, from the bottom to the top. And with regard to the faith about which I said that He laid His faith in the earth, this David proclaimed beforehand about Christ. For He said:— Faith shall spring up from the earth. And that again, it is above, he said:— Righteousness looked down from the heavens.

8. And again Daniel also spoke concerning this stone which is Christ. For he said:— The stone was cut out from the mountain, not by hands, and it smote the image, and the whole earth was filled with it. Daniel 2:34-35 This he showed beforehand with regard to Christ that the whole earth shall be filled with Him. For lo! By the faith of Christ are all the ends of the earth filled, as David said:— The sound of the Gospel of Christ has gone forth into all the earth. And again when He sent forth His apostles He spoke thus to them:— Go forth, make disciples of all nations and they will believe in Me. Matthew 28:19 And again the Prophet Zechariah also prophesied about that stone which is Christ. For he said:— I saw a chief stone of equality and of love. And why did he say chief? Surely because from the beginning He was with His Father. And again that he spoke of love, it was because when He came into the world, He said thus to His disciples:— This is My commandment, that you love one another. John 15:12 And again He said:— I have called you My friends (lovers). John 15:15 And the blessed Apostle said thus:— God loved as in the love of His Son. Of a truth Christ loved us and gave Himself for us. Ephesians 5:2

9. And definitely did He show concerning this stone: — Lo! On this stone will I open seven eyes. Zechariah 3:9 And what then are the seven eyes that were opened on the stone? Clearly the Spirit of God that abode on Christ with seven operations, as Isaiah the Prophet said:— The Spirit of God shall rest and dwell upon Him, (a spirit) of wisdom and understanding, of counsel and of courage, of knowledge and of the fear of the Lord. Isaiah 11:1-2 These were the seven eyes that were opened upon the Stone, and these are the seven eyes of the Lord which look upon all the earth. Zechariah 4:10

10. And also with reference to Christ was this (which follows) said. For he said that He was given as a light to all the Gentiles as the Prophet Isaiah said:— I have given You as a light to all the Gentiles, that You should be My redemption to the ends of the earth. Isaiah 49:6 And furthermore David also said — Your word is a lamp unto my feet and a light unto my paths. And also the word and discourse of the Lord is Christ, as is written in the beginning of the Gospel of our Saviour: — In the beginning was the Word. John 1:1 And with regard to the light there again he bore witness:— The light was shining in the darkness and the darkness comprehended it not. John 1:5 What then is this:— The light was shining in the darkness and the darkness comprehended it not? Clearly Christ, Whose light shone in the midst of the people of the house of Israel, and the people of the house of Israel did not comprehend the light of Christ, in that they did not believe in Him, as it is written:— He came unto His own, and His own received Him not. John 1:11 And also our Lord Jesus called them darkness, for He said to His disciples — Whatsoever I say unto you in the darkness, speak in the light, Matthew 10:27 namely, let your light shine among the Gentiles; Matthew 5:16 because they received the light of Christ, Who is the Light of the Gentiles. And He said again to His Apostles: — You are the light of the world. Matthew 5:14 And again He said to them — Let your light shine before men, that they may see your good works and glorify your Father which is in heaven. Matthew 5:16 And again He showed with regard to Himself that He is the light, for He said to His disciples:— Walk while the light is with you, ere the darkness overtake you. John 12:35 And again He said to them:— Believe in the light that you may be children of light. John 12:36 And again He said:— I am the light of the world. John 8:12 And again He said:— No man lights a lamp and puts it under a bushel or under a bed, or puts it in a hidden place, but puts it upon the lamp-stand that every one may see the light of the lamp. And the shining lamp is Christ, as David said — Your word is a lamp unto my feet and a light to my paths.

11. And furthermore the Prophet Hosea also said:— Light a lamp and seek the Lord. Hosea 10:12 And our Lord Jesus Christ said:— What woman is there who has ten drachmos and shall lose one of them, and will not light a lamp and sweep the house and seek her drachma that she lost? Luke 15:8 What then does this woman signify? Clearly the congregation of the house of Israel, to which the ten commandments were given. They lost the first commandment — that in which He warned them saying:— I am the Lord your God, Who brought you up from the land of Egypt. Exodus 20:2 And when they had lost this first commandment, also the nine which are after it they could not keep, because on the first depend the nine. For it was an impossibility that while worshipping Baal, they should keep the nine commandments. For they lost the first commandment, like that woman who lost one drachma from the ten. So the Prophet cried unto them:— Light a lamp and seek the Lord. Hosea 10:12 And furthermore the Prophet Isaiah also said:— Seek the Lord and when you shall have found Him, call upon Him; and when He is near let the sinner abandon his way and the wicked man his thought. Isaiah 55:6-7 For that lamp shone and they did not by it seek the Lord their God. And its light shone in the darkness and the darkness did not comprehend it. And the lamp was set up on the lamp-stand and those who were in the house did not see its light. And what then means this, that the lamp was set up on the lamp-stand? Clearly His being raised up upon the cross. And by this all the house was made dark over them. For when they crucified Him, the light was darkened from them, and shone among the Gentiles, because that from the time of the sixth hour (of the day) on which they crucified Him even unto the ninth hour there was darkness in all the land of Israel. And the sun set in midday and the land was darkened in the shining daytime, as is written in Zechariah the Prophet: — It shall come to pass in that day, says the Lord, I will cause the sun to set in midday, and will make dark the land in the shining daytime.

12. Now I must proceed to my former subject of faith, that on it are reared up all the good works of the building. And again, in what I said with regard to the building, it was in no strange fashion that I spoke, but the blessed Apostle wrote in the first Epistle to the Corinthians, saying — I as a wise master-builder have laid the foundation, but every one builds on it. One builds silver and gold and goodly stones; another builds reed and straw and stubble. In the last day that building shall be tried by fire; for the gold and silver and goodly stones shall be preserved in the midst of the fire, because they are a firm building. But as for the straw and reed and stubble, the fire shall have power upon them and they shall be burned. And what is the gold and silver and goodly stones by which the building is raised up? Clearly the good deeds of faith, which shall be preserved in the midst of the fire; because Christ dwells in that secure building, and He is its preserver from the fire. And let us consider and understand (this) from the example that God has given us also in the former dispensation, because the promises of that dispensation will abide sure for us. Let us then understand from (the case of) those three righteous men who were cast into the midst of the fire and were not burned, namely, Hananiah, Azariah and Misael, over whom the fire had no power, because they built a secure building and rejected the commandment of Nebuchadnezzar the king and did not worship the image that he made. And as for those who transgressed the commandment of God, the fire at once prevailed over them and burned them, and they were burned without mercy. For the Sodomites were burned like straw and reed and stubble. Furthermore, Nadab and Abihu were burned, who transgressed the commandment of God. Again, two hundred and fifty men were burned, who were offering incense. Again, two princes and a hundred who were with them were burned, because they approached the mountain on which Elijah was sitting, who ascended in a chariot of fire to heaven. The calumniators also were burned because they dug a pit for righteous men. Accordingly, beloved, the righteous shall be tried by the fire, like gold and silver and goodly stones, and the wicked shall be burned in the fire like straw and reed and stubble, and the fire shall have power upon them and they shall be burned; even as the Prophet Isaiah said:— By fire shall the Lord judge and by it shall He try all flesh. Isaiah 66:16 And again he said:— You shall go out and see the carcasses of the men who offended against Me, whose worm shall not die, nor shall their fire be quenched, and they shall be an astonishment to all flesh. Isaiah 66:24

13. And again the Apostle has commented for us upon this building and upon this foundation; for he said thus — No man can lay another foundation than that which is laid, which is Jesus Christ. 1 Corinthians 3:11 Again the Apostle said about faith that it is conjoined with hope and love, for he said thus:— These are three which shall abide, faith and hope and love. 1 Corinthians 13:13 And he showed with regard to faith that first it is laid on a sure foundation.

14. For Abel, because of his faith his offering was accepted. And Enoch, because he was well-pleasing through his faith, was removed from death. Noah, because he believed, was preserved from the deluge. Abraham, through his faith, obtained blessing, and it was accounted to him for righteousness. Isaac, because he believed, was loved. Jacob, because of his faith, was preserved. Joseph, because of his faith, was tried in the waters of contention, and was delivered from his trial, and his Lord established a witness in him, as David said:— Witness has he established in Joseph. Moses also by his faith performed many wonderful works of power. By his faith he destroyed the Egyptians with ten plagues. Again, by faith he divided the sea, and caused his people to cross over and sank the Egyptians in the midst of it. By faith he cast the wood into the bitter waters and they became sweet. By faith he brought down manna and satisfied his people. By faith he spread out his hands and conquered Amalek, as is written:— His hands continued in faith till the setting of the sun. Also by faith he went up to Mount Sinai, when he twice fasted for the space of forty days. Again by faith he conquered Sihon and Og, the Kings of the Amorites.

15. This is wonderful, my beloved, and a great prodigy that Moses did in the Red Sea, when the waters were divided by faith, and stood up on high like mountains or like mighty cliffs. They were checked and stood still at the commandment; they were closed up as in vessels, and fast bound in the height as in the depth. Their fluidity did not overflow the boundary, but rather they changed the nature of their creation. Irrational creatures became obedient. The billows became rigid and were awaiting the vengeance, when the people should have passed over. Wonderful was it how the waves stood still and expected the commandment and the vengeance. The foundations (hidden) from the ages of the world were revealed, and that which from the beginning had been liquid suddenly became dry. The gates lifted up their heads and the everlasting gates were lifted up. The pillar of fire entered and illuminated the entire camp. The people passed over by faith. And the judgment of righteousness was wrought upon Pharaoh and upon his host and upon his chariots.

16. Thus also Joshua the Son of Nun divided Jordan by his faith, and the children of Israel crossed over as in the days of Moses. But know, my beloved, that this passage of the Jordan was three times laid open by its being divided. First through Joshua the Son of Nun, and secondly through Elijah, and then through Elisha. For the word of the Book makes known that over against this passage of Jericho, there Elijah was taken up to heaven; for when Elisha turned back from following him and divided the Jordan and passed over, the children of the Prophets of Jericho came out to meet Elisha and said:— The spirit of Elijah rests upon Elisha. 2 Kings 2:8-15 Furthermore when the people crossed over in the days of Joshua the Son of Nun (it was there), for thus it is written:— The people passed over, over against Jericho. Joshua 3:17 Also Joshua the Son of Nun by faith cast down the walls of Jericho, and they fell without difficulty. Again by faith he destroyed thirty-one kings and made the children of Israel to inherit the land. Furthermore by his faith he spread out his hands towards heaven and stayed the sun in Gibeon and the moon in the valley of Ajalon. Joshua 10:13 And they were stayed and stood still from their courses. But enough! All the righteous, our fathers, in all that they did were victorious through faith, as also the blessed Apostle testified with regard to all of them:— By faith they prevailed. Hebrews 11:33 Again Solomon said:— Many men are called merciful, but a faithful man who can find? Proverbs 20:6 Also Job thus said:— My integrity, shall not pass from me, and in my righteousness will persist. Job 27:5-6

17. Also our Saviour used thus to say to every one who drew near to Him to be healed:— According to your faith be unto you. And when the blind man approached Him, He said to him:— Do you believe that I am able to heal you? That blind man said to Him:— Yea, Lord, I believe. Matthew 9:28 And his faith opened his eyes. And to him whose son was sick, He said:— Believe and your son shall live. He said to Him:— I believe, Lord; help my feeble faith. And by his faith his son was healed. And also when the nobleman came near to Him, by his faith was his boy healed, when he said to our Lord: — Speak the word and my servant will be cured. Matthew 8:8, 10 And our Lord was astonished at his faith, and according to his faith it happened to him. And also when the chief of the Synagogue requested Him concerning his daughter, He said thus to him:— Only firmly believe and your daughter shall live. Mark 5:23-36 So he believed and his daughter lived and arose. And when Lazarus died, our Lord said to Martha:— If you believe, your brother shall rise. Martha says unto Him — Yea, Lord, I believe. John 11:23-27 And He raised him after four days. And also Simon who was called Cephas because of his faith was called the firm rock. And again when our Lord gave the Sacrament of Baptism to His apostles, He said thus to them:— Whosoever believes and is baptized shall live, and whosoever believes not shall be condemned. Again He said to his Apostles: — If you believe and doubt not, there is nothing you shall not be able to do. Matthew 21:22 For when our Lord walked on the billows of the sea, Simon also by his faith walked with Him; but when in respect of his faith he doubted, and began to sink, our Lord called him, you of little faith. Matthew 14:31 And when the Apostles asked of our Lord, they begged nothing at His hands but this, saying to Him:— Increase our faith. He said to them:— If there were in you faith, even a mountain would remove from before you. And He said to them:— Doubt not, lest you sink down in the midst of the world, even as Simon when he doubted began to sink in the midst of the sea. And again He said thus — This shall be the sign for those that believe; they shall speak with new tongues and shall cast out demons, and they shall lay their hands on the sick and they shall be made whole. Mark 16:17-18

18. Let us draw near then, my beloved, to faith, since its powers are so many. For faith raised up to the heavens (Enoch), and conquered the Deluge. It caused the barren to bring forth. It delivered from the sword. It raised up from the pit. It enriched the poor. It released the captives. It delivered the persecuted. It brought down the fire. It divided the sea. It cleft the rock, and gave to the thirsty water to drink. It satisfied the hungry. It raised the dead, and brought them up from Sheol. It stilled the billows. It healed the sick. It conquered hosts. It overthrew walls. It stopped the mouths of lions, and quenched the flame of fire. It humiliated the proud, and brought the humble to honour. All these mighty works were wrought by faith.

19. Now thus is faith; when a man believes in God the Lord of all, Who made the heavens and the earth and the seas and all that is in them; and He made Adam in His image; and He gave the Law to Moses; He sent of His Spirit upon the prophets; He sent moreover His Christ into the world. Furthermore that a man should believe in the resurrection of the dead; and should furthermore also believe in the sacrament of baptism. This is the faith of the Church of God. And (it is necessary) that a man should separate himself from the observance of hours and Sabbaths and moons and seasons, and divinations and sorceries and Chaldæan arts and magic, from fornication and from festive music, from vain doctrines, which are instruments of the Evil One, from the blandishment of honeyed words, from blasphemy and from adultery. And that a man should not bear false witness, and that a man should not speak with double tongue. These then are the works of the faith which is based on the true Stone which is Christ, on Whom the whole building is reared up.

20. Furthermore, my beloved, there is much besides in the Holy Books about faith. But these few things out of the much have I written to recall them to your love that you may know and make known and believe and also be believed. And when you have read and learned the works of faith, you may be made like that tilled land upon which the good seed fell, and produced fruit a hundred-fold and sixty-fold and thirty-fold. And when you come to your Lord, He may call you a good servant and prudent and faithful, who on account of His faith, that abounded, is to enter into the Kingdom of his Lord.

Demonstration V — Of Wars

1. This reflection has befallen me at this time concerning the shaking that is to take place at this time, and the host that has assembled itself for the sword. The times were disposed beforehand by God. The times of peace are fulfilled in the days of the good and just; and the times of many evils are fulfilled in the days of the evil and transgressors. For it is thus written:— Good must happen and blessed is he through whom it shall come to pass; and evil must happen, but woe to him through whom it shall come to pass. Good has come to the people of God, and blessedness awaits that man through whom the good came. And evil is stirred up as regards the host that is gathered together by means of the evil and arrogant one who glories; and woe also is there reserved for him through whom the evil is stirred up. But do not, my beloved, reproach the evil person who has inflicted evil upon many; because the times were beforehand disposed and the time of their accomplishment has arrived.

2. Therefore because it is the time of the Evil One, hear in mystery that which I am writing for you. For thus it is written:— Whatsoever is exalted among men is despicable before God. Luke 16:15 And again it is written:— Everyone who exalts himself shall be abased, and everyone who humbles himself shall be exalted. Luke 14:11 Also Jeremiah said:— Let not the mighty glory in his might, nor the rich in his riches. Jeremiah 9:23 And again the blessed Apostle said:— Whosoever glories, let him glory in the Lord. 2 Corinthians 10:17 And David said:— I saw the wicked exalted and lifted up as the cedar of Lebanon; and when I passed by he was not, and I sought him and found him not.

3. For every one that glories shall be humbled. Cain gloried over Abel his brother and slew him. And he was cursed and became a fugitive and a vagabond in the earth. Again the Sodomites gloried over Lot, and there fell upon them fire from heaven and burned them up and their city was overthrown upon them. And Esau gloried over Jacob and persecuted him, and Jacob received the birthright and blessings of Esau. And the children of Jacob gloried over Joseph, and (afterwards) fell down and worshipped him in Egypt. And Pharaoh gloried over Moses and over his people; and Pharaoh and his host were drowned in the sea. And Dathan and Abiram gloried over Moses, and they went down alive to Sheol. And Goliath threatened David, and he fell before him and was crushed. And again Saul persecuted David, and he fell by the sword of the Philistines. And Absalom exalted himself against him, and Joab slew him in the battle. Again Benhadad gloried over Ahab, and he was delivered into the hand of Israel. And Sennacherib blasphemed against Hezekiah and his God, and his host became dead carcasses when one of the Watchers went forth and slew in the camp one hundred and eighty-five thousand at the prayer of Hezekiah and at the prayer of Prophet Isaiah, most glorious of the Prophets. Ahab exalted himself over Micah, and he went up and fell in Ramoth Gilead. Jezebel gloried over Elijah, and the dogs devoured her in the portion of Jezreel. Haman gloried over Mordecai, and his iniquity turned back upon his own head. The Babylonians gloried over Daniel and cast him into the den of lions, and Daniel came up victorious, and they were cast instead of him into the den. Again the Babylonians gloried and accused Hananiah and his companions, and they were cast into the furnace of fire; and they came up victorious and the flame devoured the accusers.

4. Now Nebuchadnezzar said:— I will ascend to heaven and exalt my throne above the stars of God and sit in the lofty mountains that are in the borders of the North. Isaiah 14:13 Isaiah said concerning him:— Because your heart has thus exalted you, therefore you shall be brought down to Sheol, and all that look upon you shall be astonished at you. Isaiah 14:15-16 And Sennacherib also said thus:— I will go up to the summit of the mountains and to the shoulders of Lebanon. I will dig and drink water and will dry up with my horses' hoofs all the deep rivers. And because he thus exalted himself, Isaiah again said concerning him:— Why does the axe boast itself against him that cuts with it, or the saw exalt itself against him that saws with it, or the rod lift itself up against him that wields it? Isaiah 10:15 For you, Sennacherib, art the axe in the hands of Him that cuts, and you are the saw in the hands of Him that saws, and the rod in the hand of Him that wields you for chastisement, and you are the staff for smiting. You are sent against the fickle people, and again you are ordained against the stubborn people, that you may carry away the captivity and take the spoil; and you have made them as the mire of the streets for all men and for all the Gentiles. And when you have done all these things, why are you exalted against Him Who holds you, and why do you boast against Him Who saws with you, and why have you reviled the holy city? And hast said to the children of Jerusalem: — Can your God deliver you from my hand? 2 Kings 18:35 And you have dared to say:— Who is the Lord that He shall deliver you from my hands? Because of this, hear the word of the Lord, saying:— I will crush the Assyrian in My land, and on My mountains will I tread him down. Isaiah 14:25 And when he shall have been crushed and trodden down, the Virgin, the daughter of Zion, will despise him, and the daughter of Jerusalem will shake her head and say:— Whom have you reviled and blasphemed, and against whom have you lifted up your voice? You have lifted up your eyes towards heaven against the Holy One of Israel, and by the hands of your messengers you have reviled the Lord. Now see that the hook has been forced into your nostrils, and the bridle into your lips, and you have turned back with your heart crushed, who came with your heart uplifted. And his slaying was by the hands of his loved ones; and in the house of his confidence, there was he overthrown, and fell before his god. And truly it was right, my beloved, that his body should thus become a sacrifice and offering before that god on whom he relied, and in his temple, as a memorial for his idol.

5. Again the ram was lifted up and exalted, and pushed with its horns towards the west, and towards the north, and towards the south, and humbled many beasts. And they could not stand before him, until the he-goat came from the west and smote the ram and broke his horns and humbled the ram completely. But the ram was the King of Media and Persia, that is, Darius; and the he-goat was Alexander, the son of Philip, the Macedonian. For Daniel saw the ram when he was in the East before the gate of Shushan the fortress that is in the province of Elam, upon the river Ulai. And he was pushing towards the West and towards the North and towards the South. And none of the beasts could stand before him. And the he-goat of the goats came up from the region of the Greeks, and exalted himself against the ram. And he smote him and broke both his horns, the greater and the lesser. And why did he say that he broke both his horns? Clearly because he humbled both the kingdoms which he ruled; the lesser, that of the Medes, and the greater, that of the Persians. But when Alexander the Greek came, he slew Darius, King of Media and Persia. For thus the angel said to Daniel, when he was explaining the vision to him:— The ram that you saw was the King of Media and Persia, and the he-goat the King of the Greeks. Daniel 8:20-21 Now, from the time that the two horns of the ram were broken, until this time, there have been six hundred and forty-eight years.

6. Therefore, as for the ram, its horns are broken. And though its horns are broken, lo! It exalts and uplifts itself against the fourth beast, that is strong and mighty and its teeth of iron and its hoofs of brass, and it shall devour and grind down, and trample with its feet whatsoever remains. Daniel 7:19 O Ram, whose horns are broken, rest from the beast, and provoke it not lest it devour you and grind you to powder. The ram could not stand before the he-goat; how shall it stand before that terrible beast, whose mouth speaks great things, Daniel 7:8 and whatsoever it finds it couches over as a lion over his prey? Whoever provokes the lion becomes its portion; and whoever stirs up that beast, it shall devour him. And who is there that shall escape out from under the feet of that beast when it is trampling on him? For the beast shall not be slain until the Ancient of Days shall sit upon the throne, and the Son of Man shall come near before Him, and authority shall be given to Him. Then shall that beast be slain and its carcass shall perish. And the Kingdom of the Son of Man shall be established, an eternal Kingdom, and His authority from generation to generation.

7. Be quiet, O you that exalts yourself; vaunt not yourself! For if your wealth has lifted up your heart, it is not more abundant than that of Hezekiah, who went in and boasted of it before the Babylonians, (yet) it was all of it carried away and went to Babylon. And if you glory in your children, they shall be led away from you to the Beast, as the children of King Hezekiah were led away, and became eunuchs in the palace of the King of Babylon. And if you glory in your wisdom, you do not in it excel the Prince of Tyre, whom Ezekiel reproached, saying unto him:— Are you wiser than Daniel, or have you seen by your wisdom the things that are hid? Ezekiel 18:3 And if your mind is puffed up by your years, that they are many; they are not more in number than those of the Prince of Tyre who ruled the Kingdom during the days of twenty-two Kings of the house of Judah, that is, for four hundred and forty years. And since the years of that King of Tyre were many, all the time he thus said in his heart, I am God and sit in the seat of God in the heart of the seas. Ezekiel 28:2 But Ezekiel said to him: You are a man and you are not God. For while the Prince of Tyre was walking without fault in the midst of the stones of fire, there was mercy upon him. But when his heart was lifted up, the cherub who overshadows, destroyed him. Ezekiel 28:14-15

8. Now, what are the stones of fire, but the children of Zion and the children of Jerusalem? For in the ancient time, in the days of David and of Solomon his son, Hiram was a friend to those of the house of Israel. But when they were carried away captive from their place, he rejoiced over them and spurned them with his feet, and did not remember the friendship of the house of David. And as to that which I said that the children of Judah were called the stones of fire, it was not of my own thought that I said it, but Jeremiah the Prophet spoke concerning them; for when he was calling forth tears for them in the Lamentations, he said:— The children of Zion were more excellent than precious stones. Lamentations 4:2 And again he said:— How are the stones of the Sanctuary cast down at the head of all the streets? Lamentations 4:1 And again He said by the Prophet: — The stones were holy that were cast down in his land. Zechariah 9:16 And as to these very stones, the fire was burning in them, as Jeremiah said:— The word of the Lord became in my heart like burning fire and it was hot in my bones. Jeremiah 20:9 And again He said to Jeremiah:— Lo! I give My word in your mouth as fire, and this people shall be as wood. Jeremiah 5:14 And again He said words shall go forth as fire, and as iron that cuts the stone. Jeremiah 23:29 On this account the Prophets, among whom Hiram the Prince of Tyre was walking, were called stones of fire.

9. And again (God) said to him:— You were with the Cherub who was anointed and overshadowing. Ezekiel 28:14 For the king, who was anointed with the holy oil, was called a Cherub. And he was overshadowing all his people, as Jeremiah said:— The anointed of the Lord is the breath of our nostrils, he of whom we said that in his shadow shall we live among the Gentiles. Lamentations 4:20 For they were sitting in the shadow of the king, while he was standing at their head. And when the crown of their head fell, they were without shade. And if any one should say that this word is spoken concerning Christ, let him receive that which I write for him without disputation, and thus he will be persuaded that it was said with reference to the king. For Jeremiah said in behalf of the people:— Woe unto us, for the crown of our head has fallen! Lamentations 5:16 But Christ has not fallen, because He rose again the third day. For the king fell from the house of Judah, and never again was their kingdom set up. And as for that He said again:— I will destroy the overshadowing Cherub. Ezekiel 28:16 For the Cherub that He will destroy is Nebuchadnezzar, as it is written:— He performed a work in Tyre, and there was given him by Tyre no hire for his host, and in return for the work of Tyre there was given him the land of Egypt. Ezekiel 29:18-19 And why was hire not given by Tyre to Nebuchadnezzar? Clearly because its wealth went away in the sea, so that Nebuchadnezzar did not receive it. And at that time He destroyed the overshadowing Cherub, which is Nebuchadnezzar. For there are two Cherubs, one anointed and overshadowing, and one overshadowing but not anointed. For He said above:— You were with the Cherub anointed and overshadowing. Ezekiel 28:14 And lower down He said:— I will destroy you the overshadowing Cherub; Ezekiel 28:16 and did not say anointed. For Nebuchadnezzar was not anointed; but David and Solomon were, and the other kings who arose after them. And how was Nebuchadnezzar called overshadowing? Clearly on account of the vision of the tree, when he saw a tree in the midst of the earth, beneath which dwelt all the beasts of the wilderness and on its branches dwelt all the birds of heaven, and from it all flesh was fed. When Daniel interpreted his dream to him, Daniel said to him:— You are the tree, that tree which you saw in the midst of the earth and beneath you dwell all the nations. On this account he was the overshadowing Cherub; who destroyed the Prince of Tyre, because he rejoiced over the children of Israel, for that they were carried away captive from their land, and because his heart was exalted. This Tyre also lay waste seventy years like Jerusalem which sat in desolation seventy years. For Isaiah said concerning it:— Tyre shall wander seventy years, as the days of one king, and shall commit fornication with all the kingdoms that are upon the face of the earth.

10. O you that are exalted and lifted up, let not the vaunting of your heart mislead you, nor say, I will go up against the rich land and against the powerful beast. For that beast will not be slain by the ram seeing that its horns are broken. For the he-goat broke the horns of the ram. Daniel 7:7 Now the he-goat has become the mighty beast. For when the children of Japhet held the kingdom, then they slew Darius, the king of Persia. Now the fourth beast has swallowed up the third. And this third consists of the children of Japhet, and the fourth consists of the children of Shem, for they are the children of Esau. Because, when Daniel saw the vision of the four beasts, he saw first the children of Ham, the seed of Nimrod, which the Babylonians are; and secondly, the Persians and Medes, who are the children of Japhet; and thirdly, the Greeks, the brethren of the Medes; and fourthly, the children of Shem, which the children of Esau are. For a confederacy was formed between the children of Japhet and the children of Shem. Then the government was taken away from the children of Japhet, the younger, and was given to Shem, the elder; and to this day it continues, and will continue forever. But when the time of the consummation of the dominion of the children of Shem shall have come, the Ruler, who came forth from the children of Judah, shall receive the kingdom, when He shall come in His second Advent.

11. For in the vision of Nebuchadnezzar, when he saw it, which Daniel made known and showed to Nebuchadnezzar, when he saw the image which stood over against him, the head of the image was of gold, and its breast and arms of silver, and its belly and thighs of brass, and its legs and feet of iron and potter's clay. Daniel 2:31-33 And Daniel said to Nebuchadnezzar:— You are the head of gold. And why was he called the head of gold? Was it not because the word of Jeremiah was fulfilled in him? For Jeremiah said:— Babylon is a golden cup in the hand of the Lord, that makes all the earth to drink of its wine. Jeremiah 51:7 And also Babylon was called the head of all the kingdoms, as it is written:— Babylon was the head of the of Nimrod. Genesis 10:10

12. And he said that the breast and the arms of the image were of silver. This signified concerning a kingdom which was inferior to it; namely, Darius the Mede. For (God) put the kingdom into the balance. For the kingdom of the house of Nimrod was weighed and was found wanting. And since it was wanting, Darius received it. Because of this he said that his kingdom was inferior. Daniel 2:39 And because it was inferior, the children of Media did not rule in all the earth. Now the belly and thighs of the image were of brass, and he said:— The third kingdom shall rule in all the earth. Ibid It is the kingdom of the children of Javan, who are children of Japhet. For the children of Javan came in against the kingdom of their brethren. For Madai and Javan are sons of Japhet. Genesis 10:2 But Madai was foolish and incapable of governing the kingdom, until Javan, his brother came, who was wise and cunning, to destroy the kingdom. For Alexander, son of Philip, ruled in all the earth.

13. And the legs and feet of the image were of iron. This is the kingdom of the children of Shem, who are the children of Esau, which is strong as iron. And he said:— As iron breaks and subdues everything, so also the fourth kingdom shall break and bruise everything. Daniel 2:40 And he explained with reference to the feet and toes, that part of them was of iron and part of them of potter's clay. For he said:— Thus they shall be mingled with the seed of man, and they shall not cleave one to another, as iron cannot be mixed with clay. Daniel 2:43 This referred to the fourth kingdom. Because in the kingdom of the children of Esau there was not a king, the son of a king, established to govern the kingdom; but when the children of Esau were gathered together into a powerful city, then they made a senate. And from thence they used to set up as chief of the city a wise man to govern the kingdom, lest when the Governor of their kingdom should weigh them, they might be found wanting, and the kingdom might be taken away from them as the kingdom of the children of arrogant Nimrod was taken away and given to the children of foolish Madai. And this king who was set up, the seed of that former king was destroying him; and they did not cleave one to another. But as to the seed of man which is compared with the clay, the meaning is this; that when the king was chosen for the kingdom, he mingled himself with the root of the kingdom of iron.

14. And he showed that in the days of those kings, who shall arise in the kingdom, the God of heaven will set up a kingdom which shall not be destroyed and shall not pass away for ever. Daniel 2:44 This is the Kingdom of King Messiah, which is that which shall cause the fourth kingdom to pass away. And above he said:— You saw a stone which was cut out, but not by hands; and it smote the image upon its feet of iron and potter's clay and broke them to pieces. Daniel 2:34 Now he did not say that it smote upon the head of the image, nor on its breast and arms, nor yet on its belly and thighs, but on its feet; because that, of the whole image, that stone when it comes will find the feet alone. And in the next verse he said:— The iron and the brass and the silver and the gold were broken to pieces together. Daniel 2:35 For after them, when King Messiah shall reign, then He will humble the fourth kingdom, and will break the whole image; for by the whole image the world is meant. Its head is Nebuchadnezzar; its breast and arms the King of Media and Persia; its belly and thighs the King of the Greeks; its legs and feet the kingdom of the children of Esau; the stone, which smote the image and broke it, and with which the whole earth was filled, is the kingdom of King Messiah, Who will bring to nought the kingdom of this world, and He will rule for ever and ever.

15. Again hear concerning the vision of the four beasts which Daniel saw coming up out of the sea and diverse one from another. This is the appearance of them:— The first was like a lion, and it had the wings of an eagle. And I saw that its wings were plucked away, and it stood up like a man upon its feet, and the heart of a man was given to it. Daniel 7:4-7 And the second beast was like a bear, and it raised itself up upon one side and there were three ribs in its mouth between its teeth. And the third beast was like a leopard, and it had four wings and four heads. And the fourth beast was exceedingly terrible and strong and powerful, and it had great teeth. It devoured and broke to pieces, and whatsoever remained, it stamped with its feet. Now the great sea that Daniel saw Daniel 7:2 is the world: and these four beasts are the four kingdoms signified above.

16. Now as to the first beast, he said concerning it, that it was like a lion, and it had the wings of an eagle. For the first beast was the kingdom of Babylon, which was like a lion. For thus Jeremiah wrote saying:— Israel is a wandering sheep. The lions caused them to wander. First the king of Assyria devoured him. And this last was stronger than he, Nebuchadnezzar king of Babylon. Jeremiah 50:17 So Jeremiah called him a lion. And he said:— He has the wings of an eagle. For thus it is written that, when Nebuchadnezzar went out to the wilderness with the beasts, he grew hair like (the plumage) of an eagle. And he said:— I saw that its wings were plucked away and it stood upright upon its feet as a man, and a man's heart was given to it. Daniel 4:30 For first, in the vision of the image, he was compared to gold which is more precious than anything which is used in the world. So in the vision of the beasts he is compared to a lion which excels in its might all the beasts. And again he was compared to an eagle which surpasses every bird. Whatsoever was written about him was fulfilled in him. For the Lord said concerning him:— I have placed a yoke of iron upon the neck of all the nations, and they shall serve the king of Babylon seventy years. And also the beasts of the desert and the birds of heaven have I given to him to serve him. For since the king was like the head of gold, men served him as a king. And when he went out to the wilderness, the beasts served him as a lion. And when his hair was like (the plumage) of an eagle, the birds of heaven served him as an eagle. But when his heart was lifted up, and he knew not that the power was given to him from heaven, the yoke of iron was broken from the neck of men, and he went forth with the beasts, and instead of the heart of a king there was given him the heart of a lion. And when he was lifted up over the beasts, the heart of a lion was taken away from him, and there was given him the heart of a bird. And when wings grew upon him like those of an eagle, he exalted himself over the birds. And then his wings also were plucked away and there was given to him a humble heart. And when he knew that the Most High has authority in the kingdom of man, to give it to whomsoever He will, then as a man he praised Him.

17. And as for the second beast, he said concerning him that it was like a bear and raised itself up upon one side. Because when the kingdom of Media and Persia arose, it arose in the east. And three ribs were in its mouth. Because the ram was pushing towards the West and towards the North and towards the South, towards three winds of heaven. These three winds it held, and pushed against, like the three ribs that were in the mouth of the bear; until the he-goat came forth from the west, and smote the ram and took out the ribs that were in his mouth.

18. And concerning the third beast he said that it was like a leopard, and it had four birds' wings on its back and that beast had four heads. Now this third beast was Alexander the Macedonian. For he was strong as a leopard. And as for the four wings and the four heads that the beast had, that was because he gave the kingdom to his four friends to govern after him, when he had come and slain Darius and reigned in his stead.

19. And of the fourth beast he said that it was exceedingly terrible and strong and mighty, devouring and crushing and trampling with its feet anything that remained. It is the kingdom of the children of Esau. Because after that Alexander the Macedonian became king, the kingdom of the Greeks was founded, since Alexander also was one of them, even of the Greeks. But the vision of the third beast was fulfilled in him, since the third and the fourth were one. Now Alexander reigned for twelve years. And the kings of the Greeks arose after Alexander, being seventeen kings, and their years were two hundred and sixty-nine years from Seleucus Nicanor to Ptolemy. And the Cæsars were from Augustus to Philip Cæsar, seventeen kings. And their years are two hundred and ninety-three years; and eighteen years of Severus.

20. For Daniel said:— I was considering the ten horns that were upon the head of the beast. For the ten horns were ten kings Daniel 7:8, 24 who arose at that time until Antiochus. And he said:— A little horn arose from between those ten and three fell before it. Daniel 7:8 For when Antiochus arose in the kingdom, he humbled three kings, and he exalted himself against the saints of the Most High and against Jerusalem. And he defiled the sanctuary. 2 Maccabbees 6:2-4 And he caused the sacrifice and the offerings to cease for a week and half a week, namely, for ten and a-half years. And he brought in fornicators into the house of the Lord, and he caused the observances of the Law to cease. 2 Maccabbees 5:26 And he slew righteous men and gave them to the birds of heaven and to the beasts of the earth. For in his days was fulfilled the word that David spoke: — O God, the Gentiles have come into your inheritance, and have defiled Your holy temple. They have made Jerusalem desolate. They have given the dead bodies of Your servants as food to the birds of heaven, and the flesh of Your righteous ones to the beasts of the earth. They have poured out their blood like water round about Jerusalem, and there is none to bury them. For this was accomplished at that time, when the venerable and aged Eleazar was slain, and the sons of the blessed Samuna, seven in number, and when Judas (Maccabeus) and his brethren were struggling on behalf of their people, when they were dwelling in hiding-places. 2 Maccabbees 5:27 At that time the horn made war with the saints, Daniel 7:21 and their power prevailed. And the wicked Antiochus spoke words against the Most High, and changed the times and the seasons. Daniel 7:25 And he made to cease the covenant of Abraham, and abolished the Sabbath of rest. 2 Maccabbees 6:10-11 For he commanded the Jews that they should not circumcise. Therefore, (the Prophet) said concerning him — He shall think to change the times and the seasons and the laws, and they were given into his hand for a time, times, and half a time. Daniel 7:25 Now the time and half a time is the week and a half, which is ten years and a half. Again he said:— The judgment was set and they took away his authority from him, to injure and destroy him until the end of the kingdom. Daniel 7:26 For the judgment came upon Antiochus, a judgment from heaven; 2 Maccabbees 9:5-12 and he became sick with a grievous and evil sickness, and on account of the smell of him as he rotted, no man could approach him, for worms were crawling and falling from him and eating his flesh because he oppressed the worm Jacob. Isaiah 41:14 And his flesh rotted in his lifetime, because he caused the dead bodies of the sons of Jerusalem to rot and they were not buried. And he became defiled in his own eyes, because he had defiled the sanctuary of God. And he prayed and was not heard, because he did not hearken to the groanings of the righteous whom he slew. For he wrote a letter and sent it to the Jews and called them my friends, but God had not mercy on him, but he died in his torment.

21. He said again:— The saints of the Most High shall receive the Kingdom. Daniel 7:27 What shall we say concerning this? Have the children of Israel received the Kingdom of the Most High? God forbid. Or has that people come upon the clouds of heaven? This has passed away from them. For Jeremiah said concerning them:— Call them rejected silver, for the Lord has rejected them. Jeremiah 6:30 Again he said:— He will not again regard them. Lamentations 4:16 And Isaiah said concerning them:— Pass by; pass by; approach not the defiled. Isaiah 52:11 And concerning the saints of the Most High (Daniel) said thus:— They shall inherit the Kingdom for ever. Daniel 7:27 For these rested a little from the burden of kings and princes, Hosea 8:10 namely, from after the death of Antiochus till the sixty-two weeks were fulfilled. And the Son of Man came to free them and gather them together, but they did not receive Him. For He came to obtain fruit from them, and they did not give it to Him. For their vines were of the vine of Sodom and of the stock of Gomorrha, a vineyard Deuteronomy 32:32 in which thorns grew, and which bore wild grapes. Isaiah 5:2 Their vine was bitter, and their fruit sour. The thorns could not be softened, nor could the bitterness change to the nature of wine, nor could the sour fruit change to a sweet nature.

22. For Isaiah first set men of Judah as judges over them, and there was planted among them a new and beloved planting. But these are those judges who shall sit on twelve thrones and judge their twelve tribes. Matthew 19:28 And thus He said to the judges: Isaiah 5:1-6 — Judge between Me and My vineyard, what further, O you judges, should I have done to My vineyard, that I did not do? For lo! I planted it with vine scions, and they became strange vines. I surrounded it with a fence of heavenly Watchers and I built its tower, the holy Temple. And I dug out its winepress, the baptism of the priests. And I brought down rain upon it, the words of My Prophets. And I pruned it and trimmed it, from the works of the Amorites. I looked that it should produce grapes of righteousness, and it produced wild grapes of iniquity and sin. I looked for judgment and behold oppression, and for righteousness and there was a cry. Hear, O you judges, what I will do to My vineyard. I will break open its fence, and it shall be for down-treading. And I will tear down its tower, and it shall be for pillage. And I will make it to become a desert because it produced wild grapes. And it shall not be dressed and it shall not be pruned. And thorns and weeds shall grow up in it. And I will command the clouds that they send not down rain upon it. For the heavenly Watchers departed from the fence of the vineyard; and the mighty tower on which they relied was torn down. The winepress, the cleansing away of their offenses, was overthrown. When the vine was without blemish, it did not prove of service. Now that the fire has devoured it and that it is laid waste, how shall it prove of service? The fire has devoured its two branches and its inward parts are wasted. Ezekiel 15:4-5 For its two branches are the two kingdoms, and its inward part which is laid waste is Jerusalem. Many servants were sent to them by the Lord of the vineyard. And they slew them and did not send the fruit to the Lord of the vineyard. After the servants the beloved Son was sent, to receive from them the fruit and to bring it back to Him that sent Him. And they seized Him and cast Him out of the vineyard; and they cut spikes from the thorns of the vineyard and fixed them in His hands. And He was hungry and asked food of them; and they took and gave Him gall from the fruit of the vineyard. He was thirsty and asked of them drink; and they gave Him vinegar and He would not drink it. And they platted a crown of thorns that had sprung up in the vineyard, and placed it on the head of the Son of the Lord of the vineyard. For from the time that the vineyard was made, it displayed these fruits. Therefore its Lord uprooted it and cast it in the fire; and planted good fruit-bearing vines in the vineyard, and such as gladden the husbandman. For Christ is the vineyard, and His Father is the husbandman; and they who drink of His cup are the vines. Therefore vineyard was formed instead of vineyard. And furthermore at His coming He handed over the kingdom to the Romans, as the children of Esau are called. And these children of Esau will keep the kingdom for its giver.

23. And the holy People inherited an eternal Kingdom; the holy people who were chosen instead of the People. For He provoked them to jealousy with a people that was not a people. And with a foolish people He angered them. Deuteronomy 32:21 And He set free the holy people. For lo! every covenant of God is freed from the burden of kings and princes. Hosea 8:10 For even if a man has served the heathen, as soon as ever he draws near unto the covenant of God, he is set free. But the Jews are toiling in bondage among the Gentiles. For thus he said about the Saints;— They shall inherit the Kingdom that is beneath the heaven. Daniel 7:27 But if he had said it about them (the Jews), why are they toiling in service among the Gentiles? And if they say that it has not taken place as yet; then (we ask) is the Kingdom that shall be given to the Son of man, to be heavenly or earthly? And lo! The children of the Kingdom are sealed, and they have received their emancipation from this world. For since it exists now, it will not be willing to be subjected to the power of the King, Who shall come and take to Himself His Kingdom. But it will guard His pledges with honour, that when He shall come to bring to nought the Kingdom, he may come upon them not in anger. For when He, Whose is the Kingdom, Genesis 49:10 shall come in His second coming, He will take to Himself whatever He has given. And He Himself will be King for ever and ever. And His Kingdom shall not pass away, because it is an eternal Kingdom.

24. For first, He gave the Kingdom to the sons of Jacob, and subdued to them the children of Esau; as Isaac said to Esau:— You shall serve Jacob your brother. Genesis 27:40 And when again they did not prosper in the Kingdom, He took it away from the children of Jacob and gave it to the children of Esau until He should come Whose it is. Genesis 49:10 And they will deliver up the deposit to its Giver, and will not deal fraudulently with it. And the Guardian of the Kingdom is subject to Him to Whom all things are subject. Therefore this Kingdom of the children of Esau shall not be delivered up into the hand of the hosts that are gathered together, that desire to go up against it; because the Kingdom is being kept safe for its Giver, and He Himself will preserve it. And as to this that I wrote to you, beloved, that the Kingdom of the children of Esau is being kept safe for its Giver, doubt not about it, that that Kingdom will not be conquered. For a mighty champion Whose name is Jesus shall come with power, and bearing as His armour all the power of the Kingdom. And search out and see that also by the poll-tax Luke 2:1-2 He was enrolled among them. And as He was enrolled by the poll-tax among them, He will also succour them. And His standard abounds in that place, and they are clothed in His armour, and shall not be found wanting in war. And if you should say unto me:— In the years of the Kings that preceded these, why did they conquer and subdue the beast? It was because the chiefs and kings who stood up at that time in the Kingdom of the children of Esau did not wish to lead with them to the war the Man who was enrolled with them in the poll-tax. Therefore the beast was subdued a little, but was not slain.

25. But concerning these things that I have written for you, my beloved, namely, concerning that which is written in Daniel, I have not brought them to an end, but (have stopped) short of the end. And if any man dispute about them, say thus to him, that these words are not concluded, because the words of God are infinite, nor will they be concluded. For the foolish man says, Here unto (these) words reach. And again, it is not possible to add to them or to diminish from them. Deuteronomy 4:2 For the riches of God cannot be computed or limited. For if you take away water from the sea, the deficiency will be imperceptible. And if you remove sand from the sea-shore, its measure will not be diminished. And if you count the stars of heaven, you will not arrive at the sum of them. And if you kindle fire from a burning, it will not a whit be lessened. And if you receive of the Spirit of Christ, Christ will not a whit be diminished. And if Christ dwell in you, yet He will not be completed in you. And if the sun enter the windows of your house, yet the sun in its entirety will not come to you. And all these things that I have enumerated for you were created by the word of God. Therefore know that, as concerning the word of God no man has reached or will reach its end. Therefore, have you no disputation about these things, but say:— These things are so. That is enough. But hear these things from me, and also enquire about them of our brethren, children of our faith. But whosoever shall mock at the words of his brother, even if he say, mine are wise, yet hearken not to his words. And concerning what I wrote to you about these forces that are being stirred up to war, it is not as though anything has been revealed to me that I have made known these things to you, but attend to the words at the head of the letter:— Every one who exalts himself shall be humbled. For even if the forces shall go up and conquer, yet know that it is a chastisement of God; and though they conquer, they shall be condemned in a righteous judgment. But yet be assured of this, that the beast shall be slain at its (appointed) time. But, my brother, be earnest at this time in imploring mercy, that there may be peace upon the people of God.

Demonstration VI — Of Monks

1. Expedient is the word that I speak and worthy of acceptance:— Let us now awake from our sleep, Romans 13:11 and lift up both our hearts and hands to God towards heaven; lest suddenly the Lord of the house come, that when He comes He may find us in watchfulness. Luke 12:37 Let us observe the appointed time of the glorious bridegroom, Matthew 25:4, 10 that we may enter with Him into His bride-chamber. Let us prepare oil for our lamps that we may go forth to meet Him with joy. Let us make ready provision for our abiding-place, for the way that is narrow and strait. And let us put away and cast from us all uncleanness, and put on wedding garments. Let us trade with the silver that we have received, Matthew 25:21 that we may be called diligent servants. Let us be constant in prayer, that we may pass by the place where fear dwells. Let us cleanse our heart from iniquity, that we may see the Lofty One in His honour. Let us be merciful, as it is written, that God may have mercy upon us. Matthew 5:7 Let there be peace among us, that we may be called the brethren of Christ. Let us hunger for righteousness, that we may be satisfied Matthew 5:6 from the table of His Kingdom. Let us be the salt of truth, that we may not become food for the serpent. Let us purge our seed from thorns, that we may produce fruit a hundred-fold. Let us found our building on the rock, Matthew 7:24 that it may not be shaken by the winds and waves. Let us be vessels unto honour 2 Timothy 2:21 that we may be required by the Lord for His use. Let us sell all our possessions, and buy for ourselves the pearl, Matthew 13:46 that we may be rich. Let us lay up our treasures in heaven, Matthew 6:20 that when we come we may open them and have pleasure in them. Let us visit our Lord in the persons of the sick, Matthew 25:33-35 that He may invite us to stand at His right hand. Let us hate ourselves and love Christ, as He loved us and gave Himself up for our sakes. Let us honour the spirit of Christ, that we may receive grace from Him. Let us be strangers to the world, John 17:14 even as Christ was not of it. Let us be humble and mild, that we may inherit the land of life. Let us be unflagging in His service, that He may cause us to serve in the abode of the saints. Let us pray His prayer in purity, that it may have access to the Lord of Majesty. Let us be partakers in His suffering, that so we may also rise up in His resurrection. 2 Timothy 2:11-12 Let us bear His sign upon our bodies, that we may be delivered from the wrath to come. For fearful is the day in which He will come, and who is able to endure it? Joel 2:11 Furious and hot is His wrath, and it will destroy all the wicked. Let us set upon our head the helmet of redemption, Ephesians 6:14-17 that we may not be wounded and die in the battle. Let us gird our loins with truth, that we may not be found impotent in the contest. Let us arise and awaken Christ, that He may still the stormy blasts from us. Let us take as a shield against the Evil One, the preparation of the Gospel of our Redeemer. Let us receive power from our Lord to tread upon snakes and scorpions. Luke 10:19 Let us lay aside from us wrath, with all fury and malice. Let no reviling proceed out of our mouth, with which we pray unto God. Let us not be cursers, that we may be delivered from the curse of the law. Let us be diligent workers, that we may obtain our reward with those of old. Let us take up the burden of the day, that we may seek a more abundant reward. Let us not be idle workers, for lo! Our Lord has hired us for His vineyard. Matthew 20:1 Let us be planted as vines in the midst of His vineyard, for it is the true vineyard. Let us be fruitful vines, that we may not be uprooted out of His vineyard. Let us be a sweet odour, that our fragrance may breathe forth to all around. Let us be poor in the world, and let us enrich many by the doctrine of our Lord. Let us not call anyone our father in the earth, Matthew 23:9 that we may be the children of the Father which is in heaven. Though we have nothing, yet we possess all things. 2 Corinthians 6:9-10 Though no man know us, yet they that have knowledge of us are many. Let us rejoice in our hope at every time, Romans 12:12 that He Who is our hope and our Redeemer may rejoice in us. Let us judge ourselves righteously and condemn ourselves, that we may not hang down our faces before the judges who shall sit upon thrones and judge the tribes. Matthew 19:28 Let us take to ourselves, as armour for the contest, Ephesians 6:16 the preparation of the Gospel. Let us knock at the door of heaven, Matthew 7:7 that it may be opened before us, and we may enter in through it.

Let us diligently ask for mercy, that we may receive whatsoever is necessary for us. Let us seek His Kingdom and His righteousness, Matthew 6:33 that we may receive increase in the land. Let us think upon the things which are above, Colossians 3:1-2 on the heavenly things, and meditate on them, where Christ has been lifted up and exalted. But let us forsake the world which is not ours, that we may arrive at the place to which we have been invited. Let us raise up our eyes on high, that we may see the splendour which shall be revealed. Let us lift up our wings as eagles, that we may see the body there where it is. Let us prepare as offerings for the King desirable fruits, fasting and prayer. Let us guard His pledge in purity, that He may trust us over all His treasury. For whosoever deals falsely with His pledge, they allow him not to enter into the treasure-house. Let us be careful of the body of Christ, that our bodies may rise at the sound of the trumpet. Let us hearken to the voice of the bridegroom, that we may go in with Him into the bride-chamber. Let us prepare the marriage-gift for His bridal day, and let us go forth to meet Him with joy. Let us put on holy raiment, that we may recline in the chief place of the elect. Whosoever puts not on wedding raiment, Matthew 22:13 they cast him out into outer darkness. Whosoever excuses himself from the wedding shall not taste the feast. Luke 14:18 Whosoever loves fields and merchandise, shall be shut out of the city of Saints. Whosoever does not bear fruit in the vineyard, shall be uprooted and cast out to torment. Whosoever has received money from his Lord, let him return it to its Giver with its increase. Matthew 25:16 Whosoever desires to become a merchant, let, him buy for himself the field and the treasure that is in it. Matthew 13:44 Whosoever receives the good seed, let him purge his land from thorns. Matthew 13:7 Whosoever desires to be a fisherman, let him cast forth his net at every time. Whosoever is training for the conflict, let him keep himself from the world. Whosoever wishes to gain the crown, let him run as a winner in the race. Whosoever wishes to go down into the course to contend, let him learn to (contend) against his adversary. Whosoever wishes to go down to the battle, let him take unto him armour wherewith to fight, and let him purify himself at every time. Whosoever adopts the likeness of angels, let him be a stranger to men. Whosoever takes upon him the yoke of the saints, let him remove from him getting and spending. Whosoever desires to gain himself, let him remove from him the gain of the world. Whosoever loves the abode that is in heaven, let him not toil at the building of clay that will fall. Whosoever is expectant of being caught up in the clouds, let him not make for himself adorned chariots. Whosoever is expectant of the marriage-feast of the Bridegroom, let him not love the feast of this present time. Whosoever wishes to have pleasure in the banquet reserved there, let him remove drunkenness from himself. Whosoever prepares himself for the supper, let him not excuse himself, Luke 14:18-19 nor be a merchant. Whosoever he be on whom the good seed falls, let him not allow the Evil One to sow tares in him. Whosoever has begun to build a tower, let him count up all the cost thereof. Luke 14:29 Whosoever builds ought to finish, that he be not a laughing-stock to them that pass by the way. Whosoever sets his building on the rock, let him make its foundations deep, that it may not be cast down by the billows. Whosoever wishes to fly from the darkness, let him walk while he has light. John 12:35 Whosoever fears to fly in winter, Matthew 24:20 let him prepare himself from the summer-time. Whosoever looks forward to enter into rest, Hebrews 4:11 let him make ready his provision for the Sabbath. Whosoever begs forgiveness of his Lord, let him also forgive his debtor. Matthew 18:24 Whosoever does not demand back a hundred dinars, his Lord forgives him ten thousand talents. Whosoever casts down his Lord's money on the banker's table, Matthew 25:27 will not be called an unprofitable servant. Whosoever loves humility, shall be heir in the land of life. Whosoever wishes to make peace, shall be one of the sons of God. Matthew 5:9 Whosoever knows the will of his Lord, let him do that will, that he may not be beaten much. Luke 12:47 Whosoever cleanses his heart from deceits, His eyes shall behold the King in his beauty. Isaiah 33:17 Whosoever receives the Spirit of Christ, let him adorn his inner man. Whosoever is called the temple of God, 1 Corinthians 3:16-17 let him purify his body from all uncleanness. Whosoever grieves the Spirit of Christ, Ephesians 4:30 shall not raise up his head from griefs. Whosoever receives the body of Christ, let him keep his body from all uncleanness. Whosoever casts off the old man, Ephesians 4:22 let him not turn back to his former works. Whosoever puts on the new man, let him keep himself from all filthiness. Whosoever has put on armour from the water (of baptism), let him not put off his armour that he may not be condemned. Whosoever takes up the shield Ephesians 6:16 against the Evil One, let him keep himself from the darts which he hurls at him. Whosoever shall draw back, his Lord has no pleasure in him. Hebrews 10:38 Whosoever thinks upon the Law of his Lord, shall not be troubled with the thoughts of this world. Whosoever meditates on the Law of his Lord, is like a tree planted by the waters. Whosoever again has trust in his Lord, is like a tree that is set out by the river. Whosoever puts his trust in man shall receive the curses of Jeremiah. Whosoever is invited to the Bridegroom, let him prepare himself. Whosoever has lighted his lamp, let him not suffer it to go out. Whosoever is expectant of the marriage-cry, let him take oil in his vessel. Matthew 25:6 Whosoever is keeper of the door, let him be on the watch for his Master. Whosoever loves virginity, let him become like Elijah. Whosoever takes up the yoke of the Saints, let him sit and be silent. Whosoever loves peace, let him look for his Master as the hope of life.

2. For, my beloved, our adversary is skilful. He that contends against us is crafty. Against the brave and the renowned does he prepare himself, that they may be weakened. For the feeble are his own, nor does he fight with the captivity that are made captive to him. He that has wings flees from him and the darts that he hurls at him do not reach him. They that are spiritual see him when he assails, and his panoply has no power upon their bodies. All the children of light are without fear of him, because the darkness flies from before the light. The children of the Good fear not the Evil, for He has given him to be trampled by their feet. When he makes himself like darkness unto them, they become light. And when he creeps upon them like a serpent, they become salt, whereof he cannot eat. If he makes himself like the asp unto them, then they become like babes. If he comes in upon them in the lust of food, they, like our Redeemer, conquer him by fasting. And if he wishes to contend with them by the lust of the eyes, they lift up their eyes to the height of heaven. If he wishes by enticements to overcome them, they do not afford him a hearing. If he wishes openly to strive with them, lo! They are clothed in panoply and stand up against him. If he wishes to come in against them by sleep, they are wakeful and vigilant and sing psalms and pray. If he allures them by possessions, they give them to the poor. If he comes in as sweetness against them, they taste it not, knowing that he is bitter. If he inflames them with the desire of Eve, they dwell alone, and not with the daughters of Eve.

3. For it was through Eve that he came in upon Adam, Genesis 3:6 and Adam was enticed because of his inexperience. And again he came in against Joseph through his master's wife, but Joseph was acquainted with his craftiness and would not afford him a hearing. Through a woman he fought with Samson, until he took away his Nazariteship. Reuben was the first-born of all his brethren, and through his father's wife, Genesis 35:22 (the adversary) cast a blemish upon him. Aaron was the great high-priest of the house of Israel, and through Miriam his sister he envied Moses. Moses was sent to deliver the people from Egypt, and took with him the woman who advised him to shameful acts, and the Lord met with Moses, and desired to slay him, till he sent back his wife to Midian. David was victorious in all his battles, yet through means of a daughter of Eve there was found a blemish in him. Amnon was beautiful and fair in countenance, yet (the adversary) took him captive by desire for his sister, and Absalom slew him on account of the humbling of Tamar. Solomon was greater than all the kings of the earth, yet in the days of his old age his wives led his heart astray. 1 Kings 11:1-4 Through Jezebel, daughter of Ethbaal, the wickedness of Ahab was increased, and he became altogether a heathen. Furthermore, the adversary tempted Job through his children and his possessions, and when he could not prevail over him, he went and brought against him his armour, and he came, bringing with him a daughter of Eve, who had caused Adam to sink, and through her mouth he said to Job, her righteous husband:— Curse God. Job 2:9 But Job rejected her counsel. King Asa also conquered the Accursed-of-life, when he wished to come in against him, through his mother. 1 Kings 15:13 For Asa knew his craftiness and removed his mother from her high estate, and cut in pieces her idol and cast it down. John was greater than all the prophets, yet Herod slew him because of the dancing of a daughter of Eve. Haman was wealthy and third in honour from the King, yet his wife counselled him to destroy the Jews. Esther 6:13 Zimri was head of the tribe of Simeon, yet Cozbi, daughter of the chiefs of Midian, overthrew him, and because of one woman twenty-four thousand of Israel fell in one day. Numbers 25:6-15

4. Therefore, my brethren, if any man who is a monk or a saint, who loves the solitary life, yet desires that a woman, bound by monastic vow like himself, should dwell with him, it would be better for him in that case to take (to wife) a woman openly and not be made wanton by lust. So also again the woman, if she be not separated from the solitary, it is better for her to marry openly. Woman then ought to dwell with woman, and man to dwell with man. And also whatever man desires to continue in holiness, let not his spouse dwell with him, lest he turn back to his former condition, and so be esteemed an adulterer. Therefore this counsel is becoming and right and good, that I give to myself and you, my beloved solitaries, who do not take wives, and to the virgins who do not marry, and to those who have loved holiness. It is just and right and becoming, that even if a man should be distressed, he should continue alone. And thus it becomes him to dwell, as it is written in the Prophet Jeremiah:— Blessed is the man who shall take up Your yoke in his youth, and sit alone and be silent, because he has taken upon him Your yoke. Lamentations 3:27-28 For thus, my beloved, it becomes him who takes up the yoke of Christ, to preserve his yoke in purity.

5. For thus it is written, my beloved, concerning Moses, that from the time the Holy One was revealed to him, he also loved holiness. And from the time he was sanctified, his wife ministered not to him. But it is thus written:— Joshua, the son of Nun, was the minister of Moses from his childhood. Exodus 33:11 And of Joshua again it is thus written concerning him, that he used not to depart from the tabernacle. Exodus 33:11 And the temporal tabernacle was not ministered to by a woman, because the Law did not allow women to enter the temporal tabernacle, but even when they came to pray, they used to pray at the door of the temporal tabernacle, and then turn back. Moreover, he commanded the Priests, that at the time of their ministry they should continue in holiness, and should not know their wives. And also concerning Elijah it is thus written, that at one time he dwelt in Mount Carmel, and at another he dwelt at the brook Cherith, and was ministered to by his disciple; and because his heart was in heaven, the bird of heaven used to bring sustenance to him; and because he took upon him the likeness of the angels of heaven, those very angels brought him bread and water when he was fleeing from before Jezebel. And because he set all his thought in heaven, he was caught up in the chariot of fire to heaven, 2 Kings 2:11 and there his dwelling-place was established forever. Elisha also walked in the footsteps of his Master. He used to dwell in the upper chamber of the Shunamite, and was ministered to by his disciple. For thus the Shunamite said — He is a holy Prophet of God and passes by us continually, for thus it becomes his holiness that we should make for him an upper chamber and do for him the service that is (necessary) in it. 2 Kings 4:8-10 Now what was the service necessary in the upper chamber of Elisha? Clearly the bed and table and stool and lamp-stand only. But what shall we say of John? He also used to dwell among men, and preserved his virginity honourably, and received the Spirit of God. Moreover, the blessed Apostle said concerning himself and concerning Barnabas:— Had we then not power to eat and to drink and to lead about wives with us? But it was not becoming or right. 1 Corinthians 9:4-5

6. Therefore, brethren, because we know and have seen that from the beginning it was through woman that the adversary had access unto men, and to the end he will accomplish it by her — for she is the weapon of Satan, and through her he fights against the champions. Through her he makes music at every time, for she became as a harp for him from the first day. For because of her the curse of the Law was established, and because of her the promise unto death was made. For with pangs she bears children and delivers them to death. Because of her the earth was cursed, that it should bring forth thorns and tares. Accordingly, by the coming of the offspring of the Blessed Mary the thorns are uprooted, the sweat wiped away, the fig-tree cursed, Matthew 21:19 the dust made salt, Matthew 5:13 the curse nailed to the cross, Colossians 2:14 the edge of the sword removed from before the tree of life and it given as food to the faithful, and Paradise promised to the blessed and to virgins and to the saints. So the fruit of the tree of life is given as food to the faithful and to virgins, and to those that do the will of God has the door been opened and the way made plain. And the fountain flows and gives drink to the thirsty. The table is laid and the supper prepared. The fatted ox is slain and the cup of redemption mixed. The feast is prepared and the Bridegroom at hand, soon to take his place. The apostles have given the invitation and the called are very many. O you chosen, prepare yourselves. The light has shone forth both bright and fair, and garments not made with hands are prepared. The marriage cry is at hand. The tombs will be opened and the treasures laid bare. The dead shall rise and the living shall fly to meet the King. The banquet is laid, and the cornet shall encourage and the trumpets shall hasten (them). The Watchers of heaven shall speed, and the throne shall be set for the Judge. He that laboured shall rejoice, and he that was unprofitable shall fear. He that did evil shall not draw near unto the Judge. Those on the right hand shall exult, and those on the left shall weep and wail. Those that are in the light shall be glorified, and those that are in the darkness shall groan that they may moisten their tongue. Grace has gone by, and justice reigns. There is no repentance in that place. Winter is at hand; the summer has passed away. The Sabbath of rest has come; toil has ceased. Night has passed away; the light reigns. As to death, its sting is broken and it is swallowed up in life. 1 Corinthians 15:54-55 Those that return to Sheol shall weep and gnash their teeth, and those that go to the Kingdom shall rejoice and exult and dance and sing praises. For those that take not wives shall be ministered to by the Watchers of heaven. Those that preserve chastity shall rest in the sanctuary of the Most High. The Only Begotten Who is from the bosom of His Father shall cause all the solitaries to rejoice. There is there neither male nor female, neither bond nor free, Galatians 3:28 but they all are the children of the Most High. And all the pure virgins who are betrothed to Christ shall light their lamps Matthew 25:10 and with the Bridegroom shall they go into the marriage chamber. All those that are betrothed to Christ are far removed from the curse of the Law, and are redeemed from the condemnation of the daughters of Eve; for they are not wedded to men so as to receive the curses and come into the pains. They take no thought of death, because they do not deliver children to him. And in place of a mortal husband, they are betrothed to Christ. And because they do not bear children, there is Given to them the name that is better than sons and daughters. Isaiah 56:5 And instead of the groans of the daughters of Eve, they utter the songs of the Bridegroom. The wedding-feast of the daughters of Eve continues for but seven days; but for these (virgins) is the Bridegroom who departs not forever. The adornment of the daughters of Eve is wool that wears out and perishes, but the garments of these wear not out. Old age withers the beauty of the daughters of Eve, but the beauty of these shall be renewed in the time of the Resurrection.

7. O you virgins who have betrothed yourselves to Christ, when one of the monks shall say to one of you, I will live with you and you minister to me, thus shall you say unto him:— To a royal husband am I betrothed, and Him do I serve; and if I leave His service and serve you, my betrothed will be angry with me, and will write me a letter of divorce, and will send me away from His house; and while you seek to be honoured by me, and I to be honoured by you, take heed lest hurt come upon me and you. Take not fire into your bosom, Proverbs 6:27 lest it burn your garments; but be in honour alone, and I also alone will abide in my honour. And as concerning these things which the Bridegroom has prepared for the eternity of his marriage feast, make a wedding-gift and prepare yourself to meet Him. And as for me, I will make me ready oil, that I may enter in with the wise virgins and may not be kept outside the door with the foolish virgins.

8. Hearken then, my beloved, unto that which I write unto you, namely, whatsoever things become solitaries, monks, virgins, saints. Before all things it beseems the man on whom the yoke is laid, that his faith should be firm; as I wrote to you in the first epistle; that he should be zealous in fasting and prayer; that he should be fervent in the love of Christ; and should be humble and mild and wise. And let his speech be peaceful and pleasant, and his thought be sincere with all. Let him speak his words duly weighing them, and set a barrier to his mouth from harmful words, and let him put far from him hasty laughter. Let him not love the adornment of garments, nor again does it become him to let his hair grow long and adorn it, or to anoint it with sweet-scented ointments. Let him not recline at feastings, nor does it become him to wear gorgeous apparel. Let him not dare to exceed at wine. Let him put far from him proud thoughts. It does not become him to look upon gorgeous apparel, or to wear fine raiment. Let him put away from him a crafty tongue; let him drive from him envy and wrath, and cast away from him crafty lips. The words that are spoken about a man, when he about whom they are spoken is not near, let him not hear nor receive, that he sin not, until he search them out. Mockery is a hateful fault, and to bring it up upon the heart is not right. Let him not lend and take interest, and let him not love avarice. Let him suffer wrong and not do wrong. Furthermore, let him put away from him turmoil, and words of jesting let him not utter. Let him not scorn any man who is repenting of his sins, and let him not mock his brother who is fasting, and him that cannot fast let him not put to shame. Where he is received, let him reprove, and where they receive him not, let him understand his own honour. In an acceptable time let him speak his word; otherwise, let him be silent. Let him not for his belly's sake make himself despised by his begging, and to such an one as fears God let him reveal his secret; but let him keep himself from the evil (man). Let him not speak in complaisance with a wicked man, nor with his enemy. And so let him contend as to have no enemy at all. When men envy him in that which is good, let him add to his goodness, and let him not be harmed because of envy. When he has, and gives to the poor, let him rejoice; and when he has not, let it not grieve him. With a wicked man let him have no converse and with a contemptuous man let him not speak, lest he give himself to contempt. With a blasphemer let him not dispute, lest his Lord be blasphemed on his account. Let him depart from a slanderer, and let no man please another man with speciousness of words. These things beseem solitaries who take up the heavenly yoke, and become disciples of Christ. For thus it befits the disciples of Christ to be like Christ their Master.

9. Let us take pattern, my beloved, from our Saviour, Who though He was rich, made Himself poor; 2 Corinthians 8:9 and though He was lofty, humbled His Majesty; and though His dwelling place was in heaven, He had no place to lay His head; Matthew 8:20 and though He is to come upon the clouds, Matthew 26:64 yet rode on a colt and so entered Jerusalem; Matthew 21:2-7 and though He is God and Son of God, He took upon Him the likeness of a servant; Philippians 2:6-8 and though He was (for others) rest from all weariness, yet was Himself tired with the weariness of the journey; though He was the fountain that quenches thirst, yet Himself thirsted and asked for water; John 4:6-7 though He was abundance and satisfied our hunger, yet He Himself hungered when He went forth to the wilderness to be tempted; Matthew 4:2 though He was a Watcher that slumbers not, He yet slumbered and slept in the ship in the midst of the sea; Matthew 8:24 and though He was ministered to in the Tabernacle of His Father, yet let Himself be served by the hands of men; though He was the healer of all sick men, yet nails were fastened into His hands; though His mouth brought forth things that were good, yet they gave Him gall to eat; though He injured no man and harmed none, yet He was beaten with stripes and endured shame; and though he was Saviour of all mortals, He delivered Himself to the death of the cross.

10. All this humility did our Saviour show us in Himself. Let us then also humble ourselves, my beloved. When our Lord went outside of His nature, He walked in our nature. Let us abide in our nature, that in the day of judgment He may cause us to partake of His nature. Our Lord took from us a pledge when He went, and He left us a pledge of His own when he ascended. He that was without need, because of our need devised this expedient. What was ours was His even from the beginning, but that which was His, who would have given us? But true is that which our Lord promised us:— Where I am there you also shall be. John 14:3 For whatsoever He took of ours, is in honour with Him, and (as) a diadem is bound upon His Head. So also that, which of His we have received, we ought to honour. That which is ours is held in honour with Him who was not in our nature: let us honour that which is His in His own nature. If we honour Him, we shall go to Him, Who took upon Him of our nature and so ascended. But if we despise Him, He will take away from us that which He has given us. If we deal fraudulently with His pledge, He will there take away that which is His, and will deprive us of all that He has promised us. Let us magnify gloriously the King's Son Who is with us, because a hostage for Him has been taken from us. Whoever holds the King's Son in honour, shall obtain many gifts from the King. That of ours, that is with Him, has sat down in honour and a diadem is bound upon His head, and He has sat down with the King. And we who are poor, what shall we do to the King's Son Who is with us? He needs nothing from us, but that we should adorn our temples for Him; that when the time is accomplished and He goes to His Father, He may give thanks to Him because of us, because we have honoured Him. When He came to us, He had nothing of ours, and also we had nothing of His, though the two natures were His and His Father's. For when Gabriel made announcement to the Blessed Mary who bore Him, the word from on high set out and came, and the word became flesh and dwelt in us. John 1:14 And when He returned to Him that sent Him, He took away, when He went, that which He had not brought, as the Apostle said:— He has taken us up and seated us with Himself in the heavens. Ephesians 2:6 And when He went to His Father, He sent to us His Spirit and said to us I am with you till the world shall end. For Christ sits at the right hand of His Father, and Christ dwells among men. Matthew 28:20 He is sufficient above and beneath, by the wisdom of His Father. And He dwells in many, though He is one, and all the faithful each by each He overshadows from Himself, and fails not, as it is written:— I will divide Him among many. Isaiah 53:12 And though He is divided among many, yet He sits at the right hand of His Father. And He is in us and we are in Him, as He said:— You are in Me and I am in you. John 14:20 And in another place He said:— I and Father are one. John 10:30

11. And if anyone, whose conscience lacks knowledge, should dispute about this and say:— Since Christ is one and His Father is one, how does Christ dwell, and His Father dwell, in faithful men? And how do righteous men become temples for God that He should dwell in them? If then it is thus, that to each several faithful man there comes a several Christ, and God Who is in Christ — if it is so, there are for them Gods many and Christs without number. But hear, my beloved, the defense that is suited to this argument. From that which is visible let him that has thus said receive instruction. For every man knows that the sun is fixed in the heavens, yet its rays are spread out in the earth, and (light) from it enters by many doors and windows of houses; and wherever the sunshine falls, though it be but as (the measure of) the palm of the hand, it is called the sun. And though it fall in many places, it is thus called, but the real sun itself is in heaven. Therefore, if it is so, have they many suns? Also the water of the sea is vast, and when you take one cup from it, that is called water. And though you should divide it into a thousand vessels, yet it is called water by its name. Also when you kindle fire from fire in many places, the place from whence you take it, when you kindle it, lacks not, and the fire is called by one name. And because you divide it into many places, it does not on that account become possessed of many names. And when you take dust from the earth, and cast it into many places, it is not a whit diminished, and also you can not call it by many names. Thus also God and His Christ, though they are One, yet dwell in men who are many. And they are in heaven in person, and are diminished in nothing when they dwell in many; as the sun is not a whit diminished in heaven, when its power is poured out in the earth. How much greater then is the power of God, since by the power of God the very sun itself subsists.

12. Again I will remind you, my beloved, also of that which is written. For thus it is written, that when it was a grievous burden to Moses to lead the camp alone, the Lord said to him:— Lo! will take away of the Spirit that is upon you, and will put it upon seventy men, elders of Israel. Numbers 11:17 But when He took away some of the Spirit of Moses, and the seventy men were filled with it, Moses nothing lacked, nor could it be known that anything was taken away from his Spirit. Moreover the blessed apostle also said:— God divided of the Spirit of Christ and sent it into the Prophets. And Christ was in nothing injured, for it was not by measure that His Father gave unto Him the Spirit. John 3:34 By this reflection you can comprehend that Christ dwells in faithful men; yet Christ suffers no loss though He is divided among many. For the Prophets received of the Spirit of Christ, each one of them as he was able to bear. And of the Spirit of Christ again there is poured forth today upon all flesh, Joel 2:28-29 and the sons and the daughters prophesy, the old men and the youths, the men-servants and the hand-maids. Something of Christ is in us, yet Christ is in heaven at the right hand of His Father. And Christ received the Spirit not by measure, but His Father loved Him and delivered all into His hands, and gave Him authority over all His treasure. For John said:— Not by measure did the Father give the Spirit to His Son, but loved Him and gave all into His hands. John 3:34-35 And also our Lord said:— All things have been delivered unto Me by My Father. Matthew 11:27 Again he said:— The Father will not judge any man, but all judgment will He give unto His Son. John 5:22 Again also the Apostle said:— Everything shall be made subject unto Christ except His Father Who has subjected all unto Him. And when everything is made subject unto Him by the Father, then He also shall be made subject to God His Father Who subjected all to Him, and God shall be all in all, and in every man. 1 Corinthians 15:27-28

13. Our Lord testifies concerning John, that he is the greatest of the Prophets. Yet he received the Spirit by limit, because in that measure in which Elijah received the Spirit, (in the same) John obtained it. And as Elijah used to dwell in the wilderness, so also the Spirit of God led John into the wilderness, and he used to dwell in the mountains and caves. The birds sustained Elijah, and John used to eat locusts that fly. Elijah had his loins girded with a girdle of leather; so John had his loins girded with a cincture of leather. Jezebel persecuted Elijah, and Herodias persecuted John. Elijah reproved Ahab, and John reproved Herod. Elijah divided the Jordan, and John opened up baptism. The spirit of Elijah rested twofold upon Elisha, so John laid his hand on our Redeemer, and He received the Spirit not by measure. Elijah opened the heavens and ascended; and John saw the heavens opened, and the Spirit of God which descended and rested upon our Redeemer. Elisha received twofold the Spirit of Elijah; and our Redeemer received that of John and that of heaven. Elisha took the mantle of Elijah, and our Redeemer the imposition of the hand of the priests. Elisha made oil from water, and our Redeemer made wine from water. Elisha satisfied with a little bread a hundred men only; and our Redeemer satisfied with a little bread five thousand men besides children and women. Elisha cleansed Naaman the leper, and our Redeemer cleansed the ten (lepers). Elisha cursed the children and they were devoured by bears, but our Redeemer blessed the children. The children reviled Elisha, but the children glorified our Redeemer with Hosannas. Elisha cursed Gehazi his servant, and our Redeemer cursed Judas His disciple and blessed all His (other) disciples. Elisha raised to life one dead man only, but our Redeemer raised up three to life. On the bones of Elisha one dead man revived, but when our Saviour descended to the abode of the dead, He quickened many and raised them up. And many are the signs that the Spirit of Christ wrought, which the Prophets received from Him.

14. Therefore, my beloved, we also have received of the Spirit of Christ, and Christ dwells in us, as it is written that the Spirit said this through the mouth of the Prophet: — I will dwell in them and will walk in them. Leviticus 21:12 Therefore let us prepare our temples for the Spirit of Christ, and let us not grieve it that it may not depart from us. Remember the warning that the Apostle gives us:— Grieve not the Holy Spirit whereby you have been sealed unto the day of redemption. For from baptism do we receive the Spirit of Christ. For in that hour in which the priests invoke the Spirit, the heavens open and it descends and moves upon the waters. Genesis 1:2 And those that are baptized are clothed in it; for the Spirit stays aloof from all that are born of the flesh, until they come to the new birth by water, and then they receive the Holy Spirit. For in the first birth they are born with an animal souls which is created within man and is not thereafter subject to death, as he said:— Adam became a living soul. Genesis 2:7 But in the second birth, that through baptism, they received the Holy Spirit from a particle of the Godhead, and it is not again subject to death. For when men die, the animal spirit is buried with the body, and sense is taken away from it, but the heavenly spirit that they receive goes according to its nature to Christ. And both these the Apostle has made known, for he said:— The body is buried in animal wise, and rises again in spiritual wise. 1 Corinthians 15:44 The Spirit goes back again to Christ according to its nature, for the Apostle said again:— When we shall depart from the body we shall be with our Lord. 2 Corinthians 5:8 For the Spirit of Christ, which the spiritual receive, goes to our Lord. And the animal spirit is buried in its nature, and sense is taken away from it. Whosoever guards the Spirit of Christ in purity, when it returns to Christ it thus addresses him:— The body into which I went, and which put me on from the water of the baptism, has kept me in holiness. And the Holy Spirit will be earnest with Christ for the resurrection of that body which kept Him with purity, and the Spirit will request to be again conjoined to it that that body may rise up in glory. And whatever man there is that receives the Spirit from the water (of baptism) and grieves it, it departs from him until he dies, and returns according to its nature to Christ, and accuses that man of having grieved it. And when the time of the final consummation shall have come, and the time of the Resurrection shall have approached, the Holy Spirit, that was kept in purity, receives great power from its nature and comes before Christ and stands at the door of the tombs, where the men are buried that kept it in purity, and awaits the (resurrection) shout. And when the Watchers shall have opened the doors of heaven before the King, 1 Thessalonians 4:16 then the cornet shall summon, and the trumpets shall sound, and the Spirit that waits for the (resurrection) shout shall hear, and quickly shall open the tombs, and raise up the bodies and whatsoever was buried in them, and shall put on the glory that comes with it. And (the Spirit) shall be within for the resurrection of the body, and the glory shall be without for the adornment of the body. And the animal spirit shall be swallowed up in the heavenly Spirit, and the whole man shall become spiritual, since his body is possessed by it (the Spirit). And death shall be swallowed up in life, 2 Corinthians 5:4 and body shall be swallowed up in Spirit. And by the power of the Spirit, that man shall fly up to meet the King and He shall receive him with joy, and Christ shall give thanks for the body that has kept His Spirit in purity.

15. This is the Spirit, my beloved, that the Prophets received, and thus also have we received. And it is not at every time found with those that receive it, but sometimes it returns to Him that sent it, and sometimes it goes to him that receives it. Hearken to that which our Lord said:— Despise not one of these little ones that believe in Me, for their angels in heaven do always behold the face of My Father. Matthew 18:10 This Spirit then goes frequently and stands before God and beholds His face, and whosoever injures the temple in which it dwells, it will accuse him before God.

16. I will instruct you of that which is written, that the Spirit is not at every time found with those that receive it. For thus it is written about Saul, that the Holy Spirit, which he received when he was anointed, departed from him, because he grieved it, and God sent to him instead of it a vexing spirit. And whenever he was afflicted by the evil spirit, David used to play upon the harp, and the Holy Spirit, which David received when he was anointed, would come, and the evil spirit that was vexing Saul, would flee from before it. So the Holy Spirit that David received was not found with him at every time. As long as he was playing the harp, then it used to come. For had it been with him always, it would not have allowed him to sin with the wife of Uriah. For when he was praying about his sins, and was confessing his offenses before God, he said thus:— Take not Your holy spirit from me. Also concerning Elisha it is thus written, that, while he played upon his harp, then the spirit came to him and he prophesied and said:— Thus says the Lord, you shall not see wind nor rain, yet this valley shall be made many pits. 2 Kings 3:15-17 And also when the Shunamite came to him because of her son that was dead, he said thus to her:— The Lord hid it from me and did cause me not to know it. 1 Kings 4:27 Yet, when the King of Israel sent against him to slay him, the Spirit informed him before the messenger came upon him, and he said:— Lo! This son of iniquity has sent to take away my head. 2 Kings 6:32 And again he made known about the abundance that came about in Samaria the day after. And again the Spirit informed him when Gehazi stole the silver and concealed it.

17. Therefore, my beloved, when the Holy Spirit departs from a man who has received it, until it returns and comes to him, then Satan draws near unto that man, to cause him to sin, and that the Holy Spirit may leave him altogether. For as long as the Spirit is with a man, Satan fears to come near him. And observe, my beloved, that our Lord also, Who was born from the Spirit, was not tempted by Satan until in baptism He received the Spirit from on high. And then the Spirit led him forth to be tempted by Satan. This, then, is the way with man; that in the hour in which he perceives in himself that he is not fervent in the Spirit, and that his heart is inclining to the thought of this world, he may know that the Spirit is not with him, and may arise and pray and keep vigil that the Spirit of God may come to him, that he be not overcome by the adversary. A thief does not dig into a house, until he sees that its master is departing from it. Thus also Satan cannot draw near to that house which is our body, until the Spirit of Christ departs from it. And be sure, my beloved, that the thief does not certainly know whether the master of the house is within or not, but first he applies his ear, and looks. If he hears the voice of the master of the house within it saying:— I have a journey to go, and when he has searched out and seen that the master of the house has set out to perform his business, then the thief comes and digs into the house and steals. But if he hears the voice of the master of the house admonishing and commanding his household to watch and guard his house, and saying to them, I also am within the house, then the thief will fear and flee, that he may not be taken and captured. Thus also Satan, he has not the knowledge beforehand to know or see when the Spirit will depart, that so he may come to rob the man; but he too listens and watches, and so assails. But if he hears a man in whom Christ dwells speaking shameful words, or enraged, or quarrelling, or contending, then Satan knows that Christ is not with him, and he comes and accomplishes his will in him. For Christ dwells in the peaceful and the meek, and lodges in those that fear His word, as He says through the prophet:— On whom shall I look, and in whom shall I dwell, but in the peaceful and the meek who fear My word? Isaiah 66:2 And our Lord said:— Whoever walks in My commandments and keeps My love, We will come to him and make Our abode with him. John 14:23 But if he hears from a man that he is on his guard and is praying and meditating in the Law of his Lord by day and by night, then he turns back from him, for he knows that Christ is with him. And if you should say, How manifold is Satan! For lo! He fights with many; then hear and learn from that which I proved to you above concerning Christ, that no matter to what extent He is divided among many, yet He is not a whit diminished. For, as the house, through the window of which a little sunlight enters, is altogether illumined, so the man into whom a little of Satan enters, is altogether darkened. Hear that which the Apostle said:— If Satan is transfigured to an angel of light, it is no wonder if his ministers also are transfigured to ministers of righteousness. 2 Corinthians 11:14-15 And again our Lord said to His disciples:— Lo, I have given you authority to tread upon the power of the adversary. Luke 10:19 And the Scriptures have made known that he has power and also ministers. Moreover Job said concerning him:— God made him to wage his war. Job 40:14 These ministers then that he has, he causes to run in the world, to wage war. But be sure that he will not fight openly; because from the time of the coming of our Saviour, (God) has given authority over him. But he will surely plunder and steal.

18. But I will explain to you, my beloved, concerning that word which the Apostle said, by which can be weighed the doctrines that are instruments of the Evil One and doctrines of deceit. For the Apostle said:— There is an animal body and there is a spiritual body, seeing that it is thus written: — The first Adam became a living soul and the second Adam a quickening spirit. 1 Corinthians 15:44-45 So they say that there will be two Adams. But he said:— As we have put on the image of that Adam who was from the earth, so we shall put on the image of that Adam who is from heaven. 1 Corinthians 15:49 For Adam who was from the earth was he that sinned, and the Adam who is from heaven is our Saviour, our Lord Jesus Christ. They then that receive the Spirit of Christ, come into the likeness of the heavenly Adam, Who is our Saviour, our Lord Jesus Christ. For the animal shall be swallowed up in the spiritual, as I wrote to you above. And the man that grieves the spirit of Christ, will be animal in his resurrection; because the heavenly spirit is not with him, that the animal might be swallowed up in it. But when he shall arise he shall continue in his natural state, naked of the Spirit. Because he stripped off from him the Spirit of Christ, he shall be given over to utter nakedness. And whosoever honours the Spirit, and it is guarded in him in purity, in that day the Holy Spirit shall protect him, and he shall become altogether spiritual, and shall not be found naked; as the Apostle said:— And when we shall have clothed ourselves, may we not be found naked. 2 Corinthians 5:3 And again he said:— We shall all sleep, but in the resurrection we shall not all be changed. And again he said:— This which dies shall put on that which dies not, and this which is corruptible that which is incorruptible, and when this which dies shall have put on that which dies not, and this corruptible that which is incorruptible, then shall be accomplished that word which is written that death is swallowed up by victory. 1 Corinthians 15:53-54 Again he said:— Suddenly as the twinkling of an eye, the dead shall rise incorruptible and we shall be changed. 1 Corinthians 15:52 And they who shall be changed shall put on the form of that heavenly Adam and shall become spiritual. And those who shall not be changed, shall continue animal in the created nature of Adam, namely, of dust; and shall continue in their nature in the earth below. And then the heavenly shall be caught up to heaven and the Spirit that they have put on shall cause them to fly, and they shall inherit the kingdom that was prepared for them from the beginning. And they that are animal shall remain on the earth by the weight of their bodies, and shall turn back to Sheol, and there shall be weeping and gnashing of teeth.

19. In writing this I have reminded myself, and also you, my beloved; therefore love virginity, the heavenly portion, the fellowship of the Watchers of heaven. For there is nothing comparable with it. And in those that are thus, in them Christ dwells. The time of summer is at hand, and the fig-tree has budded and its leaves have come out Matthew 24:32 — the signs that our Redeemer gave have begun to be fulfilled. For he said:— People shall rise against people and kingdom against kingdom. And there shall be famines and pestilences and terrors from heaven. Luke 21:10-11 And lo! All these things are being accomplished in our days.

20. Therefore read in this whatever I have written unto you, you and the brethren, the monks that love virginity. And be on your guard against scorners. For whosoever scorns and mocks his brother, the word that is written in the Gospel fitly applies to him; namely, when our Lord wished to take account with the avaricious and with the Pharisees. For it is written:— Because they loved money, they mocked Him. Luke 16:14 So also now those that do not agree with these things mock in the same way. Read then and learn. Be zealous for reading and for doing. And let the Law of God be your meditation at every time. And when you have read this epistle, on your life (I adjure you), my beloved, arise and pray, and remember my sinfulness in your prayer.

Demonstration VIII — Of the Resurrection of the Dead

1. At all times controversies arise on this matter, how the dead shall rise and with what body they shall come? 1 Corinthians 15:35 For lo! The body wears out and is corrupted; and the bones also, no doubt, as time lengthens out over them, waste away and are not to be recognised. And when you enter a tomb in which a hundred dead men are buried, you find not there an handful of dust. And thus say those that reflect on these things:— We know of course that the dead shall rise; but they will be clothed in a heavenly body and spiritual forms. And if it is not so, these hundred dead that were buried in one tomb, of whom after a long time elapses there remains nothing at all there, when the dead shall be quickened, and shall be clothed in a body and rise, unless they shall be clothed in a heavenly body, from whence shall their body come? For lo! There is nothing in the tomb.

2. Whosoever reflects thus is foolish, and without knowledge. When the dead were brought in, they were something; and when they were there for a long time, they became nothing. And, when the time shall have come that the dead shall rise, that nothing shall become something according to its former nature, and a change shall be added to its nature. O you unwise who reflect thus, hear that which the blessed Apostle said when he was instructing a foolish man like you; for he said:— You fool, the seed which you sow unless it die is not quickened; and that which you sow is not like that which grows up into blade, but one bare grain of wheat or barley or some other seedling. And to each one of the seeds is given its own body. But God clothes your seed with its body as He wills. 1 Corinthians 15:36-38

3. Therefore, O fool, be instructed by this, that each of the seeds is clothed in its own body. Never do you sow wheat and yet reap barley, and never do you plant a vine and yet it produced figs; but everything grows according to its nature. Thus also the body that was laid in the earth is that which shall rise again. And as to this, that the body is corrupted and wastes away, you ought to be instructed by the parable of the seed; that as the seed, when it is cast into the earth, decays and is corrupted, and from its decay it produces and buds and bears fruit. For the land that is ploughed, into which seed is not cast, produces not fruit, even if that land drinks in all the rain. So the grave in which the dead are not buried, from it men shall not issue forth in the quickening of the dead, though the full voice of the trumpet should sound within it. And if, as they say, the spirit of the just shall ascend into heaven and put on a heavenly body, they are in heaven. And He Who raises the dead dwells in heaven. Then when our Saviour shall come, whom shall He raise up from the earth? And why did He write for us:— The hour shall come, and now is, that the dead also shall hear the voice of the Son of Man, and they shall live and come forth from their tombs? For the heavenly body will not come and enter into the tomb, and again go forth from it.

4. For thus say those who are stubborn in folly:— Why did the Apostle say — Different is the body which is in heaven from that which is on earth? 1 Corinthians 15:40 But he that hears this, let him hear also the other thing that the Apostle said:— There is an animal body, and there is a spiritual body. 1 Corinthians 15:44 And again he said:— We shall all sleep, but we shall not all be changed. And again he said:— This that shall die must clothe itself with that that shall not die, and this which is corruptible must clothe itself with that which is incorruptible. Again he said:— We must all stand before the judgment-seat of Christ, that every man may be rewarded in his body for everything that before time was done by him, whether good or evil. 2 Corinthians 5:10 Again he said:— What shall those do that are baptized for the dead? For if the dead rise not, why are they baptized for them? 1 Corinthians 15:29 Again he said:— If there is no resurrection of the dead, then is Christ not risen, and if Christ is not risen then your faith is vain, and our preaching. And if so we are found false witnesses in that we testified of God, that He raised up Christ, Whom He raised not up. Therefore, if the dead rise not, there is no judgment. And if there is no judgment, then let us eat and drink, for tomorrow we shall die. Be not deceived; evil communications corrupt good purposes. Now as to this that the Apostle said:— The body that is in heaven is different from that which is on the earth, let this word be thus understood by you. When the body of the just shall arise and be changed, it is called heavenly. And that which is not changed is called earthly, according to its earthly nature.

5. But hear, my beloved, another word like this, which the Apostle has spoken. For he said:— The spiritual man judges everything, and he is judged by no one. 1 Corinthians 2:15 And again he said:— They that are spiritual are spiritually minded, and they that are carnal are carnally minded. Romans 8:5 And again he said:— When we were in the flesh, the weaknesses of sins were working in our members that we might become fruit for death. Romans 7:5 Again he said:— If the Spirit of Christ is in you, you are spiritual. Romans 8:9 All these things the Apostle said, while he was clothed in the flesh but was doing the works of the Spirit. Thus also in the Resurrection of the dead, the righteous shall be changed, and the earthly form shall be swallowed up in the heavenly, and it shall be called a heavenly body. And that which shall not be changed, shall be called earthly.

6. Concerning then this Resurrection of the dead, my beloved, according to my power I will instruct you. For from the beginning God created Adam; moulded him from the dust of the earth, and raised him up. For if, while Adam was not, He made him from nothing, how much easier now is it for Him to raise him up; for lo! As a seed he is sown in the earth. For if God should do those things that are easy for us, His works would not appear mighty to us. For lo! There are among men artificers who make wonderful things, and those who are not artificers of the works stand and wonder how they were done; and the work of their fellows is difficult in their eyes. How much more should not the works of God be as a marvel! But for God this was no great thing, that the dead should be quickened. Before seed was sown in the earth, the earth produced that which had not been cast into it. Before it had conceived, it bore in its virginity. How then is this difficult, that the earth should cause to spring up again what had been cast into it, and after conception should bear? And lo! Her travail-pains are near; as Isaiah said, Who has seen anything like this and who has heard such things as these? That the earth should travail in one day, and a people should be born in one hour? Isaiah 66:8 For Adam unsown sprang up; unconceived he was born. But lo! now his offspring are sown, and wait for the rain, and shall spring up. And lo! The earth teems with many, and the time of her bringing forth is at hand.

7. For all our fathers, in hope of the Resurrection and the quickening of the dead, were looking forward and hastening; as the blessed Apostle said, If the righteous had been looking forward to that city from which Abraham went forth, they would have had an opportunity of again turning back and to it; but they showed that they were looking forward to one better than it, namely that which is in heaven. Hebrews 9:15-16 They were looking forward to be released and to go speedily there. And from that which I am writing unto you, understand and observe that they were looking forward to the Resurrection. For Jacob our father, when he was dying, bound Joseph his son with an oath, and said to him, Bury me in the tomb of my fathers, with Abraham and Sarah and Isaac and Rebecca. And why, my beloved, did Jacob not wish to be buried in Egypt, but with his fathers? He showed beforehand, that he was looking forward to the quickening of the dead; that, when the Resurrection shout should be raised and the sound of the trumpet (heard), he might rise up near to his fathers, and might not at the time of the Resurrection be mingled with the wicked who shall return to Sheol and to punishment.

8. Thus also Joseph bound his brethren by an oath, Genesis 50:24 and said to them:— When God shall remember you, take up my bones from hence with you. And according to the word of Joseph his brethren did, and kept the oath a hundred and twenty-five years. At that time when the hosts of the Lord went out from the land of Egypt, then Moses took up the bones of Joseph when he went forth. Exodus 13:19 And the bones of the righteous man were more precious and better in his estimation than the gold and the silver that the children of Israel took from Egypt when they spoiled them. And the bones of Joseph were forty years in the wilderness; and at that time when Moses fell asleep, he gave them in inheritance to Joshua the Son of Nun. The bones of Joseph his father were better in his estimation than all the spoil of that land which he subdued. And why did Moses give the bones of Joseph to Joshua? Clearly, because he was of the tribe of Ephraim the son of Joseph. And he buried them in the land of promise, that there might be in that land a treasure, (even) that of the bones of Joseph (that were) buried therein. And also at the time that Jacob was dying, he blessed his tribes, and showed them what would happen to them in the latter days, and said to Reuben:— Reuben, you are my firstborn, might and the beginning of my strength. You have gone astray; as water, you shall not abide, because you went up to your father's bed. Truly you defile my couch and went up. Genesis 49:3-4 From the time that Jacob fell asleep until the time that Moses fell asleep two hundred and thirty-three years elapsed. Then Moses wished by his priestly power to absolve Reuben from his transgression and sin, in that he had lain with Bilhah, his father's concubine; that when his brethren should rise, he might not be cut off from their number. So he said in the beginning of his blessing:— Reuben shall live and not die, and shall be in the number. Deuteronomy 33:6

9. And also when the time came that Moses should sleep with his fathers, he was grieved and distressed, and he sought of his Lord and entreated that he might pass over to the land of promise. And why, my beloved, was the righteous Moses grieved because he did not enter into the land of promise? Clearly, because he wished to go and be buried with his fathers, and not be buried in the land of his adversaries, in the land of Moab. For the Moabites hired Balaam the son of Beor to curse Israel. Therefore Moses wished not to be buried in that land, lest the Moabites should come and take vengeance on him by taking up and casting forth the bones of that righteous man. And the Lord performed an act of grace towards Moses. For He brought him forth to Mount Nebo, and showed him all the land, making it pass before him. And as Moses gazed upon all the land, and gazed upon the mountain of the Jebusites where the Tabernacle was to dwell, he was grieved and wept when he saw the tomb in Hebron where his fathers Abraham, Isaac and Jacob were buried, that he should not be buried with them, nor his bones cast upon their bones, that he might rise along with them in the Resurrection. But when he had seen all the land, his Lord encouraged him and said to him, I myself will bury you and hide you, and none shall know your tomb. So Moses died according to the word of the mouth of the Lord, and He buried him in a valley in the land of Moab over against Beth-Peor, where Israel had sinned, and no man has known his sepulchre unto this day. Deuteronomy 34:5-6 Two goodly benefits did his Lord accomplish for Moses in not making known his tomb to the children of Israel. He rejoiced that his adversaries should not know it, and cast forth his bones from his tomb; and in the second place, that the children of his people should not know it, and make his tomb a place of worship, for he was accounted as God in the eyes of the children of his people. And understand this, my beloved, from hence, that when he left them and went up to the mountain, they said: Exodus 32:1 — As for this Moses who brought us up from the land of Egypt we know not what has become of him. So they made them a calf and worshipped it, and they remembered not God Who brought them up from Egypt by means of Moses with a mighty hand and an uplifted arm. Deuteronomy 5:15 Because of this, God had respect unto Moses, and did not make known his tomb; lest, if He should make known his tomb, the children of his people might go astray, and make them an image, and worship it and sacrifice to it, and so by their sins disquiet the bones of the righteous man.

10. And Moses again proclaimed clearly the Resurrection of the dead, for he said as from the mouth of his God: — It is I that cause to die and it is I that make alive. Deuteronomy 32:39 Again also Hannah said thus in her prayer:— The Lord causes to die and quickens; He brings down to Sheol and brings up (therefrom). 1 Samuel 2:6 The Prophet Isaiah also said thus:— Your dead shall live, O Lord, and their bodies shall rise, and they that sleep in the dust shall awake and praise you. Isaiah 26:19 David also proclaimed, saying:— For lo! For the dead You work wonderful things, and the mighty ones shall rise and make confession unto You, and those that are in the tombs shall recount Your grace. And how in the tombs shall they recount the grace of God? Clearly, when they shall hear the sound of trumpet summoning them, and the cornet sounding forth from on high, and the earthquake that shall be, and the tombs that shall be opened, then the mighty ones shall arise in glory, and recount one to another in the tombs, saying, Great is the grace that is performed towards us. For our hope was cut off; yet (another) hope has arisen for us. We were imprisoned in darkness, and have come forth to the light. We were sown in corruption, and have risen in glory. We were buried naturally, and we have risen spiritually. Again we were sown in weakness, and have risen in power. This is the grace that they shall tell of in the tombs.

11. And it was not only in words, my beloved, that God said:— I quicken the dead, but also in deeds He showed it to us by many testimonies; that we might have no hesitation (concerning it). He showed it beforehand plainly; for through Elijah a wonder was manifested, (in proof) that the dead shall live and that they that sleep in the dust shall arise. For when the son of the widow died, Elijah raised him up and gave him to his mother. And Elisha again, his disciple, raised up the son of the Shunamite; that the testimony of two might be established and confirmed for us. And also again when the children of Israel cast a dead man on the bones of Elisha, that dead man revived and arose. And the witness of three is certain.

12. And also through the Prophet Ezekiel, the Resurrection of the dead was manifestly shown, when God brought him forth to the valley and showed him many bones, and made him pass by them round about them, and said to him:— Son of Man, will these bones live? And Ezekiel said to Him: Ezekiel 37:1-10 — You know, O Lord of lords. And the Lord said to him:— Prophesy, O Son Man, over these bones; prophesy and say to the dry bones, Hear the word of the Lord of lords. And when he had caused them to hear those words, there was a shaking and a noise, and the bones were gathered together, even those that were crushed into pieces and broken. And when the Prophet saw them, he was astonished, for they came together from all sides, and each bone received its fellow, and each joint approached its fellow-joint, and they ordered themselves, one on another. And their dryness was made moist, and the joints were united by the ligatures, and the blood grew warm in the arteries, and skin was stretched over the flesh, and hair grew up according to its nature. But they lay prostrate and there was no breath in them. Then again He commanded the Prophet, and said to him:— Prophesy unto the spirit and say to it, Come, O spirit, from the four winds, and breathe upon these slain men that they may live. And when he caused them to hear this second word, the spirit entered into them, and they revived and stood up upon their feet, a very great host.

13. But why, my beloved, was it that those dead did not rise because of the one word (spoken) through Ezekiel, and why was not their resurrection, both of bones and spirit, accomplished (through that one word)? For lo! By one word the bones were fitted together, and by another the spirit came. It was in order that full perfection might be left for our Lord Jesus Christ, Who with one utterance and one word will raise up at the last day every body of man. For it was not the word that was insufficient, but its bearer was inferior. And with regard to this, understand and observe that when Elijah also, and Elisha his disciple, raised the dead, it was not with one word that they raised them up, but after they had prayed and made intercession and delayed no little time, then they arose.

14. And our Lord Himself, in that His first Coming raised up three that were dead, that the testimony of three might be made sure. And He raised up each one of them with two words each. For when He raised up the widow's son, He called him twice, saying to him, Young man, young man, arise. Luke 7:14 And he revived and arose. And again, He twice called the daughter of the chief of the synagogue, saying to her, Damsel, damsel, arise. Mark 5:47 And her spirit returned and she arose. And after Lazarus died, when He came to the place of burial. He prayed earnestly and cried with a loud voice and said, Lazarus, come forth. John 11:43 And he revived and came out of his tomb.

15. And concerning all this that I have explained to you, that those dead persons were raised with two words each, it was because for them two resurrections take place; that former one, and the second, that which is to come. For in that resurrection in which all men shall rise, none shall fall again; and by one word of God, sent forth through Christ, all the dead shall rise in the twinkling of an eye, speedily. For He Who brings it to pass is not feeble or insufficient. For with one word of summons He will cause all the ends (of the world) to hear, and all that are laid (in the grave) shall leap forth and rise up; and no word shall return void to Him that sent it forth, but as it is written in the Prophet Isaiah, Isaiah 55:10-11 who compares the word to rain and snow; for he said:— As the rain and the snow come down from heaven and return not there, but fertilize the earth and cause it to bring forth and give seed to the sower and bread for food, so shall the word be that goes forth from My mouth, and it shall not return to Me void, but shall accomplish whatsoever I desire and shall accomplish that for which I shall have sent it. For the rain and the snow do not return to heaven, but accomplish in the earth the will of Him that sends them. So the word that He shall send through His Christ, Who is Himself the Word and the Message, shall return to Him with great power. For when He shall come and bring it, He shall come down like rain and snow, and through Him all that is sown shall spring up and bear righteous fruit, and the word shall return to His sender; but not in vain shall His going have been, but thus shall He say in the presence of His sender:— Behold, I and the children that the Lord has given Me. Isaiah 8:18 And this is the voice through which the dead shall live. Concerning it our Redeemer testifies, saying:— The hour shall come when even the dead shall hear the voice of the Son of Man and shall come forth from their tombs; John 5:25 as it is written, In the beginning was the voice, that is the Word. John 1:1 Again He said, The Word became a body and dwelt among us. John 1:14 And this is that voice of God which shall sound from on high and raise up all the dead.

16. Again, our Lord explained to the Sadducees with regard to the resurrection of the dead, when they brought forth to Him the parable of the woman who was married to seven husbands, and said to Him:— Lo! The woman was wife of them all; in the Resurrection of the dead, to which of them shall she be wife? Matthew 22:28 Then our Lord said to them:— You do greatly err, and you know not the Scriptures nor the power of God. For they who are worthy of that world and of that Resurrection from the dead, they that are men do not take wives, nor are the women married to husbands, for they cannot die, for they are as the angels of God and children of the Resurrection. But concerning the Resurrection, that the dead shall rise, have you not read in the Scripture that God said to Moses out of the bush, I am the God of Abraham, of Isaac and of Jacob. And lo! He is not God of the dead, for they all are alive unto Him. Matthew 23:29-32

17. And there are those who even while they live are dead unto God. For He laid a commandment on Adam and said to him, In the day that you shall eat of the tree, you shall surely die. Genesis 2:17 And after he had transgressed the commandment, and had eaten, he lived nine hundred and thirty years; but he was accounted dead unto God because of his sins. But that it may be made certain for you that a sinner is called dead even when he lives, I will make it clear to you. For thus it is written in Ezekiel the Prophet, As I live, says the Lord of lords, I desire not the death of the dead sinner.

18. Moreover our Lord said to that man who said to Him:— Let me go and bury my father, and I will come to You. Luke 9:59-60 And our Lord said to him, Let the dead bury their dead, but go, preach the Kingdom of God. But how is this word understood by you, my beloved? Did you ever see the dead burying their dead? Or how shall a dead man arise to bury another dead man? But receive this explanation from me, that a sinner, while he is living, is dead unto God; and a righteous man, though dead, is alive unto God. For such death is a sleep, as David said, I lay down and slept, and awoke. Again Isaiah said, They that sleep in the dust shall awake. Isaiah 26:19 And our Lord said concerning the daughter of the chief of the synagogue, The damsel is not dead, but sleeping a slumber. Matthew 9:26 And concerning Lazarus, He said to His disciples:— Our friend Lazarus has fallen asleep; but I go to waken him. John 11:11 And the Apostle said:— We shall all sleep, but we shall not all be changed. 1 Corinthians 15:51 And again he said:— Concerning those that sleep, be not grieved. 1 Thessalonians 4:13

19. But it is right for us to be afraid of the second death, that which is full of weeping and gnashing of teeth, and of groanings and miseries, that which is situated in outer darkness. But blessed shall be the faithful and the righteous in that Resurrection, in which they expect to be awakened and to receive the good promises made them. But as for the wicked who are not faithful, in the Resurrection woe to them, because of that which is laid up for them! It would be better for them according to the faith which they possess, were they not to arise. For the servant, for whom his Lord is preparing stripes and bonds, while he is sleeping desires not to awake, for he knows that when the dawn shall have come and he shall awake, his Lord will scourge and bind him. But the good servant, to whom his Lord has promised gifts, looks expectantly for the time when dawn shall come and he shall receive presents from his Lord. And even though he is soundly sleeping, in his dream he sees something like what his Lord is about to give him, whatsoever He has promised him, and he rejoices in his dream, and exults, and is gladdened. As for the wicked, his sleep is not pleasant to him, for he imagines that lo! The dawn has come for him, and his heart is broken in his dream. But the righteous sleep, and their slumber is pleasant to them, in the day-time and the night-time, and they take no thought of all that long night, and like one hour is it accounted in their eyes. Then in the watch of the dawn they awake with joy. But as for the wicked, their sleep lies heavy upon them, and they are like a man who is laid low by a great and deep fever, and tosses on his couch hither and there, and he is terrified the whole night long, which lengthens itself out for him, and he fears the dawn when his Lord will condemn him.

20. But our faith thus teaches, that when men fall asleep, they sleep this slumber without knowing good from evil. And the righteous look not forward to their promises, nor do the wicked look forward to their sentence of punishment, until the Judge come and separate those whose place is at His right hand from those whose place is at His left. And be instructed by that which is written, that when the Judge shall sit, and the books be opened before Him and the good and evil deeds recited, then they that have wrought good works shall receive good rewards from Him Who is good; and they that have done evil deeds shall receive evil penalties from the just Judge. For towards the good, He changes not His nature; and He proves Himself just because He justly condemns many. But towards the evil He changes His nature, in that world where grace is lost in justice; and He proves Himself just to all. And grace will not be joined with justice towards them. Like as grace avails not (to remedy) detriment, so justice (avails not to assist) grace. For grace is far from the judge, but justice urges the judge. If grace be near to any one, let him turn himself towards it, and not deliver himself into the hands of justice, lest it condemn him, exacting for his shortcomings the penalty at his hands. And if grace be far from any one, justice will bring him to the trial, and by it he will be condemned, and go away to the torment.

21. But hear, my beloved, this proof that retribution shall take place at the end. For when the Shepherd divides His flock and sets some on His right hand and some on His left, until He shall have acknowledged the service of the good, then He will cause them to inherit the kingdom; and until He shall have rebuked the evil and they are condemned, then He will send them to the torment. And as to them that sent messengers after the King, saying, This man shall not be king over us, when He shall receive the kingdom and return, then His adversaries shall be slain before Him. And the labourers who hastened and were wearied in the vineyard, shall not receive the reward till the labour shall cease. And the traders who received the money, when the Lord of the money shall come, then shall He exact the usury. And the virgins who, while waiting for the bridegroom, slumbered and slept because He delayed to come, when they shall hear the cry, then they shall awake and trim their lamps; and they that are wise shall enter in; and the foolish shall be shut out. And they who were before us in entering the faith, without us shall not be made perfect. Hebrews 11:40

22. From all these things, understand, my beloved, as it has been made certain for you, that as yet no one has received his reward. For the righteous have not inherited the kingdom, nor have the wicked gone into torment. The Shepherd has not as yet divided His flock. And lo! The workmen enter into the vineyard, and as yet have not received the reward. And lo! The merchants are trading with the money. And as yet their Lord has not come to take the account. And the King has gone to receive the Kingdom, but as yet He has not returned the second time. And those virgins that are waiting the bridegroom are sleeping up to the present time, and are awaiting the cry when they will awake. And the former men who toiled in the faith until the last men shall come, shall not be made perfect.

23. But they who are babes in understanding say:— If no one has received his reward, why did the Apostle say, When we shall depart from the body, we shall be present with the Lord? 2 Corinthians 5:8 But recollect, my beloved, that I instructed you concerning this matter in the Demonstration concerning Solitaries, that the spirit which the righteous receive, according to its heavenly nature, goes to our Lord until the time of the Resurrection, when it shall come to put on the body in which it dwelt. And at every time it has the memory of this in the presence of God, and looks eagerly for the Resurrection of that body in which it dwelt, as the Prophet Isaiah said about the Church of the Gentiles:— They that make mention of you shall be faithful and stand before the Lord, and you shall not give them rest. But as to the wicked, they have none to make mention of them before the Lord, because the Holy Spirit is far removed from them, because they are animal, and are buried after the manner of animals.

24. And again, (the followers of) doctrines, which are instruments of the Evil One, are offended by the word which our Lord spoke, No one has ascended up to heaven but He Who came down from heaven, the Son of Man, Who was in heaven. John 3:13 And they say, Lo! Our Lord testified that no earthly body has ascended to heaven. In their ignorance they cannot apprehend the force of this. For when our Lord instructed Nicodemus, he did not apprehend the force of the saying. Then our Lord said to him:— No one has ascended into heaven, so as to come down and relate to you whatsoever is there. For if I have spoken unto you of those things that are in the earth, and you believe not, how shall you believe if I shall speak unto you of those things which are in heaven? John 3:12 For lo! no other witness besides Me has come down from thence, to bear witness concerning those things which are in heaven, so that you should believe. For Elijah went up there, but he came not down along with Me to bear witness, that the testimony of two might be sure.

25. But as for you, my beloved, have no doubt as to the Resurrection of the dead. For the living mouth (of God) testifies: — I cause to die and I make alive. Deuteronomy 32:39 And both of them proceeded out of one mouth. And as we are sure that He causes to die, and we see it; so also it is sure and worthy of belief, that He makes alive. And from all that I have explained to you, receive and believe that in the day of the Resurrection your body shall arise in its entirety, and you shall receive from our Lord the reward of your faith, and in all that you have believed, you shall rejoice and be made glad.

Demonstration X — Of Pastors

1. Pastors are set over the flock, and give the sheep the food of life. Whosoever is watchful, and toils in behalf of his sheep, is careful for his flock, and is the disciple of our Good Shepherd, who gave Himself in behalf of His sheep. John 10:11, sq And whosoever brings not back his flock carefully, is likened to the hireling who has no care for the sheep. Be like, O Pastors, to those righteous Pastors of old. Jacob fed the sheep of Laban, and guarded them and toiled and was watchful, and so received the reward. For Jacob said to Laban:— Lo! Twenty years am I with you. Your sheep and your flocks I have not robbed and the males of your sheep I have not eaten. That which was broken I did not bring unto you, but you required it at my hands! In the daytime the heat devoured me and the cold by night. Genesis 31:38, 40 My sleep departed from my eyes. Observe, you Pastors, that Pastor, how he cared for his flock. He used to watch in the night-time to guard it and was vigilant; and he used to toil in the daytime to feed it. As Jacob was a pastor, so Joseph was a pastor and his brethren were pastors. Moses was a pastor, and David also was a pastor. So Amos was a pastor. These all were pastors who fed the sheep and led them well.

2. Now, why, my beloved, did these pastors first feed the sheep, and were then chosen to be pastors of men? Clearly that they might learn how a pastor cares for his sheep, and is watchful and toils in behalf of his sheep. And when they had learned the manners of pastors, they were chosen for the pastoral office. Jacob fed the sheep of Laban and toiled and was vigilant and led them well; and then he tended and guided well his sons, and taught them the pattern of pastoral work. And Joseph used to tend the sheep along with his brethren; and in Egypt he became guide to a numerous people, and led them back, as a good pastor does his flock. Moses fed the sheep of Jethro his father-in-law, and he was chosen from (tending) the sheep to tend his people, and as a good pastor he guided them. Moses bore his staff upon his shoulder, and went in front of his people that he was leading, and tended them for forty years; and he was vigilant and toiled on behalf of his sheep, a diligent and good pastor. When his Lord wished to destroy them because of their sins, in that they worshipped the calf, Moses prayed and besought of his Lord and said:— Either pardon the people for their sins, or else blot me out from Your book that You have written. Exodus 32:31-32 That is a most diligent pastor, who delivered over himself on behalf of his sheep. That is an excellent leader, who gave himself in behalf of his sheep. And that is a merciful father who cherished his children and reared them up. Moses the great and wise shepherd, who knew how to lead back the flock, taught Joshua the Son of Nun, a man full of the spirit, who (afterwards) led the flock, even all the host of Israel. He destroyed kings and subdued the land, and gave them the land as a place of pasturage, and divided the resting-places and the sheepfolds to his sheep. Furthermore, David fed his father's sheep, and was taken from the sheep to tend his people. So he tended them in the integrity of his heart and by the skill of his hands he guided them. And when David numbered the flock of his sheep, wrath came upon them, and they began to be destroyed. Then David delivered himself over on behalf of his sheep, when he prayed, saying:— O Lord God, I have sinned in that I have numbered Israel. Let Your hand be on me and on my father's house. These innocent sheep, in what have they sinned? 2 Samuel 24:17 So also all the diligent pastors used thus to give themselves on behalf of their sheep.

3. But those pastors who did not care for the sheep, those were hirelings who used to feed themselves alone. On this account the Prophet addresses them, saying to them:— O you pastors who destroy and scatter the sheep of my pasture, hear the word of the Lord. Thus says the Lord: Lo! I will visit My sheep as the pastor visits his flock in the day of the whirlwind, and I will require My sheep at your hands. O foolish pastors, with the wool of the sheep you clothe yourselves, and the flesh of the fatlings you eat, and the sheep you do not feed. That which was sick you did not heal, and that which was broken you did not bind. The weak you did not strengthen, and the lost and the scattered you did not gather together. The strong ones and the fatlings you guarded, but with harshness you subdued them. The good pastures you yourselves graze upon, and what remains you trample with your feet. The pleasant waters do you drink, and whatever remains you defile with your feet. And My sheep have eaten the trampled (herbage) which your feet have trampled, and they have drunk the waters which your feet have defiled. These are the greedy and base pastors and hirelings, who did not feed the sheep, or guide them well, or deliver them from the wolves. But when the Great Pastor, the chief of pastors, shall come, He will call and visit His sheep and will take knowledge of His flock. And He will bring forward those pastors, and will exact an account from them, and will condemn them for their deeds. And those who fed the sheep well, them the Chief of Pastors will cause to rejoice and to inherit life and rest. O stupid and foolish pastor, to whose right hand and to whose right eye I committed my sheep. Because you said concerning the sheep, let that which dies, die, and let that which perishes perish, and whatever is left, let them devour the flesh of one another; therefore, behold I will make blind your right eye and I will wither up your right arm. Your eye which regarded a bribe shall be blinded, and your hand which did not rule in righteousness shall waste away. Zechariah 11:9, 17 And as for you, my sheep, the sheep of my pasture, you are men; but I am the Lord your God. Ezekiel 34:31 Behold henceforth will feed you in a good and rich pasture. Ezekiel 34:14

4. The good shepherd gives himself for the sake of his sheep. John 10:11 And again He said:— I have other sheep and I must bring them also hither. And the whole flock shall be one, and one shepherd, and My Father because of this loves Me; that I give Myself for the sake of the sheep. John 10:16-17 And again He said — I am the door of the sheep. Every one that enters by Me shall live and shall go in and go out and find pasture. John 10:9 O you pastors, be made like that diligent pastor, the chief of the whole flock, who cared so greatly for his flock. He brought near those that were afar off. He brought back the wanderers. He visited the sick. He strengthened the weak. He bound up the broken. He guarded the fatlings. He gave himself up for the sake of the sheep. He chose and instructed excellent leaders, and committed the sheep into their hands, and gave them authority over all his flock. For He said to Simon Cephas:— Feed My sheep and My lambs and My ewes. John 21:15-17 So Simon fed His sheep; and he fulfilled his time and handed over the flock to you, and departed. You should also feed and guide them well. For the pastor who cares for his sheep engages in no other pursuit along with that. He does not make a vineyard, nor plant gardens, nor does he fall into the troubles of this world. Never have we seen a pastor who left his sheep in the wilderness and became a merchant, or one who left his flock to wander and became a husbandman. But if he deserts his flock and does these things he thereby hands over his flock to the wolves.

5. And remember, my beloved, that I wrote to you concerning our fathers of old that they first learned the ways of tending sheep and in that received trial of carefulness, and then were chosen for the office of guides, that they might learn and observe how much the pastor cares for his flock, and as they used to guide the sheep carefully, so also might be perfected in this office of guidance. Thus Joseph was chosen from the sheep, to guide the Egyptians in the time of affliction. And Moses was chosen from the sheep, to guide his people and tend them. And David was taken from following the sheep, to become king over Israel. And the Lord took Amos from following the sheep, and made him a prophet over his people. Elisha likewise was taken from behind the yoke, to become a prophet in Israel. Moses did not return to his sheep, nor did he leave his flock that was committed to him. David did not return to his father's sheep, but guided his people in the integrity of his heart. Amos did not turn back to feed his sheep, or to gather (the fruit of) trees, but he guided them and performed his office of prophecy. Elisha did not turn back to his yoke, but served Elijah and filled his place. And he who was for him as a shepherd, because he loved fields and merchandise and vineyards and oliveyards and tillage, did not wish to become his disciple; and (therefore) he did not commit the flock into his hand.

6. I beseech you, you pastors, that you set not over the flock, leaders who are foolish and stupid, covetous also and lovers of possessions. Every one who feeds the flock shall eat of their milk. 1 Corinthians 9:7, sq And every one who guides the yoke shall be ministered to from his labour. The priests have a right to partake of the altar, and the Levites shall receive their tithes. Whoever eats of the milk, let his heart be upon the flock; and let him that is ministered to from the labour of his yoke, take heed to his tillage. And let the priests who partake of the altar serve the altar with honour. And as for the Levites who receive the tithes, they have no portion in Israel. O pastors, disciples of our great Pastor, be not like hirelings; because the hireling cares not for the sheep. Be like our Sweet Pastor, Whose life was not dearer to Him than His sheep. Rear up the youths and bring up the maidens; and love the lambs and let them be reared in your bosoms; that when you shall come to the Chief Pastor, you may offer to Him all your sheep in completeness, and so He may give you what He has promised: Where I am, you also shall be. John 12:26 These things, brief as they are, will be sufficient for the good pastors and leaders.

7. Above, my beloved, I have written to remind you of the character that becomes the whole flock. And in this discourse I have written to you about the pastors, the guides of the flock. These reminders I have written to you, beloved, as you asked of me in your dear letter.

8. The Steward brought me into the King's treasury and showed me there many precious things; and when I saw them my mind was captivated with the great treasury. And as I looked upon it, it dazzled my eyes, and took captive my thoughts, and caused my reflections to wander in many ways. Whosoever receives thereof, is himself enriched, and enriches (others). It lies open and unguarded before all that seek it; and though many take from it there is no deficiency; and when they give of that which they have received, their own portion is greatly multiplied. They that receive freely let them give freely Matthew 10:8 as they have received. For (this treasure) cannot be sold for a price, because there is nothing equivalent to it. Moreover the treasure fails not; and they that receive it are not satiated. They drink, and are still eager; they eat, and are hungry. Whosoever is not thirsty, finds nothing to drink; whoever is not hungry, finds nothing to eat. The hunger for it satisfies many, and from the thirst for it flow forth water-springs. For the man who draws near to the fear of God is like the man who in his thirst draws near to the water-spring and drinks and is satisfied, and the fountain is not a whit diminished. And the land that needs to drink in water, drinks of the fountain, but its waters fail not. And when the land drinks, it needs again to drink, and the spring is not lessened by its flowing. So is the knowledge of God. Though all men should receive of it, yet there would come no lack in it, nor can it be limited by the sons of flesh. He that takes from it, cannot take away all; and when he gives, he lacks nothing. When you take fire with a candle from a flame, though you kindle many candles at it, yet the flame does not diminish when you take from it, nor does the candle fail, when it kindles many. One man cannot receive all the King's treasure, nor when a thirsty man drinks of the fountain, do its waters fill. When a man stands on a lofty mountain, his eye does not (equally) comprehend the near and the distant; nor, when he stands and counts the stars of heaven, can he set limits to the hosts of the heavens. So when he draws near unto the fear of God, he cannot attain to the whole of it; and when he receives much that is precious, it does not seem to be diminished; and when he gives of that which he has received, it is not exhausted, nor has it come to an end for him. And remember, my beloved, what I wrote to you, in the first discourse, about faith, that whoever has freely received ought to give freely as he has received, as our Lord said:— Freely you have received, freely give. Matthew 10:8 For whosoever keeps back part of anything he has received, Matthew 25:29 even that which he has obtained shall be taken away from him. Therefore, my beloved, as I have been able to obtain now from that treasure that fails not, I have sent unto you from it. Yet though I have sent it to you, it is all with me. For the treasure fails not, for it is the wisdom of God; and the steward is our Lord Jesus Christ, as He testified when He said:— All things have been committed to Me by My Father. Matthew 11:27 And while He is the steward of the wisdom, again, as the Apostle said:— Christ is the power of God and His wisdom. 1 Corinthians 1:24 This wisdom is imparted to many, yet nothing is lacking, as I explained to you above; the Prophets received of the spirit of Christ, yet Christ was not a whit diminished.

9. Ten treatises have I written unto you, my beloved. Whatsoever you have asked of me, I have explained to you without (receiving) ought from you. And that which you enquired not of me, I have given unto you. I have asked your name and written unto you. I have asked of myself your question, and I have answered you as I was able, for your persuasion. Whatsoever I have written unto you, meditate in these things at every time; and labour to read those books which are read in the church of God. These ten little books that I have written for you, they borrow one from another, and depend one upon another. Separate them not one from another. From Olaph to Yud I have written for you, each letter after its fellow. Read and learn, you and the brethren, the monks, and the faithful, they from whom mocking is far removed; as I wrote to you above. And remember that which I pointed out to you, that I have not brought these matters to an end, but short of the end. Nor are these things sufficient; but hear these things from me without wrangling, and enquire concerning them with brethren who are apt for persuasion. Whatsoever you hear that assuredly edifies, receive; and whatever builds up strange doctrines, overthrow and utterly demolish. For wrangling cannot edify. But I, my beloved, as a stonecutter have brought stones for the building, and let wise architects carve them out and lay them in the building; and all the labourers that toil in the building shall receive reward from the Lord of the house.

Demonstration XVII — Of Christ the Son of God

1. (This is) a reply against the Jews, who blaspheme the people gathered from among the Gentiles; for they say thus, You worship and serve a man who was begotten, a son of man who was crucified, and you call a son of men, God. And though God has no son, you say concerning this crucified Jesus, that He is the Son of God. And they bring forward as an argument, that God said:— I am God and there is none else beside Me. Deuteronomy 32:39 And again he said:— You shall not worship another God. Exodus 34:14 Therefore, (say they), you are opposing God in that you call a man, God.

2. Concerning these things, my beloved, so far as I, in my insignificance, can comprehend, I will instruct you about them, that while we grant to them that He is man, and (while) we at the same time honour Him and call Him God and Lord, yet it is not in any novel fashion, that we have so called Him, nor that we have applied to Him a novel name, which they themselves did not employ. Yet it is a sure thing with us, that Jesus our Lord is God, the Son of God, and the King, the King's Son, Light of light, Creator and Counsellor, and Guide, and the Way, and Redeemer, and Shepherd, Gatherer, and the Door, and the Pearl, and the Lamp; and by many (such) names is He surnamed. But we shall leave aside all (the rest) of them, and prove concerning Him, that He Who came from God is the Son of God, and (is) God.

3. For the venerated name of Godhead has been applied also to righteous men, and they have been held worthy to be called by it. And the men with whom God was well pleased, them He called, My sons, and My friends. When He chose Moses His friend and His beloved and made him chief and teacher and priest unto his people he called him God. For He said to him:— I have made you a God unto Pharaoh. Exodus 6:1 And He gave him His priest for a prophet, And Aaron your brother shall speak for you unto Pharaoh, and you shall be unto him as a God, and he shall be unto you an interpreter. Exodus 7:1 Thus not alone to the evil Pharaoh did He make Moses God, but also unto Aaron, the holy priest, He made Moses God.

4. Again, hear concerning the title Son of God, by which we have called Him. They say that though God has no son, you make that crucified Jesus, the firstborn son of God. Yet He called Israel My first-born, when He sent to Pharaoh through Moses and said to him, Israel is My first-born; I have said to you, let My Son go to serve Me, and if you are not willing to let (him) go, lo! I will slay your son, your firstborn. Exodus 4:22-23 And also through the Prophet Hosea 11:1-2 He testified concerning this, and reproved them and said to the people, Out of Egypt have I called My son. As I called them, so they went and worshipped Baal and offered incense to the graven images. And Isaiah said Isaiah 1:2 concerning them, Children have I reared and brought up, and they have rebelled against Me. And again it is written, You are the children of the Lord your God. Deuteronomy 14:1 And about Solomon He said, He shall be to Me a son, and I will be to him a Father. 2 Samuel 8:14 So also we call the Christ, the Son of God, for through Him we have gained the knowledge of God; even as He called Israel My firstborn son, and as He said concerning Solomon, He shall be to Me a son. And we call Him God, even as He surnamed Moses by His own Name. And also David said concerning them:— You are Gods and children of the Highest, all of you. And when they amended not themselves, therefore He said concerning them:— As men shall you die, and as one of the princes shall you fall.

5. For the name of Divinity is given for the highest honour in the world, and with whomsoever God is well pleased, He applies it to him. But however, the names of God are many and are venerable, as He delivered His names to Moses, saying to him:— I am the God of your fathers, the God of Abraham and the God of Isaac and the God of Jacob. This is My Name for ever, and this is My memorial unto generations. Exodus 3:6, 15 And He called His name Ahiyah ashar Ahiyah, El Shaddai and Adonai Sabaoth. By these names is God called. The great and honourable name of Godhead He withheld not from His righteous ones; even as, though He is the great King, without grudging He applied the great and honourable name of Kingship to men who are His creatures.

6. For by the mouth of His prophet God called the heathen King Nebuchadnezzar, King of Kings. For Jeremiah said:— Every people and kingdom that shall not put his neck into the yoke of Nebuchadnezzar, King of Kings, My servant, with famine and with sword and with pestilence will I visit that people. Though He is the great King, He grudges not the name of Kingship to men. And (so), though He is the great God, yet He grudged not the name of Godhead to the sons of flesh. And though all fatherhood is His, He has called men also fathers. For He said to the congregation:— Instead of your fathers, shall be your children. And though authority is His, He has given men authority one over another. And while worship is His unto honour, He has yet allowed it in the world, that one man should honour another. For even though a man should do worship before the wicked and the heathen and them that refuse grace, yet is he not censured by God. And concerning worship He commanded His people, You shall not worship the sun or the moon or all the hosts of heaven; and also you shall not desire to worship any creature that is upon the earth. Deuteronomy 4:17 Behold the grace and the love of our good Maker, that He did not grudge to men the name of Godhead and the name of worship, and the name of Kingship, and the name of authority; because He is the Father of the created things that are over the face of the world, and He has honoured and exalted and glorified men above all creatures. For with His holy hands He fashioned them; and of His Spirit He breathed into them, and a dwelling-place did He become unto them from of old. In them does He abide and among them does He walk. For He said through the prophet, I will dwell in them, and walk in them. Leviticus 26:12 Furthermore also the Prophet Jeremiah said:— You are the temple of the Lord, if you make fair your ways and your deeds. Jeremiah 7:4-5 And of old David said:— You, Lord, hast been a dwelling-place unto us for generations; before the mountains were conceived and before the earth travailed, and before the world was framed; from age to age You are God.

7. How do you understand this? For one prophet says:— Lord, You have been our dwelling-place. And another said:— I will dwell in them and walk in them. First, He became to us a dwelling-place, and afterwards He dwelt and walked in us. For the wise both things are true and simple. For David says:— You, Lord, have been our dwelling-place for generations, before the mountains were conceived and before the earth travailed, and before the world was framed. And you know, my beloved, that all created things that are above and that are beneath were created first, and after them all, man. For when God determined to create the world with all its goodly things, first He conceived and fashioned man in His mind; and after that Adam was conceived in His thought, then He conceived the created things; as he said:— Before the mountains were conceived and the earth travailed; because man is older and more ancient in conception than the creatures, but in birth the creatures are older and more ancient than Adam. Adam was conceived and dwelt in the thought of God; and while in conception he (man) was held in His (God's) mind, He (God) by the word of His mouth created all the creatures. And when He had finished and adorned the world, when nothing was lacking in it, then He brought forth Adam from His thoughts, and fashioned man by His hands; and Adam saw the world completed. And He (God) gave him authority over all that He had made, just as a man who has a son and desires to make for him a marriage feast, betroths to him a wife and builds for him a house, and prepares and adorns all that is needed for his son; then he makes the marriage feast and gives his son authority over his house. So after the conception of Adam, He brought him forth and gave him authority over all his creation. Concerning this the Prophet said:— You, Lord, hast been our habitation for generations, before the mountains were conceived, and before the earth travailed and before the world was framed. From age unto age You are the Lord. That no one should suppose that there is another God, either before or afterwards, he said:— From age and unto age, just as Isaiah said:— I am the first and I am the last. And after that God brought forth Adam from within His thought, He fashioned him, and breathed into him of His Spirit, and gave him the knowledge of discernment, that he might discern good from evil, and might know that God made him. And inasmuch as man knew his Maker, God was formed and conceived within his thought, and he became a temple for God his Maker, as it is written, You are the temple of God. And (so) He Himself said:— I will dwell in them and walk in them. But as for the sons of Adam, who do not recognise their Maker, He is not formed within them, and does not dwell in them, and is not conceived in their thought; but they are accounted before Him as the beasts, and as the rest of the creatures.

8. Now by these things the stubborn will be convinced, that it is nothing strange that we call Christ the Son of God. For behold, He (God) conceived all men and brought them forth from His thoughts. And they will be forced to own that the name of Godhead also belongs to Him (Christ), for He (God) associated the righteous also in the name of God. And as to this, that we worship Jesus through Whom we have known God, let them be ashamed, inasmuch as they fall down and worship and honour even the heathen of the unclean Gentiles, if they possess authority; and (for this) there is no blame. And this honour of worship God has given to the sons of Adam, that by it they might honour one another — especially those who excel and are worthy of honour among them. For if they worship, and honour with the name of worship, the heathen— those who in their heathen wickedness deny even the name of God — and yet do not worship them as their maker, as though they worshipped them alone, and so do not sin; how much more does it become us to worship and honour Jesus, Who converted our stubborn minds from all worship of vain error, and taught us to worship and serve and minister to the one God, our Father and our Maker. And (taught us) to know that the kings of the world call themselves Gods by the name of the great God, and are infidels and force men to infidelity, and men fall down and worship before them and serve and honour them, like carven images and idols, yet the law never censured these, and there is no sin. As Daniel also used to do worship to Nebuchadnezzar, King of Babylon, the infidel and compeller to infidelity, and was not censured. Joseph also gave worship to Pharaoh, and it is not written that it was a sin for him. But as for us, we are certain that Jesus is God, the Son of God, and through Him we know His Father, and (have) all of us (turned away) from all other worship. Therefore it is impossible for us to repay Him Who bore these things for us. But by worship let us pay Him honour in return for His affliction that was on our behalf.

9. Furthermore, we must prove that this Jesus was beforehand promised from ancient times in the Prophets, and was called the Son of God. David said:— You are My Son; today have I begotten You. Again he said:— In the glories of holiness, from the womb, from of old, have I begotten you, a child. And Isaiah said:— Unto us a child is born, unto us a Son is given, and His government was upon His shoulder, and His Name shall be called Wonderful, and Counsellor, and mighty God of the ages, and Prince of peace. And to the increase of His government and to His peace there is no end. Isaiah 9:6-7 Therefore tell me, O wise doctor of Israel, who is He that was born and whose name was called Child and Son and Wonderful and Counsellor, the mighty God of the ages, and Prince of peace, to the increase of whose government and to whose peace (he said), there is no end? For if we call Christ the Son of God, David taught us (this); and that we call Him God, this we learned from Isaiah. And His government was laid upon His shoulder; for He bare His cross, and went out from Jerusalem. And that He was born as a child, Isaiah again said:— Lo, the virgin shall conceive and bear; and His name shall be called Immanuel, which is, our God with us.

10. And if you should say that Christ has not yet come, I will grant this also to your contentiousness. For it is written that when He shall come, the Gentiles shall expect Him. Lo! I, one of the Gentiles, have heard that Christ is to come. And when as yet He had not come, I beforehand have believed on Him; and through Him I worship the God of Israel. When He comes, will He then blame me because before His coming I beforehand believed on Him? But, you fool, the prophets suffer you not to say that Christ has not yet come; for Daniel confutes you, Daniel 9:26-27 saying:— After sixty-two weeks shall Messiah come and shall be slain. And in His coming shall the Holy City be laid waste, and her end shall be with a flood. And until the accomplishment of the things that are determined, shall she continue in desolation. You expect and hope that, at the coming of Christ, Israel shall be gathered together from all regions, and Jerusalem shall be built up and inhabited. But Daniel testifies that, when Christ comes and is slain, Jerusalem shall be destroyed, and shall continue in desolation until the accomplishment of the things which are determined, forever. And concerning the suffering of Christ, David said:— They pierced my hands and my feet, and all my bones cried out. They gazed and looked upon me, and divided my garments among them, and upon my vesture did they cast the lot. And Isaiah said:— Lo! My servant shall be known and shall be revealed and shall be lifted up, so that many shall be astonished at Him. As for this man, His visage shall be marred more than that of man, and His aspect more than that of the sons of men. Isaiah 52:13-14 And he said:— He will purify many nations, and kings shall be amazed at Him. Isaiah 52:15 And he said in that passage:— He came up as a little child before Him, and as a root from the dry ground. Isaiah 53:2 And in the end of the passage he said:— He shall be slain for our sins; He shall be humiliated for our iniquity; the chastisement of our peace is upon Him, and by His bruises shall we be healed. Isaiah 53:5 By what wounds were men healed? David was not slain; for he died in a good old age, and was buried in Bethlehem. And if they should say that it is spoken of Saul, for Saul was killed in the mountains of Gilboa in the battle with the Philistines, and if they should say that they pierced his hands and his feet, when they fastened up his body on the wall of Bethshan; yet it does not fitly apply to Saul. When the limbs of Saul were pierced, his bones were not conscious of suffering, because he was dead. It was after Saul died, that they hanged his body and those of his sons on the wall of Bethshan. But when David said, They pierced my hands and my feet, and all my bones cried out, he said in the next verse:— O God, abide for my help, and deliver my soul from the sword. Now Christ was delivered from the sword, and ascended from out of Sheol, and revived and rose the third day, and so God abode for His help. But Saul called upon the Lord and He did not answer him; and he asked through the Prophets, but no answer was given to him. And he disguised himself and inquired by soothsayers, and learned from thence. He was worsted before the Philistines, and he slew himself with his own sword, when he saw that the battle had overcome him. Moreover in this passage David said:— I will declare Your name unto my brethren, and in the midst of the congregation will I glorify You. How can these things apply to Saul? And again David said:— You did not give Your holy one to see corruption. But all these things fitly apply to Christ. When He came to them, they did not receive Him; but wickedly judged Him by false witness. And He was hung upon the tree by His hands, and they pierced His hands and His feet with the nails which they fastened in him; and all His bones cried out. And on that day a great prodigy happened. namely, that the light became dark in the middle of the day, as Zechariah prophesied, saying:— The day shall be known unto the Lord. It shall not be daytime, and it shall not be night; and at the evening time there shall be light. Zechariah 14:7 Now what is the day that was distinguished by the prodigy, that it was neither daytime nor night, and that at the evening time there was light? Evidently the day on which they crucified Him, for in the midst of that day there came darkness, and at the evening time there was light. And again he said:— That day there shall be cold and frost. — As you know, on that day on which they crucified Him, it was cold, and they had made them a fire to warm themselves when Simon came and stood with them. And again he said:— The spear shall arise against the shepherd, and against the man, My friend; and it shall smite the shepherd, and the sheep of his flock shall be scattered; and I will turn back My hand upon the pastor. And furthermore David said concerning His Passion: — For My meat they gave gall, and for My thirst did they give Me vinegar to drink. — Again he said in that passage:— They have persecuted Him Whom You have smitten; and have added to the affliction of Him that was slain. For they added many (afflictions) to Him, much that was not written concerning Him, cursings and revilings, such as the Scripture could not reveal, for their revilings were hateful. But, however, the Lord was pleased to humiliate Him and afflict Him. Isaiah 53:10 And He was slain for our iniquity, and was humiliated for our sins, and was made sin in His own person. 2 Corinthians 5:21

11. We worship those mercies, and bow the knee before the Majesty of His Father, Who converted our worship to Him. We call Him God, just as Moses (was called God); and Firstborn, and Son, just as Israel (was called); and Jesus (Joshua), just as Joshua the son of Nun was so called; and Priest like Aaron, and King, like David; and great Prophet, like all the Prophets; and Shepherd, like the shepherds who tended and guided Israel. And so did He call children as He said:— Strange children shall hearken unto Me. And He has made us brothers unto Himself, He said:— I will declare Your name unto My brethren. And we have become friends unto Him, as He said to His disciples:— I have called you friends, John 15:15 even as His Father called Abraham My friend. Isaiah 41:8 And He said to us:— I am the good Shepherd, the Door, the Way, the Vine, the Sower, the Bridegroom, the Pearl, the Lamp, the Light, the King, God, Saviour, and Redeemer. And by many names is He surnamed.

12. This brief argument have I written unto you, my beloved, that you may make defense against the Jews, concerning this that they say, that God has no son, and concerning this that we call Him God, the Son of God, King, and Firstborn of all creatures. Colossians 1:15

Demonstration XXI — Of Persecution

1. I have heard a reproach, which has greatly vexed me. The unclean (the heathen) say, that this people, which is gathered together out of all nations, has no God. And thus say the impious:— If they have a God, why does He not avenge His people? And darkness more exceedingly has thickened upon me, because the Jews also reproach us, and magnify themselves over the children of our people. It happened one day, that a man, who is called wise among the Jews, questioned me, saying:— Jesus, Who is called your Teacher, wrote for you, that If there shall be in you faith like one grain of mustard, you shall say to this mountain, Remove, and it shall remove from before you; and (you shall say) even, Be lifted up and fall into the sea, and it shall obey you. So apparently there is in all your people not one wise man, whose prayer is heard, and who asks of God that your persecutors should cease from you. For clearly it is written for you in that passage, There is nothing which you shall not be able to do.

2. And when I saw that he was blaspheming and speaking much against the Way (the Christian religion), my mind was disturbed, and I understood that he would not admit the interpretation of the words that he quoted to me. Then I also questioned him on sayings from the Law and from the Prophets, and said to him:— Do you trust that even when you are dispersed God is with you? And he professed to me, God is with us, because that God said to Israel:— Even in the lands of their enemies, I yet did not forsake them, nor did I make void My covenant with them. Leviticus 26:44 In answer I said to him:— Right good is this that I have heard from you, that God is with you. Against your words will I also speak unto you. For I said the Prophet said to Israel, as from the mouth of God: — If you shall pass through the sea, I will be with you, and the rivers shall not overflow you; and if you shall walk upon fire, you shall not be burned, and the flame shall not search you; because the Lord your God is with you. Isaiah 43:2-3 Thus there is not one righteous and good and wise man out of all your people, who could pass through the sea and live and not be drowned; or (through) the river without its overflowing him; or who could walk over fire and see whether he would not be scorched and whether the flame would not burn him. And if you shall bring to me an explanation, I will not be persuaded by you, just as you also do not accept from me the interpretation of the words as to which you have questioned me.

3. Furthermore I questioned him about another saying that is written in Ezekiel; namely, that he said to Jerusalem: — Sodom and her daughters shall be built up as of old, and you and your daughters shall become as of old. Ezekiel 16:55 So he explained this saying to me, and began to make a defense, and said to me As to this that God said to Jerusalem by the Prophet, Sodom and her daughters shall be built up as of old, and you and your daughters shall become as of old; this is the force of the passage, that Sodom and her daughters shall be in their place as of old, and shall be made subject to Israel; and Jerusalem and her daughters shall be in the splendour of royalty as of old. When I heard this defense from him, it was very contemptible in my eyes, and I said to him:— Inasmuch as the words of the Prophet were said in wrath, is the whole passage wrathful, or is part of it wrathful and part of it gracious? He answered:— A wrathful passage is altogether wrath, and there is no peace in it. And I said to him:— Since you have instructed me that there is no peace in that wrathful passage, hear without contention and blaspheme not, and I will instruct you about this saying. For from the top to the bottom the whole passage is said in wrath. For he said to Jerusalem: — As I live, says the Lord God, Sodom and her daughters did not do at all as you and your daughters have done. Ezekiel 16:48 And he said to her (Jerusalem):— Be abashed and accept your shame, that you have overcome your sisters in your sins, and they are justified rather than you. Ezekiel 16:52 Since he says that Sodom and her daughters were justified rather than Jerusalem and her daughters, and that Jerusalem overcame Sodom in her sins, it is right that when Israel shall be gathered together, its seat should be in Sodom and Gomorrha. For their vine is of the vine of Sodom, and of the planting of Gomorrha. Their grapes are bitter and their clusters gall unto them. Deuteronomy 32:32 And Isaiah also calls them rulers of Sodom, and people of Gomorrha. Isaiah 1:10 For if Israel is gathered together, in Sodom and Gomorrha ought they to dwell with the rulers of Sodom and with the people of Gomorrha; and on the vine of Sodom and planting of Gomorrha to eat bitter grapes and gather clusters of gall; and to eat the eggs of the basilisk and to clothe themselves with spiders' webs, Isaiah 59:5 to be used with wild grapes of the vineyard, Isaiah 5:2 and to be turned into reprobate silver. Jeremiah 6:30 And Sodom and her daughters, who were justified rather than Jerusalem, shall be built up as of old. And Jerusalem, that surpassed Sodom in her sins, shall continue in her sins, and shall remain in desolation until the accomplishment of the things determined forever. Daniel 9:27

4. And Ezekiel said:— This is the iniquity of Sodom and of her daughters, that they did not take by the hand the poor and needy; and when I saw these things in them, I overthrew them. Ezekiel 16:49 And consider and see that, from the time that Sodom was overthrown until Jerusalem was built, there were eight hundred and ninety-six years. From the time that Abraham was informed by God through the Angel that at this time next year I will return to you, and Sarah your wife shall have a son, Genesis 18:14 from that time till Jacob entered Egypt was a hundred and ninety-one years: and the children of Jacob were in Egypt two hundred and twenty-five years. So all the years from the time that Isaac was conceived and Sodom overthrown were four hundred and sixteen years, and from the Exodus of Israel from Egypt till the great edifice of Jerusalem was built up by Solomon, and the temple was built, there were four hundred and eighty years. Therefore all the years from the conception of Isaac and the overthrow of Sodom till the great building of Jerusalem, were eight hundred and ninety-six years. And from the great building of Jerusalem until the destruction of Jerusalem there were four hundred and twenty-five years. The sum of all the years from the time of the overthrow of Sodom until Jerusalem was laid waste, was one thousand three hundred and twenty-one. These are all the years that Sodom and her daughters were laid waste before Jerusalem. And she that was more just than Jerusalem is not yet inhabited. Therefore the whole sum of the years from the overthrow of Sodom till the six hundred and fifty-fifth year of the Kingdom of Alexander, the son of Philip of Macedon, is two thousand two hundred and seventy-six years. And from the time that Jerusalem was laid waste by the Babylonians until the present time is nine hundred and fifty-five years. And Jerusalem has been inhabited, after the Babylonians laid it waste, during those seventy weeks about which Daniel testified. Then it was laid waste in its last destruction by the Romans, and it shall not be inhabited again for ever, for it abides in desolation until the accomplishment of the things determined. Daniel 9:27 So then, all the years of the former and latter desolation of Jerusalem have been four hundred and sixty-five years, and when you deduct from them the seventy years of Babylon, they have been three hundred and ninety-five years.

5. All this argument have I written to you, because the Jews pride themselves, (saying), It has been covenanted to us, that we shall be gathered. For if Sodom, whose iniquity was not so great as that of Jerusalem, is not as yet inhabited, and if we say thus, that it will not be restored for ever, how shall Jerusalem be restored, whose iniquity is greater than that of Sodom and her daughters? As for Sodom God has not had mercy on her for two thousand two hundred and seventy-six years; and shall we say that He will have mercy on Jerusalem? For up to the present there are but three hundred and ninety-five years from the day that she was laid waste, according to the calculation that has been written above. But as to this that he said, Sodom and her daughters shall be possessed as of old, Ezekiel 16:55 and with regard to Jerusalem he said, You and your daughters shall become as of old, this is the force of the passage; that they shall not be inhabited for ever; for the Lord also thus cursed the land against which He was angry:— It shall not be sown, nor shall it produce, nor shall any herb spring up in it, but it shall be like Sodom and Gomorrha, against which the Lord was angry and towards which He was not appeased. Deuteronomy 29:23 Therefore be sure, my hearer, that Sodom and her daughters shall not be inhabited for ever; but they shall be as of old, namely, as in that time when they were not as yet inhabited, and as in the time when the Lord was angry with them and was not appeased towards them. And Jerusalem and her daughters shall be as of old, (that is) as in the former time when the mountain of the Amorites lay in desolation, whereon Abraham built the altar, when he bound upon it Isaac his son; and as it was desolate when David bought the threshing-floor from Araunah the Jebusite, and built there the altar. For consider and see that this mountain whereon Abraham offered his son is the mountain of Jebus, which is Jerusalem. And this place of the threshing-floor that David bought of Araunah is that whereon the Temple was built. Thus Jerusalem shall be in desolation as of old. And consider that when Ezekiel prophesied this passage, Jerusalem still was sitting in her greatness, and those who were in her were rebelling against the King of Babylon. And that which the Prophet spoke, he said in wrath and reproach against Jerusalem.

6. Consider and observe, my hearer, that if God had given a hope to Sodom and to her fellows, He would not have overthrown them with fire and brimstone, the sign of the last day of the world, but would have delivered them over to one of the kingdoms to be chastised. As it is written that when Jeremiah caused the nations and kingdoms to drink the cup of wrath, he said concerning each one of the cities, that after they shall drink the cup, I will turn back the captivity of Elam, of Tyre, of Zidon, of the children of Ammon, and of Moab, and of Edom. Concerning each one of these kingdoms he said:— In the last days I well turn back her captivity. Now we see that Tyre was inhabited, and was opulent after she had wandered seventy years, and after she had received the reward of her harlotries and after she had committed fornication with all kingdoms. And she took the harp, and played it sweetly, and multiplied her music. And also the region of Elam is inhabited and opulent. And with regard to Babylon Jeremiah said:— Babylon shall fall, and shall not rise. Jeremiah 51:64 And lo! unto this day does it continue in desolation, and will do so forever. And also about Jerusalem he said:— The virgin of Israel shall fall, and shall not rise again. She is forsaken upon the ground and there is none to raise her up. Amos 5:1-2 For if the prophecy is true which Jeremiah spoke about Babylon, also that about Jerusalem is true and worthy of faith. And Isaiah said to Jerusalem: — I will not again be angry with you, nor will I reprove you. Isaiah 54:9 Of a truth He will not again be angry with her, nor will He reprove her for ever; for that which is in desolation He will not reprove, nor will she provoke him to wrath.

7. As to those that reproach us (saying):— You are persecuted and are not delivered, let them be ashamed themselves, that at every time they have been persecuted, even for many years before they were delivered. They were made to serve in Egypt two hundred and twenty-five years. And the Midianites made Israel serve in the days of Barak and Deborah. Judges 4:2 The Moabites ruled over them in the days of Ehud; Judges 3:12 the Ammonites in the days of Jephthah; Judges 11:5 the Philistines in the days of Samson, Judges 13:1-24 and also in the days of Eli and of Samuel the Prophet; 1 Samuel 4:1, sq the Edomites in the days of Ahab; the Assyrians in the days of Hezekiah. 1 Kings 20:11 The king of Babylon uprooted them from their place and dispersed them; and after he had tried and persecuted them much, they did not amend, as He said to them:— In vain have I smitten your sons, for they did not accept chastisement. Jeremiah 2:30 And again He said:— I have cut off the Prophets, and slain them by the word of My mouth. Hosea 6:5 And to Jerusalem He said:— By afflictions and scourges be instructed, O Jerusalem, lest your life depart from you. Jeremiah 6:7-8 But they forsook Him, and worshipped idols, as Jeremiah said concerning them: Jeremiah 2:10-13 — Go to the distant isles, and send to Kedar, and consider well and see, whether there has been (anything) like this, whether the nations change their gods, those that are no gods. But My people has changed My honour for that which is not profitable. Be astonished, you heavens, at this; and quake and fear greatly, says the Lord; because My people have done two wickednesses; they have abandoned Me, the fountain of the water of life, and they have gone and dug for themselves cisterns, broken cisterns which cannot hold water. For the broken cisterns are the fear of images and idols. And He calls the heavens to astonishment, because they worshipped the hosts of the heavens. And the heavens shall receive as a penalty, that they shall be rolled up as a scroll, and all the host of them shall fall down. Isaiah 34:4

8. All this discourse that I have written unto you, my beloved, from the beginning, was because the Jew reproached the children of our people; but now, as far as I can comprehend, I will instruct you about the persecuted, that they have received a great reward, while the persecutors have come to scorn and contempt.

9. Jacob was persecuted, and Esau was a persecutor. Jacob received the blessings and the birthright, while Esau was cast out from both. Joseph was persecuted, and his brothers were persecutors; Joseph was exalted and his persecutors bowed down before him, and so his dreams and his visions were fulfilled. Joseph who was persecuted was a type of the persecuted Jesus. His father clothed Joseph in a tunic of various colors; and His Father clothed Jesus with a body (taken) from the Virgin. His father loved Joseph more than his brethren, and Jesus is the dear and beloved one of His Father. Joseph saw visions and dreamed dreams; Jesus fulfilled the visions and the Prophets. Joseph was a shepherd with his brethren; and Jesus is the Chief of Shepherds. When his father sent Joseph to visit his brethren, they saw him coming and plotted to kill him; and when His Father sent Jesus to visit His brethren, they said:— This is the heir; come, let us kill him. Matthew 21:38 His brethren cast Joseph into the pit; and His brethren brought down Jesus into the abode of the dead. Joseph ascended from the pit and Jesus arose from the abode of the dead. Joseph, after he arose from the pit, had authority over his brethren; and after Jesus arose from the abode of the dead, His Father gave Him a great and excellent name, Philippians 2:9 that His brethren should serve Him, and His enemies be put beneath His feet. After that Joseph was made known to his brethren, they were abashed and feared and were amazed at his greatness; and when Jesus shall come at the last time, when He shall be revealed in His Majesty, His brethren will be abashed and fear and be dismayed before Him, because they crucified Him. Moreover, Joseph, by the counsel of Judah, was sold into Egypt; and Jesus, by the hands of Judas Iscariot, was delivered over to the Jews. When they sold Joseph, he answered nothing to his brethren; Jesus also spoke not and gave no answer to the judges who judged Him. His master wrongfully delivered over Joseph to the prison; and His countrymen wrongfully condemned Jesus. Joseph delivered over his two garments, one into the hand of his brethren, and the other into the hand of his master's wife; and Jesus delivered over His garments and divided them between the soldiers. Joseph, when thirty years old, stood before Pharaoh and became lord of Egypt; and Jesus, when about thirty years old, came to the Jordan to be baptized, and received the spirit, and went forth to preach. Joseph nourished Egypt with bread; and Jesus nourished the whole world with the bread of life. Joseph took to wife the daughter of the wicked and unclean priest; and Jesus espoused to Himself the Church (taken) from the unclean Gentiles. Joseph died and was buried in Egypt; and Jesus died and was buried in Jerusalem. Joseph's bones his brethren brought up from Egypt; and Jesus His Father raised from the abode of the dead, and took up His Body with Him to heaven uncorrupted.

10. Moses also was persecuted, as Jesus was persecuted. When Moses was born, they concealed him that he might not be slain by his persecutors. When Jesus was born they carried Him off in flight into Egypt that Herod, His persecutor, might not slay Him. In the days when Moses was born, children used to be drowned in the river; and at the birth of Jesus the children of Bethlehem and in its borders were slain. To Moses God said:— The men are dead who were seeking your life; Exodus 4:10 and to Joseph the angel said in Egypt:— Arise, take up the child, and go into the land of Israel, for they are dead who were seeking the life of the child to take it away. Matthew 2:20 Moses brought out his people from the service of Pharaoh; and Jesus delivered all nations from the service of Satan. Moses grew up in Pharaoh's house; and Jesus grew up in Egypt when Joseph brought Him there in flight. Miriam stood on the edge of the river when Moses was floating in the water; and Mary bare Jesus, after the Angel Gabriel had made the annunciation to her. When Moses sacrificed the lamb, the firstborn of Egypt were slain; and when they crucified Jesus the true Lamb, the people who slew Him perished through His slaying. Moses brought down manna for his people; and Jesus gave His Body to the nations. Moses sweetened the bitter waters by the wood; and Jesus sweetened our bitterness by His cross, by the wood of the tree of His crucifixion. Moses brought down the Law to his people; and Jesus gave His covenants to the nations. Moses conquered Amalek by the spreading out of his hands; and Jesus conquered Satan by the sign of His cross. Moses brought out water from the rock for his people; and Jesus sent Simon Cephas (the rock) to carry His doctrine among the nations. Moses lifted up the veil from his face and spoke with God; and Jesus lifted up the veil from the face of the nations, that they might hear and receive His doctrine. Moses laid his hand upon his messengers (apostles), and they received priesthood; and Jesus laid His hand upon His apostles, and they received the Holy Spirit. Moses ascended the mountain and died there; and Jesus ascended into heaven and took his seat at the right hand of His Father.

11. Also Joshua the Son of Nun was persecuted as Jesus our Redeemer was persecuted. Joshua the Son of Nun was persecuted by the unclean nations; and Jesus our Redeemer was persecuted by the foolish people. Joshua the Son of Nun took away the inheritance from his persecutors and gave it to his people; and Jesus our Redeemer took away the inheritance from His persecutors and gave it to strange nations. Joshua the Son of Nun caused the sun to stand still in the heavens, and took vengeance on the nations his persecutors; and Jesus our Redeemer caused the sun to set in the midst of the day, that the persecuting people which crucified Him might be ashamed. Joshua the Son of Nun divided the inheritance unto his people; and Jesus our Redeemer has promised to give to the nations the land of life. Joshua the Son of Nun caused Rahab the harlot to live; and Jesus our Redeemer gathered together and gave life to the Church, though polluted by the harlotry (of idolatry). Joshua the Son of Nun on the seventh day overthrew and cast down the walls of Jericho; and Jesus our Redeemer, on His seventh day, on the Sabbath of the rest of God, this world shall be dissolved and fall. Joshua the Son of Nun stoned Achor, because he stole of the accursed thing; and Jesus our Redeemer separated Judas from the disciples, His friends, because he stole of the money of the poor. Joshua the Son of Nun, when he was dying, laid down a testimony among his people; and Jesus our Redeemer, when He was taken up, laid down a testimony among His apostles.

12. Also Jephthah was persecuted, as Jesus was persecuted. Jephthah, his brethren drove out from the house of his father; and Jesus, His brethren drove out and lifted up and crucified. Jephthah though persecuted arose as leader to his people; Jesus though persecuted arose and became King of the Nations. Jephthah vowed a vow and offered up his firstborn daughter as a sacrifice; and Jesus was lifted up as a sacrifice to his Father for all the Gentiles.

13. Also David was persecuted, as Jesus was persecuted. David was anointed by Samuel to be king instead of Saul who had sinned; and Jesus was anointed by John to be High Priest instead of the priests, the ministers of the Law. David was persecuted after his anointing; and Jesus was persecuted after His anointing. David reigned first over one tribe only, and afterwards over all Israel; and Jesus reigned from the beginning over the few who believed on Him, and in the end He will reign over all the world. Samuel anointed David when he was thirty years old; and Jesus when about thirty years old received the imposition of the hand from John. David wedded two daughters of the king; and Jesus wedded two daughters of kings, the congregation of the People and the congregation of the Gentiles. David repaid good to Saul his enemy; and Jesus taught, Pray for your enemies. Luke 6:28 David was the heart of God; 1 Samuel 13:14 and Jesus was the Son of God. David received the kingdom of Saul his persecutor; and Jesus received the kingdom of Israel His persecutor. David wept with dirges over Saul his enemy when he died; and Jesus wept over Jerusalem, His persecutor, which was to be laid waste. David handed over the kingdom to Solomon, and was gathered to his people; and Jesus handed over the keys to Simon, and ascended and returned to Him who sent Him. For David's sake, sins were forgiven to his posterity; and for Jesus' sake sins are forgiven to the nations.

14. Elijah also was persecuted as Jesus was persecuted. Jezebel the murderess persecuted Elijah; and the persecuting and murderous congregation persecuted Jesus. Elijah restrained the heavens from rain because of the sins of Israel; and Jesus by His coming restrained the Spirit from the prophets, because of the sins of the people. Elijah destroyed the servants of Baal; and Jesus trampled upon Satan and his hosts. Elijah raised to life the son of the widow; and Jesus raised to life the son of the widow, as well as Lazarus and the daughter of the ruler of the Synagogue. Elijah sustained the widow with a little bread; and Jesus satisfied thousands with a little bread. Elijah was taken up in a chariot to heaven; and our Redeemer ascended and took His seat on the right hand of His Father. Elisha received the spirit of Elijah; and Jesus breathed upon the faces of His Apostles.

15. Also Elisha was persecuted as Jesus was persecuted. Elisha was persecuted by the son of Ahab, the son of the murderer; and Jesus was persecuted by the murderous people. Elisha prophesied, and there came about abundance in Samaria; and Jesus said:— Whosoever eats of My body and drinks of My blood shall live forever. Elisha satisfied a hundred men with a little bread; and Jesus satisfied four thousand men, besides women and children, with five loaves. Elisha made oil out of water; and Jesus made wine out of water. Elisha delivered the widow from her creditor; and Jesus delivered the indebted nations. Elisha made the iron to swim and the wood to sink; and Jesus raised up that which was sunk in us, and sank that which was light. A dead man (laid) upon the bones of Elisha recovered life; and all the nations, who were dead in their sins, were cast upon the bones of Jesus and recovered life.

16. Hezekiah also was persecuted as Jesus was persecuted. Hezekiah was persecuted, and was reproached by Sennacherib his enemy; Jesus also was reproached by the foolish people. Hezekiah prayed and overcame his adversary; and by the crucifixion of Jesus was our Adversary overcome. Hezekiah was king of all Israel; and Jesus is King of all the nations. Because Hezekiah was sick, the sun turned backwards; and because Jesus suffered, the sun was darkened from its light. The enemies of Hezekiah became dead corpses; and Jesus, His enemies shall be cast down beneath His feet. Hezekiah was of the family of the house of David; and Jesus was, in the flesh, the son of David. Hezekiah said:— Peace and truth shall be in my days; 2 Kings 20:19 and Jesus said to His disciples:— My peace I leave with you. John 14:27 Hezekiah prayed, and was healed of his sickness; Jesus prayed, and arose from the abode of the dead. Hezekiah after he arose from his sickness added to his years; and Jesus after His Resurrection received great glory. Hezekiah, after the prolongation of his life, death was given dominion over him; but Jesus, after that He rose, death shall not again have dominion over Him forever.

17. Josiah also was persecuted as Jesus was persecuted. Josiah was persecuted, and Pharaoh the Lame slew Him; 2 Kings 23:29 and Jesus was persecuted, and the people that were made lame by their sins slew Him. Josiah cleansed the land of Israel from uncleanness; and Jesus cleansed and caused to pass away uncleanness from all the earth. Josiah hallowed and glorified the name of his God; and Jesus said:— I have glorified and will glorify (His Name). John 12:28 Josiah because of the iniquity of Israel rent his clothes; 2 Kings 22:11, 13 and Jesus because of the iniquity of the people rent the veil of the Holy Temple. Matthew 27:51 Josiah said:— Great is the wrath that shall come upon this people; and Jesus said:— There shall come wrath upon this people, and they shall fall by the edge of the sword. Luke 21:23-24 Josiah cast out uncleanness from the Holy Temple; and Jesus cast out the unclean traders from His Father's house. For Josiah the daughters of Israel mourned and wailed, as Jeremiah said:— O daughters of Israel, weep for Josiah; and over Jesus did the daughters of Israel weep and mourn, as Zechariah said:— The land shall mourn, families over families.

18. Daniel also was persecuted as Jesus was persecuted. Daniel was persecuted by the Chaldeans, the congregation of heathen men; Jesus also the Jews, the congregation of wicked men, persecuted. Daniel the Chaldeans accused; and Jesus the Jews accused before the governor. Daniel they cast into the pit of lions, and he was delivered and came up out of its midst uninjured; and Jesus they sent down into the pit of the abode of the dead, and He ascended, and death had not dominion over him. Concerning Daniel they expected that when he had fallen into the pit he would not come up again; and concerning Jesus they said, Since He has fallen, He shall not rise again. From (harming) Daniel the mouth of the ravenous and destructive lions was closed; and from (harming) Jesus was closed the mouth of death, (though) ravenous and destructive of (living) forms. They sealed the pit of Daniel, and guarded it with diligence; and the grave of Jesus did they guard with diligence, as they said, Set guards to watch al the tomb. Matthew 27:64 When Daniel came up, his accusers were ashamed; and when Jesus rose, all they who had crucified Him were ashamed. The King who judged Daniel was greatly grieved Daniel 6:14 at the wickedness of his accusers the Chaldeans; and Pilate who judged Jesus was greatly grieved because he knew that for malice the Jews were accusing Him. Matthew 28:18, 24 At the prayer of Daniel, the captivity of his people went up from Babylon; and Jesus by His prayer turned back the captivity of all the nations, Daniel interpreted the visions and dreams of Nebuchadnezzar; and Jesus explained and interpreted the visions of the Law and the Prophets. When Daniel explained the vision of Belteshazzar, he received authority over the third part of the kingdom; and when Jesus fulfilled the visions and the Prophets, His Father delivered unto Him all authority in heaven and in earth. Daniel saw wonders and uttered secrets; and Jesus revealed secrets and fulfilled what is written. Daniel was led away among the hostages in behalf of his people; and the body of Jesus was a hostage in behalf of all nations. For Daniel's sake the wrath of the King was appeased from the Chaldeans, so that they were not slain; and for Jesus' sake the wrath of His Father was appeased from all nations, so that they were not slain and died not because of their sins. Daniel besought of the king, and he gave his brethren authority over the affairs of the province of Babylon; Daniel 2:49 and Jesus besought of God, and He gave His brethren, His disciples, authority over Satan and his host. Daniel said concerning Jerusalem, that until the things determined, she should remain in desolation; and Jesus said concerning Jerusalem, There shall not be left in her stone upon stone, because she knew not the day of her greatness. Luke 19:44 Daniel foresaw the weeks that should remain over for his people; and Jesus came and fulfilled them.

19. Hananiah also and his brethren were persecuted as Jesus was persecuted. Hananiah and his brethren were persecuted by Nebuchadnezzar; and Jesus, the people of the Jews persecuted. Hananiah and his brethren were cast into the furnace of fire, and it was cold as dew upon the righteous. Jesus also descended to the place of darkness, and burst its gates and brought forth its prisoners. Hananiah and his brethren came up from the furnace of fire, and the flame burned their accusers; and Jesus revived and came up from the midst of darkness, and His accusers and they that crucified Him shall be burned in flames at the end. When Hananiah and his brethren came up from the furnace, Nebuchadnezzar the King trembled and was amazed; and when Jesus arose from the abode of the dead, the people that crucified Him were terrified and trembled. Hananiah and his brethren worshipped not the image of the King of Babylon; and Jesus restrained the nations from the worship of dead images. Because of Hananiah and his brethren, the nations and languages glorified God Who had delivered them from the fire: Daniel 3:28-29 and because of Jesus, the nations and oil languages shall glorify (God) Who delivered His Son, so that He saw no corruption. On the garments of Hananiah and his brethren the fire had no power; and on the bodies of the righteous, who have believed in Jesus, the fire shall have no power at the end.

20. Mordecai also was persecuted as Jesus was persecuted. Mordecai was persecuted by the wicked Haman; and Jesus was persecuted by the rebellious People. Mordecai by his prayer delivered his people from the hands of Haman; and Jesus by His prayer delivered His people from the hands of Satan. Mordecai was delivered from the hands of his persecutor; and Jesus was rescued from the hands of His persecutors. Because Mordecai sat and clothed himself with sackcloth, he saved Esther and his people from the sword; and because Jesus clothed Himself with a body and was illuminated, He saved the Church and her children from death. Because of Mordecai, Esther was well pleasing to the king, and went in and sat instead of Vashti, who did not do his will; and because of Jesus, the Church is well pleasing to God, and has gone in to the king, instead of the congregation which did not His Will. Mordecai admonished Esther that she should fast with her maidens, that she and her people might be delivered from the hands of Haman; and Jesus admonished the Church and her children (to fast), that she and her children might be delivered from the wrath. Mordecai received the honour of Haman, his persecutor; and Jesus received great glory from His Father, instead of His persecutors who were of the foolish People. Mordecai trod upon the neck of Haman, his persecutor; and as for Jesus, His enemies shall be put under His feet. Before Mordecai, Haman proclaimed, Thus shall it be done to the man, in honouring whom the king is pleased; Esther 6:11 and as for Jesus, His preachers came out of the People that persecuted Him, and they said:— This is Jesus the Son of God. Matthew 27:54 The blood of Mordecai was required at the hand of Haman and his sons; and the blood of Jesus, His persecutors took upon themselves and upon their children. Matthew 27:25

21. These memorials that I have written unto you, my beloved, concerning Jesus Who was persecuted, and the righteous who were persecuted, are in order that those who today are persecuted for the sake of the persecuted Jesus, may be comforted, for He wrote for us and comforted us Himself; for He said:— If they have persecuted Me, they will also persecute you. And because of this they will persecute you, that you are not of the world, even as I was not of it. For He wrote before for us:— Your fathers and your brothers and your family will deliver you up, and all men shall hate you for My name's sake. Luke 21:16-17 And again He taught us:— When they shall bring you before rulers and before magistrates, and before kings that hold the world, meditate not before the time what you shall say, and how you shall make defense; and I will give you a mouth and wisdom, that your enemies may not be able to overcome you, because it is not you that speak, but the Holy Spirit of your Father; He shall speak in you. This is the spirit which spoke by the mouth of Jacob to Esau, his persecutor; and the spirit of wisdom which spoke before Pharaoh by the mouth of the persecuted Joseph; and the spirit which spoke by the mouth of Moses in all the prodigies which he did in the land of Egypt, and the spirit of knowledge which was given to Joshua, the son of Nun, when Moses laid his hand upon him, so that the nations which persecuted him came to a complete end before him; and the spirit that uttered psalms by the mouth of the persecuted David, by which he used to sing psalms and soothe Saul his persecutor from the evil spirit; and the spirit which clothed Elijah, and through him reproved Jezebel and Ahab his persecutor; and the spirit which spoke in Elisha, and prophesied and made known to the king his persecutor about all that was to happen thereafter; and the spirit which was fervent in the mouth of Micaiah when he reproved Ahab his persecutor saying:— If you shall at all return back, the Lord has not spoken by me; 1 Kings 22:28 and the spirit which strengthened Jeremiah, so that he stood boldly, and by it reproved Zedekiah; and the spirit that preserved Daniel and his brethren in the land of Babylon; and the spirit that delivered Mordecai and Esther in the place of their captivity.

22. Hear, my beloved, these names of martyrs, of confessors, and of the persecuted. Abel was murdered, and his blood cried out from the earth. Jacob was persecuted, and fled and became an exile. Joseph was persecuted, and sold and cast into the pit. Moses was persecuted, and fled to Midian. Joshua the Son of Nun was persecuted, and made war. Jephthah and Samson and Gideon and Barak, these also were persecuted. These are they of whom the blessed Apostle said:— Time fails me to narrate their victories. Hebrews 11:32, sq David also was persecuted at the hands of Saul, and he walked in the mountains and in dens, and in caves. Hebrews 11:38 Samuel also was persecuted, and mourned over Saul. Furthermore Hezekiah was persecuted, and bound up in affliction. Elijah was persecuted, and walked in the desert. Elisha was persecuted and became an exile; and Micaiah was persecuted, and cast into prison. Jeremiah was persecuted, and they cast him into the pit of mire. Daniel was persecuted, and cast into the pit of lions. Hananiah also and his brethren were persecuted, and cast into the furnace of fire. Mordecai and Esther and the children of their people were persecuted, at the hands of Haman. Judas Maccabæus and his brethren were persecuted, and they also endured reproach. The seven brethren, sons of the blessed woman, endured torments by bitter scourgings, 2 Maccabbees 7:1, sq and were confessors and true martyrs, and Eleazar, aged and advanced in years as he was, proved a noble example and made (his) confession and became a true martyr. 2 Maccabbees 6:18, sq

23. Great and excellent is the martyrdom of Jesus. He surpassed in affliction and in confession all who were before or after. And after Him was the faithful martyr Stephen whom the Jews stoned. Simon (Peter) also and Paul were perfect martyrs. And James and John walked in the footsteps of their Master Christ. Also (others) of the apostles thereafter in various places confessed and proved true martyrs. And also concerning our brethren who are in the West, in the days of Diocletian there came great affliction and persecution to the whole Church of God, which was in all their region. The Churches were overthrown and uprooted, and many confessors and martyrs made confession. And (the Lord) turned in mercy to them after they were persecuted. And also in our days these things happened to us also on account of our sins; but also that what is written might be fulfilled, even as our Redeemer said:— These things are to be. The Apostle also said:— Also over us is set this cloud of confession; Hebrews 11:1 which (is) our honour, wherein many confess and are slain.

Demonstration XXII — Of Death and the Latter Times

1. The upright and righteous and good and wise fear not nor tremble at death, because of the great hope that is before them. And they at every time are mindful of death, their exodus, and of the last day in which the children of Adam shall be judged. They know that by the sentence of judgment death has held sway, because Adam transgressed the commandment; as the Apostle said:— Death ruled from Adam unto Moses even over those who sinned not, so that also upon all the children of Adam it passed, even as it passed upon Adam. And how did death rule from Adam unto Moses? Clearly, when God laid down the commandment for Adam, He warned him, and said:— On the day that you shall eat of the tree of the knowledge of good and evil, you shall die the death. Genesis 2:17 So when he transgressed the commandment and ate of the tree, death ruled over him and over all his progeny. Even over those who had not sinned, even over them did death rule through Adam's transgression of the commandment.

2. And why did he say:— From Adam unto Moses did Death rule? And who is so ill-furnished with knowledge as to imagine that only from Adam to Moses has death had dominion? Yet let him understand from this that he said:— Upon all men it passed. Thus, upon all men it passed from Moses until the world shall end. Yet Moses preached that its kingdom is made void. For when Adam transgressed the commandment whereby the sentence of death was passed upon his progeny, Death hoped that he would bind fast all the sons of man and would be king over them forever. But when Moses came, he proclaimed the resurrection, and Death knew that his kingdom is to be made void. For Moses said:— Reuben shall live and not die, and shall be in number. Deuteronomy 33:6 And when the Holy One called Moses from the bush he said thus to him:— I am the God of Abraham, of Isaac, and of Jacob. Exodus 3:6 When Death heard this utterance, he trembled and feared and was terrified and was perturbed, and knew that he had not become king for ever over the children of Adam. From the hour that he heard God saying to Moses:— I am the God of Abraham, of Isaac, and of Jacob, Death smote his hands together, for he learned that God is King of the dead and of the living, and that it is appointed to the children of Adam to come forth from his darkness, and arise with their bodies. And observe that our Redeemer Jesus also, when He repeated this utterance to the Sadducees, when they were disputing with Him about the Resurrection of the dead, thus said:— God is not (God) of the dead, for all are alive unto Him. Luke 20:38

3. And that God might make known to Death that his authority is not for ever over all the progeny of the world, He translated Enoch to Himself, because he was well-pleasing, and made him deathless. And again He took up Elijah to heaven, and Death had no dominion over him. And Hannah said:— The Lord makes to die and causes to live; He brings down to Sheol and raises up. 1 Samuel 2:6 Furthermore Moses said as from the mouth of God: — I make to die and I cause to live. Deuteronomy 32:39 Again the Prophet Isaiah also said:— Your dead shall live, and their dead bodies shall rise again; and the sleepers of the dust shall be awakened, and shall glorify You. Isaiah 26:19 When Death heard all these things, amazement seized him, and he sat him down in mourning.

4. And when Jesus, the slayer of Death, came, and clothed Himself in a Body from the seed of Adam, and was crucified in His Body, and tasted death; and when (Death) perceived thereby that He had come down unto him, he was shaken from his place and was agitated when he saw Jesus; and he closed his gates and was not willing to receive Him. Then He burst his gates, and entered into him, and began to despoil all his possessions. But when the dead saw light in the darkness, they lifted up their heads from the bondage of death, and looked forth, and saw the splendour of the King Messiah. Then the powers of the darkness of Death sat in mourning, for he was degraded from his authority. Death tasted the medicine that was deadly to him, and his hands dropped down, and he learned that the dead shall live and escape from his sway. And when He had afflicted Death by the despoiling of his possessions, he wailed and cried aloud in bitterness and said, Go forth from my realm and enter it not. Who then is this that comes in alive into my realm? And while Death was crying out in terror (for he saw that his darkness was beginning to be done away, and some of the righteous who were sleeping arose to ascend with Him), then He made known to him that when He shall come in the fullness of time, He will bring forth all the prisoners from his power, and they shall go forth to see the light. Then when Jesus had fulfilled His ministry among the dead, Death sent Him forth from his realm, and suffered Him not to remain there. And to devour Him like all the dead, he counted it not pleasure. He had no power over the Holy One, nor was He given over to corruption.

5. And when he had eagerly sent Him forth and He had come forth from his realm, He left with him, as a poison, the promise of life; that little by little his power should be done away. Even as when a man has taken a poison in the food which is given for (the support of) life, when he perceives in himself that he has received poison in the food, then he casts up again from his belly the food in which poison was mingled; but the drug leaves its power in his limbs, so that little by little the structure of his body is dissolved and corrupted. So Jesus dead was the bringer to nought of Death; for through Him life is made to reign, and through Him Death is abolished, to whom it is said:— O Death, where is your victory? 1 Corinthians 15:55

6. Therefore, you children of Adam, all you over whom Death has ruled, be mindful of Death and remember life; and transgress not the commandment as your first father did. O Kings, crowned with the diadem, remember Death, which will take away the diadems that are set upon your heads, and he shall be king over you till the time, when you shall rise again for the judgment. O you haughty and uplifted and proud, remember Death, which shall destroy your haughtiness, and dissolve the limbs, and separate the joints, and the body and its forms shall be given over to corruption. The lofty ones shall be brought low by Death, and the fierce and stern ones shall be buried away in his darkness. He shall take away all the pride, and they shall corrupt away and become dust, until the judgment. O you rich, remember Death; for when the time shall come and you shall draw near to him there, you shall not use your wealth and possessions. He will not place dainty viands before you, nor will he prepare for you a rich banquet. There the body of the gluttons who used to live delicately shall be corrupted. They shall cease from their luxury and shall not remember it. There the worm shall consume their bodies, and they shall clothe themselves in darkness over their fair apparel. They remember not the ending of this world, that Death shall confound them when they descend to him. So they shall sit in oppression and in the shadow of death, and shall not remember this world, until the end shall be and they shall rise again for the judgment. O you rapacious and extortioners and plunderers of your fellows, remember Death, and multiply not your sins; for in that place sinners repent not; and he who has plundered his fellows' goods shall not possess his own, but shall go to the place where man shall make no use of wealth. And he shall come to nought and pass away from his honour, but his sins shall be laid up against the day of judgment.

7. O you that trust in this world, let this world be despised in your eyes; for you are sojourners and aliens in the midst of it, and you know not the day that you shall be taken out of it. For suddenly shall Death come, and separate and lead away the loved children from their parents, and the parents from their darling children. He leads away for himself the precious only-begotten children, and their parents shall be deprived of them and shall come into contempt. He separates precious friends unto himself, and their beloved weep for them lamentably. He leads away and takes prisoners unto himself them that are desired for their beauty, that he may put to shame their forms and corrupt them. And those that are glorious in aspect he leads away to himself, and they become dust until the judgment. He leads away betrothed maidens from their spouses, and binds them captive in his bridal-chamber, in his place of gloom. He leads away and separates betrothed husbands from the virgins who were designed for them and betrothed in their name; and these shall sit in bitter mourning over them. He leads away and separates unto himself all the beautiful youths who supposed that even unto old age they would not see death. He leads away and gathers unto himself the loved infants of days, with whom their parents were not satiated. He leads away to himself the wealthy, the sons of luxury; And they leave their possessions as the waves of the sea. Sirach 29:18 He leads away to himself the skilful artificers, who were raising up the world by their wonderful works. He leads away to himself the subtle and the wise, and they become simple, not distinguishing good from evil. He leads away to himself the richly endowed of this world, and their endowments are destroyed and shall not be established forever. He leads away to himself the mighty and the great ones, and their might is brought low and weakened, and comes to an end. Them that were confident that their might would not be brought lower, in the day of death, men that are of lower degree than theirs gather together their bodies. They that trust that in their death they shall be buried with honour, it befalls them that the dogs devour them. And they that trust that they shall be buried in the place wherein they were born, know not but that in the land of their captivity they shall even be gathered (to the grave) with insult. They that trusted in their possessions, that they should give them in inheritance to their children, from them it is hidden that they shall be plundered by their enemies. Death leads away to himself the brave and the warriors. who thought to lay waste the great world. Death leads away them that adorn themselves with all pleasant things, and the burial of an ass befalls them when they are buried. Death rules over the unborn, and takes them captive to himself before they are born. Death leads away to himself them that are honoured with pomps, and they come into contempt when they descend to him, to the realm of darkness, where there is no light. He is not ashamed before Kings (that are) crowned with the diadem. He is not abashed before the lofty and the fierce ones who lay waste the lands. Death respects not the persons of the honourable, nor does he receive a bribe from the rich. Death despises not the poor, nor does his soul scorn him that has nothing. Death honours not them that live in magnificence, nor with him are the good distinguished from the bad. He takes no account of the aged, rather than of children in respect of honour. The lords of prudence he makes without understanding, and them that used to make haste and vex themselves, in acquiring possessions there with him, these are stripped of their gains. He leads away to himself slaves and their masters; and there the masters are not honoured more than their servants. Small and great are there, and they hear not the voice of the oppressor. The slave who is freed from his master Job 3:18-19 there pays no regard to him who used to oppress him. Death binds and makes captive to himself the keepers of prisoners, and the prisoners who were shut up. By means of Death the prisoners are released, and fear not again because of their oppressors.

8. They that live daintily fear death; but the afflicted look forward with hope that they shall be speedily taken away. All the rich tremble because of death; but the poor desire it, that they may rest from their labour. Death terrifies the mighty when they remember him; but the sick look forward with hope to him that through him they may forget their pains. Again the young children are afraid of death, for when it comes upon them they shall leave their pleasures; but the old men advanced in years pray for it, they that are in need of daily bread.

9. The sons of peace remember death; and they forsake and remove from them wrath and enmity. As sojourners they dwell in this world, and prepare for themselves a provision for the journey before them. On that which is above they set their thoughts, on that which is above they meditate; and those things which are beneath their eyes they despise. They send away their treasures to the place where there is no peril, the place where there is no moth, nor are there thieves. They abide in the world as aliens, sons of a far land; and look forward to be sent out of this world and to come to the city, the place of the righteous. They afflict themselves in the place of their sojourning; and they are not entangled or occupied in the house of their exile. Ever day by day their faces are set upwards, to go to the repose of their fathers. As prisoners are they in this world, and as hostages of the King are they kept. To the end they have no rest in this world, nor is (their) hope in it, that it will continue forever. They that acquire possessions, rejoice not in them, and they that beget children, death fills them with sorrow. They that build cities, shall not be left in them; and those that hasten and toil for anything, are in no wise to be distinguished from fools. O man without sense, whosoever he be whose trust is in this world!

10. Remember, my beloved, and compare and consider in your mind, who is there of former generations who has been left in this world so as to continue for ever? Death has led away the former generations, the great ones and the mighty and the subtle. Who is there that acquired great possessions, and at the time when he departed took them with him? That which was gathered together from the earth returns back into its bosom; and naked does a man depart from his possessions. The wise, when they acquire goods, send some of them before them, as Job said:— My witnesses are heaven; and again:— My brethren and my lovers are with God. And our Lord commanded them that acquire possessions to make for themselves friends in heaven, and also to lay up treasures there.

11. Remember also death, O wise scribe, that your heart be not lifted up, so that you should forget the sentence of judgment. Death leaves not aside the wise, nor respects the persons of the subtle. Death leads away to himself the wise scribes, so that they forget that which they have learned, until the time comes in which all the righteous shall rise again.

12. In that place they shall forget this world. There they have no want; and they shall love one another with an abundant love. In their bodies there shall be no heaviness, and lightly shall they fly as doves to their windows. Isaiah 60:8 In their thoughts they shall not there remember wickedness at all, nor shall anything of uncleanness arise in their heart. In that place there shall be no natural desire, for there they shall be weaned from all appetites. There shall not arise in their heart anger or lasciviousness; also they shall remove from them all things that gender sins. Fervent in their heart will be the love of each other; and hatred will not be fixed within them at all. They shall have no need there to build houses, for they shall abide in light, in the mansions of the saints. They shall have no need of woven raiment, for they shall be clothed in eternal light. They shall have no need of food, for they shall recline at His table and be nurtured forever. The air of that region is pleasant and glorious, and its light shines out, and is goodly and gladsome. Planted there are beautiful trees, whose fruits fail not, and whose leaves fall not. Their boughs are glorious, their perfume delightful, and of their taste no soul shall grow weary forever. Spacious is the region, nor is it limited; yet its inhabitants shall see its distance even as that which is near. There the inheritance shall not be divided, and no man shall say to his fellow:— This is mine and that is yours. They shall not be bound there in the desire of covetousness, nor shall they go astray there concerning remembrance. There a man shall not love his neighbour with special reverence, but abundantly shall they all love one another after one fashion. They shall not marry wives there, nor shall they beget children; nor shall there the male be distinguished from the female; but all shall be sons of their Father Who is in heaven; as the Prophet said:— Is there not one Father of us all; is there not one God Who created us? Malachi 2:10

13. And as regards that which I said; that there they shall not take wives, nor is male distinguished from female, our Lord and His Apostles have taught us. For our Lord said:— They that are worthy of that world, and of that resurrection from the abode of the dead, shall not take wives, nor shall (women) become wives to men; for they cannot die; but they are as the angels in heaven, and are the children of God. Luke 20:35-36 And the apostle said:— There is neither male nor female, neither bond nor free; but you are all one in Jesus Christ. Galatians 3:28 For, as for Eve, to spread abroad generation, God took her out from Adam, that she might become the mother of all living; but yet in that world there is no female; even as in heaven also there is no female, nor generation, nor use of concupiscence. In that place there is no deficiency, but fullness and perfection. The aged shall not die and the young shall not grow old. And it is in expectation of growing old and dying that young men take wives and beget children, that when the fathers shall have died the children may rise up in their stead. Now all these things have their use only in this world, for in that place there is no want, nor any deficiency, nor concupiscence, nor generation, nor ending, nor failure, nor death, nor termination, nor old age. There is neither hatred, nor wrath, nor envy, nor weariness, nor toil, nor darkness, nor night, nor falsehood. There is not in that place any want at all; but it is full of light, and life, and grace, and fullness, and satisfaction and renewal, and love, and all the good promises that are written but not yet sealed. For there is there that which eye has not seen and ear has not heard, and which has not come up into the heart of man, 1 Corinthians 2:9 that which is unspeakable and which a man cannot utter. And the Apostle said:— That which God has prepared for them that love Him. 1 Corinthians 2:9 Though men shall say much, they shall not be able to express it. That which eye has not seen, they are unable to relate; and that which ear has not heard, it is not right to speak of in such wise as to compare it with anything that the ear has heard and the eye has seen. And that which has not come up unto the heart, who is there dares to speak of it, as though it was like anything that has come up into the heart? But this is right for a speaker, to liken and call that place the abode of God, and the place of life, the perfect place, the place of light, the place of glory, the Sabbath of God, the day of rest, the repose of the righteous, the joy of the just, the abode and dwelling-place of the righteous and the holy, the place of our hope, the sure abode of our trust, the place of our treasure, the place that shall assuage our weariness and remove our afflictions, and soothe our sighs. To these things it is right for us to liken, and thus to call, that place.

14. Again, Death leads away to himself kings, the founders of cities, who strengthen themselves in splendour. And he does not leave aside the Lords of the countries. Death leads away and takes captive to himself the avaricious who are not satisfied nor say Enough; and he is greedy for them with a greater greed than theirs. Death leads away to himself the despoilers who were not by their grace restrained from despoiling their fellows. Death leads away to himself the oppressors, and through death are they restrained from iniquity. Death leads away to himself the persecutors, and the persecuted have rest till they go to him. Death leads away to himself them that swallow up their fellows, and the down-trodden and oppressed have rest for a little until they themselves also are led away and go there. Death leads away them that abound in meditations, and all they have thought upon is dissolved and brought to nought. Men meditate upon many matters, and death comes upon them suddenly, and they are led away; and thereafter they remember nothing that they have thought upon. There is one that makes plans for many years, and (the knowledge) is withheld from him that he shall not survive tomorrow. Some son of Adam is uplifted and vaunts himself over his fellow; and death comes upon him and brings to nought his vaunting. The rich man plans to add to his possessions, and he knows not that he shall not continue to possess even that which he has acquired. Death leads away to himself all the children of men, and binds them fast in his abode until the judgment. Also over those that have not sinned is he king, because of the sentence of judgment that Adam received for his sins.

15. And the Life-giver shall come, the Destroyer of Death, and shall bring to nought his power, from over the just and from over the wicked. And the dead shall arise with a mighty shout, and Death shall be emptied and stripped of all the captivity. And for judgment shall all the children of Adam be gathered together, and each shall go to the place prepared for him. The risen of the righteous shall go unto life, and the risen of the sinners shall be delivered unto death. The righteous who kept the commandment shall go, and shall not come near unto judgment in the day that they shall rise; as David asked, And bring not your servant into judgment; nor will their Lord terrify them in that day.

16. Remember that the Apostle also said, We shall judge angels. 1 Corinthians 6:3 And our Lord said to His disciples, You shall sit on twelve thrones, and judge twelve tribes of the house of Israel. And Ezekiel said concerning righteous men, Ezekiel 23:24-25 that they shall judge Ahola and Aholibah. Since, then, the righteous are to judge the wicked, He has made clear concerning them that they shall not come into judgment. And as to what the apostles say, that We shall judge angels, hear, and I will instruct you. The angels who shall be judged by the apostles are the priests who have violated the law; as the Prophet said, The lips of the priest shall guard knowledge, and the law shall they inquire of his mouth; because he is the angel of the Lord, the most mighty. Malachi 2:7 The angels who are the priests, of whose mouth the law is inquired, when they transgress the law, shall be judged at the last by the apostles, and the priests who observe the law.

17. And the wicked shall not arise in the judgment, nor sinners in the congregation of the righteous. And even as the righteous who are perfected in good works shall not come into the judgment to be judged, so of the wicked also whose sins are many, and the measure of whose offenses is overflowing, it shall not be required that they should draw near unto the judgment, but when they have risen again they shall turn back to Sheol, as David said, The wicked shall turn back to Sheol, and all the nations that forget God. And Isaiah said, All the nations are as a drop from the bucket, and as the turning of the balance. And the isles as a grain of sand shall be cast away, and all the nations are esteemed as nothingness by Him. For destruction and the sword are they esteemed by Him. Therefore learn and be persuaded, that all the nations that know not God their Maker, are esteemed by God as nothingness, and shall not come near to judgment, but as soon as they have risen shall turn back to Sheol.

18. But all the rest of the world who are called sinners shall stand in the judgment and be rebuked. Those in whom there is a little shortcoming will the judge rebuke, and make known to them that they have offended. And He will give them the inheritance of life after the judgment. And understand that our Lord has made known to us in His Gospel, that every man according to his work shall receive his reward. He that received money, showed the increase on it. He whose pound or talent produced tenfold, received life, perfect, in nothing lacking. He whose pound or talent produced fivefold, received the half of ten. One was given a tenfold authority and one a fivefold. Now consider and see, that the increase of five is less than that of ten; and the labourers who demand the reward excel them that received it in silence. They who toiled all the day, with bold face receive the reward and demand it, in confidence that He will add more to them. While they who worked one hour receive it in silence, and know that through grace they receive mercy and life. The sinners whose sins are many shall be condemned by the place of judgment, and shall go into torments. And from that time and onwards, judgment shall rule over them.

19. Furthermore, hearken unto the Apostle who said, Every man according his work shall receive his reward. 1 Corinthians 3:8 He that toiled little, shall receive according to his remissness; and he that made much speed, shall be rewarded according to his speed. And Job also said, Far be it from God to do iniquity; and far be it from Him to do sin. For according to a man's works will He reward him, and a man shall receive according his ways. Job 34:10-11 And also the Apostle said, Star excels star in brightness. So also is the resurrection of the dead. 1 Corinthians 15:41-42 Therefore know that, even when men shall enter into life, yet reward shall excel reward, and glory shall excel glory, and recompense shall excel recompense. Degree is higher than degree; and light is more goodly than light in aspect. The sun excels the moon, and the moon is greater than the stars that are with her. And observe that the moon and the stars are also under the power of the sun, and their light is swallowed up in the splendour of the sun. And the sun has power along with the moon and the stars, that he may not abolish the night which has been separated from the day. And when the sun was created, he was called a luminary. And observe that the sun and the moon and the stars are all called luminaries; but luminary excels luminary. The sun obscures the light of the moon, and the moon likewise darkens the light of the stars; and star excels star in its light.

20. And understand (this) also, from that which is of this world, those who labour with toil, and from the hired men who work with their fellows. There are some who hire their fellow-men by day-wages, and (these) receive the wage of their toil; and there are some who are hired for the month, and compute and receive the wage for the time, at the time agreed. And the day-wage is distinguished from the monthly wage; and yearly exceeds monthly wage.

21. And also again, understand it from the authority that is in this world. There are some who please the king by their activity, and receive honour from those in authority. One receives a crown from the king, to become governor in one of the countries. And under the authority of another, the king places towns; and also he excels his inferiors in his attire. Some receive presents and gifts, and one honour is distinguished from another. There is one to whom the king gives the honour of being steward over all the treasury. Another, according to his lower condition, serves the king, and his authority is only to provide the daily food.

22. Also in respect of penalty, I say that all men are not equal. He that has done great wickedness is greatly tormented. And he that has offended not so much is less tormented. Some shall go into outer darkness, where there is weeping and gnashing of teeth. Matthew 7:12 Others shall be cast into the fire, according as they deserve; for it is not written that they shall gnash their teeth, nor that there is darkness there. Some shall be cast into another place, a place where their worm shall not die, and their fire shall not be quenched, and they shall became an astonishment to all flesh. Isaiah 66:24 In the faces of others the door shall be closed and the Judge will say to them:— I know you not. Matthew 25:12 And consider that, as the reward for good deeds is not equal for all men, so it is also for evil deeds. Not in one fashion shall men be judged, but every man according to his works shall receive his requital, because the Judge is clothed in righteousness and regards not the persons of men.

23. And even as I have showed you concerning the world, how one honour excels another, of those that kings and rulers of this world give to those beneath them; also concerning this I have showed you, that even as kings have good gifts to give to those honoured by them, so also they have prisons and chains and fetters, which are various kinds of bonds. One man offends the king with a grievous offense, and without inquiry he is delivered over to death. Another offends, yet is not deserving of death; he is put in bonds until he is judged; and is chastised, and the king remits his offense. There is another whom the king has held in regard; and outside the prison house he is kept in freedom, without chains and without bonds. He that is put to death is distinguished from him that is bound; and the punishment of one exceeds that of another, according to the desert of his offense. But come to our Redeemer, Who said:— Many are the mansions in My Father's house. John 14:2

24. My beloved, men who are inferior in understanding, dispute about this that I write to you, and say:— What is the place in which the righteous shall receive a good reward; and what is the place in which are torments, in which the wicked shall receive the punishments of their works? O man that thinks thus, I will ask you, and tell me, why is death called death, and why is Sheol called Sheol? For it is written that when Korah and his companions made a schism against Moses, the earth opened her mouth and swallowed them up, and they went down alive into Sheol. Numbers 16:32-33 Therefore that was the mouth of Sheol that was opened in the wilderness. David also said, The wicked shall turn back to Sheol. We say that to Sheol, in which Korah and his companions were swallowed up, there shall the wicked be turned back. For God has power, if He chooses, to give inheritance of life in heaven, and if it please Him, in the earth. Jesus our Lord said, Blessed are the poor in spirit, for theirs is the kingdom of heaven. Matthew 5:3 And to one of those who were crucified with Him, who believed on him He swore:— You shall be with Me today in the garden Eden. Luke 23:43 And the Apostle said, When the righteous shall rise again, they shall fly upwards to meet our Redeemer. 1 Thessalonians 4:17 But, however, we say thus: That which our Redeemer said to us is true:— Heaven and earth shall pass away. Matthew 24:35 And the Apostle said, Hope which is seen is not hope. Romans 8:24 And the Prophet said, The heavens shall pass away as smoke, and the earth as a garment shall wear away; and its inhabitants shall become like it. Isaiah 51:6 And Job said concerning those that sleep, Till the heavens wear out, they shall not be aroused, nor shall they wake out of their sleep. Job 14:12 From these things be persuaded that this earth, in which the children of Adam are sown, and the firmament that is over men, (even) that firmament which is set to divide the upper heavens from the earth and this life, shall pass away, and wear out, and be destroyed. And God will make a new thing for the children of Adam, and they shall inherit inheritances in the Kingdom of Heaven. If He shall give them inheritance in the earth, it shall be called the kingdom of heaven. And if in Heaven, it is easy for Him to do. For with the kings of the earth also, although each one of them abides in his own place, yet every place to which their authority extends, is called their kingdom. So the sun is a luminary set in the heaven, yet for every place to which its rays extend, its authority suffices, whether on sea or on land. And observe that the princes of the world also have banquetings and delights, and in every place or state into which they go, their banquetings are with them; and in whatever place pleases them, they make a prison-house. For the sun in twelve hours circles round, from the east unto the west; and when he has accomplished his course, his light is hidden in the night-time, and the night is not disturbed by his power. And in the hours of the night the sun turns round in his rapid course, and turning round begins to run in his accustomed path. As for the sun that is with you, you wise man, from your childhood till the completion of your old age, you know not where he runs in the night-time, so as to circle round to the place of its course. Is it necessary for you to inquire into those things that are hidden from you?

25. These memorials I have written for our brethren and beloved, the children of the Church of God, that when these come into their hands in various places, and when they read in them, they may also remember my insignificance in their prayers, and may know that I am a sinner also, and fall short; but that this is my faith, that I have set forth from the beginning and written, in these chapters written (by me). Faith is the foundation, and upon faith (rest) the works that become it. And after Faith (I wrote) that there are two commandments of Love. And after Love, I have written of Fasting, in its demonstration also along with its works. And after Fasting, I wrote of Prayer in its fruit and in its works. And after Prayer, have written about War and about whatever Daniel wrote concerning the kingdoms. And after War, I have written of the exhortation for Monks. And after the Monks, I have written about Repentance. And after Repentance, I have written about the Resurrection of the dead. And after the Resurrection of the dead, I have written about Humility. And after Humility, I have written of the Pastors, the teachers. And after the Pastors, I have written about the Circumcision in which the people of the Jews pride themselves. And after the Circumcision, I have written about the Passover, and about the fourteenth day. And after the Passover, I have written about the Sabbath, in which the Jews are puffed up. And after the Sabbath, I have written an Exhortation, on account of the dissension which happened in our days. And after the Exhortation, I have written about Meats, those that the Jews deem unclean. And after the Meats, I have written about the Gentiles, that they have entered in and become heirs instead of the original people. And after the Gentiles, I have written and proved that God has a Son. And after the Son of God, I have written against the Jews, who speak injuriously about Virginity. And after the apology about Virginity, I have written again Against the Jews, who say:— It is appointed for us to be gathered together. And after that defense, I have written about Almsgiving to the Poor. And after the Poor, I have written a demonstration about The Persecuted. And after the Persecuted, I have written at the end about Death and the Last Times. These twenty-two discourses have I written according to the twenty-two letters of the alphabet. The first ten I wrote in the six hundred and forty-eighth year of the kingdom of Alexander the son of Philip the Macedonian, as is written in the end of them. And these twelve last I wrote in the six hundred and fifty-fifth year of the kingdom of the Greeks and of the Romans, which is the kingdom of Alexander, and in the thirty-fifth year of the Persian King.

26. These things I have written according to what I have attained to. But if anyone shall read these discourses, and find words that do not agree with his thought, he ought not to scorn them; because whatsoever is written in these chapters was not written according to the thought of one man, nor for the persuasion of one reader; but according to the thought of all the Church, and for the persuasion of all faith. If he shall read and hear with persuasion, it is well; and if not, it is meet for me to say that I wrote for those open to persuasion and not for mockers. And if again any reader should find words that are spoken by us in one fashion, and by another sage in another fashion, let him not be disturbed at this; for every man speaks to his hearers according to what he can attain to. So I, who have written these things, even if some of the words do not agree with what other speakers have said, yet say this; that those sages have spoken well, yet it seemed good to me to speak thus. And if any man shall speak and demonstrate to me about any matter, I will receive instruction from him without contention. Everyone who reads the sacred scriptures, both former and latter, in both covenants, and reads with persuasion, will learn and teach. But if he strives about anything that he does not understand, his mind does not receive teaching. But if he finds words that are too difficult for him, and he does not understand their force, let him say thus, Whatsoever is written is written well, but I have not attained to the understanding of it. And if he shall ask about the matters that are too hard for him of wise and discerning men who inquire into doctrine, then, when ten wise men shall speak to him in ten different ways about one matter, let him accept that which pleases him; and if any please not him, let him not scorn the sages; for the word of God is like a pearl, that has a beautiful appearance on whatever side you turn it. And remember, O disciple, what David said, From all my teachers have I learned. And the Apostle said:— Read every Scripture that is in the Spirit of God. And prove everything; hold fast that which is good; and flee from every evil thing. For if the days of a man should be many as all the days of the world from Adam to the end of the ages, and he should sit and meditate upon the Holy Scriptures, he would not comprehend all the force of the depth of the words. And man cannot rise up to the wisdom of God; as I have written in the tenth discourse. But, however, the words of all speakers who do not take from the great treasure, are accursed and to be despised. For the image of the king (on his coin) is received wherever it goes; but (the coin) in which there is base metal, is rejected and is not received. And if any one should say, These discourses were spoken by such an one; let him carefully learn that to be careful to inquire about the speaker is not commanded him. I also according to my insignificance have written these things, a man sprung from Adam, and fashioned by the hands of God, a disciple of the Holy Scriptures. For our Lord said:— Every one that asks receives, and he that seeks finds, and for him that knocks it shall be opened. Matthew 7:8 And the prophet said:— I will pour out my spirit upon all flesh in the last days, and they shall prophesy. Joel 2:28 Therefore whoever shall read anything that I have written above, let him read with persuasion, and pray for the author as a brother of the Body; that through the petition of all the Church of God; his sins may be forgiven. And let whoever reads understand what is written:— Let him that hears the word, communicate to him that causes him to hear, in all good things. Galatians 6:6 And again it is written, The sower and the reaper shall rejoice together. John 4:36 And Every man according to his labours shall receive his reward. 1 Corinthians 3:8 And There is nothing hidden that shall not be revealed to every man. Matthew 10:26

Contents — 150 sections

1. Chapter 1
2. Chapter 2
3. Chapter 3
4. Chapter 4
5. Chapter 5
6. Chapter 6
7. Chapter 7
8. Chapter 8
9. Chapter 9
10. Chapter 10
11. Chapter 11
12. Chapter 12
13. Chapter 13
14. Chapter 14
15. Chapter 15
16. Chapter 16
17. Chapter 17
18. Chapter 18
19. Chapter 19
20. Chapter 20
21. Chapter 21
22. Chapter 22
23. Chapter 23
24. Chapter 24
25. Chapter 25
26. Chapter 26
27. Chapter 27
28. Chapter 28
29. Chapter 29
30. Chapter 30
31. Chapter 31
32. Chapter 32
33. Chapter 33
34. Chapter 34
35. Chapter 35
36. Chapter 36
37. Chapter 37
38. Chapter 38
39. Chapter 39
40. Chapter 40
41. Chapter 41
42. Chapter 42
43. Chapter 43
44. Chapter 44
45. Chapter 45
46. Chapter 46
47. Chapter 47
48. Chapter 48
49. Chapter 49
50. Chapter 50
51. Chapter 51
52. Chapter 52
53. Chapter 53
54. Chapter 54
55. Chapter 55
56. Chapter 56
57. Chapter 57
58. Chapter 58
59. Chapter 59
60. Chapter 60
61. Chapter 61
62. Chapter 62
63. The Note of a Scribe
64. Chapter 63
65. Chapter 64
66. Chapter 65
67. Chapter 66
68. Chapter 67
69. Chapter 68
70. Chapter 69
71. Chapter 70
72. Chapter 71
73. Chapter 72
74. Chapter 73
75. Chapter 74
76. Chapter 75
77. Chapter 76
78. Chapter 77
79. Chapter 78
80. Chapter 79
81. Chapter 80
82. Chapter 81
83. Chapter 82
84. Chapter 83
85. Chapter 84
86. Chapter 85
87. Chapter 86
88. Chapter 87
89. Chapter 88
90. Chapter 89
91. Chapter 90
92. Chapter 91
93. Chapter 92
94. Chapter 93
95. Chapter 94
96. Chapter 95
97. Chapter 96
98. Chapter 97
99. Chapter 98
100. Chapter 99
101. Chapter 100
102. Chapter 101
103. Chapter 102
104. Chapter 103
105. Chapter 104
106. Chapter 105
107. Chapter 106
108. Chapter 107
109. Chapter 108
110. Chapter 109
111. Chapter 110
112. Chapter 111
113. Chapter 112
114. Chapter 113
115. Chapter 114
116. Chapter 115
117. Chapter 116
118. Chapter 117
119. Chapter 118
120. Chapter 119
121. Chapter 120
122. Chapter 121
123. Chapter 122
124. Chapter 123
125. Chapter 124
126. Chapter 125
127. Chapter 126
128. Chapter 127
129. Chapter 128
130. Chapter 129
131. Chapter 130
132. Chapter 131
133. Chapter 132
134. Chapter 133
135. Chapter 134
136. Chapter 135
137. Chapter 136
138. Chapter 137
139. Chapter 138
140. Chapter 139
141. Chapter 140
142. Chapter 141
143. Chapter 142
144. Chapter 143
145. Chapter 144
146. Chapter 145
147. Chapter 146
148. Chapter 147
149. Chapter 148
150. A Later Postscript

Chapter 1

IT came to pass, when Jesus had risen from the dead, that he passed eleven years discoursing with his disciples, and instructing them only up to the regions of the First Commandment and up to the regions of the First Mystery, that within the Veil, within the First Commandment, which is the four-and-twentieth mystery without and below--those [four-and-twenty] which are in the second space of the First Mystery which is before all mysteries,--the Father in the form of a dove.

And Jesus said to his disciples: "I am come forth out of that First Mystery, which is the last mystery, that is the four-and-twentieth mystery." And his disciples have not known nor understood that anything existeth within that mystery; but they thought of that mystery, that it is the head of the universe and the head of all existence; and they thought it is the completion of all completions, because Jesus had said to them concerning that mystery, that it surroundeth the First Commandment and the five Impressions and the great Light and the five Helpers and the whole Treasury of the Light.

And moreover Jesus had not told his disciples

the total expansion of all the regions of the great Invisible and of the three triple-powers and of the four-and-twenty invisibles, and all their regions and their æons and their orders, how they are extended--those which are the emanations of the great Invisible--and their ungenerated and their self-generated and their generated and their light-givers and their unpaired and their rulers and their authorities and their lords and their archangels and their angels and their decans and their servitors and all the houses of their spheres and all the orders of every one of them.

And Jesus had not told his disciples the total expansion of the emanations of the Treasury, nor their orders, how they are extended; nor had he told them their saviours, according to the order of every one, how they are; nor had he told them what guard is at every [gate] of the Treasury of the Light; nor had he told them the region of the Twin-saviour, who is the Child of the Child; nor had he told them the regions of the three Amēns, in what regions they are expanded; nor had he told them into what region the five Trees are expanded; nor as to the seven Amēns, that is the seven Voices, what is their region, how they are expanded.

And Jesus had not told his disciples of what type are the five Helpers, nor into what region they are brought; nor had he told them how the great Light hath expanded itself, nor into what region it hath been brought; nor had he told them of the five Impressions, nor as to the First Commandment, into what region they have been brought. But he had discoursed with them generally, teaching that they exist, but he had not told

them their expansion and the order of their regions, how they are. For this cause they have not known that there were also other regions within that mystery.

And he had not told his disciples: "I have gone forth out of such and such regions until I entered into that mystery, and until I went forth out of it"; but, in teaching them, he said to them: "I am come forth from that mystery." For this cause then they thought of that mystery, that it is the completion of completions, and that it is the head of the universe and that it is the total Fulness. For Jesus had said to his disciples: "That mystery surroundeth that universe of which I have spoken unto you from the day when I met with you even unto this day." For this cause then the disciples thought there is nothing within that mystery.

Chapter 2

It came to pass then, when the disciples were sitting together on the Mount of Olives, speaking of these words and rejoicing in great joy, and exulting exceedingly and saying one to another: "Blessed are we before all men who are on the earth, because the Saviour hath revealed this unto us, and we have received the Fulness and the total completion,"--they said this to one another, while Jesus sat a little removed from them.

And it came to pass then, on the fifteenth day of the moon in the month Tybi, which is the day on which the moon is full, on that day then, when the sun had come forth in his going, that there came forth behind him a great light-power shining most exceedingly, and there was no measure to the light conjoined with it. For it came out of the Light of lights, and it came out of the

last mystery, which is the four-and-twentieth mystery, from within without,--those which are in the orders of the second space of the First Mystery. And that light-power came down over Jesus and surrounded him entirely, while he was seated removed from his disciples, and he had shone most exceedingly, and there was no measure for the light which was on him.

And the disciples had not seen Jesus because of the great light in which he was, or which was about him; for their eyes were darkened because of the great light in which he was. But they saw only the light, which shot forth many light-rays. And the light-rays were not like one another, but the light was of divers kind, and it was of divers type, from below upwards, one [ray] more excellent than the other, . . ., in one great immeasurable glory of light; it stretched from under the earth right up to heaven.--And when the disciples saw that light, they fell into great fear and great agitation.

Chapter 3

It came to pass then, when that light-power had come down over Jesus, that it gradually surrounded him entirely. Then Jesus ascended or soared into the height, shining most exceedingly in an immeasurable light. And the disciples gazed after him and none of them spake, until he had reached unto heaven; but they all kept in deep silence. This then came to pass on the fifteenth day of the moon, on the day on which it is full in the month Tybi.

It came to pass then, when Jesus had reached the heaven, after three hours, that all the powers of the heaven fell into agitation, and all were set in motion one against the other, they and all their

æons and all their regions and all their orders, and the whole earth was agitated and all they who dwell thereon. And all men who are in the world fell into agitation, and also the disciples, and all thought: Peradventure the world will be rolled up.

And all the powers in the heavens ceased not from their agitation, they and the whole world, and all were moved one against the other, from the third hour of the fifteenth day of the moon of Tybi until the ninth hour of the morrow. And all the angels and their archangels and all the powers of the height, all sang praises to the interiors of the interiors, so that the whole world heard their voices, without their ceasing till the ninth hour of the morrow.

Chapter 4

But the disciples sat together in fear and were in exceedingly great agitation and were afraid because of the great earthquake which took place, and they wept together, saying: "What will then be? Peradventure the Saviour will destroy all regions?" Thus saying, they wept together.

While they then said this and wept together, then, on the ninth hour of the morrow, the heavens opened, and they saw Jesus descend, shining most exceedingly, and there was no measure for his light in which he was. For he shone more [radiantly] than at the hour when he had ascended to the heavens, so that men in the world cannot describe the light which was on him; and it shot forth light-rays in great abundance, and there was no measure for its rays, and its light was not alike together, but it was of divers kind and of divers type, some [rays] being more excellent than others . . .; and the whole light consisted together.

[paragraph continues] It was of threefold kind, and the one [kind] was more excellent than the other. . . . The second, that in the midst, was more excellent than the first which was below, and the third, which was above them all, was more excellent than the two which were below. And the first glory, which was placed below them all, was like to the light which had come over Jesus before he had ascended into the heavens, and was like only itself in its light. And the three light-modes were of divers light-kinds, and they were of divers type, one being more excellent than the other. . . .

Chapter 5

And it came to pass then, when the disciples saw this, that they feared exceedingly, and were in agitation. Then Jesus, the compassionate and tender-hearted, when he saw his disciples, that they were in great agitation, spake with them, saying: "Take courage. It is I, be not afraid."

Chapter 6

It came to pass then, when the disciples had heard this word, that they said: "Lord, if it be thou, withdraw thy light-glory into thyself that we may be able to stand; otherwise our eyes are darkened, and we are agitated, and the whole world also is in agitation because of the great light which is about thee."

Then Jesus drew to himself the glory of his light; and when this was done, all the disciples took courage, stepped forward to Jesus, fell down all together, adored him, rejoicing in great joy, and said unto him: "Rabbi, whither hast thou gone, or what was thy ministry on which thou hast gone, or wherefor rather were all these confusions and all the earth-quakings which have taken place?"

Then Jesus, the compassionate, said unto them: "Rejoice and exult from this hour on, for I have gone to the regions out of which I had come forth. From this day on then will I discourse with you in openness, from the beginning of the Truth unto its completion; and I will discourse with you face to face without similitude. From this hour on will I not hide anything from you of the [mystery] of the height and of that of the region of Truth. For authority hath been given me through the Ineffable and through the First Mystery of all mysteries to speak with you, from the Beginning right up to the Fulness,. both from within without and from without within. Hearken, therefore, that I may tell you all things.

"It came to pass, when I sat a little removed from you on the Mount of Olives, that I thought on the order of the ministry for the sake of which I was sent, that it was completed, and that the last mystery, that is the four-and-twentieth mystery from within without,--those which are in the second space of the First Mystery, in the orders of that space,--had not yet sent me my Vesture. It came to pass then, when I had known that the order of the ministry for the sake of which I had come, was completed, and that that mystery had not yet sent me my Vesture, which I had left behind in it, until its time was completed, thinking then this, I sat on the Mount of Olives a little removed from you.

Chapter 7

"It came to pass, when the sun rose in the east, thereafter then through the First Mystery, which existed from the beginning, on account of which the universe hath arisen, out of which also I am myself now come, not in the time before my

crucifixion, but now,--it came to pass, through the command of that mystery, that there should be sent me my Light-vesture, which it had given me from the beginning, and which I had left behind in the last mystery, that is the four-and-twentieth mystery from within without,--those which are in the orders of the second space of the First Mystery. That Vesture then I left behind in the last mystery, until the time should be completed to put it on, and I should begin to discourse with the race of men and reveal unto them all from the beginning of the Truth to its completion, and discourse with them from the interiors of the interiors to the exteriors of the exteriors and from the exteriors of the exteriors to the interiors of the interiors. Rejoice then and exult and rejoice more and more greatly, for to you it is given that I speak first with you from the beginning of the Truth to its completion.

"For this cause have I chosen you verily from the beginning through the First Mystery. Rejoice then and exult, for when I set out for the world, I brought from the beginning with me twelve powers, as I have told you from the beginning, which I have taken from the twelve saviours of the Treasury of the Light, according to the command of the First Mystery. These then I cast into the womb of your mothers, when I came into the world, that is those which are in your bodies to-day. For these powers have been given unto you before the whole world, because ye are they who will save the whole world, and that ye may be able to endure the threat of the rulers of the world and the pains of the world and its dangers and all its persecutions, which the rulers of the height will

bring upon you. For many times have I said unto you that I have brought the power in you out of the twelve saviours who are in the Treasury of the Light. For which cause I have said unto you indeed from the beginning that ye are not of the world. I also am not of it. For all men who are in the world have gotten their souls out of [the power of] the rulers of the æons. But the power which is in you is from me; your souls belong to the height. I have brought twelve powers of the twelve saviours of the Treasury of the Light, taking them out of the portion of my power which I did first receive. And when I had set forth for the world, I came into the midst of the rulers of the sphere and had the form of Gabriēl the angel of the æons; and the rulers of the æons did not know me, but they thought that I was the angel Gabriēl.

"It came to pass then, when I had come into the midst of the rulers of the æons, that I looked down on the world of mankind, by command of the First Mystery. I found Elizabeth, the mother of John the Baptizer, before she had conceived him, and I sowed into her a power which I had received from the little Iaō, the Good, who is in the Midst, that he might be able to make proclamation before me and make ready my way, and baptize with the water of the forgiveness of sins. That power then is in the body of John.

"Moreover in place of the soul of the ruler which he was appointed to receive, I found the soul of the prophet Elias in the æons of the sphere; and I took him thence, and took hi soul and brought it to the Virgin of Light, and

she gave it over to her receivers; they brought it to the sphere of the rulers and cast it into the womb of Elizabeth. So the power of the little Iaō, who is in the Midst, and the soul of the prophet Elias, they were bound into the body of John the Baptizer. For this cause then were ye in doubt aforetime, I when I said unto you: 'John said: I am not the Christ,' and ye said unto me: 'It standeth written in the scripture: When the Christ shall come, Elias cometh before him and maketh ready his way.' But when ye said this unto me, I said unto you: 'Elias verily is come and hath made ready all things, as it standeth written, and they have done unto him as they would.' And when I knew that ye had not understood that I had discoursed with you concerning the soul of Elias which is bound into John the Baptizer, I answered you in the discourse in openness face to face: 'If ye like to accept John the Baptizer: he is Elias, of whom I have said that he will come.'"

Chapter 8

And Jesus continued again in the discourse and said: "It came to pass then thereafter, that at the command of the First Mystery I looked down on the world of mankind and found Mary, who is called 'my mother' according to the body of matter. I spake with her in the type of Gabriēl, and when she had turned herself to the height towards me, I cast thence into her the first power which I had received from Barbēlō--that is the body which I have borne in the height. And instead of the soul I cast into her the power which I have received from the great Sabaōth, the Good, who is in the region of the Right.

"And the twelve powers of the twelve saviours

of the Treasury of the Light which I had received from the twelve ministers of the Midst, I cast into the sphere of the rulers. And the decans of the rulers and their servitors thought that they were souls of the rulers; and the servitors brought them, they bound them into the body of your mothers. And when your time was completed, ye were born in the world without souls of the rulers in you. And ye have received your portion out of the power which the last Helper hath breathed into the Mixture, that [power] which is blended with all the invisibles and all rulers and all æons,--in a word, which is blended with the world of destruction which is the Mixture. This [power], which from the beginning I brought out of myself, I have cast into the First Commandment, and the First Commandment cast a portion thereof into the great Light, and the great Light cast a portion of that which it had received, into the five Helpers, and the last Helper took a portion of that which it received, and cast it into the Mixture. And [this portion] is in all who are in the Mixture, as I have just said unto you."

This then Jesus said to his disciples on the Mount of Olives. Jesus continued again in the discourse with his disciples [and said]: "Rejoice and exult and add joy to your joy, for the times are completed for me to put on my Vesture, which hath been prepared for me from the beginning, which I left behind in the last mystery until the time of its completion. Now the time of its completion is the time when I shall be commanded through the First Mystery to discourse with you from the beginning of the Truth to the

completion thereof, and from the interiors of the interiors [to the exteriors of the exteriors], for the world will be saved through you. Rejoice then and exult, for ye are blessed before all men who are on the earth. It is ye who will save the whole world."

Chapter 9

It came to pass then, when Jesus had finished saying these words to his disciples, that he continued again in the discourse, and said unto them: "Lo, I have then put on my Vesture, and all authority hath been given me through the First Mystery. Yet a little while and I will tell you the mystery of the universe and the fulness of the universe; and I will hide nothing from you from this hour on, but in fulness will I perfect you in all fulness and in all perfection and in all mysteries, which are the perfection of all perfections and the fulness of all fulnesses and the gnosis of all gnoses,--those which are in my Vesture. I will tell you all mysteries from the exteriors of the exteriors to the interiors of the interiors. But hearken that I may tell you all things which have befallen me.

Chapter 10

"It came to pass then, when the sun had risen in the east, that a great light-power came down, in which was my Vesture, which I had left behind in the four-and-twentieth mystery, as I have said unto you. And I found a mystery in my Vesture, written in five words of those from the height: zama zama ōzza rachama ōzai,--whose solution is this:

"'O Mystery, which is without in the world, for whose sake the universe hath arisen,--this is the total outgoing and the total ascent, which hath emanated all emanations and all that is

therein and for whose sake all mysteries and all their regions have arisen,--come hither unto us, for we are thy fellow-members. We are all with thyself; we are one and the same. Thou art the First Mystery, which existed from 1 the beginning in the Ineffable before it came forth; and the name thereof are we all. Now, therefore, are we all come to meet thee at the last limit, which also is the last mystery from within; itself is a portion of us. Now, therefore, have we sent thee thy Vesture, which hath belonged to thee from the beginning, which thou hast left behind in the last limit, which also is the last mystery from within, until its time should be completed, according to the commandment of the First Mystery. Lo, its time is completed; put it on [thee].

"'Come unto us, for we all draw nigh to thee to clothe thee with the First Mystery and all his glory, by commandment of himself, in that the First Mystery hath given us it, consisting of two vestures, to clothe thee therewith, besides the one which we have sent thee, for thou art worthy of them, since thou art prior to us, and existeth before us. For this cause, therefore, hath the First Mystery sent thee through us the mystery of all his glory, consisting of two vestures.

"'In the first is the whole glory of all the names of all mysteries and all emanations of the orders of the spaces of the Ineffable.

"'And in the second vesture is the whole glory of the name of all mysteries and all emanations which are in the orders of the two spaces of the First Mystery.

"And in this [third] vesture, which we have

just sent thee, is the glory of the name of the mystery of the Revealer, which is the First Commandment, and of the mystery of the five Impressions, and of the mystery of the great Envoy of the Ineffable, who is the great Light, and of the mystery of the five Leaders, who are the five Helpers. There is further in this vesture the glory of the name of the mystery of all orders of the emanations of the Treasury of the Light and of their saviours, and [of the mystery] of the orders of the orders, which are the seven Amēns and the seven Voices and the five Trees and the three Amēns and the Twin-saviour, that is the Child of the Child, and of the mystery of the nine guards of the three gates of the Treasury of the Light. There is further therein the whole glory of the name [of all those] which are in the Right, and of all those which are in the Midst. And further there is therein the whole glory of the name of the great Invisible, which is the great Forefather, and the mystery of the three triple-powers and the mystery of their whole region and the mystery of all their invisibles and of all those who are in the thirteenth æon, and the name of the twelve æons and of all their rulers and all their archangels and all their angels and of all those who are in the twelve æons, and the whole mystery of the name of all those who are in the Fate and in all the heavens, and the whole mystery of the name of all those who are in the sphere, and of its firmaments and of all who are in them, and of all their regions.

"'Lo, therefore, we have sent thee this vesture, which no one knew from the First Commandment

downwards, for the glory of its light was hidden in it, and the spheres and all regions u from the First Commandment downwards [have not known it]. Haste thee, therefore, clothe thyself with this vesture and come unto us. For we draw nigh unto thee, to clothe thee by command of the First Mystery with thy two vestures [other] which existed for thee from the beginning with the First Mystery until the time appointed by the Ineffable is completed. Come, therefore, to us quickly, that we may put them on thee, until thou hast fulfilled the total ministry of the perfection of the First Mystery which is appointed by the Ineffable. Come, therefore, to us quickly, in order that we may clothe thee with them, according to the command of the First Mystery. For yet a little while, a very little while, and thou shalt come unto us and leave the world. Come, therefore, quickly, that thou mayest receive thy whole glory, that is the glory of the First Mystery.'

Chapter 11

"It came to pass then, when I saw the mystery of all these words in the vesture which was sent me, that straightway I clothed myself therewith, and I shone most exceedingly and soared into the height.

"I came before the [first] gate of the firmament, shining most exceedingly, and there was no measure for the light which was about me, and the gates of the firmament were shaken one over against another and all opened at once.

"And all rulers and all authorities and all angels therein were thrown all together into agitation because of the great light which was on me. And they gazed at the radiant vesture of

light with which I was clad, and they saw the mystery which contains their names, and they feared most exceedingly. And all their bonds with which they were bound, were unloosed and every one left his order, and they all fell down before me, adored and said: 'How hath the lord of the universe passed through us without our knowing?' And they all sang praises together to the interiors of the interiors; but me they saw not, but they saw only the light. And they were in great fear and were exceedingly agitated and sang praises to the interiors of the interiors.

Chapter 12

"And I left that region behind me and ascended to the first sphere, shining most exceedingly, forty-and-nine-times more brightly than I had shone in the firmament. It came to pass then, when I had reached the gate of the first sphere, that its gates were shaken and opened of themselves at once.

"I entered into the houses of the sphere, shining most exceedingly, and there was no measure to the light that was about me. And all the rulers and all those who are in that sphere, fell into agitation one against another. And they saw the great light that was about me, and they gazed upon my vesture and saw thereon the mystery of their name. And they fell into still greater agitation, and were in great fear, saying: 'How hath the lord of the universe passed through us without our knowing?' And all their bonds were unloosed and their regions and their orders; and every one left his order, and they fell down all together, adored before me, or before my vesture, and all sang

praises together to the interiors of the interiors, being in great fear and great agitation.

Chapter 13

"And I left that region behind me and came to the gate of the second sphere, which is the Fate. Then were all its gates thrown into agitation and opened of themselves. And I entered into the houses of the Fate, shining most exceedingly, and there was no measure for the light that was about me, for I shone in the Fate forty-and-nine times more than in the [first] sphere.

"And all the rulers and all those who are in the Fate, were thrown into agitation and fell on one another and were in exceeding great fear on seeing the great light that was about me. And they gazed on my vesture of light and saw the mystery of their name on my vesture and fell into still greater agitation; and they were in great fear, saying: 'How hath the lord of the universe passed through us without our knowing?' And all the bonds of their regions and of their orders and of their houses were unloosed; they all came at once, fell down, adored before me and sang praises all together to the interiors of the interiors, being in great fear and great agitation.

Chapter 14

"And I left that region behind me and ascended to the great æons of the rulers and came before their veils and their gates, shining most exceedingly, and there was no measure for the light which was about me. It came to pass then, when I arrived at the twelve æons, that their veils and their gates were shaken one over against the other. Their veils drew themselves apart of their own accord, and their gates opened one

over against the other. And I entered into the æons, shining most exceedingly, and there was no measure for the light that was about me, forty-and-nine times more than the light with which I shone in the houses of the Fate.

"And all the angels of the æons and their archangels and their rulers and their gods and their lords and their authorities and their tyrants and their powers and their light-sparks and their light-givers and their unpaired and their invisibles and their forefathers and their triple-powers saw me, shining most exceedingly, and there was no measure for the light which was about me. And they were thrown into agitation the one over against the other and great fear fell upon them, when they saw the great light that was about me. And in their great agitation and their great fear they withdrew as far as the region of the great invisible Forefather, and of the three great triple-powers. And because of the great fear of their agitation, the great Forefather, he and the three triple-powers, kept on running hither and thither in his region, and they could not close all their regions because of the great fear in which they were. And they agitated all their æons together and all their spheres and all their orders, fearing and being greatly agitated because of the great light which was about me--not of the former quality that it was about me when I was on the earth of man-kind, when the light-vesture came over me,--for the world could not bear the light such as it was in its truth, else would the world at once be destroyed and all upon it,--but the light which was about me in the twelve æons was

eight-thousand-and-seven-hundred-myriad times greater than that which was about me in the world among you.

Chapter 15

"It came to pass then, when all those who are in the twelve æons saw the great light which was about me, that they were all thrown into agitation one over against the other, and ran hither and thither in the æons. And all æons and all heavens and their whole ordering were agitated one over against the other on account of the great fear which was on them, for they knew not the mystery which had taken place. And Adamas, the great Tyrant, and all the tyrants in all the æons began to fight in vain against the light, and they knew not against whom they fought, because they saw nothing but the overmastering light.

"It came to pass then, when they fought against the light, that they were weakened all together one with another, were dashed down in the æons and became as the inhabitants of the earth, dead and without breath of life.

"And I took from all a third of their power, that they should no more be active in their evil doings, and that, if the men who are in the world, invoke them in their mysteries--those which the angels who transgressed have brought down, that is their sorceries,--in order that, therefore, if they invoke them in their evil doings, they may not be able to accomplish them.

"And the Fate and the sphere over which they rule, I have changed and brought it to pass that they spend six months turned to the left and accomplish their influences, and that six months they face to the right and accomplish

their influences. For by command of the First Commandment and by command of the First Mystery Yew, the Overseer of the Light, had set them facing the left at every time and accomplishing their influences and their deeds.

Chapter 16

"It came to pass then, when I came into their region, that they mutinied and fought against the light. And I took the third of their power, in order that they should not be able to accomplish their evil deeds. And the Fate and the sphere, over which they rule, I have changed, and set them facing the left six months and accomplishing their influences, and I have set them turned another six months to the right and accomplishing their influences."

Chapter 17

When then he had said this to his disciples, he said unto them: "Who hath ears to hear, let him hear."

It came to pass then, when Mary had heard the Saviour say these words, that she gazed fixedly into the air for the space of an hour. She said: "My Lord, give commandment unto me to speak in openness."

And Jesus, the compassionate, answered and said unto Mary: "Mary, thou blessed one, whom I will perfect in all mysteries of those of the height, discourse in openness, thou, whose heart is raised to the kingdom of heaven more than all thy brethren."

Chapter 18

Then said Mary to the Saviour: "My Lord, the word which thou hast spoken unto us: 'Who hath ears to hear, let him hear,' thou sayest in order that we may understand the word which thou hast spoken. Hearken, therefore, my Lord, that I may discourse in openness.

"The word which thou hast spoken: 'I have taken a third from the power of the rulers of all the æons, and changed their Fate and their sphere over which they rule, in order that, if the race of men invoke them in the mysteries--those which the angels who transgressed have taught them for the accomplishing of their evil and lawless deeds in the mystery of their sorcery,'--in order then that they may no more from this hour accomplish their lawless deeds, because thou hast taken their power from them and from their horoscope-casters and their consulters and from those who declare to the men in the world all things which shall come to pass, in order that they should no more from this hour know how to declare unto them any thing at all which will come to pass (for thou hast changed their spheres, and hast made them spend six months turned to the left and accomplishing their influences, and another six months facing the right and accomplishing their influences),--concerning this word then, my Lord, the power which was in the prophet Isaiah, hath spoken thus and proclaimed aforetime in a spiritual similitude, discoursing on the 'Vision about Egypt': 'Where then, O Egypt, where are thy consulters and horoscope-casters and those who cry out of the earth and those who cry out of their belly? Let them then declare unto thee from now on the deeds which the lord Sabaōth will do!'

"The power then which was in the prophet Isaiah, prophesied before thou didst come, that thou wouldst take away the power of the rulers of the æons and wouldst change their sphere and their Fate, in order that they might

know nothing from now on. For this cause it hath said also: 'Ye shall then know not of what the lord Sabaōth will do '; that is, none of the rulers will know what thou wilt do from now on,--for they are 'Egypt,' because they are matter. The power then which was in Isaiah, prophesied concerning thee aforetime, saying: 'From now on ye shall then know not what the lord Sabaōth will do.' Because of the light-power which thou didst receive from Sabaōth, the Good, who is in the region of the Right, and which is in thy material body to-day, for this cause then, my Lord Jesus, thou hast said unto us: 'Who hath ears to hear, let him hear,'--in order that thou mightest know whose heart is ardently raised to the kingdom of heaven."

Chapter 19

It came to pass then, when Mary had finished saying these words, that he said: "Well said, Mary, for thou art blessed before all women on the earth, because thou shalt be the fulness of all fulnesses and the perfection of all perfections."

Now when Mary had heard the Saviour speak these words, she exulted greatly, and she came before Jesus, fell down before him, adored his feet and said unto him: "My Lord, hearken unto me, that I may question thee on this word, before that thou discoursest with us about the regions whither thou didst go."

Jesus answered and said unto Mary: "Discourse in openness and fear not; all things on which thou questionest, I will reveal unto thee."

Chapter 20

She said: "My Lord, will all the men who know the mystery of the magic of all the rulers of all the æons of the Fate and of those of the sphere, in the way in which the angels who transgressed

have taught them, if they invoke them in their mysteries, that is in their evil magic, to the hindering of good deeds,--will they accomplish them henceforth from now on or not?"

Jesus answered and said unto Mary: "They will not accomplish them as they accomplished them from the beginning, because I have taken away a third of their power; but they will raise a loan from those who know the mysteries of the magic of the thirteenth æon. And if they invoke the mysteries of the magic of those who are in the thirteenth æon, they will accomplish them well and surely, because I have not taken away power from that region, according to the command of the First Mystery."

Chapter 21

And it came to pass, when Jesus had finished saying these words, that Mary continued again and said: "My Lord, will not then the horoscope-casters and consulters from now on declare unto men what will come to pass for them?"

And Jesus answered and said unto Mary: "If the horoscope-casters find the Fate and the sphere turned towards the left, according to their first extension, their words will come to pass, and they will say what is to take place. But if they chance on the Fate or the sphere turned to the right, they are bound to say nothing true, for I have changed their influences and their squares and their triangles and their octagons; seeing that their influences from the beginning onwards were continuously turned to the left and their squares and their triangles and their octagons. But now I have made them spend six months turned to the left and six months turned to the right. He who then shall find their

reckoning from the time when I changed them, setting them so as to spend six months facing towards their left and six months facing their right paths,--he who then shall observe them in this wise, will know their influences surely and will declare all things which they will do. In like manner also the consulters, if they invoke the names of the rulers and chance on them facing the left, will tell [men] with accuracy all things concerning which they shall ask their decans. On the contrary, if the consulters invoke their names when they face to the right, they will not give ear unto them, because they are facing in another form compared with their former position in which Yew had established them; seeing that other are their names when they are turned to the left and other their names when they are turned to the right. And if they invoke them when they are turned to the right, they will not tell them the truth, but they will con-found them with confusion and threaten them with threatening. Those then who do not know their path, when they are turned to the right, and their triangles and their squares and all their figures, will find nothing true, but will be confounded in great confusion and will find themselves in great delusion, because I have now changed the works which they effected aforetime in their squares, when turned to the left, and in their triangles and in their octagons, in which they were busied continuously turned to the left; and I have made them spend six months forming all their configurations turned to the right, in order that they may be confounded in confusion in their whole range. And moreover

[paragraph continues] I have made them spend six months turned to the left and accomplishing the works of their influences and all their configurations, in order that the rulers who are in the æons and in their spheres and in their heavens and in all their regions, may be confounded in confusion and deluded in delusion, so that they may not understand their own paths."

Chapter 22

It came to pass then, when Jesus had finished saying these words, while Philip sat and wrote all the words that Jesus spake,--thereafter then it came to pass that Philip came forward, fell down and adored the feet of Jesus, saying: "My Lord and Saviour, grant me authority to discourse before thee and to question thee on this word, before thou discoursest with us concerning the regions whither thou didst go because of thy ministry."

And the compassionate Saviour answered and said unto Philip: "Authority is given thee to bring forward the word which thou willest."

And Philip answered and said unto Jesus: "My Lord, on account of what mystery hast thou changed the binding of the rulers and their æons and their Fate and their sphere and all their regions, and made them confounded in confusion on their path and deluded in their course? Hast thou then done this unto them for the salvation of the world or hast thou not?"

Chapter 23

And Jesus answered and said unto Philip and to all the disciples together: "I have changed their path for the salvation of all souls. Amēn, amēn, I say unto you If I had not changed their path, a host of souls would have been destroyed, and they would have spent a long time, if the rulers of the æons and the rulers of

the Fate and of the sphere and of all their regions and all their heavens and all their æons had not been brought to naught; and the souls would have continued a long time here outside, and the completion of the number of perfect souls would have been delayed, which [souls] shall be counted in the Inheritance of the Height through the mysteries and shall be in the Treasury of the Light. For this cause then I have changed their path, that they might be deluded and fall into agitation and yield up the power which is in the matter of their world and which they fashion into souls, in order that those who shall be saved, might be quickly purified and raised on high, they and the whole power, and that those who shall not be saved, might be quickly destroyed."

Chapter 24

It came to pass then, when Jesus had finished saying these words unto his disciples, that Mary, the fair in her discourse and the blessed one, came forward, fell at the feet of Jesus and said: "My Lord, suffer me that I speak before thee, and be not wroth with me, if oft I give thee trouble questioning thee."

The Saviour, full of compassion, answered and said unto Mary: "Speak the word which thou willest, and I will reveal it to thee in all openness."

Mary answered and said unto Jesus: "My Lord, in what way will the souls have delayed themselves here outside, and in what type will they be quickly purified?"

Chapter 25

And Jesus answered and said unto Mary: "Well said, Mary; thou questionest finely with thy excellent question, and thou throwest light on all things with surety and precision. Now,

therefore, from now on will I hide nothing from you, but I will reveal unto you all things with surety and openness. Hearken then, Mary, and give ear, all ye disciples: Before I made proclamation to all the rulers of the æons and to all the rulers of the Fate and Of the sphere, they were all bound in their bonds and in their spheres and in their seals, as Yew, the Overseer of the Light, had bound them from the beginning; and every one of them remained in his order, and every one journeyed according to his course, as Yew, the Overseer of the Light, had established them. And when the time of the number of Melchisedec, the great Receiver of the Light, came, he was wont to come into the midst of the æons and of all the rulers who are bound in the sphere and in the Fate, and he carried away the purification of the light from all the rulers of the æons and from all the rulers of the Fate and from those of the sphere--for he carried away then that which brings them into agitation--and he set in motion the hastener who is over them, and made them turn their circles swiftly, and he [sc. the hastener] carried away their power which was in them and the breath of their mouth and the tears [lit. waters] of their eyes and the sweat of their bodies.

"And Melchisedec, the Receiver of the Light; purifieth those powers and carrieth their light into the Treasury of the Light, while the servitors of all the rulers gather together all matter from them all; and the servitors of all the rulers of the Fate and the servitors of the sphere which is below the æons, take it and fashion it into souls of men and cattle and reptiles and wild-beasts and birds,

and send them down into the world of mankind. And further the receivers of the sun and the receivers of the moon, if they look above and see the configurations of the paths of the æons and the configurations of the Fate and those of the sphere, then they take from them the light-power; and the receivers of the sun get it ready and deposit it, until they hand it over to the receivers of Melchisedec, the Light-purifier. And their material refuse they bring to the sphere which is below the æons, and fashion it into [souls of] men, and fashion it also into souls of reptiles and of cattle and of wild-beasts and of birds, according to the circle of the rulers of that sphere and according to all the configurations of its revolution, and they cast them into this world of mankind, and they become souls in this region, as I have just said unto you.

Chapter 26

"This then they accomplished continuously before their power was diminished in them and they waned and became exhausted, or powerless. It came to pass then, when they became powerless, that their power began to cease in them, so that they became exhausted in their power, and their light, which was in their region, ceased and their kingdom was destroyed, and the universe became quickly raised up.

"It came to pass then, when they had perceived this at the time, and when the number of the cipher of Melchisedec, the Receiver [of the Light], happened, then had he to come out again and enter into the midst of the rulers of all the æons and into the midst of all the rulers of the Fate and of those of the sphere; and he threw them into agitation, and made them quickly abandon

their circles. And forthwith they were constrained, and cast forth the power out of themselves, out of the breath of their mouth and the tears of their eyes and the sweat of their bodies.

"And Melchisedec, the Receiver of the Light, purifieth them, as he doth continually; he carrieth their light into the Treasury of the Light. And all the rulers of the æons and the rulers of the Fate and those of the sphere turn to the matter of their refuse; they devour it and do not let it go and become souls in the world. They devour then their matter, so that they may not become powerless and exhausted and their power cease in them and their kingdom become destroyed, but in order that they may delay and linger a long time until the completion of the number of the perfect souls who shall be in the Treasury of the Light.

Chapter 27

"It came to pass then, when the rulers of the æons and those of the Fate and those of the sphere continued to carry out this type,--turning on themselves, devouring the refuse of their matter, and not allowing souls to be born into the world of mankind, in order that they might delay in being rulers, and that the powers which are in their powers, that is the souls, might spend a long time here outside,--they then persisted doing this continually for two circles.

"It came to pass then, when I wished to ascend for the ministry for the sake of which I was called by command of the First Mystery, that I came up into the midst of the tyrants of the rulers of the twelve æons, with my light-vesture

about me, shining most exceedingly, and there was no measure for the light which was about me.

"It came to pass then, when those tyrants saw the great light which was about me, that the great Adamas, the Tyrant, and all the tyrants of the twelve æons, all together began to fight against the light of my vesture, desiring to hold it fast among them, in order to delay in their rulership. This then they did, not knowing against whom they fought.

"When then they mutinied and fought against the light, thereon by command of the First Mystery I changed the paths and the courses of their æons and the paths of their Fate and of their sphere. I made them face six months towards the triangles on the left and towards the squares and towards those in their aspect and towards their octagons, just as they had formerly been. But their manner of turning, or facing, I changed to another order, and made them other six months face towards the works of their influences in the squares on the right and in their triangles and in those in their aspect and in their octagons. And I made them to be confounded in great confusion and deluded in great delusion --the rulers of the æons and all the rulers of the Fate and those of the sphere; and I set them in great agitation, and thence on they were no longer able to turn towards the refuse of their matter to devour it, in order that their regions may continue to delay and they [themselves] may spend a long time as rulers.

"But when I had taken away a third of their power, I changed their spheres, so that they spend a time facing to the left and another time

facing to the right. I have changed their whole path and their whole course, and I have made the path of their course to hurry, so that they may be quickly purified and raised up quickly. And I have shortened their circles, and made their path more speedy, and it will be exceedingly hurried. And they were thrown into confusion in their path, and from then on were no more able to devour the matter of the refuse of the purification of their light. And moreover I have shortened their times and their periods, so that the perfect number of souls who shall receive the mysteries and be in the Treasury of the Light, shall be quickly completed. For had I not changed their courses, and had I not shortened their periods, they would not have let any soul come into the world, because of the matter of their refuse which they devoured, and they would have destroyed many souls. For this cause I said unto you aforetime: 'I have shortened the times because of my elect; otherwise no soul would have been able to be saved.' And I have shortened the times and the periods because of the perfect number of the souls who shall receive the mysteries, that is to say, the 'elect'; and had I not shortened their periods, no material soul would have been saved, but they would have perished in the fire which is in the flesh of the rulers. This then is the word on which thou dost question me with precision."

It came to pass then, when Jesus had finished speaking these words unto his disciples, that they fell down all together, adored him and said to him: "Blessed are we before all men, for unto us thou hast revealed these great exploits."

Chapter 28

And Jesus continued again in his discourse and said unto his disciples: "Hearken concerning the things which befell me among the rulers of the twelve æons and all their rulers and their lords and their authorities and their angels and their archangels. When then they had seen the vesture of light which was about me, they and their unpaired, then every one of them saw the mystery of his name, that it was on my vesture of light, which was about me. They fell down all together, adored the vesture of light which was about me, and cried out all together, saying: 'How hath the lord of the universe passed through us without our knowing it?' And they all sang praises together to the interiors of the interiors. And all their triple-powers and their great forefathers and their ungenerated and their self-generated and their generated and their gods and their light-sparks and their light-bearers--in a word all their great ones--saw the tyrants of their region, that their power was diminished in them. And they were in weakness and themselves fell into great and immeasurable fear. And they gazed on the mystery of their name on my vesture, and they had set out to come and adore the mystery of their name which was on my vesture, and they could not because of the great light which was about me; but they adored a little removed from me, and they adored the light of my vesture and all cried out together, singing praises to the interiors of the interiors.

"It came to pass then, when this befell among the tyrants who are below these rulers, that they all lost power and fell down to the ground in their æons and became as the dead world-

dwellers with no breath in them, as they became in the hour when I took from them their power.

"It came to pass then thereafter, when I left those æons, that every one of all those who were in the twelve æons, was bound to their order all together, and they accomplished their works as I have established them, so that they spend six months turned to the left and accomplishing their works in their squares and their triangles and in those which are in their aspect, and that further they spend another six months facing to the right and towards their triangles and their squares and those which are in their aspect. Thus then will those who are in the Fate and in the sphere travel.

Chapter 29

"It came to pass then thereafter that I ascended to the veils of the thirteenth æon. It came to pass then, when I had arrived at their veils, that they drew apart of their own accord and opened themselves for me. I entered in into the thirteenth æon and found Pistis Sophia below the thirteenth æon all alone and no one of them with her. And she sat in that region grieving and mourning, because she had not been admitted into the thirteenth æon, her higher region. And she was moreover grieving because of the torments which Self-willed, who is one of the three triple-powers, had inflicted on her. But this,--when I shall come to speak with you respecting their expansion, I will tell you the mystery, how this befell her.

"It came to pass then, when Pistis Sophia saw me shining most exceedingly and with no measure for the light which was about me, that she was in

great agitation and gazed at the light of my vesture. She saw the mystery of her name on my vesture and the whole glory of its mystery, for formerly she was in the region of the height, in the thirteenth æon,--but she was wont to sing praises to the higher light, which she had seen in the veil of the Treasury of the Light.

"It came to pass then, when she persisted in singing praises to the higher light, that all the rulers who are with the two great triple-powers, and her invisible who is paired with her, and the other two-and-twenty invisible emanations gazed [at the light],--in as much as Pistis Sophia and her pair, they and the other two-and-twenty emanations make up four-and-twenty emanations, which the great invisible Forefather and the two great triple-powers have emanated."

Chapter 30

It came to pass then, when Jesus had said this unto his disciples, that Mary came forward and said: "My Lord, I have heard thee say aforetime: 'Pistis Sophia is herself one of the f our-and-twenty emanations, how then is she not in their region? But thou hast said: 'I found her below the thirteenth æon.'"

And Jesus answered and said unto his disciples: "It came to pass, when Pistis Sophia was in the thirteenth æon, in the region of all her brethren the invisibles, that is the four-and-twenty emanations of the great Invisible,--it came to pass then by command of the First Mystery that Pistis Sophia gazed into the height. She saw the light of the veil of the Treasury of the Light, and she

longed to reach to that region, and she could not reach to that region. But she ceased to perform the mystery of the thirteenth æon, and sang praises to the light of the height, which she had seen in the light of the veil of the Treasury of the Light.

"It came to pass then, when she sang praises to the region of the height, that all the rulers in the twelve æons, who are below, hated her, because she had ceased from their mysteries, and because she had desired to go into the height and be above them all. For this cause then they were enraged against her and hated her, [as did] the great triple-powered Self-willed, that is the third triple-power, who is in the thirteenth æon, he who had become disobedient, in as much as he had not emanated the whole purification of his power in him, and had not given the purification of his light at the time when the rulers gave their purification, in that he desired to rule over the whole thirteenth æon and those who are below it.

"It came to pass then, when the rulers of the twelve æons were enraged against Pistis Sophia, who is above them, and hated her exceedingly, that the great triple-powered Self-willed, of whom I have just now told you, joined himself to the rulers of the twelve æons, and also was enraged against Pistis Sophia and hated her exceedingly, because she had thought to go to the light which is higher than her. And he emanated out of himself a great lion-faced power, and out of his matter in him he emanated a host of other very violent material emanations, and sent them into the regions below, to the parts of the chaos, in order that they might there lie in wait for Pistis

[paragraph continues] Sophia and take away her power out of her, because she thought to go to the height which is above them all, and moreover she had ceased to perform their mystery, and lamented continuously and sought after the light which she. had seen. And the rulers who abide, or persist, in performing the mystery, hated her, and all the guards who are at the gates of the æons, hated her also.

"It came to pass then thereafter by command of the First Commandment that the great triple-powered Self-willed, who is one of the three triple-powers, pursued Sophia in the thirteenth æon, in order that she should look towards the parts below, so that she might see in that region his lion-faced light-power and long after it and go to that region, so that her light might be taken from her.

Chapter 31

"It came to pass then thereafter that she looked below and saw his light-power in the parts below; and she knew not that it is that of the triple-powered Self-willed, but she thought that it came out of the light which she had seen from the beginning in the height, which came out of the veil of the Treasury of the Light. And she thought to herself: I will go into that region without my pair and take the light and thereout fashion for myself light-æons, so that I may go to the Light of lights, which is in the Height of heights.

"This then thinking, she went forth from her own region, the thirteenth æon, and went down to the twelve æons. The rulers of the æons pursued her and were enraged against her, because she had thought of grandeur. And she

went forth also from the twelve æons, and came into the regions of the chaos and drew nigh to that lion-faced light-power to devour it. But all the material emanations of Self-willed surrounded her, and the great lion-faced light-power devoured all the light-powers in Sophia and cleaned out her light and devoured it, and her matter was thrust into the chaos; it became a lion-faced ruler in the chaos, of which one half is fire and the other darkness,--that is Yaldabaōth, of whom I have spoken unto you many times. When then this befell, Sophia became very greatly exhausted, and that lion-faced light-power set to work to take away from Sophia all her light-powers, and all the material powers of Self-willed surrounded Sophia at the same time and pressed her sore.

Chapter 32

"And Pistis Sophia cried out most exceedingly, she cried to the Light of lights which she had seen from the beginning, in which she had had faith, and uttered this repentance, saying thus:

"'1. O Light of lights, in whom I have had faith from the beginning, hearken now then, O Light, unto my repentance. Save me, O Light, for evil thoughts have entered into me.

"'2. I gazed, O Light, into the lower parts and saw there a light. thinking: I will go to that region, in order that I may take that light. And I went and found myself in the darkness which is in the chaos below, and I could no more speed thence and go to my region, for I was sore pressed by all the emanations of Self-willed, and the lion-faced power took away my light in me.

"'3. And I cried for help, but my voice hath not reached out of the darkness. And I looked

unto the height, that the Light, in which I had had faith, might help me.

"'4. And when I looked unto the height, I saw all the rulers of the æons, how in their numbers they looked down on me and rejoiced over me, though I had done them no ill; but they hated me without a cause. And when the emanations of Self-willed saw the rulers of the æons rejoicing over me, they knew that the rulers of the æons would not come to my aid; and those emanations which sore pressed me with violence, took courage, and the light which I had not taken from them, they have taken from me.

"'5. Now, therefore, O Light of Truth, thou knowest that I have done this in my innocence, thinking that the lion-faced light-power belonged to thee; and the sin which I have done is open before thee.

"'6. Suffer me no more to lack, O Lord, for I have had faith in thy light from the beginning; O Lord, O Light of the powers, suffer me no more to lack my light.

"'7. For because of thy inducement and for the sake of thy light am I fallen into this oppression, and shame hath covered me.

"'8. And because of the illusion of thy light, I am become a stranger to my brethren, the invisibles, and to the great emanations of Barbēlō.

"'9. This hath befallen me, O Light, because I have been zealous for thy abode; and the wrath of Self-willed is come upon me--of him who had not hearkened unto thy command to emanate from the emanation of his power--because I was in his æon without performing his mystery.

"'10. And all the rulers of the æons mocked me.

"'11. And I was in that region, mourning and seeking after the light which I had seen in the height.

"'12. And the guards of the gates of the æons searched for me, and all who remain in their mystery mocked me.

"'13. But I looked up unto the height towards thee and had faith in thee. Now, therefore, O Light of lights, I am sore pressed in the darkness of chaos. If now thou wilt come to save me,--great is thy mercy,--then hear me in truth and save me.

"'14. Save me out of the matter of this darkness, that I may not be submerged therein, that I may be saved from the emanations of god Self-willed which press me sore, and from their evil doings.

"'15. Let not this darkness submerge me, and let not this lion-faced power entirely devour the whole of my power, and let not this chaos shroud my power.

"'16. Hear me, O Light, for thy grace is precious, and look down upon me according to the great mercy of thy Light.

"'17. Turn not thy face from me, for I am exceedingly tormented.

"'18. Haste thee, hearken unto me and save my power.

"'19. Save me because of the rulers who hate me, for thou knowest my sore oppression and my torment and the torment of my power which they have taken from me. They who have set me in all this evil are before thee; deal with them according to thy good pleasure.

"'20. My power looked forth from the midst

of the chaos and from the midst of the darkness, and I waited for my pair, that he should come and fight for me, and he came not, and I looked that he should come and lend me power, and I found him not.

"'21. And when I sought the light, they gave me darkness; and when I sought my power, they gave me matter.

"'22. Now, therefore, O Light of lights, may the darkness and the matter which the emanations of Self-willed have brought upon me, be unto them for a snare, and may they be ensnared therein, and recompense them and may they be made to stumble and not come into the region of their Self-willed.

"'23. May they remain in the darkness and not behold the light; may they behold the chaos for ever, and let them not look unto the height.

"'24. Bring upon them their revenge, and may thy judgment lay hold upon them.

"'25. Let them not henceforth come into their region to their god Self-willed, and let not his emanations henceforth come into their regions; for their god is impious and self-willed, and he thought that he had done this evil of himself, not knowing that, had I not been brought low according to thy command, he would not have had any authority over me.

"'26. But when thou hadst by thy command brought me low, they pursued me the more, and their emanations added pain to my humiliation.

"'27. And they have taken light-power from me and fallen again to pressing me sore, in order to take away all the light in me. Because of this in which they have set me, let them not

ascend to the thirteenth æon, the region of Righteousness.

"'28. But let them not be reckoned in the lot of those who purify themselves and the light, and let them not be reckoned with those who will quickly repent, that they may quickly receive mysteries in the Light.

"'29. For they have taken my light from me, and my power hath begun to cease in me and I am destitute of my light.

"'30. Now, therefore, O Light, which is in thee and is with me, I sing praises to thy name, O Light, in glory.

"'31. May my song of praise please thee, O Light, as an excellent mystery, which leadeth to the gates of the Light, which they who shall repent will utter, and the light of which will purify them.

"'32. Now, therefore, let all matters rejoice; seek ye all the Light, that the power of the stars which is in you, may live.

"'33. For the Light hath heard the matters, nor will it leave any without having purified them.

"'34. Let the souls and the matters praise the Lord of all æons, and [let] the matters and all that is in them [praise him].

"'35. For God shall save their soul from all matters, and a city shall be prepared in the Light, and all the souls who are saved, will dwell in that city and will inherit it.

"'36. And the soul of them who shall receive mysteries will abide in that region, and they who have received mysteries in its name will abide therein.'"

Chapter 33

It came to pass then, when Jesus had spoken

these words unto his disciples, that he said unto them: "This is the song of praise which Pistis Sophia uttered in her first repentance, repenting of her sin, and reciting all which had befallen her. Now, therefore: 'Who hath ears to hear, let him hear.'"

Mary again came forward and said: "My Lord, my indweller of light hath ears, and I hear with my light-power, and thy spirit which is with me, hath sobered me. Hearken then that I may speak concerning the repentance which Pistis Sophia hath uttered, speaking of her sin and all that befell her. Thy light-power hath prophesied thereof aforetime through the prophet David in the sixty-eighth Psalm:

"'1. Save me, O God, for the waters are come in even unto my soul.

"'2. I sank, or am submerged, in the slime of the abyss, and power was not. I have gone-down into the depths of the sea; a tempest hath submerged me.

"'3. I have kept on crying; my throat is gone, my eyes faded, waiting patiently for God.

"'4. They who hate me without a cause are more than the hairs of my head; mighty are my foes, who violently pursued me. They required of me that which I took not from them.

"'5. God, thou hast known my foolishness, and my faults are not hid from thee.

"'6. Let not them that wait on thee, O Lord, Lord of powers, be ashamed for my sake; let not those who seek thee be ashamed for my sake, O Lord, God of Israel, God of powers.

"'7. For thy sake have I endured shame; shame hath covered my face.

"'8. I am become a stranger to my brethren, a stranger unto the sons of my mother.

"'9. For the zeal of thy house hath consumed me; the revilings of them that revile thee have fallen upon me.

"'10. I bowed my soul with fasting, and it was turned to my reproach.

"'11. I put on sackcloth; I became unto them a bye-word.

"'12. They who sit at the gates, chattered at me; and they who drink wine, harped about me.

"'13. But I prayed with my soul unto thee, O Lord; the time of thy well-liking is [now], O God. In the fulness of thy grace give ear unto my salvation in truth.

"'14. Save me out of this slime, that I sink not therein; let me be saved from them that hate me, and from the deep of waters.

"'15. Let not a water-flood submerge me, let not the deep swallow me, let not a well close its mouth above me.

"'16. Hear me, O Lord, for thy grace is good; according to the fulness of thy compassion look down upon me.

"'17. Turn not thy face away from thy servant, for I am oppressed.

"'18. Hear me quickly, give heed to my soul and deliver it.

"'19. Save me because of my foes, for thou knowest my disgrace, my shame and my dishonour; all my oppressors are before thee.

"'20. My heart awaiteth disgrace and misery; I waited for him who should sorrow with me, but I could not come at him, and for him who should comfort me, and I found him not.

"'21. They gave me gall for my meat; and in my thirst they gave me vinegar to drink.

"'22. Let their table be unto them for a trap and for a snare and for a retribution and for a stumbling-block.

"'23. Mayest thou bend their backs at all time.

"'24. Pour out thy anger upon them, and let the wrath of thy anger lay hold upon them.

"'25. Let their encampment be desolate, let there be no dweller in their habitations.

"'26. For they persecuted him whom thou hast smitten, and added to the smart of their woundings.

"'27. They added iniquity to their iniquities; let them not come into thy righteousness.

"'28. Let them be wiped out of the book of the living, and let them not be written in among the righteous.

"'29. I am a poor wretch who is heart-broken too; it is the salvation of thy face which hath taken me unto itself.

"'30. I will praise the name of God in the ode, and exalt it in the song of thanksgiving.

"'31. This shall please God better than a young bull which putteth forth horns and hoofs.

"'32. May the wretched see and make merry; seek ye God, that your souls may live.

"'33. For God hath heard the wretched and despiseth not the prisoners.

"'34. Let heaven and earth praise the Lord, the sea and all that is therein.

"'35. For God will save Zion, and the cities of Judæa will be built up, and they will dwell there and inherit it.

"'36. The seed of his servants shall possess it, and they who love his name shall dwell therein.'"

Chapter 34

It came to pass then, when Mary had finished speaking these words unto Jesus in the midst of the disciples, that she said unto him: "My Lord, this is the solution of the mystery of the repentance of Pistis Sophia."

It came to pass then, when Jesus had heard Mary speak these words, that he said unto her: "Well said, Mary, blessed one, the fulness, or all-blessed fulness, thou who shalt be sung of as blessed in all generations."

Chapter 35

Jesus continued again in the discourse and said: "Pistis Sophia again continued and still sang praises in a second repentance, saying thus:

"'1. Light of lights, in whom I have had faith, leave me not in the darkness until the end of my time.

"'2. Help me and save me through thy mysteries; incline thine ear unto me and save me.

"'3. May the power of thy light save me and carry me to the higher æons; for thou wilt save me and lead me into the height of thy æons.

"'4. Save me, O Light, from the hand of this lion-faced power and from the hands of the emanations of god Self-willed.

"'5. For it is thou, O Light, in whose light I have had faith and in whose light I have trusted from the beginning.

"'6. And I have had faith in it from the time when it emanated me, and thou thyself didst make me to emanate; and I have had faith in thy light from the beginning.

"'7. And when I had faith in thee, the rulers of the æons mocked at me, saying: She hath ceased in her mystery. Thou art my saviour and thou art my deliverer and thou art my mystery, O Light.

"'8. My mouth was filled with glorifying, that I may tell of the mystery of thy grandeur at all times.

"'9. Now, therefore, O Light, leave me not in the chaos for the completion of my whole time; forsake me not, O Light.

"'10. For all the emanations of Self-willed have taken from me my whole light-power and have surrounded me. They desired to take away my whole light from me utterly and have set a watch on my power,

"'11. Saying one to another together: The Light hath forsaken her, let us seize her and take away the whole light in her.

"'12. Therefore then, O Light, cease not from me; turn thee, O Light, and save me from the hands of the merciless.

"'13. May they who would take away my power, fall down and become powerless. May they who would take away my light-power from me, be enwrapped in darkness and sink into powerlessness.'

"This then is the second repentance which Pistis Sophia hath uttered, singing praises to the Light."

Chapter 36

It came to pass then, when Jesus had finished speaking these words unto his disciples, that he said unto them: "Do ye understand in what manner I discourse with you?"

And Peter started forward and said unto Jesus:

[paragraph continues] "My Lord, we will not endure this woman, for she taketh the opportunity from us and hath let none of us speak, but she discourseth many times."

And Jesus answered and said unto his disciples: "Let him in whom the power of his spirit shall seethe, so that he understandeth what I say, come forward and speak. But now, Peter, I see thy power in thee, that it understandeth the solution of the mystery of the repentance which Pistis Sophia hath uttered. Now, therefore, Peter, speak the thought of her repentance in the midst of thy brethren."

And Peter answered and said unto Jesus "O Lord, give ear that I may speak the thought of her repentance, of which aforetime thy power prophesied through the prophet David, uttering her repentance in the seventieth Psalm:

"'1. O God, my God, I have trusted in thee, let me no more be put to shame for ever.

"'2. Save me in thy righteousness and set me free; incline thine ear unto me and save me.

"'3. Be unto me a strong God and a firm place to save me; for thou art my strength and my refuge.

"'4. My God, save me from the hand of the sinner and from the hand of the transgressor and from the impious [one].

"'5. For thou art my endurance, O Lord, thou art my hope from my youth up.

"'6. I have trusted myself to thee from my mother's womb; thou hast brought me out of my mother's womb. My remembrance is ever in thee.

"'7. I have become as the crazy for many;

thou art my help and my strength, thou art my deliverer, O Lord.

"'8. My mouth was filled with glorifying, that I may praise the glory of thy splendour the whole day long.

"'9. Cast me not away in the time of age; if my soul fades, forsake me not.

"'10. For mine enemies have spoken evil against me and they who lay in wait for my soul, have taken counsel against my soul,

"'11. Saying together: God hath forsaken him; pursue and seize him, for there is no saviour.

"'12. God, give heed to my help.

"'13. Let them be ashamed and destroyed who calumniate my soul. Let them be enwrapped in shame and disgrace who seek evil against me.'

"This then is the solution of the second repentance which Pistis Sophia hath uttered."

Chapter 37

The Saviour answered and said unto Peter: "Finely, Peter; this is the solution of her. repentance. Blessed are ye before all men on the earth, because I have revealed unto you these mysteries. Amēn, amēn, I say unto you: I will perfect you in all fulness from the mysteries of the interior to the mysteries of the exterior and fill you with the spirit, so that ye shall be called 'spiritual, perfected in all fulness.' And, amēn, amēn, I say unto you: I will give unto you all the mysteries of all the regions of my Father and of all the regions of the First Mystery, so that he whom ye shall admit on earth, shall be admitted into the Light of the height; and he whom ye shall expel on earth, shall be expelled from the kingdom of my Father in the heaven. But hearken, therefore, and give ear attentively

to all the repentances which Pistis Sophia hath uttered. She continued again and uttered the third repentance, saying:

"'1. O Light of powers, give heed and save me.

"'2. May they who would take away my light, lack and be in the darkness. May they who would take away my power, turn into chaos and be put to shame.

"'3. May they turn quickly to darkness, who press me sore and say: We have become lords over her.

"'4. May rather all those who seek the Light, rejoice and exult, and they who desire thy mystery, say ever: May the mystery be exalted.

"'5. Save me then now, O Light, for I lacked my light, which they have taken away, and I needed my power, which they have taken from me. Thou then, O Light, thou art my saviour, and thou art my deliverer, O Light. Save me quickly out of this chaos.'"

Chapter 38

And it came to pass, when Jesus had finished speaking these words unto his disciples, saying: "This is the third repentance of Pistis Sophia," that he said unto them: "Let him in whom a sensitive spirit hath arisen, come forward and speak the thought of the repentance which Pistis Sophia hath uttered."

It came to pass then, before Jesus had finished speaking, that Martha came forward, fell down at his feet, kissed them, cried aloud and wept with lamentation and in humbleness, saying: "My Lord, have mercy upon me and have compassion with me, and let me speak the solution of the repentance which Pistis Sophia hath uttered."

And Jesus gave his hand unto Martha and said unto her: "Blessed is every one who humbleth himself, for on him they shall have mercy. Now, therefore, Martha, art thou blessed. But proclaim then the solution of the thought of the repentance of Pistis Sophia."

And Martha answered and said unto Jesus in the midst of the disciples: "Concerning the repentance which Pistis Sophia hath uttered, O my Lord Jesus, of it thy light-power in David prophesied aforetime in the sixty-ninth Psalm, saying:

"'1. O Lord God, give heed to my help.

"'2. Let them be put to shame and con-founded who seek after my soul.

"'3. May they turn straightway and be put to shame, who say unto me: Ha, ha.

"'4. May all who seek thee, be joyful and exult because of thee, and they who love thy salvation, say ever: May God be exalted.

"'5. But I am wretched, I am poor; O Lord, help me. Thou art my helper and defence; O Lord, delay not.'

"This then is the solution of the third repentance which Pistis Sophia hath uttered, singing praises to the height."

Chapter 39

It came to pass then, when Jesus had heard Martha speak these words, that he said unto her: "Well said, Martha, and finely."

And Jesus continued again in the discourse and said unto his disciples: "Pistis Sophia again continued in the fourth repentance, reciting it before she was oppressed a second time, in order that the lion-faced power and all the material emanations with it, which Self-willed

had sent into the chaos, might not take away her total light in her. She uttered then this repentance as follows:

"'1. O Light, in whom I have trusted, give ear to my repentance, and let my voice reach unto thy dwelling-place.

"'2. Turn not away thy light-image from me, but have heed unto me, if they oppress me; and save me quickly at the time when I shall cry unto thee.

"'3. For my time is vanished like a breath and I am become matter.

"'4. They have taken my light from me, and my power is dried up. I have forgotten my mystery which heretofore I was wont to accomplish.

"'5. Because of the voice of the fear and the power of Self-willed my power is vanished.

"'6. I am become as a demon apart, who dwelleth in matter and light is not in him, and I am become as a counterfeiting spirit, which is in a material body and light-power is not in it.

"'7. And I am become as a decan who is alone in the air.

"'8. The emanations of Self-willed have sore oppressed me, and my pair hath said unto himself:

"'9. Instead of with light which was in her, they have filled her with chaos. I have devoured the sweat of my own matter and the anguish of the tears from the matter of my eyes, so that they who oppress me may not take the rest.

"'10. All this hath befallen me, O Light, by thy commandment and thy command, and it is thy commandment that I am here.

"'11. Thy commandment hath brought me down, and I am descended as a power of the chaos, and my power is numbed in me.

"'12. But thou, O Lord, art Light eternal, and dost visit them who are for ever oppressed.

"'13. Now, therefore, O Light, arise and seek my power and the soul in me. Thy commandment is accomplished, which thou didst decree for me in my afflictions. My time is come, that thou shouldst seek my power and my soul, and this is the time which thou didst decree to seek me.

"'14. For thy saviours have sought the power which is in my soul, because the number is completed, and in order that also its matter may be saved.

"'15. And then at that time shall all the rulers of the material æons be in fear of thy light, and all the emanations of the thirteenth material æon shall be in fear of the mystery of thy light, so that the others may put on the purification of their light.

"'16. For the Lord will seek the power of your soul. He hath revealed his mystery,

"'17. So that he may regard the repentance of them who are in the regions below; and he hath not disregarded their repentance.

"'18. This is then that mystery which is become the type in respect of the race which shall be born; and the race which shall be born will sing praises to the height.

"'19. For the Light hath looked down from the height of its light. It will look down on the total matter,

"'20. To hear the sighing of those in chains,

to loose the power of the souls whose power is bound,--

"'21. So that it may lay its name in the soul and its mystery in the power.'"

Chapter 40

It came to pass while Jesus spake these words unto his disciples, saying unto them: "This is the fourth repentance which Pistis Sophia hath uttered; now, therefore, let him who understandeth, understand,"--it came to pass then, when Jesus had spoken these words, that John came forward, adored the breast of Jesus and said unto him: "My Lord, give commandment to me also, and grant me to speak the solution of the fourth repentance which Pistis Sophia hath uttered."

Jesus said unto John: "I give thee commandment, and I grant thee to speak the solution of the repentance which Pistis Sophia hath uttered."

John answered and said: "My Lord and Saviour, concerning this repentance which Pistis Sophia hath uttered, thy light-power which was in David, hath prophesied aforetime in the one-hundred-and-first Psalm:

"'1. Lord, give ear unto my supplication and let my voice reach unto thee.

"'2. Turn not away thy face from me; incline thine ear unto me in the day when I am oppressed; quickly give ear to me on the day when I shall cry unto thee.

"'3. For my days are vanished as smoke and my bones are parched as stone.

"'4. I am scorched as the grass, and my heart is dried up; for I have forgotten to eat my bread.

"'5. From the voice of my groaning my bones cleaved to my flesh.

"'6. I am become as a pelican in the desert; I am become as a screech-owl in the house.

"'7. I have passed the night watching; I am become as a sparrow alone on the roof.

"'8. My enemies have reviled me all the day long, and they who honour me, have injured me.

"'9. For I have eaten ashes instead of my bread and mixed my drink with tears,

"'10. Because of thy wrath and thy rage; for thou hast lifted me up and cast me down.

"'11. My days have declined as a shadow, and I am dried up as the grass,

"'12. But thou, O Lord, thou endurest for ever, and thy remembrance unto the generation of generation[s].

"'13. Arise and have mercy upon Zion, for the time is come to have mercy upon her; the proper time is come.

"'14. Thy servants have longed for her stones, and will take pity on her land.

"'15. And the nations will have fear of the name of the Lord, and the kings of the earth have fear of thy sovereignty.

"'16. For the Lord will build up Zion and reveal himself in his sovereignty.

"17. He hath regarded the prayer of the humble and hath not despised their supplication.

"'18. This shall be recorded for another generation, and the people who shall be created will praise the Lord.

"'19. Because he hath looked down on his holy height; the Lord hath looked down from the heaven on the earth,

"'20. To hear the sighing of those in chains, to loose the sons of those who are slain,

"'21. To proclaim the name of the Lord in Zion and his praise in Jerusalem.'

"This, my Lord, is the solution of the mystery of the repentance which Pistis Sophia hath uttered."

Chapter 41

It came to pass then, when John had finished speaking these words to Jesus in the midst of his disciples, that he said unto him: "Well said, John, the Virgin, who shalt rule in the kingdom of the Light."

And Jesus continued again in the discourse anti said unto his disciples: "It came to pass again thus: The emanations of Self-willed again oppressed Pistis Sophia in the chaos and desired to take from her her whole light; and not yet was her commandment accomplished, to lead her out of the chaos, and not yet had the command reached me through the First Mystery, to save her out of the chaos. It came to pass then, when all the material emanations of Self-willed oppressed her, that she cried out and uttered the fifth repentance, saying:

"'1. Light of my salvation, I sing praise unto thee in the region of the height and again in the chaos.

"'2. I sing praise unto thee in my hymn with which I sang praise in the height and with which I sang praise unto thee when I was in the chaos. Let it come into thy presence, and give heed, O Light, to my repentance.

"'3. For my power is filled up with darkness, and my light hath gone down into the chaos.

"'4. I am myself become as the rulers of the

chaos, who are gone into the darknesses below; I am become as a material body, which hath no one in the height who will save it.

"'5. I am become also as matters from which their power hath been taken, when they are cast down into the chaos,--[matters] which thou hast not saved, and they are condemned utterly by thy commandment.

"'6. Now, therefore, have they put me into the darkness below,--in darknesses and matters which are dead and in them [is] no power.

"'7. Thou hast brought thy commandment upon me and all things which thou hast decreed.

"'8. And thy spirit hath withdrawn and abandoned me. And moreover by thy commandment the emanations of my eon have not helped me and have hated me and separated themselves from me, and yet am I not utterly destroyed.

"'9. And my light is diminished in me, and I have cried up to the light with all the light in me, and I have stretched forth my hands unto thee.

"'10. Now, therefore, O Light, wilt thou not accomplish thy commandment in the chaos, and will not the deliverers, who come according to thy commandment, arise in the darkness and come and be disciples for thee'?

"'11. Will they not utter the mystery of thy name in the chaos?

"'12. Or will they not rather utter thy name in a matter of the chaos, in which thou wilt not [thyself] purify?

"'13. But I have sung praises unto thee, O Light, and my repentance will reach unto thee in the height.

"'14. Let thy light come upon me,

"'15. For they have taken my light, and I am in pain on account of the Light from the time when I was emanated. And when I had looked into the height to the Light, then I looked down below at the light-power in the chaos; I rose up and went down.

"'16. Thy commandment came upon me, and the terrors, which thou didst decree for me, have brought me into delusion.

"'17. And they have surrounded me, in numbers as water, they have laid hold on me together all my time.

"'18. And by thy commandment thou hast not suffered my fellow-emanations to help me, nor hast thou suffered my pair to save me out of my afflictions.'

"This then is the fifth repentance which Pistis Sophia hath uttered in the chaos, when all the material emanations of Self-willed had continued and oppressed her."

Chapter 42

When then Jesus had spoken these words unto his disciples, he said unto them: "Who hath ears to hear, let him hear; and let him whose spirit seetheth up in him, come forward and speak the solution of the thought of the fifth repentance of Pistis Sophia."

And when Jesus had finished saying these words, Philip started forward, held up and laid down the book in his hand,--for he is the scribe of all the discourses which Jesus spake, and of all of that which he did,--Philip then came forward and said unto him: "My Lord, surely then it is not on me alone that thou hast enjoined to take care for the world and write down all

the discourses which we shall speak and [all we shall] do? And thou hast not suffered me to come forward to speak the solution of the mysteries of the repentance of Pistis Sophia. For my spirit hath ofttimes seethed in me and been unloosed and constrained me to come forward and speak the solution of the repentance of Pistis Sophia; and I could not come forward because I am the scribe of all the discourses."

It came to pass then, when Jesus had heard Philip, that he said unto him: "Hearken, Philip, blessed one, that I may discourse with thee; for it is thou and Thomas and Matthew on whom it is enjoined by the First Mystery to write all the discourses which I shall speak and [all which I shall] do, and all things which ye shall see. But as for thee, the number of the discourses which thou hast to write, is so far not yet completed. When it is then completed, thou art to come forward and proclaim what pleaseth thee. Now, therefore, ye three have to write down all the discourses which I shall speak and [all things which I shall] do and which ye shall see, in order that ye may bear witness to all things of the kingdom of heaven."

Chapter 43

When then Jesus had said this, he said unto his disciples: "Who hath ears to hear, let him hear."

Mary started forward again, stepped into the midst, placed herself by Philip and said unto Jesus: "My Lord, my in-dweller of light hath ears, and I am ready to hear with my power, and I have understood the word which thou hast spoken. Now, therefore, my Lord, hearken that I may discourse in openness, thou who hast

said unto us: 'Who hath ears to hear, let him hear.'

"Concerning the word which thou hast spoken unto Philip: 'It is thou and Thomas and Matthew on whom it hath been enjoined--to you three by the First Mystery, to write all the discourses of the kingdom of the Light and thereto to bear witness '; hearken, therefore, that I may proclaim the solution of this word. This is what thy light-power prophesied aforetime through Moses: 'By two or three witnesses shall every matter be established.' The three witnesses are Philip and Thomas and Matthew."

It came to pass then, when Jesus had heard this word, that he said: "Well said, Mary, this is the solution of the word. Now, therefore, do thou, Philip, come forward and proclaim the solution of the fifth repentance of Pistis Sophia, and thereafter take thy seat and write all the discourses which I shall speak, until the number of thy portion which thou hast to write of the words of the kingdom of the Light is completed. Then shalt thou come forward and speak what thy spirit shall understand. But do thou then now proclaim the solution of the fifth repentance of Pistis Sophia."

And Philip answered and said unto Jesus: "My Lord, hearken that I may speak the solution of her repentance. For thy power hath prophesied aforetime concerning it through David in the eighty-seventh Psalm, saying:

"'1. Lord, God of my salvation, by day and by night have I cried unto thee.

"'2. Let my weeping come before thee; incline thine ear to my supplication, O Lord.

"'3. For my soul is full of evil, my life hath drawn nigh to the world below.

"'4. I am counted among them who have gone down into the pit; I am become as a man who hath no helper.

"'5. The free among the dead are as the slain who are thrown away and sleep in tombs, whom thou no more rememberest, and they are destroyed through thy hands.

"'6. They have set me in a pit below, in darkness and shadow of death.

"'7. Thy wrath hath settled down upon me and all thy cares have come upon me. (Selah.)

"'8. Thou hast put away mine acquaintances far from me; they have made me an abomination for them. They have abandoned me, and I cannot go forth.

"'9. My eye hath become dim in my misery; I have cried unto thee, O Lord, the whole day and have stretched forth my hands unto thee.

"'10. Wilt thou not surely work thy wonders on the dead? Will not surely the physicians arise and confess thee?

"'11. Will they not surely proclaim thy name in the tombs,

"'12. And thy righteousness in a land which thou hast forgotten?

"'13. But I have cried unto thee, O Lord, and my prayer shall reach thee early in the morning.

"'14. Turn not thy face away from me.

"15. For I am miserable, I am in sorrow from my youth up. And when I had exalted myself, I humbled myself and arose.

"'16. Thy angers are come upon me and thy terrors have brought me into delusion.

"'17. They have surrounded me as water; they have seized upon me the whole day long.

"'18. My fellows hast thou kept far from me and my acquaintances from my misery.'

"This is then the solution of the mystery of the fifth repentance which Pistis Sophia hath uttered, when she was oppressed in the chaos."

Chapter 44

It came to pass then, when Jesus had heard Philip speak these words, that he said: "Well said, Philip, well-beloved. Now, therefore, come, take thy seat and write thy portion of all the discourses which I shall speak, and [of all things which I shall] do, and of all that thou shalt see."

And forthwith Philip sat down and wrote.

It came. to pass thereafter that Jesus continued again in the discourse and said unto his disciples: "Then did Pistis Sophia cry to the Light. It forgave her sin, in that she had left her region and gone down into the darkness. She uttered the sixth repentance, saying thus:

"'1. I have sung praises unto thee, O Light, in the darkness below.

"'2. Hearken unto my repentance, and may thy light give heed to the voice of my supplication.

"'3. O Light, if thou thinkest on my sin, I shall not be able to stand before thee, and thou wilt abandon me,

"'4. For thou, O Light, art my saviour; because of the light of thy name I have had faith in thee, O Light.

"'5. And my power hath had faith in thy mystery; and moreover my power hath trusted in the Light when it was among those of the height; and it hath trusted in it when it was in the chaos below.

"'6. Let all the powers in me trust in the Light when I am in the darkness below, and may they again trust in the Light if they come into the region of the height.

"'7. For it is [the Light] which hath compassion on us and delivereth us; and a great saving mystery is in it.

"'8. And it will save all powers out of the chaos because of my transgression. For I have left my region and am come down into the chaos.'

"Now, therefore, whose mind is exalted, let him understand."

Chapter 45

It came to pass then, when Jesus had finished speaking these words unto his disciples, that he said unto them: "Understand ye in what manner I discourse with you?"

Andrew came forward and said: "My Lord, concerning the solution of the sixth repentance of Pistis Sophia, thy light-power prophesied aforetime through David in the one-hundred-and-twenty-ninth Psalm, saying:

"'1. Out of the depths I have cried unto thee, O Lord.

"'2. Hearken unto my voice; let thine ears give heed to the voice of my supplication.

"'3. O Lord, if thou heedest my iniquities, who will be able to pass [the test]?

"'4. For pardon is in thy hands; for the sake of thy name have I waited for thee, O Lord.

"'5. My soul hath waited for thy word.

"'6. My soul hath hoped in the Lord from the morning until the evening. Let Israel hope in the Lord from the morning until the evening.

"'7. For grace standeth by the Lord and with him is great redemption.

"'8. And he will deliver Israel from all his iniquities.'

Jesus said unto him: "Well said, Andrew, blessed one. This is the solution of her repentance. Amēn, amēn, I say unto you: I will perfect you in all mysteries of the Light and all gnoses from the interiors of the interiors to the exteriors of the exteriors, from the Ineffable down to the darkness of darknesses, from the Light of lights down to the . . . . of matter, from all the gods down to the demons, from all the lords down to the decans, from all the authorities down to the servitors, from the creation of men down to [that] of the wild-beasts, of the cattle and of the reptiles, in order that ye may be called perfect, perfected in all fulness. Amēn, amēn, I say unto you: In the region where I shall be in the kingdom of my Father, ye will also be with me. And when the perfect number is completed, so that the Mixture shall be dissolved, I will give commandment that they bring all tyrant gods, who have not given up the purification of their light, and will give commandment to the wise fire, over which the perfect pass, to eat into those tyrants, until they give up the last purification of their light."

It came to pass then, when Jesus had finished speaking these words unto his disciples, that he said unto them: "Understand ye in what manner I speak with you?"

Mary said: "Yea, Lord, I have understood the word which thou hast spoken. Concerning then the word which thou hast said: At the dissolution of the whole Mixture thou shalt take thy seat on a light-power and thy disciples,

that is ourselves, shall sit on the right of thee, and thou shalt judge the tyrant gods, who have not given up the purification of their light, and the wise fire will bite into them, until they give up the last light in them,--concerning this word then thy light-power prophesied aforetime through David, in the eighty-first Psalm, saying:

"'God shall sit in the assembly (synagogue) of the gods and try the gods.'"

Jesus said unto her: "Well said, Mary."

Chapter 46

Jesus continued again in the discourse and said unto his disciples: "It came to pass, when Pistis Sophia had finished uttering the sixth repentance for the forgiveness of her transgression, that she turned again to the height, to see if her sins were forgiven her, and to see whether they would lead her up out of the chaos. But by commandment of the First Mystery not yet was she hearkened to, so that her sin should be forgiven and she should be led up out of the chaos. When then she had turned to the height to see whether her repentance were accepted from her, she saw all the rulers of the twelve æons mocking at her and rejoicing over her because her repentance was not accepted from her. When then she saw that they mocked at her, she grieved exceedingly and lifted up her voice to the height in her seventh repentance, saying:

"'1. O Light, I have lifted up my power unto thee, my Light.

"'2. On thee have I had faith. Let me not be scorned; let not the rulers of the twelve æons, who hate me, rejoice over me.

"'3. For all who have faith in thee shall not be put to shame. Let them who have taken

away my power, remain in darkness; and let them not get from it any profit, but let it be taken away from them.

"'4. O Light, show me thy ways, and I shall be saved in them; and show me thy paths, whereby I shall be saved out of the chaos.

"'5. And guide me in thy light, and let me know, O Light, that thou art my saviour. On thee will I trust the whole of my time.

"'6. Give heed that thou save me, O Light, for thy mercy endureth for ever.

"'7. As to my transgression, which I have committed from the beginning in my ignorance, put it not to my account, O Light, but rather save me through thy great mystery of the forgiveness of sins because of thy goodness, O Light.

"'8. For good and sincere is the Light. For this cause will it grant me my way, to be saved out of my transgression;

"'9. And for my powers, which are diminished through the fear of the material emanations of Self-willed, will it draw near after its commandment, and will teach my powers, which are diminished because of the merciless, its gnosis.

"'10. For all gnoses of the Light are saving means and are mysteries for all who seek the regions of its Inheritance and its mysteries.

"'11. For the sake of the mystery of thy name, O Light, forgive my transgression, for it is great.

"'12. To every one who trusteth in the Light it will give the mystery which suiteth him;

"'13. And his soul will abide in the regions of the Light and his power will inherit the Treasury of the Light.

"'14. The Light giveth power to them who

have faith in it; and the name of its mystery belongeth to those who trust in it. And it will show them the region of the Inheritance, which is in the Treasury of the Light.

"'15. But I have ever had faith in the Light, for it will save my feet from the bonds of the darkness.

"'16. Give heed unto me, O Light, and save me, for they have taken away my name from me in the chaos.

"'17. Because of all the emanations my afflictions and my oppression have become exceedingly manifold. Save me out of my transgression and this darkness.

"'18. And look upon the grief of my oppression and forgive my transgression.

"'19. Give heed to the rulers of the twelve æons, who have hated me through jealousy.

"'20. Watch over my power and save me, and let me not remain in this darkness, for I have had faith in thee.

"'21. And they have made of me a great fool for having had faith in thee, O Light.

"'22. Now, therefore, O Light, save my powers from the emanations of Self-willed, by whom I am oppressed.'

"Now, therefore, who is sober, let him be sober."

When then Jesus had spoken this unto his disciples, Thomas came forward and said: "My Lord, I am sober, I am plentifully sober, and my spirit is ready in me, and I rejoice exceedingly that thou hast revealed these words unto us. But indeed I have borne with my brethren until now, so that I should not anger them; nay

rather I have borne with every one that he should come before thee and speak the solution of the repentance of Pistis Sophia. Now, therefore, my Lord, concerning the solution of the seventh repentance of Pistis Sophia thy light-power hath prophesied through the prophet David in the twenty-fourth Psalm, thus

"'1. O Lord, unto thee have I lifted up my soul, O my God.

"'2. I have abandoned myself unto thee; let me not be put to shame and let not mine enemies mock at me.

"'3. For all who wait upon thee shall not be put to shame; let them be put to shame who do iniquity without a cause.

"'4. O Lord, show me thy ways and teach me thy paths.

"'5. Lead me in the way of thy truth and teach me, for thou art my God and my saviour; on thee will I wait all the day long.

"'6. Call to remembrance thy mercies, O Lord, and the favours of thy grace, for they are from eternity.

"'7. Remember not the sins of my youth and those of my ignorance. Remember me according to the fulness of thy mercy because of thy goodness, O Lord.

"'8. The Lord is gracious and sincere; therefore fore will he instruct sinners in the way.

"'9. He will guide the tender-hearted in the judgment and will teach the tender-hearted his ways.

"'10. All the ways of the Lord are grace and truth for them who seek his righteousness and his testimonies.

"'11. For thy name's sake, O Lord, forgive me my sin, [for] it is exceedingly great.

"'12. Who is the man who feareth the Lord? For him will he establish laws in the way which he hath chosen.

"'13. His soul will abide in good things and his seed will inherit the land.

"'14. The Lord is the strength of them who fear him; and the name of the Lord belongeth to them who fear him, to make known unto them his covenant.

"'15. Mine eyes are raised ever unto the Lord, for he will draw my feet out of the snare.

"'16. Look down upon me and be gracious unto me, for I am an only-begotten; I am wretched.

"'17. The afflictions of my heart have in-creased; bring me out of my necessities.

"'18. Look upon my abasement and my woe, and forgive me all my sins.

"'19. Look upon mine enemies, how they have increased themselves and hated me with unjust hatred.

"'20. Preserve my soul and save me; let me not be put to shame, for I have hoped on thee.

"'21. The simple and sincere have joined themselves to me, for I have waited on thee, O Lord.

"'22. O God, deliver Israel from all his afflictions.'"

And when Jesus had heard the words of Thomas, he said unto him: "Well said, Thomas, and finely. This is the solution of the seventh repentance of Pistis Sophia. Amēn, amēn, I say unto

you: All generations of the world shall bless you on earth, because I have revealed this unto you and ye have received, of my spirit and have become understanding and spiritual, understanding what I say. And hereafter will I fill you full with the whole light and the whole power of the spirit, so that ye may understand from now on all which shall be said unto you and which ye shall see. Yet a little while and I will speak with you concerning the height without within and within without."

Chapter 47

Jesus continued again in the discourse and said unto his disciples: "It came to pass then, when Pistis Sophia had uttered the seventh repentance in the chaos, that the commandment through the First Mystery had not come to me to save her and lead her up out of the chaos. Nevertheless of myself out of compassion without commandment I led her into a somewhat spacious region in the chaos. And when the material emanations of Self-willed had noticed that she had been led into a somewhat spacious region in the chaos, they ceased a little to oppress her, for they thought that she would be led up out of the chaos altogether. When this then took place, Pistis Sophia did not know that I was her helper; nor did she know me at all, but she continued and persisted withal singing praises to the Light of the Treasury, which she had seen aforetime and on which she had had faith, and she thought that it [sc. the Light] also was her helper and it was the same to which she had sung praises, thinking it was the Light in truth. But as indeed she had had faith in the Light which belongeth to the Treasury in truth, therefore will she be led up out

of the chaos and her repentance will be accepted from her. But the commandment of the First Mystery was not yet accomplished to accept her repentance from her. But hearken now in order that I may tell you all things which befell Pistis Sophia.

"It came to pass, when I had led her unto a somewhat spacious region in the chaos, that the emanations of Self-willed ceased entirely to oppress her, thinking that she would be led up out of the chaos altogether. It came to pass then, when the emanations of Self-willed had noticed that Pistis Sophia had not been led up out the chaos, that they turned about again all together, oppressing her vehemently. Because of this then she uttered the eighth repentance, because they had not ceased to oppress her, and had turned about to oppress her to the utmost. She uttered this repentance, saying thus:

"'1. On thee, O Light, have I hoped. Leave me not in the chaos; deliver me and save me according to thy gnosis.

"'2. Give heed unto me and save me. Be unto me a saviour, O Light, and save me and lead me unto thy light.

"'3. For thou art my saviour and wilt lead me unto thee. And because of the mystery of thy name lead me and give me thy mystery.

"'4. And thou wilt save me from this lion-faced power, which they have laid as a snare for me, for thou art my saviour.

"'5. And in thy hands will I lay the purification of my light; thou hast saved me, O Light, according to thy gnosis.

"'6. Thou art become wroth with them who

keep watch over me and will not be able to lay hold of me utterly. But I have had faith in the Light.

"'7. I will rejoice and will sing praises that thou hast had mercy upon me and hast heeded and saved me from the oppression in which I was. And thou wilt set free my power out of the chaos.

"'8. And thou hast not left me in the hand of the lion-faced power; but thou hast led me into a region which is not oppressed.'"

Chapter 48

When then Jesus had said this unto his disciples, he answered again and said unto them: "It came to pass then, when the lion-faced power had noticed that Pistis Sophia had not been led up altogether out of the chaos, that it came again with all the other material emanations of Self-willed, and they oppressed Pistis Sophia again. It came to pass then, when they oppressed her, that she cried out in the same repentance, saying:

"'9. Have mercy upon me, O Light, for they have oppressed me again. Because of thy commandment, the light in me is distracted and my power and my understanding.

"'10. My power hath begun to wane whiles I am in these afflictions, and the number of my time whiles I am in the chaos. My light is diminished, for they have taken away my power from me, and all the powers in me are tossed about.

"'11. I am become powerless in the presence of all the rulers of the æons, who hate me, and in the presence of the four-and-twenty emanations, in whose region I was. And my brother, my

pair, was afraid to help me, because of that in which they have set me.

"'12. And all the rulers of the height have counted me as matter in which is no light. I am become as a material power which hath fallen out of the rulers,

"'13. And all who are in the æons said: She hath become chaos. And thereafter all the pitiless powers encompassed me together and proposed to take away the whole light in me.

"'14. But I have trusted in thee, O Light, and said: Thou art my saviour.

"'15. And my commandment, which thou hast decreed for me, is in thy hands. Save me out of the hands of the emanations of Self-willed, which oppress me and persecute me.

"'16. Send thy light over me, for I am as naught before thee, and save me according to thy compassion.

"'17. Let me not be despised, for I have sung praises unto thee, O Light. Let chaos cover the emanations of Self-willed, let them be led down into the darkness.

"'18. Let the mouth of them be shut up, who would devour me with guile, who say: Let us take the whole light in her,--although I have done them no ill.'"

Chapter 49

And when Jesus had spoken this, Matthew came forward and said: "My Lord, thy spirit hath stirred me and thy light hath made me sober to proclaim this eighth repentance of Pistis Sophia. For thy power hath prophesied thereof aforetime through David in the thirtieth Psalm, saying:

"'1. On thee, O Lord, have I hoped. Let

me never be put to shame; save me according to thy righteousness.

"'2. Incline thine ear unto me, save me quickly. Be thou unto me a protecting God and a house of refuge to save me.

"'3. For thou art my support and my refuge; for thy name's sake thou wilt guide me and feed me.

"'4. And thou wilt draw me out of this snare, which they have laid privily for me; for thou art my protection.

"'5. Into thy hands I will render my spirit; thou hast redeemed me, O Lord, God of Truth.

"'6. Thou hast hated them who hold to vain emptiness; but I have trusted.

"'7. And I shall rejoice because of my Lord and make merry over thy grace. For thou hast looked down upon my humbleness and saved my soul out of my necessities.

"'8. And thou hast not shut me up in the hands of my foes; thou hast set my feet on a broad space.

"'9. Be gracious unto me, O Lord, for I am afflicted; my eye is distracted in the wrath and my soul and my body.

"'10. For my years have wasted away in sadness and my life is wasted in sighing. My power is enfeebled in misery and my bones are distracted.

"'11. I am become a mockery for all my foes and my neighbours. I am become a fright for my acquaintances, and they who saw me, are fled away from me.

"'12. I am forgotten in their heart as a corpse, and I have become as a ruined vessel.

"'13. For I have heard the scorn of many who

encompass me round about. Massing themselves together against me, they took counsel to take away my soul from me.

"'14. But I have trusted in thee, O Lord. I said: Thou art my God.

"'15. My lots are in thy hands. Save me from the hand of my foes and free me from my persecutors.

"'16. Reveal thy face over thy slave, and free me according to thy grace, O Lord.

"'17. Let me not be put to shame, for I have cried unto, thee. Let the impious be put to shame and turn towards hell.

"'18. Let the crafty lips be struck dumb, which allege iniquity against the righteous in pride and scorn.'"

Chapter 50

And when Jesus had heard these words, he said: "Finely [said], Matthew. Now, therefore, amēn, I say unto you: When the perfect number is completed and the universe is raised hence, I will take my seat in the Treasury of the Light, and ye yourselves will sit on twelve light-powers, until we have restored all the orders of the twelve saviours to the region of the inheritances of every one of them."

And when he had said this, he said: "Under-stand ye what I say?"

Mary came forward and said: "O Lord, concerning this matter thou hast said to us aforetime in similitude: 'Ye have awaited with me in the trials, and I will bequeath unto you a kingdom, as my Father hath bequeathed it unto me, that ye may eat and drink at my table in my kingdom; and ye shall sit on twelve thrones and judge the twelve tribes of Israel.'"

He said unto her: "Well said, Mary."

Jesus continued again and said unto his disciples: "It came to pass then thereafter, when the emanations of Self-willed oppressed Pistis Sophia in the chaos, that she uttered the ninth repentance, saying:

"'1. O Light, smite down them who have taken away my power from me, and take away the power from them who have taken away mine from me.

"'2. For I am thy power and thy light. Come and save me.

"'3. Let great darkness cover my oppressors. Say unto my power: I am he who will save thee.

"'4. Let all those who would take away my light from me utterly, lack their power. Let them face about unto the chaos and become powerless, who would take away my light from me utterly.

"'5. Let their power be as dust, and let Yew, thy angel, smite them.

"'6. And if they would go into the height, let darkness seize upon them and let them slip down and turn to the chaos. And let thy angel Yew pursue them and cast them down into the darkness below.

"'7. For they have set a lion-faced power as a trap for me, although I have done them no ill, from which its light will be taken; and they have oppressed the power in me, which they will not be able to take away.

"'8. Now, therefore, O Light, take away the purification from the lion-faced power without its knowing it,--the thought which Self-willed hath

thought, to take away my light; take away his own and let the light be taken away from the lion-faced power, which set the trap for me.

"'9. But my power will exult in the Light and rejoice that he will save it.

"'10. And all the portions of my power shall say: There is no saviour but thee. For thou wilt save me out of the hand of the lion-faced power, which hath taken away my power from me, and thou savest me out of the hands of them who have taken away my power and my light from me.

"'11. For they have risen up against me, lying against me and saying that I know the mystery of the Light which is in the height, [the Light] in which I have had faith. And they have constrained me, [saying:] Tell unto us the mystery of the Light in the height,--that which I know not.

"'12. And they have requited me with all this ill because I have had faith in the Light of the height; and they have made my power lightless.

"'13. But when they constrained me, I sat in the darkness, my soul bowed down in mourning.

"'14. And do thou, O Light--for that reason sing I praise to thee--save me. I know that thou wilt save me because I fulfilled thy will ever since I was in my æon. I fulfilled thy will, as the invisibles who are in my region, and as my pair. And I mourned, looking unceasingly and searching for the Light.

"'15. Now, therefore, have all the emanations of Self-willed surrounded me and rejoiced over me and sore oppressed me without my knowing

[paragraph continues] [them]. And they have fled away and ceased from me but have had no pity upon me.

"'16. They have returned again and made trial of me and they have oppressed me in great oppression and ground their teeth against me, desiring to take away my light from me utterly.

"'17. How long, therefore, O Light, dost thou suffer them, that they oppress me? Save my power from their evil thoughts and save me from the hand of the lion-faced power; for I alone of the invisibles am in this region.

"'18. I will sing praises unto thee, O Light, in the midst of all who are gathered together against me, and I will cry unto thee in the midst of all who oppress me.

"'19. Now, therefore, O Light, let not them who hate me and desire to take away my power from me, rejoice over me--who hate me and flash their eyes against me, though I have not done anything unto them.

"'20. For indeed they have fawned upon me with sweet words, asking me concerning the mysteries of the Light which I know not, and have craftily spoken against me and been enraged against me, because I have had faith in the Light in the height.

"'21. They have opened their chops against me and said.: Well indeed, we will take from her her light.

"'22. Now, therefore, O Light, thou hast known their guile; suffer them not and let not thy help be far from me.

"'23. Quickly, O Light, vindicate and avenge me,

"'24. And give judgment on me according

to thy goodness. Now, therefore, O Light of lights, let them not take away my light from me,

"'25. And let them not say in their heart: Our power is glutted with her light. And let them not say: We have consumed her power.

"'26. But rather let darkness come upon them, and let those who long to take away my light from me, become powerless, and let them be clothed with chaos and darkness, who say there: We will take away her light and her power.

"'27. Now, therefore, save me that I may rejoice, for I long for the thirteenth æon, the region of Righteousness, and I shall say ever-more: May the light of thy angel Yew shine more and more.

"'28. And my tongue will sing praises to thee in thy gnosis my whole time in the thirteenth æon.'

Chapter 51

It came to pass, when Jesus had finished saying these words unto his disciples, that he said unto them: "Who is sober among you, let him proclaim their solution."

James came forward, kissed the breast of Jesus and said: "My Lord, thy spirit hath sobered me, and I am ready to proclaim their solution. Concerning them indeed thy power hath prophesied aforetime through David in the thirty-fourth Psalm, saying thus concerning the ninth repentance of Pistis Sophia:

"'1. Give sentence, O Lord, on them who do me injustice, and fight against them who fight against me.

"'2. Lay hand on weapon and shield and stand up to help me.

"'3. Draw forth a sword and conceal it [sic] from my oppressors. Say unto my soul: I am thy salvation.

"'4. Let them be put to shame and abashed who strive after my soul; let them fall back and be put to shame who imagine evil against me.

"'5. Let them be as chaff before the wind, and let the angel of the Lord pursue after them.

"'6. Let their way be darkness and slippery, and let the angel of the Lord oppress them.

"'7. For without cause have they hid a snare for me for their own spoiling, and they have mocked at my soul in vain.

"'8. Let a snare come upon them which they know not, and let the net which they have hid for me, catch them, and let them fall into this snare.

"'9. But my soul will exult in the Lord and rejoice in its salvation.

"'10. All my bones shall say: O Lord, who can be like unto thee?--thou who settest free the wretched from the hand of him who is stronger than him; and thou savest a wretched and poor [one] from the hands of them who spoil him.

"11. Unjust witnesses came forward and have asked me that which I knew not.

"'12. They have requited me evil for good and childlessness for my soul.

"13. But when they molested me, I clothed me in a sack and humbled my soul with fasting, and my prayer will return into my breast.

"'14. I was pleasing unto thee, as unto my neighbour and as unto my brother; and I

humbled myself as one in mourning and as one who is sad.

"'15. They have rejoiced over me, and they are put to shame. Scourges have gathered themselves together against me and I knew not; they were cut off and were troubled.

"'16. They have brought me to trial and mocked me with mocking; they have ground their teeth against me.

"'17. O Lord, when wilt thou look upon me? Restore again my soul from their evil works and save my only one from the hands of the lions.

"'18. I will confess to thee, O Lord, in the great assembly, and I will sing praises to thee in the midst of a countless people.

"'19. Let not them who unjustly treat me as a foe, rejoice over me, who hate me without a cause and wink with their eyes.

"'20. For indeed they discourse with me with words of peace, though they plot wrath with craft.

"'21. They opened their chops wide against me and said: Well indeed, our eyes have filled our sight with him.

"'22. Thou hast seen, O Lord. Keep not silence, O Lord, withdraw not thyself from me.

"'23. Arise, O Lord, and give heed to my vindication, give heed to my vengeance, my God and my Lord.

"'24. Judge me, O Lord, according to thy justice; let them not rejoice over me, my God.

"'25. And let them not say: Well done, our soul. Let them not say: We have consumed him.

"'26. Let them be put to shame and be scorned, who rejoice at my mischance. Let

them be clothed with shame and disgrace who speak boastingly against me.

"'27. Let them who desire my justification, exult and rejoice and let them who desire the peace of his slave, say: May the Lord be great and arise.

"'28. My tongue will exult over thy justification and over thy honour all the day long.'"

Chapter 52

When James then had said this, Jesus said unto him: "Well said, finely, James. This is the solution of the ninth repentance of Pistis Sophia. Amēn, amēn, I say unto you: Ye shall be the first in the kingdom of heaven before all invisibles and all gods and rulers who are in the thirteenth æon and in the twelfth æon; and not only ye, but also every one who shall accomplish my mysteries."

And when he had said this, he said unto them: "Understand ye in what manner I discourse with you?"

Mary started forward again and said: "Yea, O Lord, this is what thou didst say unto us aforetime: 'The last shall be first and the first shall be last.' The first then, who were created before us, are the invisibles, for indeed they arose before mankind, they and the gods and the rulers; and the men who shall receive mysteries, will be first into the kingdom of heaven."

Jesus said unto her: "Well said, Mary."

Jesus continued again and said unto his disciples: "It came to pass then, when Pistis Sophia had proclaimed the ninth repentance, that the lion-faced power oppressed her again, desiring to take away all powers from her. She cried out again to the Light, saying:

"'O Light, in whom I have had faith from the beginning, for whose sake I have endured these great pains, help me.'

"And in that hour her repentance was accepted from her. The First Mystery hearkened unto her, and I was sent off at his command. I came to help her, and led her up out of the chaos, because she had repented, and also because she had had faith in the Light and had endured these great pains and these great perils. She had been deluded through the god-like Self-willed, and had not been deluded through anything else, save through a light-power, because of its resemblance to the Light in which she had had faith. For this cause then was I sent forth at the command of the First Mystery to help her secretly. I did not however yet go to the region of the æons at all; but I passed down through the midst out of them, without any single power knowing it, either those of the interior of the interior or those of the exterior of the exterior, save only the First Mystery.

"It came to pass then, when I came into the chaos to help her, that she saw me, that I was understanding and shone exceedingly and was full of compassion for her. For I was not self-willed as the lion-faced power, which had taken away the light-power from Sophia, and had also oppressed her in order to take away from her the whole light in her. Sophia then saw me, that I shone ten-thousand times more than the lion-faced power, and that I was full of compassion for her. And she knew that I came out of the Height of heights, in whose light she had had faith from the beginning. Pistis Sophia then

took courage and uttered the tenth repentance, saying:

"'1. I have cried unto thee, O Light of lights, in my oppression and thou hast hearkened unto me.

"'2. O Light, save my power from unjust and lawless lips and from crafty traps.

"'3. The light which was being taken from me in crafty snaring, will not be brought unto thee.

"'4. For the traps of Self-willed and the nooses of the merciless [one] are spread out.

"'5. Woe unto me, that my dwelling was far off, and I was in the dwellings of the chaos.

"'6. My power was in regions which are not mine.

"'7. And I entreated those merciless [ones]; and when I entreated them, they fought against me without a cause.'"

Chapter 53

When then Jesus had said this unto his disciples, he said unto them: "Now, therefore, let him whom his spirit stirreth, come forward and speak the solution of the tenth repentance of Pistis Sophia."

Peter answered and said: "O Lord, concerning this thy light-power prophesied aforetime through David in the one-hundred-and-nineteenth Psalm; saying:

"'1. I cried unto thee, O Lord, in my oppression, and thou hearkenest unto me.

"'2. O Lord, save my soul from unjust lips and from crafty tongues.

"'3. What will be given unto thee or what will be added unto thee with a crafty tongue?

"'4. The arrows of the strong [one] are made sharp with the coal of the desert.

"'5. Woe unto me, that my dwelling is far off, and I dwelt in the tents of Kedar.

"'6. My soul hath dwelt in many regions as a guest.

"'7. I was peaceful with them who hate peace; if I spake unto them, they fought against me without a cause.'

"This is now, therefore, O Lord, the solution of the tenth repentance of Pistis Sophia, which she hath uttered when the material emanations of Self-willed oppressed her, they and his lion-faced power, and when they oppressed her exceedingly."

Jesus said unto him: "Well said, Peter, and finely. This is the solution of the tenth repentance of Pistis Sophia."

Chapter 54

Jesus continued again in the discourse and said unto his disciples: "It came to pass then, when this lion-faced power saw me, how I drew nigh unto Pistis Sophia, shining very exceedingly, that it grew still more furious and emanated from itself a multitude of exceedingly violent emanations. When this then befell, Pistis Sophia uttered the eleventh repentance, saying:

"'1. Why hath the mighty power raised itself in evil?

"'2. Its plotting taketh away the light from me all the time, and as sharp iron have they taken away power from me.

"'3. I chose to descend into the chaos rather than to abide in the thirteenth æon, the region of Righteousness.

"'4. And they desired to lead me craftily, in order to consume my whole light.

"'5. For this cause then will the Light take

away their whole light, and also their whole matter will be made naught. And it will take away their light and not suffer them to abide in the thirteenth æon, their dwelling-place, and will not have their name in the region of those who shall live.

"'6. And the four-and-twenty emanations will see what hath befallen thee, O lion-faced power, and will be afraid and not be disobedient, but give the purification of their light.

"'7. And they will see thee and will rejoice over thee and say: Lo, an emanation which hath not given the purification of its light, so that it may be saved, but boasted itself in the abundance of the light of its power, because it did not emanate from the power in it, and hath said: I will take away the light from Pistis Sophia, which will now be taken from it.'

"Now, therefore, let him in whom his power is raised, come forward and proclaim the solution of the eleventh repentance of Pistis Sophia."

Then Salome came forward and said: "My Lord, concerning this thy light-power prophesied aforetime through David in the fifty-first Psalm, saying:

"'1. Why doth the mighty [one] boast himself in his wickedness?

"'2. Thy tongue hath studied unrighteousness all the day long; as a sharp razor hast thou practised craft.

"'3. Thou lovedst wickedness more than goodness; thou lovedst to speak unrighteousness more than righteousness.

"'4. Thou lovedst all words of submerging and a crafty tongue.

"'5. Wherefor will God bring thee to naught

utterly, and will uproot thee and drag thee out from thy dwelling-place, and will root out thy root and cast it away from the living. (Selah.)

"'6. The righteous will see and be afraid, and they will mock at him and say:

"'7. Lo, a man who made not God for his helper, but trusted to his great riches and was mighty in his vanity.

"'8. But I am as a fruit-bearing olive-tree in the house of God. I have trusted in the grace of God from all eternity.

"'9. And I will confess unto thee, for thou hast dealt faithfully with me; and I will wait on thy name, for it is auspicious in the presence of thy holy [ones].'

"This then is now, therefore, my Lord, the solution of the eleventh repentance of Pistis Sophia. While thy light-power hath roused me, I have spoken it according to thy desire."

It came to pass then, when Jesus had heard these words which Salome spake, that he said: "Well said, Salome. Amēn, amēn, I say unto you: I will perfect you in all mysteries of the kingdom of the Light."

Chapter 55

And Jesus continued again in the discourse and said unto his disciples: "It came to pass then thereafter, that I drew near unto the chaos, shining very exceedingly, to take away the light from that lion-faced power. As I shone exceedingly, it was in fear and cried out to its self-willed god, that he should help it. And forthwith the self-willed god looked out of the thirteenth æon, and looked down into the chaos, exceedingly wrathful and desiring to help his lion-faced power. And forthwith the lion-faced power, it

and all its emanations, surrounded. Pistis Sophia, desiring to 'take away the whole light in Sophia. It came to pass then, when they oppressed Sophia, that she cried to the height, crying unto me that I should help her. It came to pass then, when she looked to the height, that she saw Self-willed exceedingly wrathful, and she was in fear, and uttered the twelfth repentance because of Self-willed and his emanations. She cried on high unto me, saying:

"'1. O Light, forget not my praise-singing.

"'2. For Self-willed and his lion-faced power have opened their chops against me and have acted craftily against me.

"'3. They have surrounded me, desiring to take away my power, and have hated me, because I have sung praises unto thee.

"'4. Instead of loving me they slandered me. But I sang praises.

"'5. They plotted a plot to take away my power, because I have sung to thee praises, O Light; and hated me, because I have loved thee.

"'6. Let the darkness come over Self-willed, and let the ruler of the outermost darkness abide at his right hand.

"'7. And when thou passest sentence, take from him his power; and the deed which he hath plotted, to take from me my light,--mayest thou take his from him.

"'8. And may all his powers of his light in him finish, and let another of the three triple-powers receive his sovereignty.

"'9. May all the powers of his emanation be lightless and may his matter be without any light in it.

"'10. May his emanations remain in the chaos and not dare to go to their region. May their light in them die away and let them not go to the thirteenth æon, their region.

"'11. May the Receiver, the Purifier of the lights, purify all the lights which are in Self-willed, and take them from them.

"'12. May the rulers of the lower darkness rule over his emanations, and let no one give them shelter in his region; and let no one hearken to the power of his emanations in the chaos.

"'13. Let them take away the light in his emanations and blot out their name from the thirteenth æon, yea rather take his name for ever out of that region.

"'14. And on the lion-faced power let them bring the sin of him who emanated it, before the Light, and not wipe out the iniquity of the matter which hath brought him [sc. Self-willed] forth.

"'15. And may their sin be altogether before the Light eternally, and may they let them not look beyond [the chaos] and take their names out of all regions;

"'16. Because they have not spared me and have oppressed him whose light and whose power they have taken away, and also conformably with those who set me therein, they desired to take away my whole light from me.

"'17. They loved to descend to the chaos; so let them abide therein, and they shall not be brought up [therefrom] from now on. They desired not the region of Righteousness for dwelling-place, and they shall not be taken thither from now on.

'"18. He put on darkness as a garment, and it entered into him as water, and it entered in into all his powers as oil.

"'19. Let him wrap himself into the chaos as into a garment, and gird himself with the darkness as with a leathern girdle for ever.

"'20. Let this befall them who have brought this upon me for the Light's sake and have said: Let us take away her whole power.

"'21. But do thou, O Light, have mercy upon me for the sake of the mystery of thy name, and save me in the goodness of thy grace.

"'22. For they have taken away my light and my power; and my power hath inwardly tottered, and I could not stand upright in their midst.

"'23. I am become as matter which is fallen; I am tossed hither and thither as a demon in the air.

"'24. My power hath perished, because I possess no mystery; and my matter hath become dwindled because of my light, for they have taken it away.

"'25. And they mocked me; they looked at me, nodding at me.

"'26. Help me according to thy mercy.'

"Now, therefore, let him whose spirit is ready, come forward and utter the solution of the twelfth repentance of Pistis Sophia."

Chapter 56

And Andrew came forward and said: "My Lord and Saviour, thy light-power hath prophesied aforetime through David concerning this repentance which Pistis Sophia hath uttered, and said in the one-hundred-and-eighth Psalm:

"'1. God, keep not silent at my praise-singing.

"'2. For the mouths of the sinner and crafty have opened their chops against me and with crafty deceitful tongue have talked behind me.

"'3. And they have surrounded me with words of hate and have fought against me without a cause.

"'4. Instead of loving me they have slandered me. But I prayed.

"'5. They showed evil against me for good and hate for my love.

"'6. Set a sinner over him, and let the slanderer stand at his right hand.

"'7. When sentence is passed upon him, may he go forth condemned and his prayer become sin.

"'8. May his days be shortened and another receive his overseership.

"'9. May his children become orphans and his wife a widow.

"'10. May his children be carried away and be driven forth and beg; may they be thrown out of their houses.

"'11. May the money-lender sift out all that he hath, and may strangers plunder all his best efforts.

"'12. Let there be no man to back him, and no one to take pity on his orphans.

"'13. May his children be exterminated and his name blotted out in a single generation.

"'14. Let the sin of his fathers be remembered before the Lord, and the sin of his mother be not blotted out.

"'15. Let them be ever present to the Lord and his memory be rooted out from the earth;

"'16. In that he hath not thought of using

mercy and hath persecuted a poor and wretched man and hath persecuted a sorry creature to slay him.

"'17. He loved cursing,--and it shall come unto him. He desired not blessing,--it shall stay far from him.

"'18. He clothed himself with cursing as with a vesture, and it entered into his bowels as water, and it was as oil in his bones.

"'19. May it be for him as a garment in which he shall be wrapped, and as a girdle with which he shall ever be girded.

"'20. This is the work of them who slander [me] before the Lord, and speak unlawfully against my soul.

"'21. But do thou, O Lord God, be gracious unto me; for thy name's sake save me.

"'22. For I am poor and I am wretched; my heart is tumult within me.

"'23. I am carried away in the midst as a shadow which hath sunk down, and I am shaken out as grass-hoppers.

"'24. My knees have become weak from fasting, and my flesh is altered from [lack of] oil.

"'25. But I have become a mock unto them; they saw me and wagged their heads.

"'26. Help, O Lord God, and save me according to thy grace.

"'27. May they know that this is thy hand, and that thou, O Lord, hast fashioned them.'

"This is then the solution of the twelfth repentance which Pistis Sophia uttered, when she was in the chaos."

Chapter 57

And Jesus continued again in the discourse and said unto his disciples: "It came to pass

again thereafter that Pistis Sophia cried unto me, saying:

"O Light of lights, I have transgressed in the twelve æons, and have descended from them; wherefor have I uttered the twelve repentances, [one] for each æon. Now, therefore, O Light of lights, forgive me my transgression, for it is exceedingly great, because I have abandoned the regions of the height and have come to dwell in the regions of the chaos.'

"When then Pistis Sophia had said this, she continued again in the thirteenth repentance, saying:

"'1. Hearken unto me singing praises unto thee, O Light of lights. Hearken unto me uttering the repentance for the thirteenth æon, the region out of which I have come down, in order that the thirteenth repentance of the thirteenth æon may be accomplished,--those [æons] which I have overstepped and out of which I have come down.

"'2. Now, therefore, O Light of lights, hearken unto me singing praises unto thee in the thirteenth æon, my region out of which I have come down.

"'3. Save me, O Light, in thy great mystery and forgive my transgression in thy forgiveness.

"'4. And give unto me the baptism and forgive my sins and purify me from my transgression.

"'5. And my transgression is the lion-faced power, which will never be hidden from thee; for because of it have I gone down.

"'6. And I alone among the invisibles, in whose regions I was, have transgressed, and have gone down into the chaos. Moreover I have

transgressed, that thy commandment may be accomplished.'

"This then Pistis Sophia said. Now, therefore, let him whom his spirit urgeth to understand her words, come forward and proclaim her thought."

Martha came forward and said: "My Lord, my spirit urgeth me to proclaim the solution of that which Pistis Sophia hath spoken; thy power hath prophesied aforetime concerning it through David in the fiftieth Psalm, saying thus:

"'1. Be gracious unto me, O God, according to thy great grace; according to the fulness of thy mercy blot out my sin.

"'2. Wash me thoroughly from my iniquity.

"'3. And may my sin be ever present to thee,

"'4. That thou mayest be justified in thy words and prevail when thou judgest me.'

"This is then the solution of the words which Pistis Sophia hath uttered."

Jesus said unto her: "Well said, finely, Martha, blessed [one]."

Chapter 58

And Jesus continued again in the discourse and said unto his disciples: "It came to pass then, when Pistis Sophia had said these words, that the time was fulfilled that she should be led out of the chaos. And of myself, without the First Mystery, I despatched out of myself a light-power, and I sent it down to the chaos, so that it might lead Pistis Sophia forth from the deep regions of the chaos, and lead [her] to the higher regions of the chaos, until the command should come from the First Mystery that she should be led entirely forth out of the chaos. And my light-power led Pistis Sophia up to the higher regions

of the chaos. It came to pass then, when the emanations of Self-willed had noticed that Pistis Sophia was led forth into the higher regions of the chaos, that they also sped after her upwards, desiring to bring her again into the lower regions of the chaos. And my light-power, which I had sent to lead up Sophia out of the chaos, shone exceedingly. It came to pass then, when the emanations of Self-willed pursued Sophia, when she had been led into the higher regions of the chaos, that she again sang praises and cried out unto me, saying:

"'1. I will sing praises unto thee, O Light, for I desired to come unto thee. I will sing thee praises, O Light, for thou art my deliverer.

"'2. Leave me not in the chaos. Save me, O Light of the Height, for it is thou that I have praised.

"'3. Thou has sent me thy light through thyself and hast saved me. Thou hast led me to the higher regions of the chaos.

"'4. May the emanations of Self-willed which pursue me, sink down into the lower regions of the chaos, and let them not come to the higher regions to see me.

"'5. And may great darkness cover them and darker gloom come over them. And let them not see me in the light of thy power, which thou hast sent unto me to save me, so that they may not again get dominion over me.

"'6. And let not their resolution which they have formed, to take away my power, take effect for them. And as they have spoken against me, to take from me my light, take rather from them theirs instead of mine.

"'7. And they have proposed to take away my whole light and have not been able to take it, for thy light-power was with me.

"'8. Because they have taken counsel without thy commandment, O Light, therefore have they not been able to take away my light.

"'9. Because I have had faith in the Light, I shall not be afraid; and the Light is my deliverer and I shall not fear.'

"Now, therefore, let him whose power is exalted, speak the solution of the words which Pistis Sophia hath uttered."

And it came to pass, when Jesus had finished speaking these words unto his disciples, that Salome came forward and said: "My Lord, my power constraineth me to speak the solution of the words which Pistis Sophia hath uttered. Thy power hath prophesied aforetime through Solomon, saying:

"'1. I will give thanks unto thee, O Lord, for thou art my God.

"'2. Abandon me not, O Lord, for thou art! my hope.

"'3. Thou hast given me thy vindication for naught, and I am saved through thee.

"'4. Let them who pursue me, fall down and let them not see me.

"'5. May a smoke-cloud cover their eyes and an air-mist darken them, and let them not see the day, so that they may not seize me.

"'6. May their resolution be impotent, and may what they concoct come upon them.

"'7. They have devised a resolution, and it hath not taken effect for them.

"'8. And they are vanquished, although they

be mighty, and what they have wickedly pre-pared is fallen upon them.

"'9. My hope is in the Lord, and I shall not be afraid, for thou art my God, my Saviour.'"

It came to pass then, when Salome had finished saying these words, that Jesus said unto her: "Well said, Salome; and finely. This is the solution of the words which Pistis Sophia hath uttered."

Chapter 59

And Jesus continued again in the discourse and said unto his disciples: "It came to pass then, when Pistis Sophia had finished saying these words in the chaos, that I made the light-power, which I had sent to save her, become a light-wreath on her head, so that from now on the emanations of Self-willed could not have dominion over her. And when it had become a light-wreath round her head, all the evil matters in her were shaken and all were purified in her. They perished and remained in the chaos, while the emanations of Self-willed gazed upon them and rejoiced. And the purification of the pure light which was in Pistis Sophia, gave power to the light of my light-power, which had become a wreath round her head.

"It came to pass then moreover, when it surrounded the pure light in Sophia, and her pure light did not depart from the wreath of the power of the light-flame, so that the emanations of Self-willed should not rob it from it,--when then this befell her, the pure light-power in Sophia began to sing praises. And she praised my light-power, which was a wreath round her head, and she sang praises, saying:

"'1. The Light hath become a wreath round

my head; and I shall not depart from it, so that the emanations of Self-willed may not rob it from me.

"'2. And though all the matters be shaken, yet shall I not be shaken.

"'3. And though all my matters perish and remain in the chaos,--those which the emanations of Self-willed see,--yet shall I not perish.

"'4. For the Light is with me, and I myself am with the Light.'

"These words then Pistis Sophia uttered. Now, therefore, let him who understandeth the thought of these words, come forward and proclaim their solution."

Then Mary, the mother of Jesus, came forward and said: "My son according to the world, my God and Saviour according to the height, bid me proclaim the solution of the words which Pistis Sophia hath uttered."

And Jesus answered and said: "Thou also, Mary, hast received form which is in Barbēlō, according to matter, and hast received likeness which is in the Virgin of Light, according to light, thou and the other Mary, the blessed one; and on thy account the darkness hath arisen, and moreover out of thee did come forth the material body in which I am, which I have purified and refined,--now, therefore, I bid thee proclaim the solution of the words which Pistis Sophia hath uttered."

And Mary, the mother of Jesus, answered and said: "My Lord, thy light-power hath prophesied aforetime concerning these words through Solomon in the nineteenth Ode and said:

"'1. The Lord is on my head as a wreath, and I shall not depart from him.

"'2. The wreath in truth is woven for me; and it hath caused thy twigs to sprout in me.

"'3. For it is not like unto a wreath withered that sprouteth not. But thou art alive on my head and thou hast sprouted upon me.

"'4. Thy fruits are full and perfect, filled with thy salvation.'"

It came to pass then, when Jesus had heard his. mother Mary say these words, that he said unto her: "Well said, finely. Amēn, amēn, I say unto thee: They shall proclaim thee blessed from one end of the earth to the other; for the pledge of the First Mystery hath taken up its abode with thee, and through that pledge shall all from the earth and all from the height be saved, and that pledge is the beginning and the end."

Chapter 60

And Jesus continued again in the discourse and said unto his disciples: "It came to pass when Pistis Sophia had uttered the thirteenth repentance,--in that hour was fulfilled the commandment of all the tribulations which were de-creed for Pistis Sophia for the fulfilment of the First Mystery, which was from the beginning, and the time had come to save her out of the chaos and lead her out from all the darknesses. For her repentance was accepted from her through the First Mystery; and that mystery sent me a great light-power out of the height, that I might help Pistis Sophia and lead her up out of the chaos. So I looked towards the æons into the height and saw that light-power which the First Mystery had sent me, that I might save Pistis Sophia out of the chaos. It came to pass, therefore, when I had seen it, coming forth from the æons and hastening down to me,--I was above

the chaos,--that another light-power went forth out of me, that it too might help Pistis Sophia. And the light-power which had come from the height through the First Mystery, came down upon the light-power which had gone out of me; and they met together and became a great stream of light."

When then Jesus had said this unto his disciples, he said: "Understand ye in what manner I discourse with you?"

Mary started forward again and said: "My Lord, I understand what thou sayest. Concerning the solution of this word thy light-power hath prophesied aforetime through David in the eighty-fourth Psalm, saying:

"'10. Grace and truth met together, and righteousness and peace kissed each other.

"'11. Truth sprouted forth out of the earth, and righteousness looked down from heaven.'

"'Grace' then is the light-power which hath come down through the First Mystery; for the First Mystery hath hearkened unto Pistis Sophia and hath had mercy on her in all her tribulations. 'Truth' on the other hand is the power which hath gone forth out of thee, for that thou hast fulfilled the truth, in order to save her out of the chaos. And 'righteousness' again is the power which hath come forth through the First Mystery, which will guide Pistis Sophia. And 'peace' again is the power which hath gone forth out of thee, so that it should enter into the emanations of Self-willed and take from them the lights which they have taken away from Pistis Sophia, that is, so that thou mayest gather them together into Pistis Sophia and make them at peace with

her power. 'Truth' on the other hand is the power which went forth out of thee, when thou wast in the lower regions of the chaos. For this cause thy power hath said through David

'Truth sprouted out of the earth,' because thou wert in the lower regions of the chaos. 'Righteousness' on the other hand which hath 'looked down from heaven,'--it is the power which hath come down from the height through the First Mystery and hath entered into Pistis Sophia."

Chapter 61

It came to pass then, when Jesus had heard these words, that he said: "Well said, Mary, blessed one, who shalt inherit the whole Light-kingdom."

Thereon Mary, the mother of Jesus, also came forward and said: "My Lord and my Saviour, give commandment unto me also that I repeat this word."

Jesus said: "Whose spirit is understanding, him I do not prevent, but I urge him on still more to speak the thought which hath moved him. Now, therefore, Mary, my mother according to matter, thou in whom I have sojourned, I bid thee that thou also speak the thought of the discourse."

And Mary answered and said: "My Lord, concerning the word which thy power hath prophesied through David: 'Grace and truth met together, righteousness and peace kissed each other. Truth sprouted forth out of the earth, and righteousness looked down from heaven,'--thus hath thy power prophesied this word aforetime about thee.

"When thou wert little, before the spirit had

come upon thee, whilst thou wert in a vineyard with Joseph, the spirit came out of the height and came to me in my house, like unto thee; and I had not known him, but I thought that thou wast he. And the spirit said unto me: Where is Jesus, my brother, that I meet with him?' And when he had said this unto me, I was at a loss and thought it was a phantom to try me. So I seized him and bound him to the foot of the bed in my house, until I went forth to you, to thee and Joseph in the field, and I found you on the vineyard, Joseph propping up the vineyard. It came to pass, therefore, when thou didst hear me speak the word unto Joseph, that thou didst understand the word, wert joyful and saidest: 'Where is he, that I may see him; else I await him in this place.' And it came to pass, when Joseph had heard thee say these words, that he was startled. And we went down together, entered the house and found the spirit bound to the bed. And we looked on thee and him and found thee like unto him. And he who was bound to the bed was unloosed; he took thee in his arms and kissed thee, and thou also didst kiss him. Ye became one.

"This then is the word and its solution. 'Grace' is the spirit which hath come down out of the height through the First Mystery, for it hath had mercy on the race of men and sent its spirit that he should forgive the sins of the whole world, and they should receive the mysteries and inherit the Light-kingdom. 'Truth' on the other hand is the power which hath sojourned with me. When it had come forth out of Barbēlō,

it became material body for thee, and hath made proclamation concerning the region of Truth. 'Righteousness' is thy spirit, who hath brought the mysteries out of the height to give them to the race of men. 'Peace' on the other hand is the power which hath sojourned in thy material body according to the world, which hath baptized the race of men, until it should make it stranger unto sin and make it at peace with thy spirit, so that they may be at peace with the emanations of the Light; that is, 'Grace and truth kissed each other.' As it saith: 'Truth sprouted forth out of the earth,'--'truth' is thy material body which sprouted forth out of me according to the world of men, and hath made proclamation concerning the region of Truth. And again as it saith: 'Righteousness [looked down] from heaven'--'righteousness' is the power which looked out of the height, which will give the mysteries of the Light to the race of men, so that they will become righteous and good, and inherit the Light-kingdom."

It came to pass then, when Jesus had heard these words which his mother Mary spake, that he said: "Well said, finely, Mary."

Chapter 62

The other Mary came forward and said: "My Lord, bear with me and be not wroth with me. Yea, from the moment when thy mother spake with thee concerning the solution of these words, my power disquieted me to come forward and like-wise to speak the solution of these words."

Jesus said unto her: "I bid thee speak their solution."

Mary said: "My Lord, 'Grace and truth met together,'--'grace' then is the spirit who hath

Of the spiritual and material bodies of Jesus.

come upon thee, when thou didst receive the baptism from John. 'Grace' then is the godly spirit who hath come upon thee; he hath had mercy on the race of men, hath come down and hath met with the power of Sabaōth, the Good which is in thee and which hath made proclamation concerning the regions of Truth. It hath said again: 'Righteousness and peace kissed each other,'--'righteousness' then is the spirit of the Light, which did come upon thee and hath brought the mysteries of the height, to give them unto the race of men. 'Peace' on the other hand is the power of Sabaōth, the Good, which is in thee,--he who hath baptized and hath forgiven the race of men,--and it hath made them at peace with the sons of the Light. And moreover as thy power hath said through David: 'Truth sprouted forth out of the earth,'--that is the power of Sabaōth, the Good, which sprouted forth out of Mary, thy mother, the dweller on earth. 'Righteousness,' which 'looked down from heaven,' on the other hand is the spirit in the height who hath brought all mysteries of the height and given them to the race of men; and they have become righteous and good, and have inherited the Light-kingdom."

And it came to pass, when Jesus had heard Mary speak these words, that he said: "Well said, Mary, inheritress of the Light."

And Mary, the mother of Jesus, again came forward, fell down at his feet, kissed them and said: "My Lord, my son and my Saviour, be not wroth with me, but pardon me, that I may once more speak the solution of these words. 'Grace and truth met together,'--it is I, Mary,

thy mother, and Elizabeth, mother of John, whom I have met. 'Grace' then is the power of Sabaōth in me, which went forth out of me, which thou art. Thou hast had mercy on the whole race of men. 'Truth' on the other hand is the power in Elizabeth, which is John, who did come and hath made proclamation concerning the way of Truth, which thou art,--who hath made proclamation before thee. And again, 'Grace and truth met together,'--that is thou, my Lord, thou who didst meet John on the day when thou hadst to receive the baptism. And again thou and John are 'Righteousness and peace kissed each other.'--'Truth hath sprouted forth out of the earth, and righteousness looked down from heaven,'--this is, during the time when thou didst minister unto thyself, thou didst have the form of Gabriēl, thou didst look down upon me from heaven and speak with me. And when thou hadst spoken with me, thou didst sprout up in me,--that is the 'truth,' that is the power of Sabaōth, the Good, which is in thy material body, that is the 'truth' which 'sprouted up out of the earth.'"

It came to pass then, when Jesus had heard his mother Mary speak these words, that he said: "Well said, and finely. This is the solution of all the words concerning which my light-power hath prophesied aforetime through the prophet David."

The Note of a Scribe

(Now these are the names which I will give from the Boundless onward. Write them with a sign, that the Sons of God may be revealed from here on.

This is the name of the Immortal: aaa, ōōō; and this is the name of the Voice, for the sake of which the Perfect Man hath set himself in motion: iii. And these are the interpretations of the names of these mysteries: the first [name], which is aaa, its interpretation is fff; the second, which is mmm or ōōō, its interpretation is aaa; the third, which is ps ps ps, its interpretation is ooo; the fourth, which is fff, its interpretation is nnn; the fifth, which is ddd, its interpretation is aaa. He on the throne is aaa. This is the interpretation of the second: aaaa, aaaa, aaaa; this is the interpretation of the whole name.)

Chapter 63

JOHN also came forward and said: "O Lord, bid me also speak the solution of the words which thy light-power hath prophesied aforetime through David."

And Jesus answered and said unto John: "To thee too, John, I give commandment to speak the solution of the words which my light-power hath prophesied through David:

"'10. Grace and truth met together, and righteousness and peace kissed each other.

"'11. Truth hath sprouted forth out of the earth, and righteousness looked down from heaven.'"

And John answered and said: "This is the word which thou hast said unto us aforetime: 'I have come out of the Height and entered into Sabaōth, the Good, and embraced the light-power in him.' Now, therefore, 'Grace and truth' which 'met together,'--thou art 'grace,' thou who art sent out of the regions of the Height through thy Father, the First Mystery which looketh within, in that he hath sent thee, that thou mayest have mercy on the whole world. 'Truth' on the other hand is the power of

[paragraph continues] Sabaōth, the Good, which bound itself in thee and which thou hast cast forth to the Left,--thou the First Mystery which looketh without. And the little Sabaōth, the Good, took it and cast it forth into the matter of Barbēlō, and he made proclamation concerning the regions of Truth to all the regions of those of the Left. That matter of Barbēlō then it is which is body for thee to-day.

"And 'righteousness and peace' which 'kissed each other,'--'righteousness' then art thou who didst bring all the mysteries through thy Father, the First Mystery which looketh within, and hast baptized this power of Sabaōth, the Good; and thou didst go to the region of the rulers and didst give unto them the mysteries of the Height; they became righteous and good.

"'Peace' on the other hand is the power of Sabaōth, that is thy soul, which did enter into the matter of Barbēlō, and all the rulers of the six æons of Yabraōth have made peace with the mystery of the Light.

"And 'truth' which 'sprouted forth out of the earth,'--it is the power of Sabaōth, the Good, which came out of the region of the Right, which lieth outside the Treasury of the Light., and which hath come into the region of those of the Left; it hath entered into the matter of Barbēlō, and hath made proclamation concerning the mysteries of the region of Truth.

"'Righteousness' on the other hand which 'looked down from heaven,' is thou the First Mystery which looketh down without, as thou didst come out of the spaces of the Height with the mysteries of the Light-kingdom; and thou

didst come down upon the light-vesture which thou didst receive from the hand of Barbēlō, which [vesture] is Jesus, our Saviour, in that thou didst come down upon him as a dove."

It came to pass then, when John had brought forward these words, that the First Mystery which looketh without, said unto -him: "Well said, John, beloved brother."

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The First Mystery again continued and said: "It came to pass, therefore, that the power which had come out of the Height, that is I, in that my Father sent me to save Pistis Sophia out of the chaos, [that] I, therefore, and also the power which did go from me, and the soul which I had received from Sabaōth, the Good,--they drew towards one another and become a single light-stream, which shone very exceedingly. I called down Gabriēl and Michaēl out of the æons, at the command of my Father, the First Mystery which looketh within, and I gave unto them the light-stream and let them go down into the chaos to help Pistis Sophia and to take the light-powers, which the emanations of Self-willed had taken from her, from them and give them to Pistis Sophia.

"And straightway, when they had brought down the light-stream into the chaos, it shone most exceedingly in the whole of the chaos, and spread itself over all their regions. And when the emanations of Self-willed had seen the great light of that stream, they were terror-stricken one with the other. And that stream drew forth out of them all the light-powers which they had taken from Pistis Sophia, and the emanations of Self-willed could not dare to lay hold of that light-stream

in the dark chaos; nor could they lay hold of it with the art of Self-willed, who ruleth over the emanations.

"And Gabriēl and Michaēl led the light-stream over the body of the matter of Pistis Sophia and poured into her all the light-powers which they had taken from her. And the body of her matter became shining throughout, and all the powers also in her, whose light they had taken away, took light and ceased to lack their light, for they got their light which had been taken from them, because the light was given them through me. And Michaēl and Gabriēl, who ministered and had brought the light-stream into the chaos, will give them the mysteries of the Light; it is they to whom the light-stream was entrusted, which I have given unto them and brought into the chaos. And Michaēl and Gabriēl have taken no light for themselves from the lights of Sophia, which they had taken from the emanations of Self-willed.

"It came to pass then, when the light-stream had ingathered into Pistis Sophia all her light-powers, which it had taken from the emanations of Self-willed, that she became shining throughout; and the light-powers also in Pistis Sophia, which the emanations of Self-willed had not taken, became joyful again and filled themselves with light. And the lights which were poured into Pistis Sophia, quickened the body of her matter, in which no light was present, and which was on the point of perishing or perished. And they raised up all her powers which were on the point of being dissolved. And they took unto themselves a light-power and became again as they

were before, and they increased again in their sense of the Light. And all the light-powers of Sophia knew themselves mutually through my light-stream and were saved through the light of that stream. And my light-stream, when. it had taken away the lights from the emanations of Self-willed, which they had taken away from Pistis Sophia, poured them into Pistis Sophia, and turned itself about and went up out of the chaos."

When then the First Mystery said this to the disciples, that it had befallen Pistis Sophia in the chaos, he answered and said unto them: "Understand ye in what manner I discourse with you?"

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Peter came forward and said: "My Lord, concerning the solution of the words which thou hast spoken, thus hath thy light-power prophesied aforetime through Solomon in his Odes:

"'1. A stream came forth and became a great wide flood.

"'2. It tore away all to itself and turned itself against the temple.

"'3. Dams and buildings could not hold it, nor could the art of them who hold the waters.

"'4. It was led over the whole land and laid hold of all.

"'5. They who were on the dry sand, drank; their thirst was quieted and quenched, when the draught from the hand of the Highest was given.

"'6. Blessed are the ministers of that draught, to whom the water of the Lord is entrusted.

"'7. They have refreshed parched lips; they whose power was taken away, have gotten joy of heart and they have laid hold of souls, having

poured in the breath, so that they should not die.

"'8. They have raised up limbs which were fallen; they have given power to their openness and light unto their eyes.

"'9. For they all have known themselves in the Lord and are saved through the water of Life eternal.'

"Hearken, therefore, my Lord, that I may set forth the word in openness. As thy power hath prophesied through Solomon: 'A stream came forth and became a great wide flood,'--this is: The light-stream hath spread itself out in the chaos over all the regions of the emanations of Self-willed.

"And again the word which thy power hath spoken through Solomon: 'It tore away all to itself and led it over the temple,'--that is: It drew all the light-powers out of the emanations of Self-willed, which they had taken from Pistis Sophia, and poured them anew into Pistis Sophia.

"And again the word thy power hath spoken: 'The dams and buildings could not hold it,'--that is: The emanations of Self-willed could not hold the light-stream within the walls of the darkness of the chaos.

"And again the word which it hath spoken: It was led over the whole land and filled all,'--that is: When Gabriēl and Michaēl had led it over the body of Pistis Sophia, they poured into her all the lights which the emanations of Self-willed had taken from her, and the body of her matter shone.

"And the word which it hath spoken: 'They who were in the dry sand, drank,'--that is:

All in Pistis Sophia whose light had before been taken away, got light.

"And the word which it hath spoken: 'Their thirst was quieted and quenched,'--that is: Her powers ceased to lack the light, because their light, which had been taken from them, was given them [again].

"And again as thy power hath spoken: 'The draught through the Highest was given them,'--that is: The light was given unto them through the light-stream, which came forth out of thee, the First Mystery."

"And as thy power hath spoken: 'Blessed are the ministers of that draught,'--this is the word which thou hast spoken: 'Michaēl and Gabriēl, who have ministered, have brought the light-stream into the chaos and also led it forth again. They will give them the mysteries of the Light of the Height, they to whom the light-stream is entrusted.'

"And again as thy power hath spoken: 'They have refreshed parched lips,'--that is: Gabriēl and Michaēl have not taken for themselves from the lights of Pistis Sophia, which they had spoiled from the emanations of Self-willed, but they have poured them into Pistis Sophia.

"And again the word which it hath spoken:

They whose power was taken away, have gotten joy of heart,'--that is: All the other powers of Pistis Sophia, which the emanations of Self-willed have not taken, are become exceedingly merry and have filled themselves with light from their light-fellows, for these have poured it into them.

"And the word which thy power hath spoken: 'They have quickened souls, having poured in

the breath, so that they should not die,'--that is: When they had poured the lights into Pistis Sophia, they quickened the body of her matter, from which they had before taken its lights, and which was on the point of perishing.

"And again the word which thy power hath spoken: 'They have raised up limbs which were fallen, or that they should not fall,'--that is: When they poured into her her lights, they raised up all her powers which were on the point of being dissolved.

"And again as thy light-power hath spoken: They have received again their light and have become as they were before '; and again the word which it hath spoken: 'They have given light unto their eyes,'--that is: They have received sense in the Light and known the light-stream, that it belongeth to the Height.

"And again the word which it hath spoken: 'They all have known themselves in the Lord,'--that is: All the powers of Pistis Sophia have known one another through the light-stream.

"And again the word which it hath spoken: 'They are saved through water of Life eternal,'--that is: They are saved through the whole light-stream.

"And again the word which it hath spoken: 'The light-stream tore all to itself and drew it over the temple,'--that is: When the light-stream had taken all the light-powers of Pistis Sophia and had spoiled them from the emanations of Self-willed, it poured them into Pistis Sophia and turned itself about and went out of the chaos and came over thee,--thou who art the temple.

"This is the solution of all the words which

thy light-power hath spoken through the Ode of Solomon."

It came to pass then, when the First Mystery had heard Peter speak these words, that he said unto him: "Well said, blessed Peter. This is the solution of the words which have been spoken."

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And the First Mystery continued again in the discourse and said: "It came to pass then, before I had led forth Pistis Sophia out of the chaos, because it was not yet commanded me through my Father, the First Mystery which looketh within,--at that time then, after the emanations of Self-willed had perceived that my light-stream had taken from them the light-powers which they had taken from Pistis Sophia, and had poured them into Pistis Sophia, and when they again had seen Pistis Sophia, that she shone as she had done from the beginning, that they were enraged against Pistis Sophia and cried out again to their Self-willed, that he should come and help them, so that they might take away the powers in Pistis Sophia anew.

"And Self-willed sent out of the height, out of the thirteenth æon, and sent another great light-power. It came down into the chaos as a flying arrow, that he might help his emanations, so that they might take away the lights from Pistis Sophia anew. And when that light-power had come down, the emanations of Self-willed which were in the chaos and oppressed Pistis Sophia, took great courage and again pursued Pistis Sophia with great terror and great alarm. And some of the emanations of Self-willed oppressed her. One of them changed itself into

the form of a great serpent; another again changed itself also into the form of a seven-headed basilisk; another again changed itself into the form of a dragon. And moreover the first power of Self-willed, the lion-faced, and all his other very numerous emanations, they came together and oppressed Pistis Sophia and led her again into the lower regions of the chaos and alarmed her again exceedingly.

"It came to pass then that there looked down out of the twelve æons, Adamas, the Tyrant, who also was wroth with Pistis Sophia, because she desired to go to the Light of lights, which was above them all; therefore was he wroth with her. It came to pass then, when Adamas, the Tyrant, had looked down out of the twelve æons, that he saw the emanations of Self-willed oppressing Pistis Sophia, until they should take from her all her lights. It came to pass then, when the power of Adamas had come down into the chaos unto all the emanations of Self-willed,--it came to pass then, when that demon came down into the chaos, that it dashed down Pistis Sophia. And the lion-faced power and the serpent-form and the basilisk-form and the dragon-form and all the other very numerous emanations of Self-willed surrounded Pistis Sophia all together, desiring to take from her anew her powers in her, and they oppressed Pistis Sophia exceedingly and threatened her. It came to pass then, when they oppressed her and alarmed her exceedingly, that she cried again to the Light and sang praises, saying:

"'1. O Light, it is thou who hast helped me; let thy light come over me.

"'2. For thou art my protector, and I come hence unto thee, O Light, having faith in thee, O Light.

"'3. For thou art my saviour from the emanations of Self-willed and of Adamas, the Tyrant, and thou shalt save me from all his violent threats.'

"And when Pistis Sophia had said this, then at the commandment of my Father, the First Mystery which looketh within, I sent again Gabriēl and Michaēl and the great light-stream, that they should help Pistis Sophia. And I gave commandment unto Gabriēl and Michaēl to bear Pistis Sophia in their hands, so that her feet should not touch the darkness below; and I gave them commandment moreover to guide her in the regions of the chaos, out of which she was to be led.

"It came to pass then, when the angels had come down into the chaos, they and the light-stream, and moreover [when] all the emanations of Self-willed and the emanations of Adamas had seen the light-stream, how it shone very exceedingly and there was no measure for the light about it, that they became terror-stricken and quitted Pistis Sophia. And the great light-stream surrounded Pistis Sophia on all sides of her, on her left and on her right and on all her sides, and it became a light-wreath round her head.

"It came to pass then, when the light-stream had surrounded Pistis Sophia, that she took great courage, and it ceased not to surround her on all her sides; and she was no longer in fear of the emanations of Self-willed which are in the

chaos, nor was she any more in fear of the other new power of Self-willed which he had cast down into the chaos as a flying arrow, nor did she any more tremble at the demon power of Adamas which had come out of the æons.

"And moreover by commandment of myself, the First Mystery which looketh without, the light-stream which surrounded Pistis Sophia on all her sides, shone most exceedingly, and Pistis Sophia abode in the midst of the light, a great light being on her left and on her right, and on all her sides, forming a wreath round her head. And all the emanations of Self-willed [could] not change their face again, nor could they bear the shock of the great light of the stream, which was a wreath round her head. And all the emanations of Self-willed,--many of them fell at her right, because she shone most exceedingly, and many others fell at her left, and were not able at all to draw nigh unto Pistis Sophia because of the great light; but they fell all one on another, or they all came near one another, and they could not inflict any ill on Pistis Sophia, because she had trusted in the Light.

"And at the commandment of my Father, the First Mystery which looketh within, I myself went down into the chaos, shining most exceedingly, and approached the lion-faced power, which shone exceedingly, and took its whole light in it and held fast all the emanations of Self-willed, so that from now on they went not into their region, that is the thirteenth æon. And I took away the power of all the emanations of Self-willed, and they all fell down in the chaos powerless. And I led forth Pistis Sophia, she

being on the right of Gabriēl and Michaēl. And the great light-stream entered again into her. And Pistis Sophia beheld with her eyes her foes, that I had taken their light-power from them. And I led Pistis Sophia forth from the chaos, she treading under foot the serpent-faced emanation of Self-willed, and moreover treading under foot the seven-faced-basilisk emanation, and treading under foot the lion- and dragon-faced power. I made Pistis Sophia continue to stand upon the seven-headed-basilisk emanation of Self-willed; and it was more mighty than them all in its evil doings. And I, the First Mystery, stood by it and took all the powers in it, and made to perish its whole matter, so that no seed should arise from it from now on."

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And when the First Mystery said this unto his disciples, he answered and said: "Understand ye in what manner I discourse with you?"

James came forward and said: "My Lord, concerning then the solution of the words which thou hast said, thus hath thy light-power prophesied thereon aforetime through David in the ninetieth Psalm:

"'1. Whoso then dwelleth under the help of the Most High, will abide under the shadow of the God of heaven.

"'2. He will say unto the Lord: Thou art my succour and my place of refuge, my God, in whom I trust.

"'3. For he will save me out of the snare of the hunters and from mighty word.

"'4. He will shade thee with his breast, and thou shalt have trust beneath his wings; his truth shall surround thee as a shield.

"'5. Thou wilt not be afraid of terror by night nor of an arrow which flieth by day,

"'6. Of a thing which slinketh in the darkness, of a mischance and a demon at mid-day.

"'7. A thousand will fall on thy left, and ten thousand at thy right hand; but they shall not come nigh thee.

"'8. Nay rather with thine eyes wilt thou behold, thou wilt see the requital of the sinners.

"'9. For thou, O Lord, art my hope. Thou hast established the Most High for thyself as refuge.

"'10. Harm will not come nigh unto thee; scourge will not come nigh thy dwelling.

"'11. For he will give commandment to his angels on thy behalf that they guard thee on all thy ways,

"'12. And bear thee on their hands, that thou mayest never strike with thy foot against a stone.

"'13. Thou wilt stride over the serpent and basilisk and tread on lion and dragon.

"'14. Because he hath trusted in me, I will save him; I will overshadow him, because he hath known my name.

"'15. He will cry unto me and I shall hearken unto him; I am at his side in his tribulation and will save him and honour him,

"'16. And increase him with many days and show him my salvation.'

"This, my Lord, is the solution of the words which thou hast said. Hearken therefore, that I may say it in openness.

"The word then which thy power hath spoken through David: 'Whoso then dwelleth under

the help of the Most High, will abide under the shadow of the God of heaven,'--that is: When Sophia had trusted in the Light, she abode under the light of the light-stream, which through thee came out of the Height.

"And the word which thy power hath spoken through David: 'I will say unto the Lord: Thou art my succour and my refuge, my God, in whom I trust,'--it is the word with which Pistis Sophia hath sung praises: 'Thou art my succour, and I come unto thee.'

"And again the word which thy power hath spoken: 'My God, in whom I trust, thou wilt save me out of the snare of the hunters and from mighty word,'--it is what Pistis Sophia hath said: 'O Light, I have faith in thee, for thou wilt save me from the emanations of Self-willed and from those of Adamas, the Tyrant, and thou wilt save me also from all their mighty threats.'

"And again the word which thy power hath spoken through David: 'He will shade thee with his breast, and thou wilt have trust beneath his wings,'--that is: Pistis Sophia hath been in the light of the light-stream, which hath come from thee, and hath continued in firm trust in the light, that on her left and that on her right, which are the wings of the light-stream.

"And the word which thy light-power hath prophesied through David: 'Truth will surround thee as a shield,'--it is the light of the light-stream which hath surrounded Pistis Sophia on all her sides as a shield.

"And the word which thy power hath spoken: 'He will not be afraid of terror by night,'--that is: Pistis Sophia hath not been afraid of the

terrors and alarms into which she had been planted in the chaos, which is the 'night.'

"And the word which thy power hath spoken: He will not be afraid of an arrow which flieth by day,'--that is: Pistis Sophia hath not been afraid of the power which Self-willed hath sent last of all out of the height, and which hath come into the chaos as it were a flying arrow. Thy light-power therefore hath said: 'Thou wilt not be afraid of an arrow which flieth by day,' for that power hath come out of the thirteenth æon, it being that which is lord over the twelve æons, and which giveth light unto all the æons; wherefor hath he [David] said 'day.'

"And again the word which thy power hath spoken: 'He will not be afraid of a thing which slinketh in the darkness,'--that is: Sophia hath not been afraid of the lion-faced emanation, which caused fear for Pistis Sophia in the chaos, which is the 'darkness.'

"And the word which thy power hath spoken: 'He will not be afraid of a mischance and of a demon at mid-day,'--that is: Pistis Sophia hath not been afraid of the demon emanation of Tyrant Adamas, which hath cast Pistis Sophia to the ground in a great mischance, and which hath come forth out of Adamas out of the twelfth æon; wherefor then hath thy power said: 'He will not be afraid of the demon mischance at mid-day,'--'mid-day,' because it hath come out of the twelve æons, which is 'mid-day'; and again ['night,' because] it hath come out of the chaos, which is the 'night,' and because it hath come out of the twelfth æon which is in the midst between both; therefore hath thy light-power said 'mid-day,'

because the twelve æons lie in the midst between the thirteenth æon and the chaos.

"And again the word which thy light-power hath spoken through David: 'A thousand will fall on his left, and ten thousand at his right hand, but they shall not come nigh him,'--that is: When the emanations of Self-willed, which are exceedingly numerous, could not bear the great light of the light-stream, many of them fell on the left hand of Pistis Sophia and many at her right, and they could not come nigh her, to do her [harm].

"And the word which thy light-power hath spoken through David: 'Nay rather with thine eyes wilt thou behold, and wilt see the requital of the sinners, for thou, O Lord, art my hope,'--that is the word: Pistis Sophia hath with her eyes beheld her foes, that is the emanations of Self-willed, who all have fallen one on another; not only hath she with her eyes beheld this, but thou also thyself, my Lord, the First Mystery, hast taken the light-power which is in the lion-faced power, and hast moreover taken the power of all the emanations of Self-willed and moreover thou hast imprisoned them in that chaos, [so that] from henceforth they have not gone forth to their own region. Therefore then hath Pistis Sophia with her eyes beheld her foes, that is the emanations of Self-willed, in all which David hath prophesied concerning Pistis Sophia, saying: 'Nay rather with thine eyes wilt thou behold, and thou wilt see the requital of the sinners.' Not only hath she with her eyes beheld, how they fall one on another in the chaos, but she hath also seen the requital with which it was requited them. Just as the emanations of Self-willed have thought

to take away the light of Sophia from her, so hast thou requited them and repaid them in full, and hast taken the light-power in them instead of the lights of Sophia, who hath had faith in the Light of the Height.

"And as thy light-power hath spoken through David: 'Thou hast established the Most High for thyself as refuge; harm will not come nigh unto thee, scourge will not come nigh thy dwelling,'--that is: When Pistis Sophia had had faith in the Light and was afflicted, she sang praises unto it, and the emanations of Self-willed could not inflict on her any harm, nor could they [injure] her, nor could they at all come nigh her.

"And the word which thy light-power hath spoken through David: 'He will give commandment to his angels on thy behalf, that they guard thee on all thy ways and bear thee on their hands, that thou mayest never strike with thy foot against a stone,'--it is again thy word: Thou hast given commandment to Gabriēl and Michaēl, that they guide Pistis Sophia in all the regions of the chaos, until they lead her forth and that they uplift her on their hands, so that her feet do not touch the darkness beneath, and [that] on the other hand they of the lower darkness do not seize hold of her.

"And the word which thy light-power hath spoken through David: 'Thou wilt tread on serpent and basilisk and tread on lion and dragon; because he hath trusted in me, I will save him and I will overshadow him, because he hath known my name,'--that is the word: When Pistis Sophia was on the point of coming forth out of the chaos, she trod on the emanations of Self-willed, and she

trod on the serpent-faced ones and on the basilisk-faced ones, which have seven heads; and she trod on the lion-faced power and on the dragon-faced one. Because she had had faith in the Light, is she saved from all of them.

"This, my Lord, is the solution of the words which thou hast spoken."

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It came to pass then, when the First Mystery had heard these words, that he said: "Well said, James, beloved one."

And the First Mystery continued again in the discourse and said unto his disciples: "It came to pass, when I had led Pistis Sophia out of the chaos, that she cried out again and said:

"'1. I am saved out of the chaos and loosed from the bonds of the darkness. I am come unto thee, O Light.

"'2. For thou wert light on all sides of me, saving me and helping me.

"'3. And the emanations of Self-willed, which fought against me, thou hast hindered through thy light, and they could not come nigh me; for thy light was with me and saved me through thy light-stream.

"'4. Because in sooth the emanations of Self-willed constrained me, they took from me my power and cast me out into the chaos with no light in me. So I became as heavy-weighing matter in comparison with them.

"'5. And thereafter came a light-stream unto me through thee which saved me; it shone on my left and on my right and surrounded me on all sides of me, so that no part of me was without light.

"'6. And thou hast covered me with the light

of thy stream and purged from me all my evil matters; and I shall be relieved of all my matters because of thy light.

"'7. And it is thy light-stream which hath raised me up and taken from me the emanations of Self-willed which constrained me.

"'8. And I have become sure-trusting in thy light and purified light in thy stream.

"'9. And the emanations of Self-willed which constrained me, have withdrawn themselves from me; and I shone in thy great power, for thou savest for ever.'

"This is the repentance which Pistis Sophia hath uttered, when she came forth out of the chaos and was freed from the bonds of the chaos. Now, therefore, who hath ears to hear, let him hear."

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It came to pass then, when the First Mystery had finished saying these words unto his disciples, that Thomas came forward, and said: "My Lord, my light-dweller hath ears and my mind hath understood the words which thou hast said. Now, therefore, give commandment unto me to set forth clearly the solution of the words."

And the First Mystery answered and said unto Thomas: "I give thee commandment to set forth the solution of the song which Pistis Sophia sang unto me."

Thomas answered and said: "My Lord, concerning the song which Pistis Sophia hath uttered, because she was saved out of the chaos, thy light-power prophesied aforetime thereon through Solomon, the son of David, in his Odes:

"'1. I am saved from the bonds and am fled unto thee, O Lord.

"'2. For thou hast been on my right hand, saving me and helping me.

"'3. Thou hast hindered my adversaries and they have not been revealed, because thy face was with me, saving me in thy grace.

"'4. I was despised in the sight of many and cast out; I have become as lead in their sight.

"'5. Through thee I have gotten a power which helped me; for thou hast set lamps on my right and on my left, so that no side of me may be without light.

"'6. Thou hast overshadowed me with the shadow of thy grace, and I was relieved of the coats of skin.

"'7. It is thy right hand which hath raised me up, and thon hast taken the sickness from me.

"'8. I have become powerful in thy truth and purified in thy righteousness.

"'9. My adversaries have withdrawn themselves from me, and I am justified by thy goodness, for thy rest endureth unto all eternity.'

"This then, my Lord, is the solution of the repentance which Pistis Sophia hath uttered, when she was saved out of the chaos. Hearken, therefore, that I may say it in openness.

"The word then which thy light-power hath spoken through Solomon: 'I am saved from the bonds and am fled unto thee, O Lord,'--it is the word which Pistis Sophia hath spoken: 'I am loosed from the bonds of the darkness and am come unto thee, O Light.'

"And the word which thy power hath spoken: 'Thou wert on my right hand, saving and helping me,'--it is again the word which Pistis Sophia

hath spoken: 'Thou art become a light on all sides of me, [saving me] and helping me.'

"And the word which thy light-power hath spoken: 'Thou hast hindered my adversaries and they have not been revealed,'--it is the word which Pistis Sophia hath spoken: 'And the emanations of Self-willed which fought against me, thou hast hindered through thy light, and they could not come nigh me.'

"And the word which thy power hath spoken: 'Thy face was with me, saving me in thy grace,'--it is the word which Pistis Sophia hath spoken: 'Thy light was with me, saving me in thy light-stream.'

"And the word which thy power hath spoken: 'I was despised in the sight of many and cast out,'--it is the word which Pistis Sophia hath spoken:

The emanations of Self-willed constrained me and took my power from me, and I have been despised before them and cast out into the chaos, with no light in me.'

"And the word which thy power hath spoken:

I have become as lead in their sight,'--it is the word which Pistis Sophia hath spoken: 'When they had taken my light from me, I became as heavy-weighing matter before them.'

"And moreover the word which thy power hath spoken: 'Through thee I have gotten a power for me which helped me,'--it is again the word which Pistis Sophia hath spoken: 'And thereafter came a light-power unto me through thee which saved me.'

"And the word which thy power hath spoken: 'Thou hast set lamps on my right and on my left, so that no side of me may be without light,'--it

is the word which Pistis Sophia hath spoken:

'Thy power shone on my right and on my left and surrounded me on all sides of me, so that no part of me was without light.'

"And the word which thy power hath spoken:

'Thou hast overshadowed me with the shadow of thy grace,'--it is again the word which Pistis Sophia hath spoken: 'And thou hast covered me with the light of the stream.'

"And the word which thy power hath spoken: I was relieved of the coats of skin,'--it is again the word which Pistis Sophia hath spoken: 'And they have purified me of all my evil matters, and I raised myself above them in thy light.'

"And the word which thy power hath spoken through Solomon: 'It is thy right hand which hath raised me up, and hath taken the sickness from me,'--it is the word which Pistis Sophia hath spoken: 'And it is thy light-stream which hath raised me up in thy light and hath taken from me the emanations of Self-willed which constrained me.'

"And the word which thy power hath spoken: 'I have become powerful in thy truth and purified in thy righteousness,'--it is the word which Pistis Sophia hath spoken: 'I have become powerful in thy light and purified light in thy stream.'

And the word which thy power hath spoken: 'My adversaries have withdrawn themselves from me,'--it is the word which Pistis Sophia hath spoken: 'The emanations of Self-willed which constrained me, have withdrawn themselves from me.'

"And the word which thy power hath spoken through Solomon: 'And I am justified in thy

goodness, for thy rest endureth unto all eternity,'--it is the word which Pistis Sophia hath spoken: 'I am saved in thy goodness; for thou savest every one.'

"This then, O my Lord, is the whole solution of the repentance which Pistis Sophia hath uttered, when she was saved out of the chaos and loosed from the bonds of the darkness."

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It came to pass then when the First Mystery had heard Thomas say these words, that he said unto him: "Well said, finely, Thomas, blessed one. This is the solution of the song which Pistis Sophia hath uttered."

And the First Mystery continued again and said unto the disciples: "And Pistis Sophia continued and sang praises unto me, saying:

"'1. I sing a song unto thee; through thy commandment hast thou led me down out of the higher æon which is above, and hast led me up to the regions which are below.

"'2. And again through thy commandment thou hast saved me out of the regions which are below, and through thee hast thou taken there the matter in my light-powers, and I have seen it.

"'3. And thou hast scattered far from me the emanations of Self-willed which constrained me and were hostile to me, and hast bestowed power on me to loose myself from the bonds of the emanations of Adamas.

"'4. And thou hast smitten the basilisk with the seven heads and cast it out with my hands and hast set me above its matter. Thou hast destroyed it, so that its seed may not raise itself up from now on.

"'5. And thou Wert with me, giving me power

in all this, and thy light surrounded me in all regions, and through thee hast thou made all the emanations of Self-willed powerless.

"'6. For thou hast taken the power of their light from them and made straight my way to lead me out of the chaos.

"'7. And thou hast removed me from the material darknesses and taken from them all my powers, from which the light had been taken.

"'8. Thou hast put into them purified light and unto all my limbs, in which was no light, thou hast given purified light from the Light of the Height.

"'9. And thou hast made straight the way for them [sc. my limbs], and the light of thy face hath become for me life indestructible.

"'10. Thou hast led me forth above the chaos, the region of chaos and extermination, in order that all the matters in it which are in that region, might be unloosed and all my powers be renewed in thy light, and thy light be in them all.

"'11. Thou hast deposited the light of thy stream in me and I am become purified light.'

"This again is the second song which Pistis Sophia hath uttered. Who then hath understood this repentance, let him come forward and speak it."

Chapter 71

It came to pass then, when the First Mystery had finished saying these words, that Matthew came forward and said: "I have understood the solution of the song which Pistis Sophia hath uttered. Now, therefore, give commandment unto me, that I speak it in openness."

And the First Mystery answered and said: "I give commandment unto thee, Matthew, to

set forth the interpretation of the song which Pistis Sophia hath uttered."

And Matthew answered and said: "Concerning the interpretation of the song which Pistis Sophia hath uttered, thus thy light-power prophesied aforetime thereon through the Ode of Solomon:

"'1. He who hath led me down out of the higher regions which are above, hath led me up out of the regions which are in the bottom below.

"'2. Who hath there taken those in the midst, he hath taught me concerning them.

"'3. Who hath scattered my foes and my adversaries, he hath bestowed power on me over the bonds, to unloose them.

"'4. Who hath smitten the serpent with the seven heads with my hands, he hath set me up above its root, that I may extinguish its seed.

"'5. And thou wert with me, helping me; in all regions thy name surrounded me.

"'6. Thy right hand hath destroyed the venom of the slanderer; thy hand hath cleared the way for thy faithful.

"'7. Thou hast freed them out of the tombs and hast removed them from the midst of the corpses.

"'8. Thou hast taken dead bones and hast clothed them with a body and to them who stirred not, hast thou given the activity of life.

"'9. Thy way is become indestructibleness and thy face [also].

"'10. Thou hast led thy æon above decay, so that they all may be loosed and renewed and thy light become a foundation for them all.

"'11. Thou hast piled thy riches upon them and they have become a holy dwelling-place.'

"This then, my Lord, is the solution of the song which Pistis Sophia hath uttered. Hearken, therefore, that I may say it in openness.

"The word which thy power hath spoken through Solomon: 'Who hath led me down out of the higher regions which are above, he hath also led me up out of the regions which are in the bottom below,'--it is the word which Pistis Sophia hath spoken: 'I sing praises unto thee; through thy commandment hast thou led me down out of this higher æon which is above, and hast led me to the regions below. And again through thy commandment thou hast saved me and led me up out of the regions which are below.'

"And the word which thy power hath spoken through Solomon: 'Who hath there taken those in the midst and hath taught me concerning them,'--it is the word which Pistis Sophis hath spoken: 'And again through thy commandment hast thou caused the matter in the midst of my power to be purified, and I have seen it.'

"And moreover the word which thy power hath spoken through Solomon: 'Who hath scattered my foes and my adversaries,'--it is the word which Pistis Sophia hath spoken: 'Thou hast scattered far from me all the emanations of Self-willed which constrained me and were hostile to me.'

"And the word which thy power hath spoken: 'Who hath bestowed on me wisdom over the bonds, to unloose them,'--it is the word which Pistis Sophia hath spoken: 'And he hath bestowed on me wisdom to loose myself from the bonds of those emanations.'

"And the word which thy power hath spoken: Who hath smitten the serpent with the seven

heads with my hands, he hath set me up above its root, that I may extinguish its seed,'--it is the word which Pistis Sophia hath spoken: 'And thou hast smitten the serpent with the seven heads through my hands and set me up above its matter. Thou hast destroyed it, so that its seed may not raise itself up from now on.'

"And the word which thy power hath spoken: 'And thou wert with me, helping me,'--it is the word which Pistis Sophia hath spoken: 'And thou wert with me, giving me power in all this.'

"And the word which thy power hath spoken: 'And thy name surrounded me in all regions,'--it is the word which Pistis Sophia hath spoken: 'And thy light surrounded me in all their regions.'

"And the word which thy power hath spoken: 'And thy right hand hath destroyed the venom of the slanderers,'--it is the word which Pistis Sophia hath spoken: 'And through thee the emanations of Self-willed became powerless, for thou hast taken from them the light of their power.'

"And the word which thy power hath spoken:

Thy hand hath cleared the way for thy faithful,'--it is the word which Pistis Sophia hath spoken: 'Thou hast made straight my way to lead the out of the chaos, because I have had faith in thee.'

"And the word which thy power hath spoken: 'Thou hast freed them out of the tombs and hast removed them from the midst of the corpses,'--it is the word which Pistis Sophia hath spoken: 'Thou hast freed me out of the chaos and removed me out of the material darknesses, that is out of the dark emanations which are in the chaos, from which thou hast taken their light.'

"And the word which thy power hath spoken: 'Thou hast taken dead bones and hast clothed them with a body, and to them who stirred not, thou hast given activity of life,'--it is the word which Pistis Sophia hath spoken: 'And thou hast taken all my powers in which was no light, and hast bestowed on them within purified light, and unto all my limbs, in which no light stirred, thou hast given life-light out of thy Height.'

"And the word which thy power hath spoken:

Thy way is become indestructibleness, and thy face [also],'--it is the word which Pistis Sophia hath spoken: 'And thou hast made straight thy way for me, and the light of thy face hath become for me life indestructible.'

"And the word which thy power hath spoken: 'Thou hast led thy æon above decay, so that all might be loosed and renewed,'--it is the word which Pistis Sophia hath spoken: 'Thou hast led me, thy power, up above the chaos and above decay, that all the matters in that region may be loosed and all my powers renewed in the Light.'

"And the word which thy power hath spoken: 'And thy light hath [become] foundation for them all,'--it is the word which Pistis Sophia hath spoken: 'And thy light hath been in them all.'

"And the word which thy light-power hath spoken through Solomon: 'Thou hast put thy riches over him, and he hath become a holy dwelling-place,'--it is the word which Pistis Sophia hath spoken: 'Thou hast stayed the light of thy stream over me, and I have become a purified light.'

"This then, my Lord, is the solution of the song which Pistis Sophia hath uttered."

Chapter 72

It came to pass then, when the First Mystery had heard Matthew speak these words, that he said: "Well said, Matthew, and finely, beloved. This is the solution of the song which Pistis Sophia hath uttered."

And the First Mystery continued again and said:

"'1. I will declare: Thou art the higher Light, for that hast saved me and led me unto thee, and thou hast not let the emanations of Self-willed, which are hostile unto me, take my light.

"'2. O Light of lights, I sing praises unto thee; thou hast saved me.

"'3. O Light, thou hast led up my power out of the chaos; thou hast saved me from them which have gone down into the darkness.'

"These words again hath Pistis Sophia uttered, Now, therefore, whose mind hath become understanding, comprehending the words which Pistis Sophia hath uttered, let him come forward and set forth their solution."

It came to pass then, when the First Mystery had finished speaking these words unto the disciples, that Mary came forward and said: "My Lord, my mind is ever understanding, at every time to come forward and set forth the solution of the words which she hath uttered; but I am afraid of Peter, because he threatened me and hateth our sex."

And when she had said this, the First Mystery said unto her: "Every one who shall be filled with the spirit of light to come forward and set forth the solution of what I say,--no one shall be able to prevent him. Now, therefore, O Mary, set forth then the solution of the words which Pistis Sophia hath uttered."

Then Mary answered and said unto the First Mystery in the midst of the disciples: "My Lord, concerning the solution of the words which Pistis Sophia hath uttered, thus hath thy light-power prophesied aforetime through David:

"'1. I will exalt thee, O Lord, for thou hast received me, and thou hast not made glad my foes over me.

"'2. O Lord, my God, I cried up unto thee, and thou hast healed me.

"'3. O Lord, thou hast led up my soul out of hell; thou hast saved me from them which have gone down into the pit.'"

Chapter 73

And when Mary had said this, the First Mystery said unto her, "Well said, finely, Mary, blessed one."

And he continued again in the discourse and said unto the disciples: "Sophia again continued in this song and said:

"'1. The Light hath become my saviour.

"'2. And it hath changed my darkness into light, and it has rent the chaos which surrounded me and girded me with light.'"

It came to pass then, when the First Mystery had finished saying these words, that Martha came forward and said: "My Lord, thy power hath prophesied aforetime through David concerning these words:

"'10. The Lord hath become my helper.

"'11. He hath changed my lamentation into joy; he hath rent my mourning-robe and girded me with joy.'"

And it came to pass when the First Mystery had heard Martha speak these words, that he said: "Well said, and finely, Martha."

And the First Mystery continued again and said unto the disciples: "Pistis Sophia again continued in the song and said:

"'1. My power, sing praises to the Light and forget not all the powers of the Light which it hath given unto thee.

"'2. And the powers which are in thee, sing praises to the name of his holy mystery;

"'3. Who forgiveth all thy transgression, who saveth thee from all the afflictions with which the emanations of Self-willed have constrained thee;

"'4. Who hath saved thy light from the emanations of Self-willed which belong to destruction; who hath wreathed thee with light in his compassion, until he saved thee;

"'5. Who hath filled thee with purified light; and thy beginning will renew itself as an invisible of the Height.'

"With these words Pistis Sophia sang praises, because she was saved and remembered all things which I had done unto her."

Chapter 74

It came to pass then, when the First Mystery had finished setting forth these words unto the disciples, that he said unto them: "Who hath understood the solution of these words, let him come forward and say it in openness."

Mary again came forward and said: "My Lord, concerning these words with which Pistis Sophia hath sung praises, thus thy light-power prophesied them through David:

"'1. My soul, praise the Lord, let all that is in me praise his holy name.

"'2. My soul, praise the Lord and forget not all his requitals.

"'3. Who forgiveth all thy iniquities; who healeth all thy sicknesses;

"'4. Who redeemeth thy life from decay; who wreatheth thee with grace and compassion;

"'5. Who satisfieth thy longing with good things; thy youth will renew itself as an eagle's.'

"That is: Sophia will be as the invisibles who are in the Height; he hath, therefore, said 'as an eagle,' because the dwelling-place of the eagle is in the height, and the invisibles also are in the Height; that is: Pistis Sophia will shine as the invisibles, as she was from her beginning."

It came to pass then, when the First Mystery had heard Mary say these words, that he said: "Well said, Mary, blessed one."

It came to pass then thereafter, that the First Mystery continued again in the discourse and said unto the disciples: "I took Pistis Sophia and led her up to a region which is below the thirteenth æon, and gave unto her a new mystery of the Light which is not that of her æon, the region of the invisibles. And moreover I gave her a song of the Light, so that from now on the rulers of the æons could not [prevail] against her. And I removed her to that region until I should come after her and bring her to her higher region.

"It came to pass then, when I had removed her to that region, that she again uttered this song thus:

"'1. In faith have I had faith in the Light; and it remembered me and hearkened to my song.

"'2. It hath led my power up out of the chaos and the nether darkness of the whole matter and it hath led me up. It hath removed. me to a higher

and surer æon, lofty and firm; it hath changed my place on the way which leadeth to my region.

"'3. And it hath given unto me a new mystery, which is not that of my æon, and given unto me a song of the Light. Now, therefore, O Light, all the rulers will see what thou hast done unto me, and be afraid and have faith in the Light.'

This song then Pistis Sophia uttered, rejoicing that she had been led up out of the chaos and brought to regions which are below the thirteenth æon. Now, therefore, let him whom his mind stirreth, so that he understandeth the solution of the thought of the song which Pistis Sophia hath uttered, come forward and say it."

Andrew came forward and said: "My Lord, this is concerning what thy light-power hath prophesied aforetime through David:

"'1. In patience I tarried for the Lord; he hath given heed unto me and ear unto my weeping.

"'2. He hath led up my soul out of the pit of misery and out of the filthy mire; he hath set my feet on a rock and made straight my steps.

"'3. He hath put in my mouth a new song, a song of praise for our God. Many will see and be afraid and hope in the Lord.'"

It came to pass then, when Andrew had set forth the thought of Pistis Sophia, that the First Mystery said unto him: "Well said, Andrew, blessed one."

Chapter 75

And he continued again in the discourse and said unto the disciples: "These are all adventures which have befallen Pistis Sophia. It came to pass then, when I had led her to the region which is below the thirteenth æon, and was

about to go unto the Light and depart from her, that she said unto me:

"'O Light of lights, thou wilt go to the Light and depart from me. And Tyrant Adamas will know that thou hast departed from me and will know that my saviour is not at hand. And he will come again to this region, he and all his rulers who hate me, and Self-willed also will bestow power unto his lion-faced emanation, so that they all will come and constrain me all together and take my whole light from me, in order that I may become powerless and again without light. Now, therefore, O Light and my Light, take from them the power of their light, so that they may not be able to constrain me from now on.'

"It came to pass then, when I heard these words which Pistis Sophia had spoken unto me, that I answered her, saying: 'My Father, who hath emanated me, hath not yet given me commandment to take their light from them; but I will seal the regions of Self-willed and of all his rulers who hate thee because thou hast had faith in the Light. And I will also seal the regions of Adamas and of his rulers, so that none of them may be able to fight with thee, until their time is completed and the season cometh that my Father give me commandment to take their light from them.'

Chapter 76

"And thereafter I said again unto her: 'Hearken that I may speak with thee about their time, when this which I have said unto thee, will come to pass. It will come to pass when [the] three times are completed.'

"Pistis Sophia answered and said unto me:

[paragraph continues] 'O Light, by what shall I know when the three times will take place, so that I may be glad and rejoice that the time is near for thee to bring me to my region, and moreover rejoice therein that the time is come when thou wilt take the light-power from all them which hate me, because I have had faith in thy light?'

"And I answered and said unto her: 'If thou seest the gate of the Treasury of the Great Light which is opened after the thirteenth æon, and that is the left [one],--when that gate is opened, then are the three times completed.'

"Pistis Sophia again answered and said: 'O Light, by what shall I know,--for I am in this region,--that that gate is opened?'

"And I answered and said unto her: 'When that gate is opened, they who are in all the æons will know because of the Great Light which will obtain in all their regions. But see, I have now settled that they shall venture no ill against thee, until the three times are completed. And thou wilt have the power of going down into their twelve æons, when it pleaseth thee, and also of returning and going into thy region, which is below the thirteenth æon, and in which thou now art. But thou wilt not have the power of passing through the gate of the Height which is in the thirteenth æon, so as to enter into thy region whence thou didst come down. Moreover, if then the three times are completed, Self-willed and all his rulers will again constrain thee, to take thy light from thee, being enraged against thee and thinking that thou hast imprisoned his power in the chaos, and thinking that thou hast taken its light from it. He will then be embittered

against thee, to take from thee thy light, in order that he may send it down into the chaos and it may get down to that emanation of his, so that it may be able to come up out of the chaos and go to his region. Adamas will attempt this. But I will take all thy powers from him and give them unto thee, and I will come to take them. Now, therefore, if they constrain thee at that time, then sing praises to the Light, and I will not delay to help thee. And I will quickly come unto thee to the regions which are below thee. And I will come down to their regions to take their light from them. And I will come to this region whither I have removed thee, and which is below the thirteenth æon, until I bring thee to thy region whence thou art come.'

"It came to pass then, when Pistis Sophia had heard me say these words unto her, that she rejoiced with great joy. But I removed her to the region which is below the thirteenth æon. I went to the Light and departed from her."

And all these adventures the First Mystery told to the disciples, that they should come to pass for Pistis Sophia. And he sat on the Mount of Olives, narrating all these adventures in the midst of the disciples. And he continued again and said unto them: "And it came to pass again after this, while I was in the world of men and sat in the way, that is in this region which is the Mount of Olives, before my vesture was sent unto me, which I had deposited in the four-and-twentieth mystery from the interior, but the first from the exterior, which is the Great Uncontainable, in which I am enwrapped, and before I had gone to the Height to receive my second vesture,--

while I sat with you in this region, which is the Mount of Olives, that the time was completed of which I had said to Pistis Sophia: 'Adamas and all his rulers will constrain thee.'

Chapter 77

"It came to pass then, when that time came on,--and I was in the world of men, sitting with you in this region, which is the Mount of Olives,--that Adamas looked down out of the twelve æons and looked down at the regions of the chaos and saw his demon power which is in the chaos, that no light at all was in it, because I had taken its light from it; and he saw it, that it was dark and could not go to his region, that is to the twelve moons. Thereon Adamas again remembered Pistis Sophia and became most exceedingly wroth against her, thinking that it was she who had imprisoned his power in the chaos, and thinking that it was she who had taken its light from it. And he was exceedingly embittered; he piled wrath on wrath and emanated out of himself a dark emanation and another, chaotic and evil, the violent [one], so as through them to harass Pistis Sophia. And he made a dark region in his region, so as to constrain Sophia therein. And he took many of his rulers; they pursued after Sophia, in order that the two dark emanations which Adamas had emanated, might lead her into the dark chaos which he had made, and constrain her in that region and harass her, until they should take her whole light from her, and Adamas should take the light from Pistis Sophia and give it to the two dark violent emanations, and they should carry it to the great chaos which is below and dark, and cast it into his dark power which is chaotic, if perchance it might be able to come to his

region, because it had become exceedingly dark, for I had taken its light-power from it.

"It came to pass then, when they pursued after Pistis Sophia, that she cried out again and sang praises to the Light, since I had said unto her: 'If thou shalt be constrained and singest praises unto me, I will come quickly and help thee.' It came to pass then, when she was constrained,--and I sat with you in this region, that is on the Mount of Olives,--that she sang praises to the Light, saying:

"'1. O Light of lights, I have had faith in thee. Save me from all these rulers who pursue after me, and help me,

"'2. That in sooth they may never take from me my light, as the lion-faced power [did]. For thy light is not with me and thy light-stream to save me. Nay, Adamas is the more enraged against me, saying unto me: Thou hast imprisoned my power in the chaos.

"'3. Now, therefore, O Light of lights, if I have done this and have imprisoned it, if I have done any injustice at all to that power,

"'4. Or if I have constrained it, as it hath constrained me, then let all these rulers who pursue after me, take my light from me and leave me empty;

"'5. And let foe Adamas pursue after my power and seize upon it and take my light from me and cast it into his dark power which is in the chaos, and keep my power in the chaos.

"'6. Now, therefore, O Light, lay hold on me in thy wrath and lift up thy power above my foes who have lifted themselves up against me to the very end.

"'7. Quicken me quickly, as thou hast said unto me: I will help thee.'

Chapter 78

It came to pass then, when the First Mystery had finished saying these words unto the disciples, that he said: "Who hath understood the words which I have spoken, let him come forward and set forth their solution."

James came forward and said: "My Lord, concerning this song which Pistis Sophia hath sung, thus thy light-power hath prophesied aforetime through David in the seventh Psalm:

"'1. O Lord, my God, in thee have I hoped. Free me from my pursuers and save me,

"'2. That in sooth he may never steal away my soul as a lion, without any one to deliver and save.

"'3. O Lord, my God, if I have done this, if injustice is on my hands,

"'4. If I have requited those who requite me with evil, then let me fall down empty through my foes.

"'5. And let the foe pursue after my soul and seize it, and trample my life to the ground and lay my honour in the dust. (Selah.)

"'6. Arise, O Lord, in thy wrath, raise thyself up for the end of my foes.

"'7. Arise according to the commandment which thou hast commanded.'"

It came to pass then, when the First Mystery had heard James speak these words, that he said: "Well said, James, beloved."

Chapter 79

And the First Mystery continued again and said unto the disciples: "It came to pass then, when Pistis Sophia had finished uttering the words of this song, that she turned herself back

to see whether Adamas and his rulers had turned back to go to their æon. And she saw them, how they pursued after her. Then she turned unto them and said unto them:

"'1. Why pursue ye after me and say: I should not have help, that it [sc. the Light] should save me from you?

"'2. Now, therefore, my vindicator is the Light and a strong [one]; but it is long-suffering until the time of which it hath said unto me: I will come and help thee. And it will not bring its wrath upon you always. But this is the time of which he hath spoken unto me.

"'3. Now, therefore, if ye turn not back and cease not to pursue after me, then will the Light make ready its power, and it will make itself ready in all its powers.

"'4. And in its power hath it made itself ready, so that it may take your lights which are in you, and ye may become dark; and its power hath brought it to pass, so that it may take your power from you and ye go to ground.'

"And when Pistis Sophia had said this, she looked at the region of Adamas and saw the dark and chaotic region which he had made, and saw also the two dark exceedingly violent emanations which Adamas had emanated, in order that they might seize Pistis Sophia and cast her down into the chaos which he had made, and constrain and harass her in that region, until they should take her light from her. It came to pass then, when Pistis Sophia had seen those two dark emanations and the dark region which Adamas had made, that she feared and cried unto the Light, saying:

"'1. O Light, lo! Adamas, the doer of violence, is wrathful; he hath made a dark emanation,

"'2. And he hath also emanated another chaos and hath made another dark and chaotic [one] and made it ready.

"'3. Now, therefore, O Light, the chaos which he hath made, in order to cast me down therein and take from me my light-power, take then from him his own.

"'4. And the plan which he hath devised, to take my light,--they are to take his own from him; and the injustice which he hath spoken, to take my lights from me,--take then all of his.'

"These are the words which Pistis Sophia hath uttered in her song. Now, therefore, who is sober in spirit, let him come forward and set forth the solution of the words which Pistis Sophia [hath uttered] in her song."

Chapter 80

Martha again came forward and said: "My Lord, I am sober in my spirit and understand the words which thou sayest. Now, therefore, give me commandment to set forth their solution in openness."

And the First Mystery answered and said unto Martha: "I give thee commandment, Martha, to set forth the solution of the words which Pistis Sophia hath uttered in her song."

And Martha answered and said: "My Lord, these are the words which thy light-power hath prophesied aforetime through David in the seventh Psalm, saying:

"'12. God is a righteous vindicator and strong and long-suffering, who bringeth not on his wrath every day.

"'13. If ye turn not, he will whet his sword; he hath bent his bow and made it ready.

"'14. And he hath made ready for him instruments of death; he hath made his arrows for those who will be burnt up.

"'15. Behold, injustice hath been in labour, hath conceived wrong and brought forth iniquity.

"'16. It hath digged a pit and hollowed it out. It will fall into the hole which it hath made.

"'17. Its wrong will return on its own head, and its injustice will come down on its pate.'"

When Martha had said this, the First Mystery which looketh without, said unto her: "Well said, finely, Martha, blessed [one]."

Chapter 81

It came to pass then, when Jesus had finished telling his disciples all the adventures which had befallen Pistis Sophia when she was in the chaos, and the way she had sung praises to the Light, that it should save her and lead her out of the chaos, and lead her into the twelve æons, and also the way it had saved her out of all her afflictions with which the rulers of the chaos had constrained her, because she longed to go to the Light, that Jesus continued again in the discourse and said unto his disciples: "It came to pass then after all this, that I took Pistis Sophia and led her into the thirteenth æon, shining most exceedingly, there being no measure for the light which was about me. I entered into the region of the four-and-twenty invisibles, shining most exceedingly. And they fell into great commotion; they looked and saw Sophia, who was with me. Her they knew, but me they knew not, who I was, but held me for some sort of emanation of the Light-land.

"It came to pass then, when Pistis Sophia saw her fellows, the invisibles, that she rejoiced in great joy and exulted exceedingly and desired to proclaim the wonders which I had wrought on her below in the earth of mankind, until I saved her. She came into the midst of the invisibles, and in their midst sang praises unto me, saying:

"'1. I will give thanks unto thee, O Light, for thou art a saviour; thou art a deliverer for all time.

"'2. I will utter this song to the Light, for it hath saved me and saved me out of the hand of the rulers, my foes.

"'3. And thou hast preserved me in all the regions, thou hast saved me out of the height and the depth of the chaos and out of the æons of the rulers of the sphere.

"'4. And when I was come out of the Height, I wandered round in regions in which is no light, and I could not return to the thirteenth æon, my dwelling-place.

"'5. For there was no light in me nor power. My power was utterly weakened (?).

"'6. And the Light saved me in all my afflictions. I sang praises unto the Light, and it hearkened unto me, when I was constrained.

"'7. It guided me in the creation of the æons to lead me up into the thirteenth æon, my dwelling-place.

"'8. I will give thanks unto thee, O Light, that thou hast saved me, and for thy wondrous works unto the race of men.

"'9. When I failed of my power, thou hast given me power; and when I failed of my light, thou didst fill me with purified light.

"'10. I was in the darkness and in the shadow of the chaos, bound with the mighty fetters of the chaos, and no light was in me.

"'11. For I have provoked the commandment of the Light and have transgressed, and I have made wroth the commandment of the Light, because I had gone out of my region.

"'12. And when I had gone down, I failed of my light and became without light, and no one had helped me.

"'13. And in my affliction I sang praises unto the Light, and it saved me out of my afflictions.

"'14. And it hath also broken asunder all my bonds and led me up out of the darkness and the affliction of the chaos.

"'15. I will give thanks unto thee, O Light, that thou hast saved me and that thy wondrous works have been wrought in the race of men.

"'16. And thou hast shattered the upper gates of the darkness and the mighty bolts of the chaos.

"'17. And thou didst let me depart out of the region in which I had transgressed, and my light was taken, because I have transgressed.

"'18. And I ceased from my mysteries and went down to the gates of the chaos.

"'19. And when I was constrained, I sang praises to the Light. It saved me out of all my afflictions.

"'20. Thou sentest thy stream; it gave me power and saved me out of all my afflictions.

"'21. I will give thanks unto thee, O Light, that thou hast saved me, and for thy wondrous works in the race of men.'

"This then is the song which Pistis Sophia

hath uttered in the midst of the four-and-twenty invisibles, desiring that they should know all the wondrous works which I had done for her, and desiring that they should know that I have gone to the world of men and have given them the mysteries of the Height. Now, therefore, who is exalted in his thought, let him come forward and say the solution of the song which Pistis Sophia hath uttered."

Chapter 82

It came to pass then, when Jesus had finished saying these words, that Philip came forward and said: "Jesus, my Lord, my thought is exalted, and I have understood the solution of the song which Pistis Sophia hath uttered. The prophet David hath prophesied concerning it aforetime in the one-hundred-and-sixth Psalm, saying:

"'1. Give ye thanks unto the Lord, for he is good, for his grace is eternal.

"'2. Let the delivered of the Lord say this, for it is he who hath delivered them out of the hand of their foes.

"'3. He hath gathered them together out of their lands, from the east and from the west and from the north and from the sea.

"'4. They wandered round in the desert, in a waterless country; they found not the way to the city of their dwelling-place.

"'5. Hungry and thirsty, their soul fainted in them.

"'6. He saved them out of their necessities. They cried unto the Lord and he hearkened unto them in their affliction.

"'7. He led them on a straight way, that they might go to the region of their dwelling-place.

"'8. Let them give thanks unto the Lord for

his graciousness and his wondrous works unto the children of men.

"'9. For he hath satisfied a hungering soul; he hath filled a hungering soul with good things,

"'10. Them who sat in darkness and the shadow of death, who were fettered in misery and iron.

"'11. For they had provoked the word of God and made wroth the determination of the Most High.

"'12. Their heart was humbled in their miseries; they become weak and no one helped them.

"'13. They cried unto the Lord in their affliction; he saved them out of their necessities.

"'14. And he led them out of the darkness and the shadow of death and brake their bonds asunder.

"'15. Let them give thanks unto the Lord for his graciousness and his wondrous works unto the children of men.

"'16. For he hath shattered the gates of brass and burst the bolts of iron asunder.

"'17. He hath taken them unto himself out of the way of their iniquity. For they were brought low because of their iniquities.

"'18. Their heart abhorred all manner of meat and they were near unto the gates of death.

"'19. They cried unto the Lord in their affliction and he saved them out of their necessities.

"'20. He sent his word and healed them and freed them from their miseries.

"'21. Let them give thanks unto the Lord for

his graciousness and his wondrous works unto the children of men.'

"This then, my Lord, is the solution of the song which Pistis Sophia hath uttered. Hearken, therefore, my Lord, that I may say it clearly. The word in Booth which David hath spoken: 'Give ye thanks unto the Lord, for he is good, for his grace is eternal,'--it is the word which Pistis Sophia hath spoken: 'I will give thanks unto thee, O Light, for thou art a saviour and thou art a deliverer for all time.'

"And the word which hath David spoken: 'Let the delivered of the Lord say this, for he hath delivered them out of the hand of their foes,'--it is the word which Pistis Sophia hath spoken: 'I will utter this song to the Light, for it hath saved me and saved me out of the hand of the rulers, my foes.' And the rest of the Psalm.

"This then, my Lord, is the solution of the song which Pistis Sophia hath uttered in the midst of the four-and-twenty invisibles, desiring that they should know all the wondrous works which thou hast done for her, and desiring that they should know that thou hast given thy mysteries to the race of men."

It came to pass then, when Jesus had heard Philip say these words, that he said: "Well said, blessed Philip. This is the solution of the song which Pistis Sophia hath uttered."

Chapter 83

It came to pass then again, after all this, that Mary came forward, adored the feet of Jesus and said: "My Lord, be not wroth with me, if I

question thee, because we question concerning everything with precision and certainty. For thou hast said unto us aforetime: 'Seek that ye may find, and knock that it may be opened unto you. For every one who seeketh shall find, and to every one who knocketh it shall be opened.' Now, therefore, my Lord, who is it whom I shall seek, or who is it at whom we shall knock? Or who rather is able to give us the decision upon the words concerning which we shall question thee? Or who rather knoweth the power of the words concerning which we shall question? Because thou in the mind hast given us mind of the Light and hast given us sense and an exceedingly exalted thought; for which cause, therefore, no one existeth in the world of men nor any one in the height of the æons, who can give the decision on the words concerning which we question, save thee alone, who knoweth [sic] the universe, who is perfected in the universe; because we do not question in the manner in which the men of the world question, but because we question in the gnosis of the Height which thou hast given unto us, and we question moreover in the type of the excellent questioning which thou hast taught us, that we may question therein. Now, therefore, my Lord, be not wroth with me, but reveal unto me the matter concerning which I shall question thee."

It came to pass, when Jesus had heard Mary Magdalene say these words, that he answered and said unto her: "Question concerning what thou desirest to question, and I will reveal it unto thee with precision and certainty. Amēn, amēn, I say unto you: Rejoice in great joy and exult

most exceedingly. If ye question concerning all with precision, then shall I exult most exceedingly, because ye question concerning all with precision and question in the manner in which it beseemeth to question. Now, therefore, question concerning what thou wouldst question, and I will reveal it unto thee with joy."

It came to pass then, when Mary had heard the Saviour say these words, that she rejoiced in great joy and exulted most exceedingly and said unto Jesus: "My Lord and Saviour, of what manner then are the four-and-twenty invisibles and of what type, or rather of what quality are they, or of what quality is then their light?"

Chapter 84

And Jesus answered and said unto Mary: "What is there in this world which is like unto them, or rather what region is there in this world which is comparable to them? Now, therefore, to what am I to liken them, or rather what am I to say concerning them? For nothing existeth in this world to which I shall be able to liken them, and no form existeth in it which is able to be like them. Now, therefore, nothing existeth in this world which is of the quality of the heaven. [But] amēn, I say unto you: Every one of the invisibles is nine times greater than the heaven and the sphere above it and the twelve æons all together, as I have already said unto you at another time. And no light existeth in this world which is more excellent than the light of the sun. Amēn, amēn, I say unto you: The four-and-twenty invisibles shine ten-thousand times more than the light of the sun which is in this world, as I have already said unto you at another time. For the light

of the sun in its shape in truth is not in this world, for its light pierceth through many veils and regions. But the light of the sun in its shape in truth, which is in the region of the Virgin of Light, shineth ten-thousand times more than the four-and-twenty invisibles and the great invisible forefather and also the great triple-powered god, as I have already said unto you at another time.

"Now, therefore, Mary, there is no form in this world, nor any light, nor any shape, which is comparable to the four-and-twenty invisibles, so that I may liken it to them. But yet a little while and I will lead thee and thy brethren and fellow-disciples into all the regions of the Height and will lead you into the three spaces of the First Mystery, save only the regions of the space of the Ineffable, and ye shall see all their shapes in truth without similitude.

"And if I lead you into the height and ye shall see the glory of them of the height, then will ye be in very great amazement.

"And if I lead you into the region of the rulers of the Fate, then will ye see the glory in which they are, and because of their overtowering great glory ye will deem this world before you as darkness of darknesses, and ye will look at the whole world of men, how it will have the condition of a speck of dust for you because of the great distance it is far distant from it, and because of the great condition it is considerably greater than it.

"And if I lead you into the twelve æons, then will ye see the glory in which they are; and because of the great glory the region of the rulers of the Fate will count for you as the darkness

of darknesses, and it will have for you the condition of a speck of dust because of the great distance it is far distant from it and because of the great condition it is considerably greater than them, as I have already said unto you at another time.

"And if I lead you moreover into the thirteenth æon, then will ye see the glory in which they are; the twelve æons will count for you as the darkness of darknesses, and ye shall look at the twelve æons, how it [sc. their region] will have for you the likeness of a speck of dust because of the great distance it is far distant from it, and because of the great condition it is considerably greater than the former.

"And if I lead you into the region of those of the Midst, then will ye see the glory in which they are; the thirteen æons will count for you as the darkness of darknesses. And again ye will look at the twelve æons and upon the whole Fate and the whole ordering and all the spheres and all the others in which they are; they will have for you the condition of a speck of dust because of the great distance it [sc. their region] is distant from it and because of the great condition it is considerably greater than the former.

"And if I lead you into the region of those of the Right, then will ye see the glory in which they are; the region of those of the Midst will count for you as the night which is in the world of men. And if ye look at the Midst, it will have for you the condition of a speck of dust because of the great distance the region of those of the Right is considerably distant from it.

"And if I lead you into the Light-land, that

is into the Treasury of the Light, and ye see the glory in which they are, then will the region of those of the Right count for you as the light at mid-day in the world of men, when the sun is not out; and if ye look at the region of those of the Right, it will have for you the condition of a speck of dust because of the great distance the Treasury of the Light is distant from it.

"And if I lead you into the region of those who have received the inheritances and have received the mysteries of the Light, and ye see the glory of the Light in which they are, then the Light-land will count for you as the light of the sun which is in the world of men. And if ye look upon the Light-land, then will it count for you as a speck of dust because of the great distance the Light-land is distant from it, and because of the greatness [by which] it is considerably greater than the former."

Chapter 85

It came to pass then, when Jesus had finished speaking these words unto his disciples, that Mary Magdalene started forward and said: "My Lord, be not wroth with me if I question thee, because we question thee concerning all with precision."

And Jesus answered and said unto Mary: "Question concerning what thou desirest to question, and I will reveal it unto thee in openness without similitude, and all concerning which thou questionest, I will say unto thee with precision and certainty. I will perfect you in all power and all fulnesses, from the interior of the interiors to the exterior of the exteriors, from that Ineffable to the darkness of darknesses, so that ye shall be called 'the fulnesses perfected

in all gnoses.' Now, therefore, Mary, question concerning what thou mayest question, and I will reveal it to thee with great joy and great exultation."

It came to pass then, when Mary had heard the Saviour say these words, that she rejoiced in exceedingly great joy and exulted, and said: "My Lord, will then the men of the world who have received the mysteries of the Light, be superior to the emanations of the Treasury in thy kingdom? For I have heard thee say: If I lead you into the region of those who have received the mysteries of the Light, then will the region of the [emanations of the] Light-land count for you as a speck of dust because of the great distance in which it is distant from it, and because of the great light in which it is,'--that is the Light-land is the Treasury, the region of the emanations,--will therefore then, my Lord, the men who have received the mysteries, be superior to the Light-land and superior to those [emanations] in the kingdom of the Light?"

Chapter 86

And Jesus answered and said unto Mary: "Finely indeed dost thou question concerning all with precision and certainty. But hearken, Mary, that I may speak with thee about the consummation of the æon and the ascension of the universe. It will not yet take place; but I have said unto you: 'If I lead you into the region of the inheritances of those who shall receive the mystery of the Light, then will the Treasury of the Light, the region of the emanations, count for you as a speck of dust only and as the light of the sun by day.'

"I have therefore said: 'This will take place

at the time of the consummation [and] of the ascension of the universe.' The twelve saviours of the Treasury and the twelve orders of every one of them, which are the emanations of the seven Voices and of the five Trees, they will be with me in the region of the inheritances of the Light; being kings with me in my kingdom, and every one of them being king over his emanations, and moreover every one of them being king according to his glory, the great according to his greatness and the little according to his littleness.

"And the saviour of the emanations of the first Voice will be in the region of the souls of those who have received the first mystery of the First Mystery in my kingdom.

"And the saviour of the emanations of the second Voice will be in the region of the souls of those who have received the second mystery of the First Mystery.

"In like manner also will the saviour of the emanations of the third Voice be in the region of the souls of those who have received the third mystery of the First Mystery in the E inheritances of the Light.

"And the saviour of the emanations of the fourth Voice of the Treasury of the Light will be in the region of the souls of those who have received the fourth mystery of the First Mystery in the inheritances of the Light.

"And the fifth saviour of the fifth Voice of the Treasury of the Light will be in the region of the souls of those who have received the fifth mystery of the First Mystery in the inheritances of the Light.

"And the sixth saviour of the emanations of the sixth Voice of the Treasury of the Light will be in the region of the souls of those who have received the sixth mystery of the First Mystery.

"And the seventh saviour of the emanations of the seventh Voice of the Treasury of the Light will be in the region of the souls of those who have received the seventh mystery of the First Mystery in the Treasury [sic] of the Light.

"And the eighth saviour, that is the saviour of the emanations of the first Tree of the Treasury of the Light, will be in the region of the souls of those who have received the I eighth mystery of the First Mystery in the inheritances of the Light.

"And the ninth saviour, that is the saviour of the emanations of the second Tree of the Treasury of the Light, will be in the region of the souls of those who have received the ninth mystery of the First Mystery in the inheritances of the Light.

"And the tenth saviour, that is the saviour of the emanations of the third Tree of the Treasury of the Light, will be in the region of the souls of those who have received the tenth mystery of the First Mystery in the inheritances of the Light.

"In like manner also the eleventh saviour, that is the saviour of the fourth Tree of the Treasury of the Light, will be in the region of the souls of those who have received the eleventh mystery of the First Mystery in the inheritances of the Light.

"And the twelfth saviour, that is the saviour of the emanations of the fifth Tree of the Treasury of the Light, will be in the region of the souls of those who have received the twelfth mystery of the First Mystery in the inheritances of the Light.

"And the seven Amēns and the five Trees and the three Amēns will be on my right, being kings in the inheritances of the Light. And the Twin-saviours, that is the Child of the Child, and the nine guards will bide also at my left, being kings in the inheritances of the Light.

"And every one of the saviours will rule over the orders of his emanations in the inheritances of the Light as they did also in the Treasury of the Light.

"And the nine guards of the Treasury of the Light will be superior to the saviours in the inheritances of the Light. And the Twin-saviours will be superior to the nine guards in the kingdom. And the three Amēns will be superior to the Twin-saviours in the kingdom. And the five Trees will be superior to the three Amēns in the inheritances of the Light.

"And Yew and the guard of the veil of the Great Light, and the receiver of Light and the two great guides and the great Sabaōth, the Good, will be kings in the first saviour of the first Voice of the Treasury of the Light, [the saviour] who will be in the region of those who have received the first mystery of the First Mystery. For in sooth Yew and the guard of the region of those of the Right and Melchisedec, the great receiver of the Light, and the two great guides have come forth out of the purified and utterly pure light of the first Tree up to the fifth.

"Yew in sooth is the overseer of the Light, who hath come forth first out of the pure light of the first Tree; on the other hand the guard of the veil of those of the Right hath come forth out of the second Tree; and the two guides again

have come forth out of the pure and utterly purified light of the third and fourth Trees of the Treasury of the Light; Melchisedec again hath come forth out of the fifth Tree; on the other hand Sabaōth, the Good, whom I have called my father, hath come forth out of Yew, the overseer of the Light.

"These six then by command of the First Mystery the last Helper hath caused to be in the region of those of the Right, for the economy of the ingathering of the upper light out of the æons of the rulers and out of the worlds and all races in them,--of every one of whom I will tell you the employment over which he hath been set in the expansion of the universe. Because, therefore, of the importance of the employment over which they have been set, they will be fellow-kings in the first [saviour] of the first Voice of the Treasury of the Light, who will be in the region of the souls of those who have received the first mystery of the First Mystery.

"And the Virgin of Light and the great guide of the Midst, whom the rulers of the æons are wont to call the Great Yew after the name of a great ruler who is in their region,--he and the Virgin of Light and his twelve ministers, from whom ye have received your shape and from whom ye have received the power, they all will be kings with the first saviour of the first Voice in the region of the souls of those who will receive the first mystery of the First Mystery in the inheritances of the Light.

"And the fifteen helpers of the seven virgins of the Light who are in the Midst, they will expand themselves in the regions of the twelve saviours,

and the rest of the angels of the Midst, every one of them according to his glory, will rule with me in the inheritances of the Light. And I shall rule over them all in the inheritances of the Light.

"All this then which I have said unto you, will not take place at this time, but it will take place at the consummation of the æon, that is at the ascension of the universe; that is at the dissolution of the universe and at the total ascension of the numbering of the perfect souls of the inheritances of the Light.

"Before the consummation, therefore, this which I have said unto you, will not take place, but every one will be in his own region, into which he hath been set from the beginning, until the numbering of the ingathering of the perfect souls is completed.

"The seven Voices and the five Trees and the three Amēns and the Twin-saviours and the nine guards and the twelve saviours and those of the region of the Right and those of the region of the Midst, every one will abide in the region in which they have been set, until the numbering of the perfect souls of the inheritances of the Light shall be raised up all together.

"And also all the rulers who have repented, they also will abide in the region into which they have been set, until the numbering of the souls of the Light shall be raised up all together.

"[The souls] will all come, every one at the time when he will receive the mysteries; and all the rulers who have repented, will pass through and come into the region of the Midst. And those of the Midst will baptize them and give unto them the spiritual unction and seal them with the

seals of their mysteries. And they will pass through those of all the regions of the Midst, and they will pass through the region of the Right and the interior of the region of the nine guards and the interior of the region of the Twin-saviours and the interior of the region of the three Amens and of the twelve saviours and the interior of the five Trees and of the seven Voices. Every one giveth unto them his seal of his mystery, and they pass into the interior of them all and go to the region of the inheritances of the Light; and every one bideth in the region up to which he hath received mysteries in the inheritances of the Light.

"In a word, all the souls of men who shall receive the mysteries of the Light, will precede all the rulers who have repented, and they will precede all those of the region of the Midst and those of the whole region of the Right, and they will precede those of the whole region of the Treasury of the Light. In a word, they will precede all those of the region [of the Treasury], and they will precede all those of the regions of the first Commandment, and they will pass into the interior of them all and go into the Inheritance of the Light up to the region of their mystery; and every one abideth in the region up to which he hath received mysteries. And those of the region of the Midst and of the Right and those of the whole region of the Treasury, every one abideth in the region of the order into which he hath been set from the beginning on, until the universe shall be raised up. And every one of them accomplisheth his economy to which he hath been set, in respect of the ingathering of the souls who

have received the mysteries, in respect of this economy, so that they may seal all the souls who will receive the mysteries and who will pass through their interior towards the Inheritance of the Light.

"Now, therefore, Mary, this is the word concerning which thou dost question me with precision and certainty. For the rest now then, who hath ears to hear, let him hear."

Chapter 87

"It came to pass then, when Jesus had finished speaking these words, that Mary Magdalene started forward and said:

"My Lord, my indweller of light hath ears and I comprehend every word which thou sayest. Now, therefore, my Lord, on account of the word which thou hast spoken: 'All the souls of the race of men who shall receive the mysteries of the Light, will go into the Inheritance of the Light before all the rulers who will repent, and before those of the whole region of the Right and before the whole region of the Treasury of the Light,'--on account of this word, my Lord, thou hast said unto us aforetime: 'The first will be last and the last will be first,'--that is, the 'last' are the whole race of men which will enter into the Light-kingdom sooner than all those of the region of the Height, who are the first.' On this account, therefore, my Lord, hast thou said unto us: 'Who hath ears to hear, let him hear,'--that is thou desirest to know whether we comprehend every word which thou speakest. This, therefore, is the word, my Lord."

It came to pass then, when Mary had finished saying these words, that the Saviour was greatly astonished at the definitions of the words which

she spake, for she had become pure spirit utterly. Jesus answered again and said unto her: "Well said, spiritual and pure Mary. This is the solution of the word."

Chapter 88

It came to pass then again after all these words, that Jesus continued in the discourse and said unto his disciples: "Hearken, that I may discourse with you concerning the glory of those of the Height, how they are, according to the manner in which I discoursed with you unto this day.

"Now, therefore, if I lead you into the region of the last Helper, who surroundeth the Treasury of the Light, and if I lead you into the region of that last Helper and ye see the glory in which he is, then will the region of the Inheritance of the Light count for you only for the size of a city of the world, because of the greatness in which the last Helper is, and because of the great light in which he is.

"And thereafter I will discourse with you also concerning the glory of the Helper who is above the little Helper. But I shall not be able to discourse with you concerning the regions of those who are above all Helpers; for there existeth no type in this world, to describe them, for there existeth in this world no likeness which is like unto them, that I may compare them therewith, nor greatness nor light which is like unto them, not only in this world, but they also have no likeness with those of the Height of Righteousness from their region upwards. On this account, therefore, there existeth in fact no manner of describing them in this world because of the great glory of those of the Height and because of the

great immeasurable greatness. On this account, therefore, there existeth no manner to describe it in this world."

It came to pass then, when Jesus had finished speaking these words unto his disciples, that Mary Magdalene came forward and said unto Jesus: "My Lord, be not wroth with me if I question thee, because I trouble repeatedly. Now, therefore, my Lord, be not wroth with me if I question thee concerning all with precision and certainty. For my brethren will herald it among the race of men, so that they may hear and repent and be saved from the violent judgments of the evil rulers and go to the Height and inherit the Light-kingdom; because, my Lord, we are compassionate not only towards ourselves, but compassionate towards the whole race of men, so that they may be saved from all the violent judgments. Now, therefore, my Lord, on this account we question concerning all with certainty; for my brethren herald it to the whole race of men, in order that they may escape the violent rulers of the darkness and be saved out of the hands of the violent receivers of the outer-most darkness."

It came to pass, when Jesus had heard Mary say these words, that the Saviour answered in great compassion towards her and said unto her: "Question concerning what thou desirest to question, and I will reveal it unto thee with precision and certainty and without similitude."

Chapter 89

It came to pass then, when Mary had heard the Saviour say these words, that she rejoiced with great joy and exulted exceedingly and said unto Jesus: "My Lord, by how much

greatness then is the second Helper greater than the first Helper? By how much distance is he distant from him, or rather how many times more does he shine than the latter?"

Jesus answered and said unto Mary in the midst of the disciples: "Amēn, amēn, I say unto you: The second Helper is distant from the first Helper in great immeasurable distance in regard to the height above and the depth below and the length and the breadth. For he is exceedingly distant from him in great immeasurable distance through the angels and all the archangels and through the gods and all the invisibles. And he is very considerably greater than the latter in an incalculable measure through the angels and archangels and through the gods and all the invisibles. And he shineth more than the latter in an utterly immeasurable measure, there being no measure for the light in which he is, and no measure for him through angels and archangels and through the gods and all the invisibles, as I have already said unto you at another time.

"In like manner also the third Helper and fourth and fifth Helper,--one is greater than the other . . . and shineth more than the latter and is distant from him in a great immeasurable distance through the angels and archangels and the gods and all the invisibles, as I have already said unto you at another time. And I will tell unto you also the type of every one [of them] at their expansion."

Chapter 90

It came to pass then, when Jesus had finished saying these words unto his disciples, that Mary Magdalene came forward again, continued and said unto Jesus: "My Lord, in what type will

be those who have received the mystery of the Light, in the midst of the last Helper?"

And Jesus answered and said unto Mary in the midst of the disciples: "They who have received the mystery of the Light, if they come out of the body of the matter of the rulers, then will every one be in his order according to the mystery which he hath received. Those who have received the higher mysteries, will abide in the higher order; those who have received the lower mysteries will be in the lower orders. In a word, up to what region every one hath received mysteries, there will he abide in his order in the Inheritance of the Light. For which cause I have said unto you aforetime: 'Where your heart is, there will your treasure be,'--that is up to what region every one hath received mysteries, there shall he be."

It came to pass, when Jesus had finished saying these words unto his disciples, that John came forward and said unto Jesus: "My Lord and my Saviour, give me also commandment that I discourse before thee, and be not wroth with me if I question concerning all with precision and certainty; for thou, my Lord, hast promised me in a promise to make revelation unto us of all concerning which I shall question thee. Now, therefore, my Lord, hide nothing from us at all in the matter on which we shall question thee."

And Jesus answered in great compassion and said unto John: "To thee also, blessed John, and beloved, I give commandment to speak the word which pleaseth thee, and I will reveal it unto thee face to face without similitude, and I

will say unto thee all on which thou wilt question me with precision and certainty."

And John answered and said unto Jesus: "My Lord, will then every one abide in the region up to which he hath received the mysteries, and hath he no power to go. into other orders which are above him; and hath he no power to go into the orders which are below him?"

Chapter 91

And Jesus answered and said unto John: "Finely indeed do ye question on all with precision and certainty. But now, therefore, John, hearken that I may discourse with thee. Every one who hath received mysteries of the Light, will abide in the region up to which every one hath received mysteries, and he hath not the power to go into the height into the orders which are above him.

"So that he who hath received mysteries in the first Commandment, hath the power to go into the orders which are below him, that is into all the orders of the third [?] space; but he hath not the power to go into the height to the orders which are above him.

"And he who shall receive the mysteries of the First Mystery, which is the four-and-twentieth mystery from without and the head of the first space which is without,--he hath the power to go into all the orders which are without him; but he hath not the power to go into the regions which are above him or to pass through them.

"And of those who have received the mysteries in the orders of the four-and-twenty mysteries, every one will go into the region in which he hath received mysteries, and he will have the

power to pass through all the orders and spaces which are without him; but he hath not the power to go into the higher orders which are above him or to pass through them.

"And he who hath received mysteries in the orders of the First Mystery which is in the third space, hath the power to go into all the lower orders which are below him and to pass through all; but on the other hand he hath not the power to go into the regions which are above him or to pass through them.

"And he who hath received mysteries of the first Thrice-spiritual, which ruleth over the four-and-twenty mysteries all together which rule over the space of the First Mystery, of whose region at the expansion of the universe I will tell you--he, therefore, who shall receive the mystery of that Thrice-spiritual, hath the power to go down into all orders which are below him; but he hath not the power to go into the height into the orders which are above him, that is into all the orders of the space of the Ineffable.

"And he who hath received the mystery of the second Thrice-spiritual, hath the power to go into all the orders of the first Thrice-spiritual and to pass through them all and all their orders which are in them; but he hath not the power to go into the higher orders of the third Thrice-spiritual.

"And he who hath received the mystery of the third Thrice-spiritual, which ruleth over the three Thrice-spirituals and the three spaces of the First Mystery all together, [hath the power to go into all the orders which are below him]; but he hath not the power to go into the height

into the orders which are above. him, that is into the orders of the space of the Ineffable.

"And he who hath received the master-mystery of the First Mystery of the Ineffable, that is the twelve mysteries of the First Mystery all together, which rule over all the spaces of the First Mystery, he, therefore, who shall receive that mystery, hath the power to pass through all the orders of the spaces of the three Thrice-spirituals and the three spaces of the First Mystery and all their orders, and hath the power to pass through all the orders of the inheritances of the Light, to pass through them from without within and from within without and from above below and from below above and from the height to the depth and from the depth to the height and from the length to the breadth and from the breadth to the length; in a word, he hath the power to pass through all the regions of the inheritances of the Light, and he hath the power to bide in the region where he pleaseth, in the Inheritance of the Light-kingdom.

"And amēn, I say unto you: That man will at the dissolution of the world be king over all the orders of the Inheritance of the Light. And he who shall receive that mystery of the Ineffable which I am,

"That mystery knoweth why the darkness hath arisen and why the light hath arisen.

"And that mystery knoweth why the darkness of the darknesses hath arisen and why the light of the lights hath arisen.

"And that mystery knoweth why the chaos hath arisen and why the treasury of the light hath arisen.

"And that mystery knoweth why the judgments have arisen and why the light-land and the region of the inheritances of the light have arisen.

"And that mystery knoweth why the chastisements of the sinners have arisen and why the rest of the kingdom of the light hath arisen.

"And that mystery knoweth why the sinners have arisen and why the inheritances of the light have arisen.

"And that mystery knoweth why the impious have arisen and why the good have arisen.

"And that mystery knoweth why the chastisements and judgments have arisen and why all the emanations of the light have arisen.

"And that mystery knoweth why the sins have arisen and why the baptisms and the mysteries of the light have arisen.

"And that mystery knoweth why the fire of chastisement hath arisen and why the seals of the light, so that the fire should not harm them, have arisen.

"And that mystery knoweth why wrath hath arisen and why peace hath arisen.

"And that mystery knoweth why slander hath arisen and why songs of the light have arisen.

"And that mystery knoweth why the prayers of the light have arisen.

"And that mystery knoweth why cursing hath arisen and why blessing hath arisen.

"And that mystery knoweth why knavery hath arisen and why deceit hath arisen.

"And that mystery knoweth why the slaying hath arisen and why the quickening of the souls hath arisen.

"And that mystery knoweth why adultery

and fornication have arisen and why purity hath arisen.

"And that mystery knoweth why intercourse hath arisen and why continence hath arisen.

"And that mystery knoweth why insolence and boasting have arisen and why humbleness and meekness have arisen.

"And that mystery knoweth why tears have arisen and why laughter hath arisen.

"And that mystery knoweth why slander hath arisen and why good report hath arisen.

"And that mystery knoweth why appreciation hath arisen and why disdain of men hath arisen.

"And that mystery knoweth why murmuring hath arisen and why innocence and humbleness have arisen.

"And that mystery knoweth why sin hath arisen and why purity hath arisen.

"And that mystery knoweth why strength hath arisen and why weakness hath arisen.

"And that mystery knoweth why motion of body hath arisen and why its utility hath arisen.

"And that mystery knoweth why poverty hath arisen and why wealth hath arisen.

"And that mystery knoweth why the freedom [?] of the world hath arisen and why slavery hath arisen.

"And that mystery knoweth why death hath arisen and why life hath arisen."

Chapter 92

It came to pass then, when Jesus had finished saying these words unto his disciples, that they rejoiced in great joy and exulted when they heard Jesus say these words.

And Jesus continued again in the discourse and said unto them: "Hearken, therefore, now still

further, O my disciples, so that I discourse with you concerning the whole gnosis of the mystery of the Ineffable.

"That mystery of the Ineffable knoweth why unmercifulness hath arisen and why mercifulness hath arisen.

"And that mystery knoweth why ruin hath arisen and why everlasting eternity hath arisen.

"And that mystery knoweth why the reptiles have arisen and why they will be destroyed.

"And that mystery knoweth why the wild beasts have arisen and why they will be destroyed.

"And that mystery knoweth why the cattle have arisen and why the birds have arisen.

"And that mystery knoweth why the mountains have arisen and why the precious stones therein have arisen.

"And that mystery knoweth why the matter of gold hath arisen and why the matter of silver hath arisen.

"And that mystery knoweth why the matter of copper hath arisen and why the matter of iron and of stone hath arisen.

"And that mystery knoweth why the matter of lead hath arisen.

"And that mystery knoweth why the matter of glass hath arisen and why the matter of wax hath arisen.

"And that mystery knoweth why herbs, that is the vegetables, have arisen and why all matters have arisen.

"And the mystery knoweth why the waters of the earth and all things in them have arisen and why also the earth hath arisen.

"And that mystery knoweth why the seas and the waters have arisen and why the wild beasts in the seas have arisen.

"And that mystery knoweth why the matter of the world hath arisen and why it [the world] will be utterly destroyed."

Chapter 93

Jesus continued again and said unto his disciples: "Yet further, O my disciples and companions and brethren, let every one be sober in the spirit which is in him, let him understand and comprehend all the words which I shall say unto you; for from now on will I begin to discourse with you concerning all the gnoses of that Ineffable.

"That mystery knoweth why the west hath arisen and why the east hath arisen.

"And that mystery knoweth why the south hath arisen and why the north hath arisen.

Yet further, O my disciples, hearken and continue to be sober and hearken to the total gnosis of the mystery of the Ineffable.

"That mystery knoweth why the demons have arisen and why mankind hath arisen.

"And that mystery knoweth why the heat hath arisen and why the pleasant air hath arisen.

"And that mystery knoweth why the stars have arisen and why the clouds have arisen.

"And that mystery knoweth why the earth became deep and why the water came thereon.

"And that mystery knoweth why the earth became dry and why the water came thereon.

"And that mystery knoweth why famine hath arisen and why superfluity hath arisen.

"And that mystery knoweth why the hoar-frost

hath arisen and why the healthful dew hath arisen.

"And that mystery knoweth why the dust hath arisen and why the delightsome freshness hath arisen.

"And that mystery knoweth why the hail hath arisen and why the pleasant snow hath arisen.

"And that mystery knoweth why the west wind hath arisen and why the east wind hath arisen.

("And that mystery knoweth why the fire of the height hath arisen and why the waters have arisen.

"And that mystery knoweth why the east wind hath arisen. [? miscopied.])

"And that mystery knoweth why the south wind hath arisen and why the north wind hath arisen.

"And that mystery knoweth why the stars of the heaven and the disks of the light-givers have arisen and why the firmament with all its veils hath arisen.

"And that mystery knoweth why the rulers of the spheres have arisen and why the sphere with all its regions hath arisen.

"And that mystery knoweth why the rulers of the æons have arisen and why the æons with their veils have arisen.

"And that mystery knoweth why the tyrant rulers of the æons have arisen and why the rulers who have repented have arisen.

"And that mystery knoweth why the servitors have arisen and why the decans have arisen.

"And that mystery knoweth why the angels

have arisen and why the archangels have arisen.

"And that mystery knoweth why the lords have arisen and why the gods have arisen.

"And that mystery knoweth why the jealousy in the height hath arisen and why concord hath arisen.

"And that mystery knoweth why hate hath arisen and why love hath arisen.

"And that mystery knoweth why discord hath arisen and why concord hath arisen.

"And that mystery knoweth why avarice hath arisen and why renunciation of all hath arisen and love of possessions hath arisen.

"And that mystery knoweth why love of the belly hath arisen and why satiety hath arisen.

"And that mystery knoweth why the paired have arisen and why the unpaired have arisen.

"And that mystery knoweth why impiety hath arisen and why fear of God hath arisen.

"And that mystery knoweth why the light-givers have arisen and why the sparks have arisen.

"And that mystery knoweth why the thrice-powerful have arisen and why the invisibles have arisen.

"And that mystery knoweth why the fore-fathers have arisen and why the purities have arisen.

"And that mystery knoweth why the great self-willed hath arisen and why his faithful have arisen.

"And that mystery knoweth why the great triple-powerful hath arisen and why the great invisible forefather hath arisen.

"And that mystery knoweth why the thirteenth æon hath arisen and why the region of those of the Midst hath arisen.

"And that mystery knoweth why receivers of the Midst have arisen and why the virgins of the light have arisen.

"And that mystery knoweth why the ministers of the Midst have arisen and why the angels of the Midst have arisen.

"And that mystery knoweth why the light-land hath arisen and why the great receiver of the light hath arisen.

"And that mystery knoweth why the guards of the region of the Right have arisen and why the leaders of them have arisen.

"And that mystery knoweth why the gate of life hath arisen and why Sabaōth, the Good, hath arisen.

"And that mystery knoweth why the region of the Right hath arisen and why the light-land, which is the treasury of the light, hath arisen.

"And that mystery knoweth why the emanations of the light have arisen and why the twelve saviours have arisen.

"And that mystery knoweth why the three gates of the treasury of the light have arisen and why the nine guards have arisen.

"And that mystery knoweth why the twin-saviours have arisen and why the three Amēns have arisen.

"And that mystery knoweth why the five Trees have arisen and why the seven Amēns have arisen.

"And that mystery knoweth why the Mixture which existeth not, hath arisen and why it is purified."

Chapter 94

And Jesus continued again and said unto his disciples: "Still further, O my disciples, be

sober and let every one of you bring hither the power of sensing the Light before him, that ye may sense with sureness. For from now on I will discourse with you concerning the whole region in truth of the Ineffable and concerning the manner, how it is."

It came to pass then, when the disciples had heard Jesus utter these words, that they gave way and let go entirely.

Then Mary Magdalene came forward, threw herself at the feet of Jesus, kissed them and wept aloud and said: "Have mercy upon me, my Lord, for my brethren have heard and let go of the words which thou saidest unto them. Now, therefore, my Lord, concerning the gnosis of all the things which thou hast said, that they are in the mystery of the Ineffable; but I have heard thee say unto me: 'From now on I will begin to discourse with you concerning the total gnosis of the mystery of the Ineffable,'--this word, therefore, which thou saidest, thou hast not gone forward to complete the word. For this cause, therefore, my brethren have heard and have let go and ceased to sense in what manner thou discoursest with them. Concerning the word which thou saidest unto them, now, therefore, my Lord, if the gnosis of all this is in that mystery, where is the man who is in the world, who hath the ability to understand that mystery with all its gnoses and the type of all these words which thou hast spoken concerning it?"

Chapter 95

It came to pass then, when Jesus had heard Mary say these words and knew that the disciples had heard and had begun to let go, that he encouraged them and said unto them: "Grieve

no more, my disciples, concerning the mystery of, the Ineffable, thinking that ye will not understand it. Amēn, I say unto you: That mystery is yours, and every one's who will give ear unto you, so that they renounce this whole world and the whole matter therein and renounce all the evil thoughts therein and renounce all the cares of this æon.

"Now, therefore, I say unto you: For every one who will renounce the whole world and all therein and will submit himself to the godhead, that mystery is far easier than all the mysteries of the Light-kingdom and it is sooner to understand than them all and it is easier [?] than them all. He who reacheth unto the gnosis of that mystery, renounceth this whole world and all the cares therein.

"For this cause have I said to you aforetime: 'All ye who are heavy under your burden, come hither unto me, and I will quicken you. For my burden is easy and my yoke is soft.' Now, therefore, he who will receive that mystery, renounceth the whole world and the cares of all the matter therein. For this cause, therefore, my disciples, grieve not, thinking that ye will not understand that mystery. Amēn, I say unto you: That mystery is far sooner to understand than all mysteries. And amēn, I say unto you: That mystery is yours and every one's who will renounce the whole world and the whole matter therein.

"Now, therefore, hearken, my disciples and my companions and my brethren, that I may urge you on to the gnosis of the mystery of the Ineffable concerning which I discourse with you,

because I have in Booth gotten as far as to tell you the whole gnosis at the expansion of the universe; for the expansion of the universe is its gnosis.

"But now then hearken that I may discourse with you progressively concerning the gnosis of that mystery.

"That mystery knoweth wherefor the five Helpers have rent themselves asunder and wherefor they have come forth from the Fatherless [pl.].

"And that mystery knoweth wherefor the great Light of lights hath rent itself asunder and wherefor it hath come forth from the Fatherless.

"And that mystery knoweth wherefor the first Commandment hath rent itself asunder and wherefor it hath divided itself into the seven mysteries and wherefor it is named the first Commandment and wherefor it hath come forth from the Fatherless.

"And that mystery knoweth wherefor the Great Light of the Impressions of the Light hath rent itself asunder and wherefor it hath set itself up without emanations and wherefor it hath come forth from the Fatherless.

"And that mystery knoweth wherefor the First Mystery, that is the four-and-twentieth mystery from without, hath rent itself asunder and wherefor it imitated in itself the twelve mysteries according to the number of the numbering of the Uncontainables and Boundless and wherefor it hath come forth from the Fatherless.

"And that mystery knoweth wherefor the twelve Immoveables have rent themselves asunder and wherefor they have set themselves with all

their orders and wherefor they have come forth from the Fatherless.

"And that mystery knoweth wherefor the Unwaverables have rent themselves asunder and wherefor they have set themselves up, divided into twelve orders, and wherefor they have come forth from the Fatherless, which belong to the orders of the space of the Ineffable.

"And that mystery knoweth wherefor the Incomprehensibles, which pertain to the second space of the Ineffable, have rent themselves asunder and wherefor they have come forth from the Fatherless.

"And that mystery knoweth wherefor the twelve Undesignatables have rent themselves asunder and wherefor they have set themselves up after all the orders of the Unindicatables, themselves being uncontainable and boundless, and wherefor they have come forth from the Fatherless.

"And that mystery knoweth wherefor these Unindicatables have rent themselves asunder,--[they] who have not indicated themselves nor brought themselves into publicity according to the economy of the One and Only, the Ineffable, and wherefor they have come forth from the Fatherless.

"And that mystery knoweth wherefor the Super-deeps have rent themselves asunder and wherefor they have distributed themselves, being a single order, and wherefor they have come forth from the Fatherless.

"And that mystery knoweth wherefor the twelve orders of the Unspeakables have rent themselves asunder and wherefor they have

divided themselves, being three portions, and wherefor they have come forth from the Fatherless.

"And that mystery knoweth wherefor all the Imperishables, being their twelve orders, have rent themselves asunder and wherefor they have settled themselves, being expanded in a single order, and wherefor they have divided themselves and formed different orders, being uncontainable and boundless, and wherefor they have come forth from the Fatherless.

"And that mystery knoweth wherefor the Impassables have rent themselves asunder and wherefor they have set themselves up, being twelve boundless spaces, and have settled themselves, being three orders of spaces, according to the economy of the One and Only, the Ineffable, and wherefor they have come forth from the Fatherless.

"And that mystery knoweth wherefor the twelve Uncontainables, which belong to the orders of the One and Only, the Ineffable, have rent themselves asunder and wherefor they have come forth from the Fatherless, until they were brought to the space of the First Mystery, which is the second space.

"And that mystery knoweth wherefor the four-and-twenty myriads of Praise-singers have rent themselves asunder and wherefor they have extended themselves outside the veil of the First Mystery, which is the twin-mystery, that which looketh within and without, of the One and Only, the Ineffable, and wherefor they have come forth from the Fatherless.

"And that mystery knoweth wherefor all the

[paragraph continues] Uncontainables have rent themselves asunder--[those], which I have just named, which are in the regions of the second space of the Ineffable, which is the space of the First Mystery, and wherefor those Uncontainables and Boundless have come forth from the Fatherless.

"And that mystery knoweth wherefor the four-and-twenty mysteries of the first Thrice-spiritual have rent themselves asunder and wherefor they are called the four-and-twenty spaces of the first Thrice-spiritual and wherefor they have come forth from the second Thrice-spiritual.

"And that mystery knoweth wherefor the four-and-twenty mysteries of the second Thrice-spiritual have rent themselves asunder and wherefor they have come forth from the third Thrice-spiritual.

"And that mystery knoweth why the four-and-twenty mysteries of the third Thrice-spiritual--that is the four-and-twenty spaces of the third Thrice-spiritual--have rent themselves asunder and wherefor they have come forth from the Fatherless.

"And that mystery knoweth wherefor the five Trees of the first Thrice-spiritual have rent themselves asunder and wherefor they have extended themselves, standing one behind the other and moreover bound one to the other with all their orders, and wherefor they have come forth from the Fatherless.

"And that mystery knoweth wherefor the five Trees of the second Thrice-spiritual have rent themselves asunder and wherefor they have come forth from the Fatherless.

"And that mystery knoweth wherefor the five Trees of the third Thrice-spiritual have rent themselves asunder and wherefor they have come forth from the Fatherless.

"And that mystery knoweth why the Fore-uncontainables of the first Thrice-spiritual have rent themselves asunder and wherefor they have come forth from the Fatherless.

"And that mystery knoweth wherefor the Fore-uncontainables of the second Trispiritual have rent themselves asunder and wherefor they have come forth from the Fatherless.

"And that mystery knoweth wherefor all the Fore-uncontainables of the third Thrice-spiritual have rent themselves asunder and wherefor they have come forth from the Fatherless.

"And that mystery knoweth wherefor the first Thrice-spiritual from below--those who belong to the orders of the One and Only, the Ineffable hath rent itself asunder and wherefor it hath come forth from the second Thrice-spiritual.

"And that mystery knoweth wherefor the third Thrice-spiritual--that is the first Thrice-spiritual from above--hath rent itself asunder and wherefor it hath come forth from the twelfth Pro-thrice-spiritual, which is in the last region of the Fatherless.

"And that mystery knoweth wherefor all the regions which are in the space of the Ineffable, and all those in them, have expanded themselves, and wherefor they have come forth from the last Limb of the Ineffable.

"And that mystery knoweth itself, wherefor it hath rent itself asunder to come forth from the Ineffable,--that is from That which ruleth them

all and which expanded them all according to their orders.

Chapter 96

"Of all these then will I speak unto you at the expansion of the universe--in a word, all those whom I have spoken of unto you: those who will arise and those who will come, those who emanate, and those who come forth, and those who are without over them, and those who are implanted in them, those who will contain the region of the First Mystery and those who are in the space of the Ineffable--of these will I speak unto you, because I will reveal them unto you, and I will speak of them unto you according to every region and according to every order, at the expansion of the universe. And I will reveal unto you all their mysteries which rule over them all, and their Pro-thrice-spirituals and their Super-thrice-spirituals which rule over their mysteries and their orders.

"Now, therefore, the mystery of the Ineffable knoweth wherefor all these have arisen of whom I have spoken unto you in openness, and through which all these have arisen. It is the mystery which is in them all; and it is the out-going of them all, and it is the up-going of them all, and it is the setting-up of them all.

"And the mystery of the Ineffable is the mystery which is in all these of whom I have spoken unto you, and of whom I will speak unto you at the expansion of the universe. And it is the mystery which is in them all, and it is the one only mystery of the Ineffable and the gnosis of all these of whom I have spoken unto you, and of whom I will speak unto you, and of whom I have not spoken. Of these will I speak unto

you at the expansion of the universe and of their total gnosis one with another, wherefor they have arisen. It is the one and only word of the Ineffable.

"And I will tell you the expansion of all mysteries and the types of every one of them and the manner of their completion in all their figures. And I will tell you the mystery of the One and Only, the Ineffable, and all its types, all its figures and its whole economy, wherefor it hath come forth from the last Limb of the Ineffable. For that mystery is the setting-up of them all.

"And that mystery of the Ineffable is moreover also a one and only word, which existeth in the speech of the Ineffable, and it is the economy of the solution of all the words which I have spoken unto you.

"And he who will receive the one and only word of that mystery which I shall now say unto you, and all its types and all its figures, and the manner of accomplishing its mystery,--for ye are perfect and all-perfect and ye will accomplish the whole gnosis of that mystery with its whole economy, for unto you all mysteries are entrusted,--hearken, therefore, now, that I may tell you that mystery, which is [ . . .?].

"He then, who shall receive the one and only word of that mystery, which I have told you, if he cometh forth out of the body of the matters of the rulers, and if the retributive receivers come and free him from the body of matter of the rulers,--that is those [receivers] who free from the body all out-going souls,--when, therefore, the retributive receivers free the soul which

hath received this one and only mystery of the Ineffable, which I have just told you, then will it straightway, if it be set free from the body of matter, become a great light-stream in the midst of those receivers, and the receivers will be exceedingly afraid of the light of that soul, and the receivers will be made powerless and fall down and desist altogether for fear of the great light which they have seen.

"And the soul which receiveth the mystery of the Ineffable, will soar into the height, being a great light-stream, and the receivers will not be able to seize it and will not know how the way is fashioned upon which it will go. For it becometh a great light-stream and soareth into the height, and no power is able to hold it down at all, nor will they be able to come nigh it at all.

"But it will pass through all the regions of the rulers and all the regions of the emanations of the Light, and it will not give answers in any region, nor giveth it any apologies, nor giveth it any tokens; neither will any power of the rulers nor any power of the emanations of the Light be able to come nigh that soul. But all the regions of the rulers and all the regions of the emanations of the Light,--every one singeth unto it praises in their regions, in fear of the light of the stream which envelopeth that soul, until it passeth through them all, and goeth to the region of the inheritance of the mystery which it hath received,--that is to the mystery of the One and Only, the Ineffable,--and until it becometh one with its Limbs. Amēn, I say unto you: It will be in all the regions in the time a man shooteth an arrow.

"Now, therefore, amēn, I say unto you: Every man who will receive that mystery of the Ineffable and accomplish it in all its types and all its figures,--he is a man in the world, but he towereth above all angels and will tower still more above them all.

"He is a man in the world, but he towereth above all archangels and will tower still more above them all.

"He is a man in the world, but he towereth above all tyrants and will raise himself above them all.

"He is a man in the world, but he towereth above all lords and will raise himself above them all.

"He is a man in the world, but he towereth above all gods and will raise himself above them all.

"He is a man in the world, but he towereth above all light-givers and will raise himself above them all.

"He is a man in the world, but he towereth above all pure [ones] and will raise himself above them all.

"He is a man in the world, but he towereth above all triple-powers and will raise himself above them all.

"He is a man in the world, but he towereth above all forefathers and will raise himself above them all.

"He is a man in the world, but he towereth above all invisibles and will raise himself above them all.

"He is a man in the world, but he towereth above the great invisible forefather and will raise himself above him.

"He is a man in the world, but he towereth above all those of the Midst and will raise himself above them all.

"He is a man in the world, but he towereth above the emanations of the Treasury of the Light and will raise himself above them all.

"He is a man in the world, but he towereth above the Mixture and will raise himself entirely above it.

"He is a man in the world, but he towereth above the whole region of the Treasury and will raise himself entirely above it.

"He is a man in the world, but he will rule with me in my kingdom.

"He is a man in the world, but he is king in the Light.

"He is a man in the world, but he is not one of the world.

"And amēn, I say unto you: That man is I and I am that man.

"And at the dissolution of the world, that is when the universe will be raised up and when the numbering of the perfect souls will be raised up all together, and when I am king in the midst of the last Helper, being king over all the emanations of the Light and king over the seven Amēns and the five Trees and the three Amēns and the nine guards, and being king over the Child of the Child, that is the Twin-saviours, and being king over the twelve saviours and over the whole numbering of the perfect souls who shall receive the mysteries in the Light,--then will all men who shall receive the mysteries in the Ineffable, be fellow-kings with me and will sit on my right and on my left in my kingdom.

"And amēn, I say unto you: Those men are I, and I am they.

"On this account have I said unto you aforetime: 'Ye will sit on your thrones on my right and on my left in my kingdom and will rule with me.'

"On this account, therefore, I have not hesitated nor have I been ashamed to call you my brethren and my companions, because ye will be fellow-kings with me in my kingdom. This, therefore, I say unto you, knowing that I will give you the mystery of the Ineffable; that is: That mystery is I, and I am that mystery.

"Now, therefore, not only will ye reign with me, but all men who shall receive the mystery of the Ineffable, will be fellow-kings with me in my kingdom. And I am they, and they are I. But my throne will tower over them. [And] because ye will suffer sorrows in the world beyond all men, until ye herald forth all the words which I shall speak unto you, your thrones shall be joined to mine in my kingdom.

"On this account I have said unto you aforetime: 'Where I shall be, there will be also my twelve ministers.' But Mary Magdalene and John, the virgin, will tower over all my disciples and over all men who shall receive the mysteries in the Ineffable. And they will be on my right and on my left. And I am they, and they are I.

"And they will be like unto you in all things save that your thrones will tower over theirs, and my throne will tower over yours.

"And all men who will find the word of the Ineffable,--amēn, I say unto you: The men

who shall know that word, will know the gnosis of all these words which I have spoken unto you, both those of the depth and those of the height, those of the length and those of the breadth; in a word, they will know the gnosis of all these words which I have spoken unto you and which I have not yet spoken unto you, which I will speak unto you, region by region and order by order, at the expansion of the universe.

"And amēn, I say unto you: They will know in what manner the world is established, and they will know in what type all those of the height are established, and they will know out of what ground the universe hath arisen."

Chapter 97

When then the Saviour had said this, Mary Magdalene started forward and said: "My Lord, bear with me and be not wroth with me, if I question on all things with precision and certainty. Now, therefore, my Lord, is then another the word of the mystery of the Ineffable and another the word of the whole gnosis?"

The Saviour answered and said: "Yea, another is the mystery of the Ineffable and another the word of the whole gnosis."

And Mary answered again and said unto the Saviour: "My Lord, bear with me, if I question thee, and be not wroth with me. Now, therefore, my Lord, unless we live and know the gnosis of the whole word of the Ineffable, shall we not be able to inherit the Light-kingdom?"

And the Saviour answered and said unto Mary: "Surely; for every one who shall receive a mystery of the Light-kingdom, will go and inherit up to the region up to which he hath received mysteries. But he will not know the

gnosis of the universe, wherefor all this hath arisen, unless he knoweth the one and only word of the Ineffable, which is the gnosis of the universe. And again in openness: I am the gnosis of the universe. And moreover it is impossible to know the one and only word of the gnosis, unless a man first receive the mystery of the Ineffable. But all the men who shall receive mysteries in the Light,--every one will go and inherit up to the region up to which he hath received mysteries.

"On this account I have said unto you aforetime: 'He who hath faith in a prophet, will receive a prophet's reward, and he who hath faith in a righteous [man] will receive a righteous [man's] reward,'--that is: Every one will go to the region up to which he hath received mysteries. He who receiveth a lesser mystery, will inherit the lesser mystery, and he who receiveth a higher mystery, will inherit the higher regions. And every one will abide in his region in the light of my kingdom, and every one will have power over the orders which are below him, but he will not have the power to go to the orders which are above him; but he will abide in the region of the Inheritance of the Light of my kingdom, being in a great light immeasurable for the gods and all the invisibles, and he will be in great joy and great jubilation.

"But now, therefore, hearken, that I may discourse with you concerning the grandeur of those who shall receive the mysteries of the First Mystery.

"He, therefore, who shall receive the [first] mystery of that First Mystery, and it shall be

at the time that he cometh out of the body of the matter of the rulers,--then the retributive receivers come and lead the soul of that man out of the body. And that soul will become a great light-stream in the hands of the retributive receivers; and those receivers will be afraid of the light of that soul. And that soul will go upwards and pass through all the regions of the rulers and all the regions of the emanations of the Light. And it will not give answers nor apologies nor tokens in any single region of the Light nor in any single region of the rulers; but it will pass through all the regions and cross over them all, so that it goeth and ruleth over all the regions of the first saviour.

"In like manner also he who shall receive the second mystery of the First Mystery and the third and fourth, until he shall receive the twelfth mystery of the First Mystery, if it shall be at the time that he cometh out of the body of the matter of the rulers,--then the retributive receivers come and lead the soul of that man out of the body of matter. And those souls will become a great light-stream in the hands of the retributive receivers; and those receivers will be afraid of the light of those souls and will become powerless and fall on their faces. And those souls will straightway soar upwards and cross over all the regions of the rulers and all the regions of the emanations of the Light. They will not give answers nor apologies nor tokens in any single region; but they will pass through all the regions and will cross over them all and rule over all the regions of the twelve saviours, so that they who receive the second mystery of the First

Mystery, will rule over all the regions of the second saviour in the inheritances of the Light.

"In like manner also those who receive the third mystery of the First Mystery and the fourth and fifth and sixth up to the twelfth,--every one will rule over all the regions of the saviour up to whom he hath received the mystery.

"And he who shall receive in sequence the twelfth mystery of the First Mystery, that is the master-mystery concerning which I discourse with you,-- and he who, therefore, shall receive those twelve mysteries which belong to the First Mystery, if he goeth forth out of the world, will pass through all the regions of the rulers and all the regions of the Light, being a great light-stream, and he will moreover rule over all the regions of the twelve saviours; but they will not be able to be like unto those who receive the one and only mystery of the Ineffable. But he who shall receive those mysteries will abide in those orders, because they are exalted, and he will abide in the orders of the twelve saviours."

Chapter 98

It came to pass, when Jesus had finished speaking these words unto his disciples, that Mary Magdalene came forward, kissed the feet of Jesus and said unto him: "My Lord, bear with me and be not wroth with me, if I question thee; but have mercy upon us, my Lord, and reveal unto us all things on which we shall question thee. Now, therefore, my Lord, how doth the First Mystery possess twelve mysteries, [and] the Ineffable possess a one and only mystery?"

Jesus answered and said unto her: "Indeed it possesseth a one and only mystery, yet that mystery constituteth three mysteries, although

it is the one and only mystery; but the type of every one of them is different. And moreover it constituteth five mysteries, although it is a one and only [one]; but the type of every one is different. So that these five mysteries are alike with one another in the mystery of the kingdom in the inheritances of the Light; but the type of each of them is different. And their kingdom is higher and more exalted than the whole kingdom of the twelve mysteries together of the First Mystery; but they are not alike in the kingdom [with the one and only mystery] of the First Mystery in the Light-kingdom.

"In like manner also the three mysteries are not [?] alike in the Light-kingdom; but the type of every one of them is different. And they themselves also are not alike in the kingdom with the one and only mystery of the First Mystery in the Light-kingdom; and the type of every one of the three of them, and the type of the configuration of each of them, is different from one another.

"The first [mystery of the First Mystery],--if thou accomplishest its mystery altogether and standest and accomplishest it finely in all its figures, then dost thou come straightway out of thy body, become a great light-stream and pass through all the regions of the rulers and all the regions of the Light, while all are in fear of that soul, until it cometh to the region of its kingdom.

"The second mystery of the First Mystery, on the other hand,-- if thou accomplishest it finely in all its figures,--the man, therefore, who shall accomplish its mystery, if he speaketh that

mystery over the head of any man who goeth forth out of the body, and he speaketh it into his two ears, if indeed the man who goeth forth out of the body hath received mysteries for the second time and is sharing in the word of truth,--amēn, I say unto you: That man, if he goeth forth out of the body of matter, then will his soul become a great light-stream and pass through all the regions, until it cometh to the kingdom of that mystery.

"But if that man hath received no mysteries and is not sharing in the words of truth,--if he who accomplisheth that mystery, speaketh that mystery over the head of a man who cometh forth out of the body and who hath received no mysteries of the Light, and shareth not in the words of truth,--amēn, I say unto you: That man, if he cometh forth out of the body, will be judged in no region of the rulers, nor can he be chastized in any region at all, nor will the fire touch him, because of the great mystery of the Ineffable which is with him.

"And they will hasten quickly and hand him over one to another in turn and lead him from region to region and from order to order, until they bring him before the Virgin of Light, while all the regions are in fear of the mystery and the sign of the kingdom of the Ineffable which is with him.

"And if they bring him before the Virgin of Light, then the Virgin of Light will see the sign of the mystery of the kingdom of the Ineffable which is with him; the Virgin of Light marvelleth and proveth him, but suffereth them not to bring him to the Light, until he accomplisheth the total

citizenship of the light of that mystery, that is the purities of the renunciation of the world and also of the total matter therein.

"The Virgin of Light sealeth him with a higher seal, which is this [ . . .? ], and letteth him in that month in which he hath come out of the body of matter, light down into a body which will be righteous and find the godhead in truth and the higher mysteries, so that he may inherit them and inherit the Light eternal, which is the gift of the second mystery of the First Mystery of the Ineffable.

"The third mystery of that Ineffable on the other hand,--the man indeed who shall accomplish that mystery, not only if he [himself] cometh forth out of the body, will he inherit the kingdom of the mystery, but if he complete that mystery and accomplish it with all its figures, that is if he go through with that mystery and accomplish it finely and pronounce the name of that mystery over a man who cometh forth out of the body and hath known that mystery,--let the former have delayed or rather not have delayed,--one who is in the dire chastisements of the rulers and in their dire judgments and their manifold fires,--amēn, I say unto you: The man who hath come forth out of the body,--if the name of this mystery is pronounced on his behalf, they will hasten quickly to bring him over and hand him over one to another, until they bring him before the Virgin of Light. And the Virgin of Light will seal him with a higher. seal, which is this [ . . .?], and in that month will she let him light down into the righteous body which will find the godhead in truth and the higher mystery, so that

he inherit the Light-kingdom. This, therefore, is the gift of the third mystery of the Ineffable.

"Now, therefore, every one who shall receive one of the five mysteries of the Ineffable,--if he cometh forth out of the body and inheriteth up to the region of that mystery, then is the kingdom of those five mysteries higher than the kingdom of the twelve mysteries of the First Mystery, and it is higher than all the mysteries which are below them. But those five mysteries of the Ineffable are alike with one another in their kingdom, yet are they not alike with the three mysteries of the Ineffable.

"He on the other hand who receiveth of the three mysteries of the Ineffable, if he cometh forth out of the body, will inherit up to the kingdom of that mystery. And those three mysteries are alike with one another in the kingdom and they are higher and more exalted than the five mysteries of the Ineffable in the kingdom, but they are not alike with the one and only mystery of the Ineffable.

"He on the other hand who receiveth the one and only mystery of the Ineffable, will inherit the region of the whole kingdom according to its whole glory, as I have already told you at another time. And every one who shall receive the mystery which is in the space of the universe of the Ineffable, and all the other mysteries which are united in the Limbs of the Ineffable, concerning which I have not yet spoken unto you, and concerning their expansion and the manner of their setting-up and the type of every one, how it is and wherefor it is named the Ineffable or wherefor it standeth expanded with all its

[paragraph continues] Limbs and how many Limbs are in it and all its economies, of which I will not tell you now, but when I come to the expansion of the universe I will tell you all severally,--to wit, its expansions and its description, how it is, and the aggregation [?] of all its Limbs, which belong to the economy of the One and Only, the unapproachable God in truth,--up to what region, therefore, every one shall receive the mysteries in the space of the Ineffable, up to that region will he inherit up to which he hath received. And those of the whole region of the space of that Ineffable give no answers in that region, nor give they apologies, nor give they tokens, for they are without tokens and they have no receivers, but they pass through all the regions, until they come to the region of the kingdom of the mystery which they have received.

"In like manner also those who shall receive mysteries in the second space, they have no answers nor apologies, for they are without tokens in that world, which is the space of the first mystery of the First Mystery.

"And those of the third space, which is without, which is the third space from without [? within],--every region in that space hath its receivers and its explanations and its apologies and its tokens, which I will one day tell you when I come to speak of that mystery, that is when I shall have told you of the expansion of the universe.

"Albeit at the dissolution of the universe, that is when the number of the perfect souls is completed and the mystery [through] which the universe altogether hath risen, is completed, I

will pass a thousand years according to the years of the Light, being king over all the emanations of the Light and over the whole number of the perfect souls who have received all mysteries."

Chapter 99

It came to pass, when Jesus had finished speaking these words unto his disciples, that Mary Magdalene came forward and said: "My Lord, how many years of the years of the world is a year of the Light?"

Jesus answered and said unto Mary: "A day of the Light is a thousand years in the world, so that thirty-six-myriads of years and a half-myriad of years of the world are a single year of the Light.

"I shall, therefore, pass a thousand years of the Light being king in the midst of the last Helper, and being king over all the emanations of the Light and over the whole number of the perfect souls who have received the mysteries of the Light.

"And ye, my disciples, and every one who shall receive the mystery of the Ineffable, will abide with me on my right and on my left, being kings with me in my kingdom.

"And they who shall receive the three mysteries of that Ineffable, will be fellow-kings with you in the Light-kingdom; but they will not be alike with you and with those who receive the mystery of the Ineffable, but they will rather abide behind you, being kings.

"And they who receive the five mysteries of the Ineffable, will also abide behind the three mysteries, being also kings.

"And moreover they who receive the twelfth mystery of the First Mystery, will also again

abide behind the five mysteries of the Ineffable, being also kings according to the order of every one of them.

"And all who receive of the mysteries in all the regions of the space of the Ineffable, will also be kings and abide before those who receive the mystery of the First Mystery, expanded according to the glory of every one of them, so that those who receive the higher mysteries, will abide in the higher regions, and those who receive the lower mysteries, will abide in the lower regions, being kings in the light of my kingdom.

"These alone are the allotment of the kingdom of the first space of the Ineffable.

"They on the other hand who receive all the mysteries of the second space, that is of the space of the First Mystery, will again abide in the light of my kingdom, expanded according to the glory of every one of them, and every one of them being in the mystery up to which he hath received. And those who receive the higher mysteries, will also abide in the higher regions, and those who receive the lower mysteries, will abide in the lower regions in the light of my kingdom.

"This is the allotment of the second king for those who receive the mystery of the second space of the First Mystery.

"Those on the other hand who receive the mysteries of the third space, that is of the first space from without, those again will abide behind the second king, expanded in the light of my kingdom, according to the glory of every one of them, every one abiding in the region up to which he hath received mysteries, so that those who receive the higher mysteries, will abide in the

higher regions, and those who receive the lower mysteries, will abide in the lower regions.

"These are the three allotments of the Light-kingdom.

"The mysteries of these three allotments of the Light are exceedingly numerous. Ye shall find them in the two great Books of Yew. But I will give you and tell you the great mysteries of every allotment, those which are higher than every region, that is the heads according to every region and according to every order which will lead the whole race of men into the higher regions, according to the space of the Inheritance.

"Of the rest of the lower mysteries, therefore, ye have no need; but ye will find them in the two Books of Yew, which Enoch hath written whilst I spake with him out of the tree of gnosis and out of the tree of life in the paradise of Adam.

"Now, therefore, when I shall have explained unto you the whole expansion, I will give you and tell you the great mysteries of the three allotments of my kingdom, that is the heads of the mysteries which I will give you and tell you in all their figures and all their types and in their ciphers and the seals of the last space, that is the first space from without. And I will tell you the answers and the apologies and the tokens of that space.

"The second space which is within, possesseth no answers nor apologies nor tokens nor ciphers nor seals; but it possesseth only types and figures."

Chapter 100

When the Saviour had finished saying all this unto his disciples, Andrew came forward and said: "My Lord, be not wroth with me, but have

mercy upon me and reveal unto me the mystery of the word concerning which I shall question thee, for it hath been hard for me and I have not understood it."

The Saviour answered and said unto him: "Question concerning that on which thou desirest to question, and I will reveal it unto thee face to face without similitude."

And Andrew answered and said: "My Lord, I am astonished and marvel exceedingly, how the men who are in the world and in the body of this matter, if they come forth out of this world, will pass through these firmaments and all these rulers and all lords and all gods and all these great invisibles and all those of the region of the Midst and those of the whole region of the Right and all the great [ones] of the emanations of the Light, and enter into them all and inherit the Light-kingdom. This matter, therefore, is hard for me."

When then Andrew had said this, the spirit of the Saviour was roused in him; he cried out and said: "How long am I to endure you? How long am I to bear with you? Have ye then not even yet understood and are ye ignorant? Know ye then not and do ye not understand that ye and all angels and all archangels and the gods and the lords and all the rulers and all the great invisibles and all those of the Midst and those of the whole region of the Right and all the great [ones] of the emanations of the Light and their whole glory,--that ye all one with another are out of one and the same paste and the same matter and the same substance, and that ye all are out of the same Mixture.

"And at the commandment of the First Mystery the Mixture was constrained, until all the great [ones] of the emanations of the Light and all their glory purified themselves, and until they purified themselves from the Mixture. And they have not purified themselves of themselves, but they have purified themselves by necessity according to the economy of the One and Only, the Ineffable.

"They indeed have not at all suffered and have not at all changed themselves in the regions, nor at all torn themselves asunder nor poured themselves into bodies of different kinds and from one into another, nor have they been in any affliction at all.

"Ye then in particular are the refuse of the Treasury and ye are the refuse of the region of the Right and ye are the refuse of the region of those of the Midst and ye are the refuse of all the invisibles and of all the rulers; in a word, ye are the refuse of all these. And ye are in great sufferings and great afflictions in your being poured from one into another of different kinds of bodies of the world. And after all these sufferings ye have struggled of your-selves and fought, having renounced the whole world and all the matter therein; and ye have not left off seeking, until ye found all the mysteries of the kingdom of the Light, which have purified you and made you into refined light, exceedingly purified, and ye have become purified light.

"For this cause have I said unto you aforetime: 'Seek, that ye may find.' I have, therefore, said unto you: Ye are to seek after the mysteries of the Light, which purify the body

of matter and make it. into refined light exceedingly purified.

"Amēn, I say unto you: For the sake of the race of men, because it is material, I have torn myself asunder and brought unto them all the mysteries of the Light, that I may purify them, for they are the refuse of the whole matter of their matter; else would no soul of the total race of men have been saved, and they would not be able to inherit the kingdom of the Light, if I had not brought unto them the purifying mysteries.

"For the emanations of the Light have no need of the mysteries, for they are purified; but it is the race of men which hath need of them, because they all are material refuse For this cause, therefore, have I said unto you aforetime: 'The healthy have no need of the physician, but the sick,'--that is: Those of the Light have no need of the mysteries, for they are purified lights; but it is the race of men which hath need of them, for [they] are material refuse [pl.].

"For this cause, therefore, herald to the whole race of men, saying: Cease not to seek day and night, until ye find the purifying mysteries; and say unto the race of men: Renounce the whole world and the whole matter therein. For he who buyeth and selleth in the world and he who eateth and drinketh of its matter and who liveth in all its cares and in all its associations, amasseth other additional matters to the rest of his matter, because this whole world and all therein and all its associations are material refuse [pl.], and they will make enquiry of every one concerning his purity.

"For this cause, therefore, I have said unto you aforetime: Renounce the whole world and the whole matter therein, that ye may not amass other additional matter to the rest of your matter in you. For this cause, therefore, herald it to the whole race of men, saying: Renounce the whole world and all its associations, that ye may not amass additional matter to the rest of your matter in you; and say unto them: Cease not to seek day and night and remit not yourselves until ye find the purifying mysteries which will purify you and make you into a refined light, so that ye will go on high and inherit the light of my kingdom.

"Now, therefore, Andrew and all thy brethren thy co-disciples, because of your renunciations and all your sufferings which ye have endured in every region, and because of your changes in every region and of your being poured from one into another of different kinds of bodies and because of all your afflictions, and after all this ye have received the purifying mysteries and are become refined light exceedingly purified,--for this cause, therefore, ye will go on high and penetrate into all the regions of all the great emanations of the Light and be kings in the Light-kingdom for ever.

"But if ye come forth out of the body and come on high and reach unto the region of the rulers, then will all the rulers be seized with shame before you, because ye are the refuse of their matter and have become light more purified than them all. And if ye reach unto the region of the Great Invisible and unto the region of those of the Midst and of those of the Right and unto

the regions of all the great emanations of the Light, then will ye be revered among them all, because ye are the refuse of their matter and are became light more purified than them all. And all the regions will sing praises before you, until ye come to the region of the kingdom.

"This is the answer to the words on which ye question. Now, therefore, Andrew, art thou still in unfaith and unknowing?" 1

When then the Saviour said this, Andrew knew clearly, not only he but also all the disciples knew with precision that they should inherit the Light-kingdom. They all threw themselves down together at Jesus' feet, cried aloud, wept and besought the Saviour, saying: "Lord, forgive our brother the sin of unknowing."

The Saviour answered and said: "I forgive and will forgive; for this cause, therefore, hath the First Mystery sent me, that I may forgive every one his sins."

210:1 These two sentences are placed at the end of the preceding paragraph, but clearly belong here.

Chapter 101

"AND those who are worthy of the mysteries which abide in the Ineffable, which are those which have not gone forth,--these exist before the First Mystery, and to use a likeness and similitude, that ye may understand it, they are as the Limbs of the Ineffable. And every one existeth according to the dignity of its glory: the head according

to the dignity of the head and the eye according to the dignity of the eyes and the ear according to the dignity of the ears and the rest of the Limbs [in like fashion]; so that the matter is manifest: There is a multitude of limbs but one only body. Of this indeed have I spoken in a pattern and similitude and likeness, but not in a form in truth; nor have I revealed the word in truth, but the mystery [only] of the Ineffable.

"And all the Limbs which are in it,--according to the word with which I have made comparison,--that is, those which abide on the mystery of the Ineffable, and those which abide in it, and also the three spaces which are after them according to the mysteries,--of all these in truth and verity I am their treasury beside whom there is no other treasury, who hath not his like in the world; but there are still words and mysteries and other regions.

"Now, therefore, blessed is he who hath found the [words of the] mysteries [of the first space] which is from without; and he is a god who hath found these words of the mysteries of the second space, which is in the midst; and he is a saviour and an uncontainable who hath found the words of the mysteries of the third space, which is within, and he is more excellent than the universe and like unto those who are in that third space. Because he hath found the mystery in which they are and in which they stand,-- for this cause, therefore, is he like unto them. He on the other hand who hath found the words of the mysteries which I have described unto you according to a likeness, that they are the Limbs of the Ineffable,--amēn, I say unto you: That man who hath

found the words of these mysteries in divine truth, is the first in truth and like unto him [sc. the First, i.e. the Ineffable], for through those words and mysteries . . . and the universe itself standeth through that First. For this cause he who hath found the words of those mysteries, is like unto the First. For it is the gnosis of the gnosis of the Ineffable concerning which I have discoursed with you this day."

Chapter 102

JESUS continued again in the discourse and said unto his disciples: "When I shall have gone into the Light, then herald it unto the whole world and say unto them: Cease not to seek day and night and remit not yourselves until ye find the mysteries of the Light-kingdom, which will purify you and make you into refined light and lead you into the Light-kingdom.

"Say unto them: Renounce the whole world and the whole matter therein and all its care and all its sins, in a word all its associations which are in it, that ye may be worthy of the mysteries of the Light and be saved from all the chastisements which are in the judgments.

"Say unto them: Renounce murmuring, that ye may be worthy of the mysteries of the Light and be saved from the fire of the dog-faced [one].

"Say unto them: Renounce eavesdropping [?], that ye may [be worthy of the mysteries of the Light] and be saved from the judgments of the dog-faced [one].

"Say unto them: Renounce litigiousness [?], that ye may be worthy of the mysteries of the Light and be saved from the chastisements of Ariēl.

"Say unto them: Renounce false slander, that ye may be worthy of the mysteries of the

[paragraph continues] Light and be saved from the fire-rivers of the dog-faced [one].

"Say unto them: Renounce false witness, that ye may be worthy of the mysteries of the Light and that ye may escape and be saved from the fire-rivers of the dog-faced [one].

"Say unto them: Renounce pride and haughtiness, that ye may be worthy of the mysteries of the Light and be saved from the fire-pits of Ariēl.

"Say unto them: Renounce belly-love, that ye may be worthy of the mysteries of the Light and be saved from the judgments of Amente.

"Say unto them: Renounce babbling, that ye may be worthy of the mysteries of the Light and be saved from the fires of Amente.

"Say unto them: Renounce craftiness, that ye may be worthy of the mysteries of the Light and be saved from the chastisements which are in Amente.

"Say unto them: Renounce avarice, that ye may be worthy of the mysteries of the Light and be saved from the fire-rivers of the dog-faced [one].

"Say unto them: Renounce love of the world, that ye may be worthy of the mysteries of the Light and be saved from the pitch- and fire-coats of the dog-faced [one].

"Say unto them: Renounce pillage, that ye may be worthy of the mysteries of the Light and be saved from the fire-rivers of Ariēl.

"Say unto them: Renounce evil conversation, that ye may be worthy of the mysteries of the Light and be saved from the chastisements of the fire-rivers . . . .

"Say unto them: Renounce wickedness, that ye may be worthy of the mysteries of the Light and be saved from the fire-seas of Ariēl.

"Say unto them: Renounce pitilessness, that ye may be worthy of the mysteries of the Light and be saved from the judgments of the dragon-faced [ones].

"Say unto them: Renounce wrath, that ye may be worthy of the mysteries of the Light and be saved from the fire-rivers of the dragon-faced [ones.]

"Say unto them: Renounce cursing, that ye may be worthy of the mysteries of the Light and be saved from the fire-seas of the dragon-faced [ones].

"Say unto them: Renounce thieving, that ye may be worthy of the mysteries of the Light and be saved from the bubbling seas of the dragon-faced [ones].

"Say unto them: Renounce robbery, that ye may be worthy of the mysteries of the Light and be saved from Yaldabaōth.

"Say unto them: Renounce slandering, that ye may be worthy of the mysteries of the Light and be saved from the fire-rivers of the lion-faced [one].

"Say unto them: Renounce fighting and strife, that ye may be worthy of the mysteries of the Light and be saved from the seething rivers of Yaldabaōth.

"Say unto them: Renounce all unknowing, that ye may be worthy of the mysteries of the Light and be saved from the servitors of Yaldabaōth and the fire-seas.

"Say unto them: Renounce evil doing, that

ye may be worthy of the mysteries of the Light and be saved from all the demons of Yaldabaōth and all his judgments.

"Say unto them: Renounce sloth, that ye may be worthy of the mysteries of the Light and be saved from the seething pitch-seas of Yaldabaōth.

"Say unto them: Renounce adultery, that ye may be worthy of the mysteries of the Light-kingdom and be saved from the sulphur- and pitch-seas of the lion-faced [one].

"Say unto them: Renounce murder, that ye may be worthy of the mysteries of the Light and be saved from the crocodile-faced ruler,--this one who is in the cold, is the first chamber of the outer darkness.

"Say unto them: Renounce pitilessness and impiety, that ye may be worthy of the mysteries of the Light and be saved from the rulers of the outer darkness.

"Say unto them: Renounce atheism, that ye may be worthy of the mysteries of the Light and be saved from the howling and grinding of teeth.

"Say unto them: Renounce [magic] potions, that ye may be worthy of the mysteries of the Light and be saved from the great cold and the hail of the outer darkness.

"Say unto them: Renounce blasphemy, that ye may be worthy of the mysteries of the Light and be saved from the great dragon of the outer darkness.

"Say unto them: Renounce the doctrines of error, that ye may be worthy of the mysteries of the Light and be saved from all the chastisements

of the great dragon of the outer darkness.

"Say unto those who teach the doctrines of error and to every one who is instructed by them: Woe unto you, for, if ye do not repent and abandon your error, ye will go into the chastisements of the great dragon and of the outer darkness, which is exceedingly evil, and never will ye be cast [up] into the world, but will be non-existent until the end.

"Say unto those who abandon the doctrines of truth of the First Mystery: Woe unto you, for your chastisement is sad compared with [that of] all men. For ye will abide in the great cold and ice and hail in the midst of the dragon and of the outer darkness, and ye will never from this hour on be cast [up] into the world, but ye shall be frozen up [?] in that region and at the dissolution of the universe ye will perish and become non-existent eternally.

"Say rather to the men of the world: Be calm, that ye may receive the mysteries of the Light and go on high into the Light-kingdom.

"Say unto them: Be ye loving-unto-men, that ye may be worthy of the mysteries of the Light and go on high into the Light-kingdom.

"Say unto them: Be ye gentle, that ye may receive the mysteries of the Light and go on high into the Light-kingdom.

"Say unto them: Be ye peaceful, that ye may receive the mysteries of the Light and go on high into the Light-kingdom.

"Say unto them: Be ye merciful, that ye may receive the mysteries of the Light and go on high into the Light-kingdom.

"Say unto them: Give ye alms, that ye may receive the mysteries of the Light and go on high into the Light-kingdom.

"Say unto them: Minister unto the poor and the sick and distressed, that ye may receive the mysteries of the Light and go on high into the Light-kingdom.

"Say unto them: Be ye loving-unto-God, that ye may receive the mysteries of the Light and go on high into the Light-kingdom.

"Say unto them: Be ye righteous, that ye may receive the mysteries [of the Light] and go on high into the Light-kingdom.

"Say unto them: Be good, that ye may receive the mysteries [of the Light] and go on high into the Light-kingdom.

"Say unto them: Renounce all, that ye may receive the mysteries of the Light and go on high into the Light-kingdom.

"These are all the boundaries of the ways for those who are worthy of the mysteries of the Light.

"Unto, such, therefore, who have renounced in this renunciation, give the mysteries of the Light and hide them not from them at all, even though they are sinners and they have been in al! the sins and all the iniquities of the world, all of which I have recounted unto you, in order that they may turn and repent and be in the submission which I have just recounted unto you. Give unto them the mysteries of the Light-kingdom and hide them not from them at all; for it is because of sinfulness that I have brought the mysteries into the world, that I may forgive all their sins which they have committed from the beginning on. For this cause

have I said unto you aforetime: 'I am not come to call the righteous.' Now, therefore, I have brought the mysteries that [their] sins may be forgiven for every one and they be received into the Light-kingdom. For the mysteries are the gift of the First Mystery, that he may wipe out the sins and iniquities of all sinners."

Chapter 103

It came to pass then, when Jesus had finished saying these words unto his disciples, that Mary came forward and said to the Saviour: "My Lord, will then a righteous man who is perfected in all righteousness, and that man who hath no sin at all, will such an one be tormented in the chastisements and judgments or not? Or will rather that man be brought into the kingdom of heaven or not?"

And the Saviour answered and said unto Mary: "A righteous man who is perfected in all righteousness and who hath never committed any sin of any kind, and such an one who never hath received mysteries of the Light, if the time is at hand when he goeth forth out of the body, then straightway come the receivers of one of the great triple-powers,--those among whom there is a great [one],--snatch away the soul of that man from the hands of the retributive receivers and spend three days circling with it in all the creatures of the world. After three days they lead it down into the chaos, so as to lead it into all the chastisements of the judgments and to dispatch it to all the judgments. The fires of the chaos do not trouble it greatly; but they will trouble it partly for a short time.

"And with haste they take pity on it quickly, to lead it up out of the chaos and lead it on the

way of the midst through all the rulers. And they [sc. the rulers] do not chastize it in their harsh judgments, but the fire of their regions troubleth it partly. And if it shall be brought into the region of Yachthanabas, the pitiless, then will he indeed not be able to chastize it in his evil judgments, but he holdeth it fast a short time, while the fire of his chastisements troubleth it partly.

And again they take pity on it quickly, and lead it up out of those regions of theirs and they do not bring it into the æons, so that the rulers of the æons do not carry it away ravishingly; they bring it on the way of the sun and bring it before the Virgin of Light. She proveth it and findeth that it is pure of sins, but letteth them not bring it to the Light, because the sign of the kingdom of the mystery is not with it. But she sealeth it with a higher seal and letteth it be cast down into the body into the æons of righteousness,--that body which will be good to find the signs of the mysteries of the Light and inherit the Light-kingdom for ever.

"If on the contrary he hath sinned once or twice or thrice, then will he be cast back into the world again according to the type of the sins which he hath committed, the type of which I will tell you when I shall have told you the expansion of the universe.

"But amēn, amēn, I say unto you: Even if a righteous man hath committed no sins at all, he cannot possibly be brought into the Light-kingdom, because the sign of the kingdom of the mysteries is not with him. In a word, it is impossible to bring souls into the Light without the mysteries of the Light-kingdom."

Chapter 104

It came to pass then, when Jesus had finished saying these words unto his disciples, that John came forward and said: "My Lord, suppose a sinning and a law-breaking man is replete in all iniquities, and he hath ceased from these for the sake of the kingdom of heaven and renounced the whole world and the whole matter therein, and we give him from the be-ginning onwards the mysteries of the Light which are in the first space from without, and if he receiveth the mysteries, and after a little while again if he returneth and transgresseth, and thereafter again if he turneth and ceaseth from all sins and turneth and renounceth the whole world and the whole matter therein, so that he cometh again and is in great repentance, and if we know truly in truth that he longeth after God, so that we give him the second mystery of the first space which is from without;--in like manner if he turneth anew and transgresseth and is again in the sins of the world, and again if he thereafter turneth and ceaseth from the sins of the world and again renounceth the whole world and the whole matter therein and again is in great repentance, and we know it with certainty that he is not a play-actor, so that we turn and give him the mysteries of the beginning, which [are] in the first space from without;--in like manner, if he turneth again and sinneth and is in every type [of sin];--desirest thou that we forgive him unto seven times and give him the mysteries which are in the first space from without, unto seven times or not?"

The Saviour answered again and said unto John: "Not only forgive him unto seven times,

but amēn, I say unto you: Forgive him unto many times seven times, and every time give him the mysteries from the beginning onwards which are in the first space from without. Perchance ye win the soul of that brother and he inheriteth the Light-kingdom.

"For this cause, therefore, when ye questioned me aforetime, saying: 'If our brother sin against us, desirest thou that we forgive him unto seven times?'--I answered and spake unto you in a similitude, saying: 'Not only unto seven times, but unto seventy times seven.'

"Now, therefore, forgive him many times and every time give him the mysteries which are in the first space which is from without. Perchance ye win the soul of that brother and he inheriteth the Light-kingdom.

"Amēn, amēn, I say unto you: He who shall keep in Life and save only one soul, besides the dignity which he possesseth in the Light-kingdom, he will receive yet another dignity for the soul which he hath saved, so that he who shall save many souls, besides the dignity which he possesseth in the Light he will receive many other dignities for the souls which he hath saved."

Chapter 105

When then the Saviour had said this, John started forward and said: "My Lord, bear with me if I question thee, for from now on I will begin to, question thee on all things concerning the manner, how we are to herald it to mankind.

"If, therefore, I give that brother a mystery out of the mysteries of the beginning which are in the first space from without, and if I give him many mysteries and he doeth not what is

worthy of the kingdom of heaven,--desirest thou that we let him pass through to the mysteries of the second space? Perchance we win the soul of that brother, and he turneth, repenteth and inheriteth the Light-kingdom. Desirest thou that we let him pass through to the mysteries [which are in the second space] or not?"

And the Saviour answered and said unto John: "If it is a brother who is not play-acting, but in truth longeth after God, if ye have given him many times the mysteries of the beginning and because of the necessity of the elements of the Fate he hath not done what is worthy of the mysteries of the Light-kingdom, then forgive him, let him pass through and give him the first mystery which is in the second space. Perchance ye win the soul of that brother.

"And if he hath not done what is worthy of the mysteries of the Light and hath committed transgression and divers sins, and thereafter hath turned; again and been in great repentance and hath renounced the whole world and ceased from all the sins of the world, and ye know with certainty that he doth not play-act but in truth longeth after God, then turn ye anew, forgive him, let him pass on through and give him the second mystery in the second space of the First Mystery. Perchance ye win the soul of that brother and he inheriteth the Light-kingdom.

"And again if he hath not done what is worthy of the mysteries, but hath been in transgression and divers sins, and thereafter again hath turned and been in great repentance and hath renounced the whole world and the whole matter therein and ceased from the sins of the world, so that

ye know truly that he is not play-acting but longeth truly after God, then turn ye anew, forgive him and receive his repentance, because the First Mystery is compassionate and merciful-minded; let also that man pass through and give him the three mysteries together which are in the second space of the First Mystery.

"If that man [then] transgresseth and is in divers sins, from that moment onwards ye are not to forgive him nor to receive his repentance; but let him be among you as a stumbling-block and as a transgressor.

"For, amēn, I say unto you: Those three mysteries will be witnesses for his last repentance, and he hath not repentance from this moment onwards. For, amēn, I say unto you: The soul of that man will not be cast back into the world above from this moment onwards, but will be in the abodes of the dragon of the outer darkness.

"For regarding the souls of such men I have spoken unto you aforetime in a similitude, saying: 'If thy brother sinneth against thee, bring him over between thee alone and him. If he hearkeneth unto thee, thou wilt win thy brother; if he hearkeneth not unto thee, take with thee yet another. If he hearkeneth not unto thee and the other, bring him to the assembly. If he hearken not unto the others, let him be for you as a transgressor and as a stumbling-block.'--That is: If he is not usable in the first mystery, give him the second; and if he is not usable in the second give him the three, assembled together, which is 'the assembly'; and if he is not usable in the third mystery, let him be for you as a stumbling-block and as a transgressor.

"And the word which I have spoken unto you aforetime: 'So that through two to three witnesses every word may be established,'--it is this: Those three mysteries will witness for his last repentance. And amēn, I say unto you: If that man repenteth, no mystery can forgive him his sins, nor can his repentance be received, nor can he at all be hearkened to through any mystery, save through the first mystery of the First Mystery and through the mysteries of the Ineffable. It is these alone which will receive the repentance of that man and forgive his sins; for those mysteries in sooth are compassionate and merciful-minded and forgiving at every time."

Chapter 106

When then the Saviour had said this, John continued again and said to the Saviour: "My Lord, suppose an exceedingly sinful brother who hath renounced the whole world and the whole matter therein and all its sins and all its cares, and we shall prove him and know that he is not in deceit and play-acting but that in uprightness and in truth he longeth [after God], and we know that he hath become worthy of the mysteries of the second space or of the third,--desirest thou that we give him of the mysteries of the second space and of the third, before he hath at all received mysteries of the Inheritance of the Light or not? Desirest thou that we give or not?"

And the Saviour answered and said unto John in the midst of the disciples: "If ye know with certainty that that man hath renounced the whole world and all its cares and all its associations and all its sins, and if ye know in truth that he

is not in deceit, neither that he was play-acting nor that he was curious to know the mysteries, how they are brought to pass, but that he longeth after God in truth, hide them not from such an one, but give him of the mysteries of the second and third space and try even of what mystery he is worthy; and that of which he is worthy, give him and hide it not from him, for if ye hide it from him, ye may be guilty of a great condemnation.

"If ye give him once [of the mysteries] of the second space or of the third and he turneth again and sinneth, ye are to continue again the second time up to the third time. If he still sinneth, ye shall not continue to give him, for those three mysteries will be witnesses unto him for his last repentance. And amēn, I say unto you: He who shall give that man anew mysteries of the second space or of the third, is guilty of a great condemnation. But let him be for you as a transgressor and as a stumbling-block.

"Amēn, I say unto you: The soul of that man cannot be cast back into the world from this moment onwards; but his habitation is in the midst of the jaws of the dragon of the outer darkness, the region of howling and grinding of teeth. And at the dissolution of the world his soul will be frozen up [?] and perish in the violent cold and exceedingly violent fire and will be non-existent eternally.

"Even if he yet again turneth and renounceth the whole world and all its cares and all its sins, and he is in great citizenship and great repentance, no mystery can receive from him his repentance; nor can it hearken unto him, to have mercy

upon him and receive his repentance and forgive his sins, save the mystery of the First Mystery and the mystery of the Ineffable. It is these alone which will receive the repentance of that man and forgive his sins; for in sooth those mysteries are compassionate and merciful-minded and forgiving of sins at every time."

Chapter 107

And when the Saviour had said this, John continued again and said: "My Lord, bear with me, if I question thee, and be not wroth with me, for I question concerning all things with surety and certainty for knowledge of the manner, how we are to herald it to the men of the world."

And the Saviour answered and said unto John: "Question concerning all things on which thou questionest, and I will reveal them unto thee, face to face in openness without similitude, or with surety."

And John answered and said: "My Lord, if we go forth and herald it and come into a city or a village, and if the men of that city come forth to meet us without our knowing who they are, and if they receive us unto themselves in great deceit and great play-acting and bring us into their house, desiring to make trial of the mysteries of the Light-kingdom, and if they play-act with us in submission and we suppose that they long after God, and we give them the mysteries of the Light-kingdom, and if we thereafter know that they have not done what is worthy of the mystery, and we know that they have play-acted with us, and have been deceitful against us and that they have also made a show of the mysteries region by region, making trial of us

and also of our mysteries,--what is then the thing which will befall such?"

And the Saviour answered and said unto John: "If ye come into a city or a village, where ye enter into the house and they receive you unto themselves, give them a mystery. If they are worthy, ye will win their souls and they will inherit the Light-kingdom; but if they are not worthy but are deceitful against you, and if they also make a show of the mysteries, making trial of you and also of the mysteries, then invoke the first mystery of the First Mystery which hath mercy on every one, and say: Thou Mystery, which we have given unto these impious and iniquitous souls who have not done what is worthy of thy mystery but have made a show of us, turn back [then] the mystery unto us and make them for ever strangers to the mystery of thy kingdom. And shake ye off the dust of your feet as a witness against them, saying: May your souls be as the dust of your house. And amēn, I say unto you: In that hour all the mysteries which ye have given unto them, will return unto you, and all the words and all the mysteries of the region up to which they have received figures, will be taken from them.

"Concerning such men, therefore, have I aforetime spoken unto you in similitude, saying: 'Where ye enter into a house and are received, say unto them: Peace be with you. And if they are worthy, let your peace come upon them; and if they are not worthy, let your peace return unto you,'--that is: If those men do what is worthy of the mysteries and in truth long after God, give them the mysteries of the Light-kingdom;

but if they play-act with you and are deceitful against you, without your having known it, and if ye give them the mysteries of the Light-kingdom, and again thereafter they make a show of the mysteries and they make also trial of you and also of the mysteries, then perform the first mystery of the First Mystery, and it will turn back unto you all the mysteries which ye have given unto them, and it will make them strangers to the mysteries of the Light for ever.

"And such men will not be led back to the world from this moment onwards; but amēn, I say unto you: Their dwelling is in the midst of the jaws of the dragon of the outer darkness. And if they still at a time of repentance renounce the whole world and the whole matter therein and all the sins of the world, and they are in entire submission to the mysteries of the Light, no mystery can hearken unto them nor forgive their sins, save this same mystery of the Ineffable, which hath mercy on every one and forgiveth every one his sins."

Chapter 108

It came to pass, when Jesus had finished saying these words unto his disciples, that Mary adored the feet of Jesus and kissed them. Mary said: "My Lord, bear with me, if I question thee, and be not wroth with me."

The Saviour answered and said unto Mary: "Question concerning what thou desirest to question, and I will reveal it unto thee in openness."

And Mary answered and said: "My Lord, suppose a good and excellent brother whom we have filled with all the mysteries of the Light, and that brother hath a brother or kinsman, in a

word he hath in general [any] man, and this [man] is a sinner and impious or better he is no sinner, and such an one hath gone out of the body, and the heart of the good brother is grieved and mourneth over him, that he is in judgments and chastisements,--now, therefore, my Lord, what are we to do to remove him out of the chastisements and harsh judgments?"

And the Saviour answered and said unto Mary: "Concerning this word, therefore, I have already spoken unto you at another time, but hearken that I may say it again, so that ye may be perfected in all mysteries and be called 'the perfected in every fulness.'

"Now, therefore, all men, sinners or better who are no sinners, not only if ye desire that they be taken out of the judgments and violent chastisements, but that they be removed into a righteous body which will find the mysteries of the godhead, so that it goeth on high and inheriteth the Light-kingdom,--then perform the third mystery of the Ineffable and say: Carry ye the soul of this and this man of whom we think in our hearts, carry him out of all the chastisements of the rulers and haste ye quickly to lead him before the Virgin of Light; and in every month let the Virgin of Light seal him with a higher seal, and in every month let the Virgin of Light cast him into a body which will be righteous and good, so that it goeth on high and inheriteth the Light-kingdom. "And if ye say this, amēn, I say unto you: All who serve in all the orders of the judgments of the rulers, hasten to hand over that soul from one to the other, until they lead it before the Virgin of Light. And the Virgin of Light sealeth

it with the sign of the kingdom of the Ineffable and handeth it over unto her receivers, and the receivers will cast it into a body which will be righteous and find the mysteries of the Light, so that it will be good and goeth on high and inheriteth the Light-kingdom. Lo, this is it on which ye question me."

Chapter 109

And Mary answered and said: "Now, therefore, my Lord, hast thou then not brought mysteries into the world that man may not die through the death which is appointed him by the rulers of the Fate,--be it that it is appointed one to die by the sword or die by the waters or through tortures and torturings and acts of violence which are in the law, or through any other evil death,--hast thou then not brought mysteries into the world that man may not die with them through the rulers of the Fate, but that he may die by a sudden death, so that he endure no sufferings through such kinds of death? For they are exceedingly numerous who persecute us because of thee, and numerous those who persecute us because of thy name, in order that, if they torture us, we may speak the mystery and straightway go out of the body without having endured any sufferings at all."

The Saviour answered and said unto all his disciples: "Concerning this word on which ye question me, I have spoken unto you at another time; but hearken again that I may say it unto you anew: Not only ye, but every man who will accomplish that first mystery of the First Mystery of the Ineffable,--he who, therefore, shall perform that mystery and accomplish it in all its figures and all its types and all its stations, in

performing it, he will not come out of the body; but after he hath accomplished that mystery in all its figures and all its types, thereafter then at every time when he shall speak the name of that mystery, he will save himself from all that which is appointed him by the rulers of the Fate. And in that hour he will come forth out of the body of the matter of the rulers, and his soul will become a great light-stream, so that it soareth on high and penetrateth all the regions of the rulers and all the regions of the Light, until it reacheth the region of its kingdom. Neither giveth it answers nor apologies in any region at all, for it is without tokens."

Chapter 110

When then Jesus had said this, Mary continued, threw herself at Jesus' feet, kissed them and said: "My Lord, still will I question thee. Reveal [it] unto us and hide [it] not from us."

Jesus answered and said unto Mary: "Question on what ye question, and I will reveal [it] unto you in openness without similitude."

Mary answered and said: "My Lord, hast thou then not brought mysteries into the world because of poverty and riches, and because of weakness and strength, and because of . . . and healthy bodies, in a word because of all such, so that, if we go into the regions of the land, and they do not have faith in us and they hearken not unto our words, and we perform any such mysteries in those regions, they may know truly in truth that we herald the words [of the God] of the universe?"

The Saviour answered and said unto Mary in the midst of the disciples: "Concerning this mystery on which ye question me, I have given

it unto you at another time; but I will repeat it and speak the word unto you:

"Now, therefore, Mary, not only ye, but every man who shall accomplish the mystery of the raising of the dead,--that which healeth the demons and all pains and all sicknesses and the blind and the lame and the maimed and the dumb and the deaf, which I have given unto you aforetime,--he who shall receive [that] mystery and accomplish it, thereafter then, if he ask for all things, for poverty and riches, for weakness and strength, for . . . and healthy body, and for all healings of the body and for the raising of the dead and for healing the lame and the blind and the deaf and the dumb and all sicknesses and all pains,--in a word, he who shall accomplish that mystery and ask for all the things which I have just said, then will they quickly come to pass for him."

When then the Saviour had said this, the disciples came forward, cried out all together and said: "O Saviour, thou hath made us very exceedingly frenzied because of the great deeds of which thou tellest us; and because thou hast borne up our souls, they have pressed to go forth out of us unto thee, for we issue from thee. Now, therefore, because of these great deeds of which thou tellest us, our souls have become frenzied and they have pressed very exceedingly, yearning to go forth out of us on high to the region of thy kingdom."

Chapter 111

When then the disciples had said this, the Saviour continued again and said unto his disciples: "If ye go into cities or kingdoms or countries, proclaim first unto them, saying:

Search ever and cease not, until ye find the mysteries of the Light which will lead you into the Light-kingdom. Say unto them: Beware of the doctrines of error. For many will come in my name and say: It is I. And it is not I, and they will lead many astray.

"Now, therefore, unto all men who come unto you and have faith in you and hearken unto your words and do what is worthy of the mysteries of the Light, give the mysteries of the Light and hide them not from them. And unto him who is worthy of the higher mysteries, give them, and to him who is worthy of the lower mysteries, give them, and hide not anything from any one.

"The mystery of the raising of the dead and of the healing of the sick, on the other hand, give unto no one nor give instruction in it, for that mystery belongeth to the rulers, it and all its namings. For this cause, therefore, give it unto no one, nor give instruction in it until ye establish the faith in the whole world, in order that, if ye come into cities or into countries, and they do not receive you unto themselves, and do not have faith, and do not hearken unto your words, ye may raise the dead in those regions and heal the lame and the blind and manifold of sicknesses in those regions. And through all such they will have faith in you, that ye herald the God of the universe, and will have faith in all the words of you. For this cause, therefore, have I given unto you that mystery, until ye establish the faith in the whole world."

When then the Saviour had said this, he continued again in the discourse and said unto Mary: "Now, therefore, hearken, Mary, concerning the

word on which thou hast questioned me: Who constraineth the man until he sinneth? Now, therefore, hearken:

"Is the babe born, the power is feeble in it, and the soul is feeble in it, and also the counterfeiting spirit is feeble in it; in a word, the three together are feeble, without any one of them sensing anything, whether good or evil, because of the load of forgetfulness which is very heavy. Moreover the body also is feeble. And the babe eateth of the delights of the world of the rulers; and the power draweth into itself from the portion of the power which is in the delights; and the soul draweth into itself from the portion of the soul which is in the delights; and the counterfeiting spirit draweth into itself from the portion of the evil which is in the delights and in its lusts. And on the other hand the body draweth into itself the matter which senseth not, which is in the delights. The destiny on the contrary taketh nothing from the delights, because it is not mingled with them, but it departeth again in the condition in which it cometh into the world.

"And little by little the power and the soul and the counterfeiting spirit grow, and every one of them senseth according to its nature: the power senseth to seek after the light of the height; the soul on the other hand senseth to seek after the region of righteousness which is mixed, which is the region of the commixture; the counterfeiting spirit on the other hand seeketh after all evils and lusts and all sins; the body on the contrary senseth nothing unless it taketh up force out of the matter.

"And straightway the three develop sense, every one according to its nature. And the retributive receivers assign the servitors to follow them and be witnesses of all the sins which they commit, with a view to the manner and method how they will chastize them in the judgments.

"And after this the counterfeiting spirit contriveth and senseth all sins and the evil which the rulers of the great Fate have commanded for the soul, and it maketh them for the soul.

"And the inner power stirreth the soul to seek after the region of the Light and the whole god-head; and the counterfeiting spirit leadeth away the soul and compelleth it continually to do all its lawless deeds, all its mischiefs and all its sin, and is persistently allotted to the soul and is hostile to it, and making it do all this evil and all these sins.

"And it goadeth on the retributive servitors, so that they are witnesses in all the sins which it will make it do. Moreover also if it will rest in the night [or] by day, it stirreth it in dreams or in lusts of the world, and maketh it to lust after all the things of the world. In a word, it driveth [?] it into all the things which the rulers have commanded for it and it is hostile to the soul, making it do what pleaseth it not.

"Now, therefore, Mary, this is in fact the foe of the soul, and this compelleth it until it doeth all sins.

"Now, therefore, if the time of that man is completed, first cometh forth the destiny and leadeth the man unto death through the rulers and their bonds with which they are bound through the Fate.

"And thereafter the retributive receivers come and lead that soul out of the body. And thereafter the. retributive receivers spend three days circling round with that soul in all the regions and dispatch it to all the æons of the world. And the counterfeiting spirit and the destiny follow that soul; and the power returneth to the Virgin of Light.

"And after three days the retributive receivers lead down that soul to the Amente of the chaos; and when they bring it down to the chaos, they hand it over to those who chastize. And the retributive receivers return unto their own regions according to the economy of the works of the rulers concerning the coming-forth of the souls.

"And the counterfeiting spirit becometh the receiver of the soul, being assigned unto it and transferring it according to the chastisement because of the sins which it hath made it commit, and is in great enmity to the soul.

"And when the soul hath finished the chastisements in the chaos according to the sins which it hath committed, the counterfeiting spirit leadeth it forth out of the chaos, being assigned unto it and transferring it to every region because of the sins which it hath committed; and it leadeth it forth on the way of the rulers of the midst. And when it reacheth them, [the rulers] question it on the mysteries of the destiny; and if it hath not found them, they question their destiny. And those rulers chastize that soul according to the sins of which it is guilty. I will tell you the type of their chastisements at the expansion of the universe.

"When, therefore, the time of the chastisements of that soul in the judgments of the rulers of the midst shall be completed, the counterfeiting spirit leadeth the soul up out of all the regions of the rulers of the midst and bringeth it before the light of the sun according to the commandment of the First Man, Yew, and bringeth it before the judge, the Virgin of Light. And she proveth that soul and findeth that it is a sinning soul, and ceaseth her light-power into it for its standing-upright and because of the body and the community of sense,--the type of which I will tell you at the expansion of the universe. And the Virgin of Light sealeth that soul and handeth it over to one of her receivers and will have it cast into a body which is suitable to the sins which it hath committed.

"And amēn, I say unto you: They will not discharge that soul from the changes of the body until it hath yielded its last circuit according to its merit. Of all these then will I tell you their type and the type of the bodies into which it will be cast according to the sins of each soul. All this will I tell you when I shall have told you the expansion of the universe."

Chapter 112

Jesus continued again in the discourse and said: "If on the contrary it is a soul which hath not hearkened unto the counterfeiting spirit in all its works, but hath become good and hath received the mysteries of the Light which are in the second space or even those which are in the third space which is within, when the time [of the coming-forth] of that soul out of the body is completed, then the counterfeiting spirit followeth that soul, it and the destiny; and

it followeth it on the way on which it will go above.

"And before it removeth itself above, it uttereth the mystery of the undoing of the seals and all the bonds of the counterfeiting spirit with which the rulers have bound it to the soul; and when it is uttered, the bonds of the counterfeiting spirit undo themselves, and it ceaseth to come into that soul and releaseth the soul according to the commandments which the rulers of the great Fate have commanded it, saying: 'Release not this soul until it tell thee the mystery of the undoing of all the seals with which we have bound thee to the soul.'

"If then the soul shall have uttered the mystery of the undoing of the seals and of all the bonds of the counterfeiting spirit, and if it ceaseth to come into the soul and ceaseth to be bound to it, then it uttereth in that moment a mystery and releaseth the destiny to its region to the rulers who are on the way of the midst. And it uttereth the mystery and releaseth the counterfeiting spirit to the rulers of the Fate to the region in which it was bound to it.

"And in that moment it becometh a great light-stream, shining exceedingly, and the retributive receivers who have led it forth out of the body, are afraid of the light of that soul and fall on their faces. And in that moment that soul becometh a great light-stream, it becometh entirely wings of light, and penetrateth all the regions of the rulers and all the orders of the Light, until it reacheth the region of its kingdom up to which it hath received mysteries.

"If on the other hand it is a soul which hath

received mysteries in the first space which is without, and if after it hath received the mysteries it hath accomplished them, it [then] turneth and committeth sin after the accomplishing of the mysteries, and if the time of the coming-forth of that soul is completed, then the retributive receivers come to lead that soul out of the body.

"And the destiny and the counterfeiting spirit follow that soul. Because the counterfeiting spirit is bound to it with the seals and the bonds of the rulers, it followeth thus that soul which travelleth on the ways with the counterfeiting spirit.

"It uttereth the mystery of the undoing of all the bonds and all the seals with which the rulers have bound the counterfeiting spirit to the soul. And when the soul uttereth the mystery of the undoing of the seals, straightway the bonds of the seals which are bound in the counterfeiting spirit to the soul undo themselves. And when the soul uttereth the mystery of the undoing of the seals, straightway the counterfeiting spirit undoeth itself and ceaseth to be assigned to the soul. And in that moment the soul uttereth a mystery and restraineth the counterfeiting spirit and the destiny and dischargeth them which follow it. But no one of them is in its power; but it is in their power.

"And in that moment the receivers of that soul come with the mysteries which it hath received, come and snatch that soul out of the hands of the retributive receivers, and the [latter] receivers go back to the works of the rulers for the purpose of the economy of the leading-forth of the souls.

"And the receivers of that soul on the other hand who belong to the Light, become wings of light for that soul and become vestures of light for it and they do not lead it into the chaos, because it is not lawful to lead into the chaos souls which have received mysteries, but they lead it on the way of the rulers of the midst. And when it reacheth the rulers of the midst, those rulers meet the soul, they being in great fear and violent fire and with different faces, in a word in great immeasurable fear.

"And in that moment the soul uttereth the mystery of their apology. And they are exceedingly afraid and fall on their faces, being in fear of the mystery which it hath uttered, and of their apology. And that soul surrendereth their destiny, saying unto them: Take your destiny! I come not to your regions from this moment onwards. I have become a stranger unto you for ever, being about to go unto the region of my inheritance.

"And when the soul shall have said this, the receivers of the Light fly with it on high and lead it into the æons of the Fate, it giving every region its apology and its seals,--which I will tell you at the expansion of the universe. And it giveth the counterfeiting spirit to the rulers and telleth them the mystery of the bonds with which it is bound to it, and sayeth unto them: There have ye your counterfeiting spirit! I come not to your region from this moment onwards. I have become a stranger unto you for ever. And it giveth every one his seal and his apology.

"And when the soul shall have said this, the receivers of the Light fly with it on high and lead

it out of the æons of the Fate and lead it up into all the æons [above], it giving to every region its apology and the apology of all the regions and the seals to the tyrants of the king, the Adamas. And it giveth the apology of all the rulers of all the regions of the Left,--whose collective apologies and seals I will one day tell you when I shall tell you the expansion of the universe.

"And moreover those receivers lead that soul to the Virgin of Light and that soul giveth the Virgin of Light the seals and the glory of the songs of praise. And the Virgin of Light and also the seven other virgins of the Light together prove that soul and find together their signs in it and their seals and their baptisms and their chrism. And the Virgin of Light sealeth that soul and the receivers of the Light baptize that soul and give it the spiritual chrism; and every one of the virgins of the Light sealeth it with her seals.

"And moreover the receivers of the Light hand it over to the great Sabaōth, the Good, who is at the gate of the Life in the region of those of the Right, who is called 'Father.' And that soul giveth him the glory of his songs of praise and his seals and his apologies. And Sabaōth, the Great and Good, sealeth it with his seals. And the soul giveth its science and the glory of the songs of praise and the seals to the whole region of those of the Right. They all seal it with their seals; and Melchisedec, the great Receiver of the Light who is in the region of those of the Right, sealeth that soul and all the receivers of Melchisedec seal that soul and lead it into the Treasury of the Light.

"And it giveth the glory and the honour and

the laud of the songs of praise and. all the seals of all the regions of the Light. And all those of the region of the Treasury of the Light seal it with their seals and it goeth unto the region of the Inheritance."

Chapter 113

When then the Saviour had said this unto his disciples he said unto them: "Understand ye in what manner I discourse with you?"

And Mary again started forward and said: "Yea, my Lord, I understand in what manner thou dost discourse with me, and I will comprehend them all [sc. thy words]. Now, therefore,

concerning these words which thou sayest, my mind hath brought forward four thoughts in me and my light-man hath led me and exulted and seethed, desiring to come forth out of me and enter into thee. Now, therefore, my Lord, hearken that I may tell thee the four thoughts which have arisen in me.

"The first thought hath arisen in me concerning the word which thou hast spoken: 'Now, therefore, the soul giveth the apology and seal unto all the rulers who are in the region of the king, the Adamas, and giveth the apology and the honour and the glory of all their seals and the songs of praise to the region of the Light,'--concerning this word then thou hast spoken unto us aforetime, when they brought thee the piece of money and thou didst see that it was of silver and copper and didst ask: 'Whose is this image?' They said: 'The king's.' And when thou sawest that it was of silver and copper mixed, thou saidst: 'Give therefore the king's unto the king and God's unto God,'--that is: If the soul receiveth mysteries, it giveth the apology to

all the rulers and to the region of the king, the Adamas; and the soul giveth the honour and the glory to all those of the region of the Light. And the word: 'It hath glistened, when thou didst see that it is made up of silver and copper,'--it is the type thereof, that in it [sc. the soul] is the power of the Light, which is the refined silver, and that in it is the counterfeiting spirit, which is the material copper. This, my Lord, is the first thought.

"The second thought is on the other hand that which thou hast just said unto us concerning the soul which receiveth the mysteries: 'If it cometh into the region of the rulers of the way of the midst, they come forth to meet it in exceedingly great fear and they are afraid of it. And the soul giveth the mystery of the fear unto them and they are afraid before it. And it giveth the destiny to its region, and it giveth the counterfeiting spirit to its own region, and it giveth the apology and the seals to every one of the rulers who are on the ways, and it giveth the honour and the glory and the laud of the seals and the songs of praise to all those of the region of the Light,'--concerning this word, my Lord, thou hast spoken aforetime through the mouth of our brother Paul: 'Give tax to whom tax is due, give fear to whom fear is due, give tribute to whom tribute is due, give honour to whom honour is due, and give laud to whom laud is due, and owe not any other anything,' --that is, my Lord: The soul which receiveth mysteries, giveth apology to all regions. This, my Lord, is the second thought.

"The third thought on the other hand concerning the word which thou hast aforetime spoken

unto us: 'The counterfeiting spirit is hostile to the soul, making it do all sins and all mischiefs, and it transferreth it in the chastisements because of all the . sins which it hath made it commit; in a word, it is hostile to the soul in every way,'--concerning this word, therefore, thou hast said unto us aforetime: 'The foes of the man are the dwellers in his house,'--that is: The dwellers in the house of the soul are the counterfeiting spirit and the destiny, which are hostile to the soul the whole time, making it commit all sin and all iniquities. Lo this, my Lord, is the third thought.

"The fourth thought on the other hand concerning the word which thou hast said: 'If the soul goeth forth out of the body and travelleth on the way with the counterfeiting spirit, and if it hath not found the mystery of the undoing of all the bonds and the seals which are bound to the counterfeiting spirit, so that it may cease to haunt or be assigned to it,--if it then hath not found it, the counterfeiting spirit leadeth the soul to the Virgin of Light, the judge; and the judge, the Virgin of Light, proveth the soul and findeth that it hath sinned and, as she also hath not found the mysteries of the Light with it, she handeth it over to one of her receivers, and her receiver leadeth it and casteth it into the body, and it cometh not out of the changes of the body before it hath yielded its last circuit,'--concerning this word, then, my Lord, thou hast said unto us aforetime: 'Be reconciled with thy foe as long as thou art on the way with him, lest perchance thy foe hand thee over to the judge and the judge hand thee over to the servant and the servant

cast thee into prison, and thou shalt not come forth out of that region till thou hast yielded the last farthing.'

"Because of this manifestly is thy word: Every soul which cometh forth out of the body and travelleth on the way with the counterfeiting spirit and findeth not the mystery of the undoing of all the seals and all the bonds, so that it may undo itself from the counterfeiting spirit which is bound to it,--that soul which hath not found mysteries of the Light and hath not found the mysteries of detachment from the counterfeiting spirit which is bound to it,--if then it hath not found it, the counterfeiting spirit leadeth that soul to the Virgin of Light, and the Virgin of Light, yea that judge, handeth over that soul to one of her receivers, and her receiver casteth it into the sphere of the æons, and it cometh not out of the changes of the body before it hath yielded the last circuit which is appointed for it. This then, my Lord, is the fourth thought."

Chapter 114

It came to pass then, when Jesus had heard Mary say these words, that he said: "Well said, all-blessed Mary, spiritual [one]. These are the solutions of the words which I have spoken."

Mary answered and said: "Still, my Lord, do I question thee, because from now on I will begin to question thee on all things with sureness. For this cause, therefore, my Lord, be patient with us and reveal unto us all things on which we shall question thee for the sake of the manner, how my brethren are to herald it to the whole race of men."

And when she had said this to the Saviour,

the Saviour answered and said unto her in great compassion towards her: "Amēn, amēn, I say unto you: Not only will I reveal unto you all things on which ye shall question me, but from now on I will reveal unto you other things on which ye have not thought to question, which have not entered into the heart of man, and which also all the gods, who are below man, know not. Now, therefore, Mary, question on what thou mayest question, and I will reveal it unto thee face to face without similitude."

Chapter 115

And Mary answered and said: "My Lord, in what type then do the baptisms forgive sins? I heard thee say: 'The retributive servitors follow the soul, being witnesses to it for all the sins which it committeth, that they may convict it in the judgments.' Now, therefore, my Lord, do the mysteries of the baptisms wipe out the sins which are in the hands of the retributive servitors, so that they forget them? Now, therefore, my Lord, tell unto us the type, how they forgive sins; nay, we desire to know it with sureness."

And the Saviour answered and said unto Mary: "Finely hast thou spoken. The servitors indeed are they who bear witness to all sins; but they abide in the judgments, seizing the souls and convicting all the souls of sinners who have received no mysteries; and they keep them fast in the chaos, chastizing them. And those retributive receivers cannot overstep the chaos to reach to the orders which are above the chaos, and convict the souls which come forth out of those regions. Now then it is not lawful to use force on the souls which receive mysteries, and lead them into

the chaos, so that the retributive servitors may convict them. But the retributive servitors convict the souls of the sinners and they keep fast those who have received no mysteries which may lead them out of the chaos. The souls on the other hand which receive mysteries,--they have no power of convicting them, because they do not come forth out of their regions, and also, if they come forth into their regions, they are not able to obstruct them; nay, they cannot lead them into that chaos.

"Hearken moreover that I may tell you the word in truth, in what type the mystery of baptism forgiveth sins. Now, therefore, if the souls sin when they are still in the world, the retributive servitors indeed come and are witnesses of all the sins which the soul committeth, lest in sooth they should come forth out of the regions of the chaos, in order that they may convict them in the judgments which are outside the chaos. And the counterfeiting spirit becometh witness of all the sins which the soul shall commit, in order that it may convict it in the judgments which are outside the chaos, not only that it may bear witness of them, but--all the sins of the souls--it sealeth the sins and maketh them fast on to the soul, in order that all the rulers of the chastisements of the sinners may recognize it, that it is a sinning soul, and that they may know of the number of sins which it hath committed, by the seals which the counterfeiting spirit hath made fast on to it, so that it shall be chastized according to the number of sins which it hath committed. This do they with all sinning souls.

"Now, therefore, he who shall receive the

mysteries of the baptisms, then the mystery of them becometh a great, exceedingly violent, wise fire and it burneth up the sins and entereth into the soul secretly and consumeth all the sins which the counterfeiting spirit hath made fast on to it. And when it hath finished purifying all the sins which the counterfeiting spirit hath made fast on to the soul, it entereth into the body secretly and pursueth all the pursuers secretly and separateth them off on the side of the portion of the body. For it pursueth the counterfeiting spirit and the destiny and separateth them off from the power and from the soul and putteth them on the side of the body, so that it separateth off the counterfeiting spirit and the destiny and the body into one portion; the soul and power on the other hand it separateth into another. The mystery of baptism on the contrary remaineth in the midst of the two, continually separating them from one another, so that it maketh them clean and purifieth them, in order that they may not be stained by matter.

"Now, therefore, Mary, this is the way in which the mysteries of the baptisms forgive sins and all iniquities."

Chapter 116

When then the Saviour had said this, he said unto his disciples: "Understand ye in what manner I discourse with you?"

Then Mary started forward and said: "Yea, my Lord, in truth I enquire closely into all the words which thou sayest. Concerning the word then of the forgiveness of sins thou hast spoken unto us in similitude aforetime, saying: 'I am come to cast fire on the earth,' and again: 'What will I that it burn?' And again thou hast distinguished

it clearly, saying: 'I have a baptism, to baptize in it; and how shall I endure until it is accomplished? Think ye I am come to cast peace on the earth? Nay, but I am come to cast division. For from now on five will be in one house; three will be divided against two, and two against three.' This, my Lord, is the word which thou hast spoken clearly.

"The word indeed which thou hast spoken: 'I am come to cast fire on the earth, and what will I that it burn?'--that is, my Lord: Thou hast brought the mysteries of the baptisms into the world, and thy pleasure is that they should consume all the sins of the soul and purify them. And thereafter again thou hast distinguished it clearly, saying: 'I have a baptism, to baptize in it; and how shall I endure until it is accomplished?'--that is: Thou wilt not remain in the world until the baptisms are accomplished and purify the perfect souls.

"And moreover the word which thou hast spoken unto us aforetime: 'Think ye I am come to cast peace on the earth? Nay, but I am come to cast division. For from now on five will be in one house; three will be divided against two, and two against three,'--that is: Thou hast brought the mystery of the baptisms into the world, and it hath effected a division in the bodies of the world, because it hath separated the counterfeiting spirit and the body and the destiny into one portion; the soul and the power on the other hand it hath separated into another portion;--that is: Three will be against two, and two against three."

And when Mary had said this, the Saviour

said: "Well said, thou spiritual and light-pure Mary. This is the solution of the word."

Chapter 117

Mary answered again and said: "My Lord, I will still continue to question thee. Now, therefore, my Lord, bear with me questioning thee. Lo, in openness have we known the type in which the baptisms forgive sins. Now on the other hand the mystery of these three spaces and the mysteries of this First Mystery and the mysteries of the Ineffable, in what type do they forgive sins? Do they forgive in the type of the baptisms, or not?"

The Saviour answered again and said: "Nay, but all the mysteries of the three spaces forgive the soul in all the regions of the rulers all the sine which the soul hath committed from the beginning onwards. They forgive it, and moreover they forgive the sins which it thereafter will commit, until the time up to which every one of the mysteries shall be effective,--the time up to which every one of the mysteries shall be effective I will tell you at the expansion of the universe.

"And moreover the mystery of the First Mystery and the mysteries of the Ineffable forgive the soul in all the regions of the rulers all the sins and all the iniquities which the soul hath committed; and [not only] do they forgive it all, but they impute unto it no sin from this hour unto all eternity, because of the gift of that great mystery and its prodigiously great glory."

Chapter 118

When then the Saviour had said this, he said unto his disciples: "Understand ye in what manner I speak with you?"

And Mary answered again and said: "Yea, my Lord, already have I seized on all the words

which thou sayest. Now, therefore, my Lord, concerning the word which thou sayest: 'All the mysteries of the three spaces forgive sins and cover their [sc. the souls'] iniquities,'--David, the prophet, then hath prophesied aforetime concerning this word, saying: 'Blessed are they whose sins are forgiven and whose iniquities are covered.'

"And the word which thou hast spoken: 'The mystery of the First Mystery and the mystery of the Ineffable forgive all men who shall receive those mysteries, not only the sins which they have committed from the beginning onwards, but also they impute them not to them from this hour unto all eternity,'--concerning this word David hath prophesied aforetime, saying: 'Blessed are those to whom the Lord God will not impute sins,'--that is: Sins will not be imputed from this hour to those who have received the mysteries of the First Mystery and who have received the mystery of the Ineffable."

He said: "Well said, Mary, thou spiritual and light-pure Mary. This is the solution of the word."

And Mary continued again and said: "My Lord, if the man receiveth mysteries from the mysteries of the First Mystery and again turneth and sinneth and transgresseth, and if he thereafter again turneth and repenteth and prayeth in any [mystery] of his mystery, will it be forgiven him, or not?"

The Saviour answered and said unto Mary: "Amēn, amēn, I say unto you: Every one who shall receive the mysteries of the First Mystery,

if he again turneth and transgresseth twelve times and again twelve times repenteth, praying in the mystery of the First Mystery, it will be forgiven.

"But if after the twelve times he again transgresseth and turneth and transgresseth, it will not be forgiven him for ever, so that he should turn himself to any [mystery] of his mystery; and this [man] hath not repentance unless he receiveth the mysteries of the Ineffable, which have compassion at every time and forgive at every time."

Chapter 119

Mary continued again and said: "My Lord, but if on the other hand they who have received the mysteries of the First Mystery, turn and transgress, and if they come out of the body before they have repented, will they inherit the kingdom or not, because indeed they have received the gift of the First Mystery?"

The Saviour answered and said unto Mary: "Amēn, amēn, I say unto you: Every man who hath received mysteries in the First Mystery, having transgressed for the first and the second and the third time, and if he cometh out of the body before he hath repented, his judgment is far sorer than all the judgments; for his dwelling is in the midst of the jaws of the dragon of the outer darkness, and at the end of all this he will be frozen up [?] in the chastisements and perish for ever, because he hath received the gift of the First Mystery and hath not abided in it [sc. the gift].

Mary answered and said: "My Lord, all men who shall receive the mysteries of the mystery of the Ineffable, and have turned again, have transgressed and have ceased in their faith, and again thereafter, when they are still in life,

have turned and have repented, how many times will it be forgiven them?"

The Saviour answered and said unto Mary: "Amēn, amēn, I say unto you: To every man who shall receive the mysteries of the Ineffable, not only if he transgresseth once, turneth again and repenteth, will it be forgiven, but if at any time he transgresseth, and if, when still in life, he turneth again and repenteth, without play- acting, and again if he turneth and repenteth and prayeth in any of his mysteries, then will it be forgiven him, because he hath received of the gift of the mysteries of the Ineffable, and moreover because those mysteries are compassionate and forgive at every time."

And Mary answered again and said unto Jesus: "My Lord, those who shall receive the mysteries of the Ineffable, and have again turned, have transgressed and have ceased in their faith and are moreover come out of the body before they have repented, what will befall such?"

And the Saviour answered and said unto Mary: "Amēn, amēn, I say unto you: All men who shall receive the mysteries of the Ineffable, blessed indeed are the souls which shall receive of those mysteries; but if they turn and transgress and come out of the body before they have repented, the judgment of those men is sorer than all the judgments, and it is exceedingly violent, even if those souls are new and it is their first time for coming into the world. They will not return to the changes of the bodies from that hour onwards and will not be able to do anything, but they will be cast out into the outer

darkness and perish and be non-existent for ever."

Chapter 120

And when the Saviour had said this, he said unto his disciples: "Understand ye in what manner I speak with you?"

Mary answered and said: "I have seized on the words which thou hast said. Now, therefore, my Lord, this is the word which thou hast said: 'They who shall receive the mysteries of the Ineffable,--blessed indeed are those souls;

but if they turn, transgress, and cease in their faith, and if they go forth out of the body without having repented, they are no more fit from this hour onwards to return to the changes of the body, nor for anything at all, but they are cast out into the outer darkness, they will perish in that region and be non-existent for ever,'--concerning [this] word thou hast spoken unto us aforetime, saying: 'Salt is good; but if the salt becometh sterile, with what are they to salt it? It is fit neither for the dunghill nor for the earth; but they throw it away,'--that is: Blessed are all the souls which shall receive of the mysteries of the Ineffable; but if they once transgress, they are not fit to return to the body henceforth from this hour onwards nor for anything at all, but they are cast into the outer darkness and perish in that region."

And when she had said this, the Saviour said: "Well said, thou spiritual light-pure Mary. This is the solution of the word."

And Mary continued again and said: "My Lord, all men who have received the mysteries of the First Mystery and the mysteries of the Ineffable, those who have not transgressed, but

whose faith in the mysteries was in sincerity, without play-acting,--they then have again sinned through the compulsion of the Fate and have again turned and repented and again prayed in any of the mysteries, how often will it be forgiven them?"

And the Saviour answered and said unto Mary in the midst of his disciples: "Amēn, amēn, I say unto you: All men who shall receive the mysteries of the Ineffable and moreover the mysteries of the First Mystery, sin every time through the compulsion of the Fate, and if they, when they are still in life, turn and repent and abide in any of their mysteries, it will be forgiven them at every time, because those mysteries are compassionate and forgiving for all time. For this cause then have I said unto you before: Those mysteries will not only forgive them their sins which they have committed from the beginning onwards, but they do not impute them to them from this hour onwards,--of which I have said unto you that they receive repentance at any time, and that they also will forgive the sins which they commit anew.

"If on the other hand those who shall receive mysteries of the mystery of the Ineffable and of the mysteries of the First Mystery, turn and sin and come out of the body without having repented, then they will be even as those will be who have transgressed and not repented. Their dwelling also is in the midst of the jaws of the dragon of the outer darkness and they will perish and be non-existent for ever. For this cause have I said unto you: All men who shall receive the mysteries, if they knew the time when they come

out of the body, would watch themselves and not sin, in order that they may inherit the Light-kingdom for ever."

Chapter 121

When then the Saviour had said this unto his disciples, he said unto them: "Understand ye in what manner I speak with you?"

Mary answered and said: "Yea, my Lord, with precision have I precisely followed all the words which thou hast said. Concerning this word then thou hast spoken unto us aforetime: 'If the house-holder knew at what hour in the night the thief cometh to break into the house, he would keep awake and not suffer the man to break into his house.'"

When then Mary had said this, the Saviour said: "Well said, thou spiritual Mary. This is the word."

The Saviour continued again and said unto his disciples: "Now, therefore, herald ye unto all men who shall receive mysteries in the Light, and speak unto them, saying: Keep watch over yourselves and sin not, lest ye heap evil on evil and go out of the body without having repented and become strangers to the Light-kingdom for ever."

When the Saviour had said this, Mary answered and said: "My Lord, great is the compassion of those mysteries which forgive sins at every time."

The Saviour answered and said unto Mary in the midst of the disciples: "If to-day a king who is a man of the world, giveth a gift to men of his like, and also forgiveth murderers and those who have intercourse with males, and the rest of the very grievous sins which are deserving of death,--if it becometh him who is a man of the

world, to have done this, much more then have the Ineffable and the First Mystery, who are the lords of the universe, the authority to act in all things as it pleaseth them, that they forgive every one who shall receive mysteries.

"Or if on the other hand a king to-day investeth a soldier with a royal vesture and sendeth him into foreign regions, and he committeth murders and other grievous sins which are deserving of death, then they will not impute them to him, and are not able to do him any evil because he is invested with the royal vesture,--how much more then those who wear the mysteries of the vestures of the Ineffable and those of the First Mystery, who are lords over all those of the height and all those of the depth!"

Chapter 122

Thereafter Jesus saw a woman who came to make repentance. He had baptized her three times, and yet she had not done what was worthy of the baptisms. And the Saviour desired to try Peter, to see if he was compassionate and forgiving, as he had commanded them. He said unto Peter: "Lo, three times have I baptized this soul, and yet at this third time she hath not done what is worthy of the mysteries of the Light. Wherefor then cloth she make her body good for nothing? Now, therefore, Peter, perform the mystery which cutteth off the souls from the inheritances of the Light; perform that mystery in order that it may cut off the soul of this woman from the Inheritance of the Light."

When then the Saviour had said this, he tried [Peter] to see whether he was compassionate and forgiving.

When then the Saviour had said this, Peter

said: "My Lord, let her yet this time, that we may give her the higher mysteries; and if she is fit, then hast thou let her inherit the Light-kingdom, but if she is not fit, then hast thou [to] cut her off from the Light-kingdom."

When then Peter had said this, the Saviour knew that Peter was compassionate as he and forgiving.

When then all this was said, the Saviour said unto his disciples: "Have ye understood all these words and the type of this woman?"

Mary answered and said: "My Lord, I have understood the mysteries of the things which have fallen to this woman's lot. Concerning the things then which have fallen to her lot, thou hast spoken unto us aforetime in similitude, saying: 'A man owned a fig-tree in his vineyard; and he came to look for its fruit, and he found not a single one on it. He said to the vine-dresser: Lo, three years do I come to look for fruit on this fig-tree, and I have not any produce at all from it. Cut it down then; why doth it make the ground also good for nothing? But he answered and said unto him: My lord, have patience with it still this year, until I dig round it and give it dung; and if it beareth in another year, thou hast let it, but if thou dost not find any [fruit] at all, then hast thou [to] cut it down.' Lo, my Lord, this is the solution of the word."

The Saviour answered and said unto Mary: "Well said, spiritual [one]. This is [the solution of] the word."

Chapter 123

Mary continued again and said unto the Saviour: "My Lord, a man who hath received mysteries and hath not done what is worthy of

them, but he hath turned and hath sinned, thereafter he hath again repented and hath been in great repentance,--is it then lawful for my brethren to renew for him the mystery which he hath received, or rather give him a mystery out of the lower mysteries,--is it lawful, or not?"

The Saviour answered and said unto Mary: "Amēn, amēn, I say unto you: Neither the mystery which he hath received, nor the lower hearken unto him, to forgive his sins; but it is the mysteries which are higher than those which he hath received, which hearken unto him and forgive his sins. Now, therefore, Mary, let thy brethren give him the mystery which is higher than that which he hath received, and they are to accept his repentance from him and forgive his sins,--the latter indeed, because he hath received it once more, and the former, because he hath towered over them [the lower mysteries] upward,--the latter indeed hearkeneth not unto him to forgive his sin; but it is the mystery which is higher than that which he hath received, that forgiveth his sins. But if on the other hand he hath received the three mysteries in the two spaces or in the third from within, and he hath turned and transgressed, no mystery hearkeneth unto him to help him in his repentance, neither the higher nor the lower, save the mystery of the First Mystery and the mysteries of the Ineffable,--it is they which hearken unto him and accept his repentance from him."

Mary answered and said: "My Lord, a man who hath received mysteries up to two or three in the second or third space, and he hath not transgressed, but is still in his faith in uprightness

and without play-acting, [what will befall him]?"

And the Saviour answered and said unto Mary: "Every man who hath received mysteries in the second and in the third space, and hath not transgressed, but is still in his faith without play-acting, it is lawful for such an one to receive mysteries in the space which pleaseth him, from the first to the last, because they have not transgressed."

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Mary continued again and said: "My Lord, a man who hath known the godhead and hath received of the mysteries of the Light, and hath turned and transgressed and done lawlessly and hath not turned to repent, and a man on the other hand who hath not found the godhead nor known it, and that man is a sinner and moreover impious, and they both have come out of the body,--which of them will get more suffering in the judgments?"

The Saviour answered again and said unto Mary: "Amēn, amēn, I say unto thee: The man who hath known the godhead and hath received the mysteries of the Light, and sinned and hath not turned to repent, he will get suffering in the chastisements of the judgments in great sufferings and judgments exceedingly far more in comparison with the impious and law-breaking man who hath not known the godhead. Now, therefore, who hath ears to hear, let him hear."

When then the Saviour had said this, Mary started forward and said: "My Lord, my light-man hath ears, and I have understood the whole word which thou hast spoken. Concerning this word then thou hast spoken unto us in a similitude:

[paragraph continues] 'The slave who knew the will of his lord and made not ready nor did the will of his lord, will receive great blows; but he who knew not and did not, will be deserving of less. For from every one to whom more is entrusted, of him will more be demanded, and to whom much is handed over, of him much is required,'--that is, my Lord: He who knew the godhead and hath found the mysteries of the Light and hath transgressed, will be chastized in a far greater chastisement than he who hath not known the godhead. This, my Lord, is the solution of the word."

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Mary continued again and said unto the Saviour: "My Lord, if the faith and the mysteries shall have revealed themselves,--now, therefore, if souls come into the world in many circuits and are neglectful of receiving mysteries, hoping that, if they come into the world at any other circuit, they will receive them, will they not then be in danger of not succeeding in receiving the mysteries?"

The Saviour answered and said unto his disciples: "Herald unto the whole world and say unto men: Strive thereafter that ye may receive the mysteries of the Light in this time of affliction and enter into the Light-kingdom. Join not one day to another, or one circuit to another, hoping that ye may succeed in receiving the mysteries if ye come into the world in another circuit.

"And these know not when the number of the perfect souls will be at hand; for if the number of the perfect souls shall be at hand, I will now shut the gates of the Light, and no one from this hour onwards will enter in, nor will

any one hereafter go forth, for the number of the perfect souls is completed and the mystery of the First Mystery is completed, for the sake of which the universe hath arisen,--that is: I am that Mystery.

"And from this hour onwards no one will be able to enter into the Light and no one be able to go forth. For at the completion of the time of the number of the perfect souls, before I have set fire to the world, in order that it may purify the æons and the veils and the firmaments and the whole earth and also all the matters which are on it, mankind will be still existing.

"At that time then the faith will reveal itself still more and the mysteries in those days. And many souls will come by means of the circuits of the changes of the body, and coming back into the world are some of those in this present time who have hearkened unto me, how I taught, who at the completion of the number of the perfect souls will find the mysteries of the Light and receive them and come to the gates of the Light and find that the number of the perfect souls is complete, which is the completion of the First Mystery and the gnosis of the universe. And they will find that I have shut the gates of the Light and that it is impossible that any one should enter in or that any one should go forth from this hour.

"Those souls then will knock at the gates of the Light, saying: Lord, open unto us! And I will answer unto them: I know you not, whence ye are. And they will say unto me: We have received of thy mysteries and fulfilled thy whole teaching and thou hast taught us on the high

ways. And I will answer and say unto them: I know you not, who ye are, ye who are doers of iniquity and of evil even unto now. Wherefor go into the outer darkness. And from that hour they will go into the outer darkness, there where is howling and grinding of teeth.

"For this cause then, herald unto the whole world and say unto them: 'Strive thereafter, to renounce the whole world and the whole matter therein, that ye may receive the mysteries of the Light before the number of the perfect souls is completed, in order that they may not make you stop before the gates of the Light and. lead you away into the outer darkness.'

"Now, therefore, who hath ears to hear, let him hear."

When then the Saviour had said this, Mary started forward again and said: "My Lord, not only hath my light-man ears, but my soul hath heard and understood all the words which thou sayest. Now, therefore, my Lord, concerning the words which thou hast spoken: 'Herald unto the men of the world and say unto them: Strive thereafter, to receive the mysteries of the Light, in this time of affliction, that ye may inherit the Light-kingdom. . . .

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AND Mary continued again and said unto Jesus: "In what type is the outer darkness; or rather how many regions of chastisement are there in it?"

And Jesus answered and said unto Mary: "The outer darkness is a great dragon, whose tail is in his mouth, outside the whole world and surrounding the whole world. And there are many regions of chastisement within it. There are twelve mighty chastisement-dungeons and a ruler is in every dungeon and the face of the rulers is different one from another.

"And the first ruler, who is in the first dungeon, hath a crocodile's face, whose tail is in his mouth. And out of the jaws of the dragon cometh all ice and all dust and all cold and all different diseases. This [is] he who is called with his authentic name in his region 'Enchthonin.'

"And the ruler who is in the second dungeon,--a cat's face is his authentic face. This [is] he who is called in his region 'Charachar.'

"And the ruler who is in the third dungeon,--a dog's face is his authentic face. This [is] he who is called in his region 'Archarōch.'

"And the ruler who is in the fourth dungeon,--a serpent's face is his authentic face. This [is] he who is called in his region 'Achrōchar.'

"And the ruler who is in the fifth dungeon,--a black bull's face is his authentic face. This [is] he who is called in his region 'Marchūr.'

"And the ruler who is in the sixth dungeon,--a wild boar's face is his authentic face. This [is] he who is called in his region 'Lamchamōr.'

"And the ruler who is in the seventh dungeon, --a bear's face is his authentic face. This [is] he who is called in his region with his authentic name 'Luchar.'

"And the ruler of the eighth dungeon,--a vulture's face is his authentic face, whose name in his region is called 'Laraōch.'

"And the ruler of the ninth dungeon,--a basilisk's face is his authentic face, whose name in his region is called 'Archeōch.'

"And in the tenth dungeon is a multitude of rulers, and every one of them hath seven dragon's heads in his authentic face. And he who is over them all is in his region with his name called Xarmarōch.'

"And in the eleventh dungeon is a multitude of rulers,--and every one of them hath seven cat-faced heads in his authentic face. And the great one over them is called in his region Rōchar.'

"And in the twelfth dungeon is an exceedingly great multitude of rulers, and every one of them hath seven dog-faced heads in his authentic face. And the great one over them is called in his region 'Chrēmaōr.'

"These rulers then of these twelve dungeons are inside the dragon of the outer darkness, each and every one of them hath a name every hour, and every one of them changeth his face every

hour. And moreover every one of these dungeons hath a door opening upwards, so that the dragon of the outer darkness hath twelve dark dungeons, and every dungeon hath a door opening upwards. And an angel of the height watcheth each of the doors of the dungeons,--whom Yew, the First Man, the overseer of the Light, the envoy of the First Commandment, hath established as watchers of the dragon, so that the dragon and the rulers of his dungeons which are in him, may not mutiny."

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When the Saviour had said this, Mary Magdalene answered and said: "My Lord, will then the souls which shall be led into that region, be led through these twelve doors of the dungeons, every one according to the judgment of which it is deserving?"

The Saviour answered and said unto Mary: "No soul at all will be led into the dragon through these doors. But the soul[s] of the blasphemers and of those who are in the doctrines of error and of all who teach doctrines of error, and of those who have intercourse with males, and of those stained and impious men and of atheists and murderers and adulterers and sorcerers,--all such souls then, if while still in life they do not repent but remain persistently in their sin, and all the souls which have stayed behind without, that is those which have had the number of the circuits which are appointed them in the sphere, without having repented,--well, at their last circuit will those souls, they and all the souls of which I have just told you, be led out of [?] the jaws of the tail of the dragon into the dungeons of the outer darkness. And when those souls of the doors of the dungeons.

have been led into the outer darkness into the jaws of his tail, he turneth his tail into his own mouth and shutteth them in. Thus will the souls be led into the outer darkness.

"And the dragon of the outer darkness hath twelve authentic names on his doors, a name on every one of the doors of the dungeons. And these twelve names are different one from another; but the twelve are one in the other, so that he who speaketh one name, speaketh all. These then will I tell you at the expansion of the universe. Thus then is fashioned the outer darkness,--that is the dragon."

When then the Saviour had said this, Mary answered and said unto the Saviour: "My Lord, are then the chastisements of that dragon far more terrible compared with all the chastisements of the judgments?"

The Saviour answered and said unto Mary: "Not only are they more painful compared with all the chastisements of the judgments, but all the souls which are led into that region, will be frozen up [?] in the violent cold and the hail and exceedingly violent fire which is in that region, but also at the dissolution of the world, that is at the ascension of the universe, those souls will perish through the violent cold and the exceedingly violent fire and be non-existent for ever."

Mary answered and said: "Woe unto the souls of sinners! Now, therefore, my Lord, is the fire in the world of mankind fiercer, or the fire in Amente?"

The Saviour answered and said unto Mary: "Amēn, I say unto thee: The fire in Amente is nine times fiercer than the fire in mankind.

"And the fire in the chastisements of the great chaos is nine times more violent than that in Amente.

"And the fire in the chastisements of the rulers who [are] on the way of the midst, is nine times more violent than the fire of the chastisements in the great chaos.

"And the fire in the dragon of the outer darkness and in all the chastisements in him is seventy times more violent than the fire in all the chastisements and in all the judgments of the rulers who [are] on the way of the midst."

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And when the Saviour had said this unto Mary, she smote her breast, she cried out and wept, she and all the disciples together, and said: "Woe unto sinners, for their chastisements are exceedingly numerous!"

Mary came forward, she fell down at the feet of Jesus, kissed them and said: "My Lord, bear with me if I question thee, and be not wroth with me, that I trouble thee oft; for from now on I will begin to question thee on all things with determination."

The Saviour answered and said unto Mary: "Question concerning all things on which thou desirest to question, and I will reveal them unto thee in openness without similitude."

Mary answered and said: "My Lord, if a good man hath accomplished all the mysteries and he hath a kinsman, in a word he hath a man, and that man is an impious [one] who hath committed all sins and is deserving of the outer darkness, and he hath not repented, or he hath completed his number of circuits in the changes of the body, and that man hath done nothing useful,

and he hath come out of. the body, and we have known certainly of him, that he hath sinned and is deserving of the outer darkness,--what are we to do with him, to save him from the chastisements of the dragon of the outer darkness, and that he may be removed into a righteous body which shall find the mysteries of the Light-kingdom, in order that it may be good and go on high and inherit the Light-kingdom?"

The Saviour answered and said unto Mary: "If a sinner is deserving of the outer darkness, or hath sinned according to the chastisements of the rest of the chastisements and hath not repented, or a sinning man who hath completed his number of circuits in the changes of the body and hath not repented,--if then these men of whom I have spoken, shall come out of the body and be led into the outer darkness, now, therefore, if ye desire to remove them out of the chastisements of the outer darkness and all the judgments and to remove them into a righteous body which shall find the mysteries of the Light, that it may go on high and inherit the Light-kingdom,--then perform this same mystery of the Ineffable which forgiveth sins at every time, and when ye have finished performing the mystery then say:

"The soul of such or such a man of whom I think in my heart,--if it is in the region of the chastisements of the dungeons of the outer darkness, or if it is in the rest of the chastisements of the dungeons of the outer darkness and in the rest of the chastisements of the dragons,--then is it to be removed out of them all. And if it hath completed its number of its circuits of the changes,

then is it to be led before the Virgin of Light, and the Virgin of Light is to seal it with the seal of the Ineffable and cast it down in whatever month into a righteous body which shall find the mysteries of the Light, so that it may be good, go on high and inherit the Light-kingdom. And moreover if it hath completed the circuits of changes, then is that soul to be led before the seven virgins of the Light who [are set] over the baptisms, and they are to apply them to the soul and seal it with the sign of the kingdom of the Ineffable and lead it into the orders of the Light.

"This then will ye say when ye perform the mystery.

"Amēn, I say unto you: The soul for which ye shall pray, if it indeed is in the dragon of the outer darkness, he will draw his tail out of his mouth and let go that soul. And moreover if it is in all the regions of the judgments of the rulers, amēn, I say unto you: The receivers of Melchisedec will with haste snatch it away, whether the dragon let it go or it is in the judgments of the rulers; in a word, the receivers of Melchisedec will snatch it away out of all the regions in which it is, and will lead it into the region of the Midst before the Virgin of Light, and the Virgin of Light proveth it and seeth the sign of the kingdom of the Ineffable which is on that soul.

"And if it hath not yet completed its number of circuits in the changes of the soul, or [in the changes] of the body, the Virgin of Light sealeth it with an excellent seal and hasteth to have it cast down in any month into a righteous body which shall find the mysteries of the Light, be good and go on high into the Light-kingdom.

"And if that soul hath had its number of the circuits, then the Virgin of Light proveth it, and doth not have it chastized, because it hath had its number of circuits, but handeth it over to the seven virgins of the Light. And the seven virgins of the Light prove that soul, baptize it with their baptisms and give it the spiritual chrism and lead it into the Treasury of the Light and put it in the last order of the Light until the ascension of all the perfect souls. And when they prepare to draw apart the veils of the region of those of the Right, they cleanse that soul anew and purify it and put it in the orders of the first saviour who [is] in the Treasury of the Light."

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It came to pass then, when the Saviour had finished speaking these words unto his disciples, that Mary answered and said unto Jesus: "My Lord, I have heard thee say: 'He who shall receive of the mysteries of the Ineffable or who shall receive of the mysteries of the First Mystery,--they become flames of light-beams and light-streams and penetrate all the regions until they reach the region of their inheritance.'"

The Saviour answered and said unto Mary: "If they receive the mystery when still in life, and if they come out of the body, they become light-beams and light-streams and penetrate all the regions until they reach the region of their inheritance.

"But if they are sinners and are come out of the body and have not repented, and if ye perform for them the mystery of the Ineffable, in order that they may be removed out of all the chastisements and be cast into a righteous body, which is good and inheriteth the Light-kingdom or is

brought into the last order of the Light, then they will not be able to penetrate the regions, because they do not perform the mystery [themselves]. But the receivers of Melchisedec follow them and lead them before the Virgin of Light. And the servitors of the judges of the rulers make frequent haste to take those souls and hand them over from one to the other until they lead them before the Virgin of Light."

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And Mary continued and said unto the Saviour: "My Lord, if a man hath received the mysteries of the Light which [are] in the first space from without, and when the time of the mysteries up to which they reach, is completed, and if that man continueth anew to receive mysteries of the mysteries which [are] within the mysteries which he hath already received, and moreover that man hath become negligent, not having prayed in the prayer which taketh away the evil of the victuals which he eateth and drinketh, and through the evil of the victuals he is bound to the axle of the Fate of the rulers and through the necessity of the elements he hath sinned anew after the completion of the time up to which the mystery reacheth,--because he hath become negligent and hath not prayed in the prayer which taketh away the evil of the souls and purifieth them,--and that man is come out of the body before he hath repented anew and anew received the mysteries of the mysteries which [are] within the mysteries which he hath already received,--those which accept repentance from him and forgive his sins,--and when he I came forth out of the body and we knew with certainty that they have carried him into the midst of the

dragon of the outer darkness because of the sins which he committed, and that that man hath no helper in the world nor any one compassionate, that he should perform the mystery of the Ineffable until he should be removed out of the midst of the dragon of the outer darkness and led into the Light-kingdom,--now, therefore, my Lord, what will befall him until he save himself from the chastisements of the dragon of the outer darkness? By no means, O Lord, abandon him, because he hath endured sufferings in the persecutions and in the whole godhood in which he is.

"Now, therefore, O Saviour, have mercy with me, lest one of our kinsmen should be in such a type, and have mercy with all the souls which shall be in this type; for thou art the key which openeth the door of the universe and shutteth the door of the universe, and thy mystery comprehendeth them all. Have then mercy, O Lord, with such souls. For they have called on the name of thy mysteries, [were it but] for one single day, and have truly had faith in them and were not in play-acting. Give them then, O Lord, a gift in thy goodness and give them rest in thy mercy."

When then Mary had said this, the Saviour called her most exceedingly blessed because of the words which she had spoken. And the Saviour was in great compassion and said unto Mary: "Unto all men who shall be in this type of which thou hast spoken, unto them while they [are] still in life, give ye the mystery of one of the twelve names of the dungeons of the dragon of the outer darkness,--those which I will give you when I have ended explaining unto you the universe

from within without and from without within.

"And all men who shall find the mystery of one of the twelve names of that dragon of the outer darkness, and all men even if they are very great sinners, and they have first received the mysteries of the Light and thereafter have transgressed, or they have performed no mystery at all, then if they have completed their circuits in the changes, and if such men go forth out of the body without having repented anew, and if they are led into the chastisements which [are] in the midst of the dragon of the outer darkness, and remain in the circuits and remain in the chastisements in the midst of the dragon,--these, if they know the mystery of one of the twelve names of the angels while they are in life and are in the world, and if they speak one of their names while they are in the midst of the chastisements of the dragon,--then, at the hour when they shall speak it, the whole dragon will be tossed about and most exceedingly convulsed, and the door of the dungeon in which the souls of those men are, openeth itself upward, and the ruler of the dungeon in which those men are, casteth the souls of those men out of the midst of the dragon of the outer darkness, because they have found the mystery of the name of the dragon.

"And when the ruler casteth out souls, straight-way the angels of Yew, the First Man, who watch the dungeons of that region, hasten to snatch away those souls to lead them before Yew, the First Man, the Envoy of the First Commandment. And Yew, the First Man, seeth the souls and proveth them; he findeth that they have completed

their circuits and that it is not lawful to bring them anew into the world, for it is not lawful to bring anew into the world all souls which are cast into the outer darkness. [But] if they have not yet completed their number of circuits in the changes of the body, the receivers of Yew keep them with them until they perform for them the mystery of the Ineffable, and remove them into a good body which shall find the mysteries of the Light and inherit the Light-kingdom.

"But if Yew proveth them and findeth that they have completed their circuits and that it is not lawful to [re]turn them anew to the world, and that also the sign of the Ineffable is not with them, then Yew hath compassion upon them and leadeth them before the seven virgins of the Light. They baptize them with their baptisms, but they do not give them the spiritual chrism. And they lead them into the Treasury of the Light, but they do not put them in the orders of the Inheritance, because no sign and no seal of the Ineffable is with them. But they save them from all chastisements and put them into the light of the Treasury, separated and apart by themselves alone until the ascension of the universe. And at the time when they will draw apart the veils of the Treasury of the Light, they cleanse those souls anew and purify them most exceedingly and give them anew mysteries and put them in the last order which [is] in the Treasury, and those souls will be saved from all the chastisements of the judgments."

And when the Saviour had said this, he said unto his disciples: "Have ye understood in what manner I discourse with you?"

Mary then answered and said "My Lord, this is the word which thou hast spoken unto us aforetime, in a similitude, saying: 'Make to yourselves a friend out of the Mamōn of unrighteousness, so that if ye remain behind, he may receive you into I the everlasting tents.' Who then is the Mamōn of unrighteousness, if not the dragon of the outer darkness? This is the word: He who shall understand the mystery of one of the names of the dragon of the outer darkness, if he remaineth behind in the outer darkness or if he hath completed the circuits of the changes, and speaketh the name of the dragon, he will be saved and go up out of the darkness and be received into the Treasury of the Light. This is the word, my Lord."

The Saviour answered again and said unto Mary: "Well said, spiritual and pure [one]. This is the solution of the word."

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Mary continued again and said: "My Lord, doth the dragon of the outer darkness come into this world or doth he not come?"

The Saviour answered and said unto Mary: "When the light of the sun is outside [? above the world], he covereth the darkness of the dragon; but if the sun is below the world, then the darkness of the dragon abideth as veiling of the sun and the breath of the darkness cometh into the world in form of a smoke in the night,--that is, if the sun withdraweth into himself his rays, then indeed the world is not able to endure the darkness of the dragon in its true form; otherwise would it be dissolved and go to ruin withal."

When the Saviour had said this, Mary continued again and said unto the Saviour: "My

[paragraph continues] Lord, still do I question thee and hide [it] not from me. Now, therefore, my Lord, who compelleth then the man until he sinneth?"

The Saviour answered and said unto Mary: "It is the rulers of the Fate who compel the man until he sinneth."

Mary answered and said unto the Saviour: "My Lord, surely the rulers do not come down to the world and compel the man until he sinneth?"

The Saviour answered and said unto Mary: "They do not come down in this manner into the world. But the rulers of the Fate, when an old soul is about to come down through them, then the rulers of that great Fate who [are] in the regions of the head of the æons,--which is that region which is called the region of the kingdom of Adamas, and which is that region which is in face of the Virgin of Light,--then the rulers of the region of that head give the old soul a cup of forgetfulness out of the seed of wickedness, filled with all the different desires and all forgetfulness. And straightway, when that soul shall drink out of the cup, it forgetteth all the regions to which it hath gone, and all the chastisements in which it hath travelled. And that cup of the water of forgetfulness becometh body outside the soul, and it resembleth the soul in all [its] figures and maketh [itself] like it,--which is what is called the counterfeiting spirit.

"If on the other hand it is a new soul which they have taken out of the sweat of the rulers and out of the tears of their eyes, or far rather out of the breath of their mouths,--in a word, if it is one of the new souls or one of such souls, if it is one out of the sweat, then the five great

rulers of the great Fate take up the sweat of all the rulers of their æons, knead it together withal, portion it and make it into a soul. Or far rather if it is refuse of the purification of the Light, then Melchisedec taketh it up from the rulers. The five great rulers of the great Fate knead the refuse together, portion it and make it into different souls, so that every one of the rulers of the æons, every one of them putteth his portion into the soul. For this cause they knead it jointly, so that all may [par]take of the soul.

"And the five great rulers, if they portion it and make it into souls, bring it out of the sweat of the rulers. But if it is one out of the refuse of the purification of the Light, then Melchisedec, the great Receiver of the Light, taketh it [sc. the refuse] up from the rulers, or far rather if it is out of the tears of their eyes or out of the breath of their mouth,--in a word, out of such souls, when the five rulers portion it and make it into different souls,--or far rather if it is an old soul, then the ruler who is in the head of the æons, himself mixeth the cup of forgetfulness with the seed of wickedness, and he mixeth it with every one of the new souls at the time when he is in the region of the head. And that cup of forgetfulness becometh the counterfeiting spirit for that soul, and bideth outside the soul, being a vesture for it and resembling it in every way, being envelope as vesture outside it.

"And the five great rulers of the great Fate of the æons and the ruler of the disk of the sun and the ruler of the disk of the moon inbreathe within into that soul, and there cometh forth out

of them a portion out of my power which the

last Helper hath cast into the Mixture. And the portion of that power remaineth within in the soul, unloosed and existing on its own authority for the economy unto which it hath been inset, to give sense unto the soul, in order that it may seek after the works of the Light of the Height always.

"And that power is like the species of the soul in every form and resembleth it. It cannot be outside the soul, but remaineth inside it, as I have commanded it from the beginning. When I willed to cast it into the first Commandment, I gave it commandment to remain outside [? inside] the souls for the economy of the First Mystery.

"And so I will tell you at the expansion of the universe all these words concerning the power and also concerning the soul, after what type they are fashioned, or what ruler fashioneth them, or what are the different species of the souls. And so will I tell you at the expansion of the universe how many fashion the soul. And I will tell you the name of all of them who fashion the soul. And I will tell you the type, how the counterfeiting spirit and the destiny have been prepared. And I will tell you the name of the soul before it is purged, and moreover its name when it hath been purged and become pure. And I will tell you the name of the counterfeiting spirit; and I will tell you the name of the destiny. And I will tell you the name of all the bonds with which the rulers bind the counterfeiting spirit to the soul. And I will tell you the name of all the decans who fashion the soul in the bodies of the soul in the world; and I will tell you in what

manner the souls are fashioned. And I will tell you the type of every one of the souls; and I will tell you the type of the souls of the men and of those of the birds and of those of the wild beasts and of those of the reptiles. And. I will tell you the type of all the souls and of those of all the rulers which are sent into the world, in order that ye may be completed in all gnosis. All this will I tell you at the expansion of the universe. And after all this I will tell you wherefor all this hath come to pass.

"Hearken, therefore, that I may discourse with you concerning the soul according as I have said: The five great rulers of the great Fate of the æons and the rulers of the disk of the sun and the rulers of the disk of the moon breathe into that soul, and there cometh out of them a portion of my power, as I have just said. And the portion of that power remaineth within the soul, so that the soul can stand. And they put the counterfeiting spirit outside the soul, watching it and assigned to it; and the rulers bind it to the soul with their seals and their bonds and seal it to it, that it may compel it always, so that it continually doeth its mischiefs and all its iniquities, in order that it may be their slave always and remain under their sway always in the changes of the body; and they seal it to it that it may be in all the sin and all the desires of the world.

"For this cause, therefore, have I in this manner brought the mysteries into this world which undo all the bonds of the counterfeiting spirit and all the seals which are bound to the soul,--those which make the soul free and free it from its

parents the rulers, and make it into refined light and lead it up into the kingdom of its father, the first Issue, the First Mystery, for ever.

"For this cause therefore, have I said unto you aforetime: 'He who doth not abandon father and mother and come and follow after me, is not worthy of me.' I have, therefore, said at that time: Ye are to abandon your parents the rulers, that I may make you sons of the First Mystery for ever."

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And when the Saviour had said this, Salome started forward and said: "My Lord, if our parents are the rulers, how standeth it written in the Law of Moses: 'He who shall abandon his father and his mother, let him die the death'? Hath not thus the Law made statement thereon?"

And when Salome had said this, the light-power in Mary Magdalene bubbled up in her and she said to the Saviour: "My Lord, give commandment unto me that I discourse with my sister Salome to tell her the solution of the word which she hath spoken."

It came to pass then, when the Saviour had heard Mary say these words, that he called her most exceedingly blessed. The Saviour answered and said unto Mary: "I give commandment unto thee, Mary, that thou speak the solution of the word which Salome hath spoken."

And when the Saviour had said this, Mary started forward to Salome, embraced her and said unto her: "My sister Salome, concerning the word which thou hast spoken: It standeth written in the Law of Moses: 'He who shall abandon his father and his mother, let him die the death,'--now, therefore, my sister Salome,

the Law hath not said this concerning the soul nor concerning the body nor concerning the counterfeiting spirit, for all these are sons of the rulers and are out of them. But the Law hath said this concerning the power which hath came forth out of the Saviour, and which is the light-man within us to-day. The Law hath moreover said: Every one who shall remain without the Saviour and all his mysteries, his parents, will not only die the death but go to ruin in destruction."

When then Mary had said this, Salome started forward to Mary and embraced her anew. Salome said: "The Saviour hath power to make me understanding like thyself."

It came to pass, when the Saviour had heard the words of Mary, that he called her most exceedingly blessed. The Saviour answered and said unto Mary in the midst of his disciples: "Hearken, therefore, Mary, who it is who compelleth the man until he sinneth.

"Now, therefore, the rulers seal the counterfeiting spirit to the soul, [but] so that it doth not agitate it every hour, making it do all sins and all iniquities. And they give commandment moreover unto the counterfeiting spirit, saying: 'If the soul cometh out of the body, do not agitate it, being assigned to it and transferring it to all the regions of the judgments, region by region, on account of all the sins which thou hast made it do, in order that it may be chastized in all the regions of the judgments, so that it may not be able to go on high to the Light and return into changes of the body.'

"In a word, they give commandment to the

counterfeiting spirit, saying: 'Do not agitate it at all at any hour unless it doth not speak mysteries and undo all the seals and all the bonds with which we have bound thee to it. [But] if it sayeth the mysteries and undoeth all the seals and all the bonds and [sayeth] the apology of the region, and if it cometh, then let it go forth, for it belongeth to those of the Light of the Height and hath become a stranger unto us and unto thee, and thou wilt not be able to seize it from this hour onwards. If on the contrary it sayeth not the mysteries of the undoing of thy bonds and of thy seals and of the apologies of the region, then seize it and let it not out; thou shalt transfer it to the chastisements and all the regions of the judgments on account of all the sins which thou hast made it do. After this lead [such souls] before the Virgin of Light, who sendeth them once more into the circuit.'

"The rulers of the great Fate of the æons hand these over to the counterfeiting spirit; and the rulers summon the servitors of their æons, to the number of three-hundred-and-sixty-and-five, and give them the soul and the counterfeiting spirit, which are bound to one another. The counterfeiting spirit is the without of the soul, and the compound of the power is the within of the soul, being within both of them, in order that they may be able to stand, for it is the power which keepeth the two up-right. And the rulers give commandment to the servitors, saying unto them: This is the type which ye are to put into the body of the matter of the world.' They say unto them indeed: 'Put the compound of the power, the within of the soul, within them

all, that they may be able to stand, for it is their up-rightness, and after the soul put the counterfeiting spirit.'

"Thus they give commandment to their servitors, that they may deposit it into the bodies of the antitype. And following this fashion the servitors of the rulers bring the power and the soul and the counterfeiting spirit, bring them down to the world, and pour [them] out into the world of the rulers of the midst. The rulers of the midst look after the counterfeiting spirit; and also the destiny, whose name is Moira, leadeth the man until it hath him slain through the death appointed unto him, which the rulers of the great Fate have bound to the soul. And the servitors of the sphere bind the soul and the power and the counterfeiting spirit and the destiny. And they portion them all and make them into two portions and seek after the man and also after the woman in the world to whom they have given signs, in order that they may send them into them. And they give one portion to the man and one portion to the woman in a victual of the world or in a breath of the air or in water or in a kind which they drink.

"All this I will tell unto you and the species of every soul and the type, how they enter into the bodies, whether of men or of birds or of cattle or of wild beasts or of reptiles or of all the other species in the world. I will tell you their type, in what type they enter into men; I will tell it you at the expansion of the universe.

"Now, therefore, when the servitors of the rulers cast the one portion into the woman and the other into the man in the fashion which I

have told you, then the servitors secretly compel them, even if they are removed at very great distance from one another, so that they concert to be in a concert of the world. And the counterfeiting spirit which is in the man, cometh to the portion which is entrusted to the world in the matter of his body, and lifteth it and casteth it down into the womb of the woman [into the portion] which is entrusted to the seed of wickedness.

"And in that hour the three-hundred-and-sixty-and-five servitors of the rulers go into her womb and take up their abode in it. The servitors bring the two portions the one to the other, and moreover the servitors withhold the blood of all the food of the woman which she will eat and which she will drink, and they withhold [it] in the womb of the woman up to forty days. And after forty days they knead the blood of the power of all the food and knead it well in the woman's womb.

"After forty days they spend another thirty days in building its members in the image of the body of the man; each buildeth a member. I will tell you the decans who will build it [sc. the body]; I will tell them you at the expansion of the universe.

"If then after this the servitors shall have completed the whole body and all its members in seventy days, after this the servitors summon into the body which they have built,--first indeed they summon the counterfeiting spirit; thereafter they summon the soul within them; and thereafter they summon the compound of the power into the soul; and the destiny they put outside

them all, as it is not blended with them, [but] following them and accompanying them.

"And after this the servitors seal them one to the other with all the seals which the rulers have given them. [And] they seal the day on which they have taken up their abode in the womb of the woman,--they seal [it] on the left hand of the plasm; and they seal the day on which they have completed the body, on the right hand; and they seal the day on which the rulers have handed it over to them, on the middle of the skull of the body of the plasm; and they seal the day on which the soul hath come forth out of the rulers, they seal it on the [left of] the skull of the plasm; and they seal the day on which they kneaded the members and separated them for a soul, they seal it on the right of the skull of the plasm; and the day on which they have bound the counterfeiting spirit to it [the soul], they seal on the back of the skull of the plasm; and the day on which the rulers have breathed the power into the body, they seal on the brain which is in the midst of the head of the plasm and also on the inside [? the heart] of the plasm; and the number of years which the soul will spend in the body, they seal on the forehead which is on the plasm. And so they seal all those seals on the plasm. I will tell you the names of all these seals at the expansion of the universe; and after the expansion of the universe I will tell you wherefor all hath come to pass. And, if ye could understand it, I am that mystery.

"Now, therefore, the servitors complete the whole man. And of all these seals with which they have sealed the body, the servitors carry the

whole peculiarity and bring it to all the retributive rulers who [are] over all the chastisements of the judgments; and these hand it over to their receivers, in order that they may lead their souls out of the bodies,--they hand over to them the peculiarity of the seals, in order that they may know the time when they are to lead the souls out of the bodies, and in order that they may know the time when they are to bring to birth the body, so that they may send their servitors in order that they may draw near and follow the soul and bear witness of all the sins it shall do,--they and the counterfeiting spirit,--on account of the manner and way, how they shall chastize it in the judgment.

"And when the servitors have given the peculiarity of the seals to the retributive rulers, they withdraw themselves to the economy of their occupations which is appointed unto them through the rulers of the great Fate. And when the number of months of the birth of the babe is completed, the babe is born. Small in it is the compound of the power, and small in it is the soul; and small in it is the counterfeiting spirit. The destiny on the contrary is large, as it is not mingled into the body for their economy, but followeth the soul and the body and the counterfeiting spirit, until the time when the soul shall come forth out of the body, on account of the type of death by which it shall slay it [the body] according to the death appointed for it by the rulers of the great Fate.

"Is he to die by a wild beast, the destiny leadeth the wild beast against him until it slay him; or is he to die by a serpent, or is he to fall

into a pit by mischance, or is he to hang himself, or is he to die in water, or through such [kinds of death], or through another death which is worse or better than this,--in a word, it is the destiny which forceth his death. upon him. This is the occupation of the destiny, and it hath no other occupation but this. And the destiny followeth every man until the day of his death."

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Mary answered and said: "To all men then who are in the world, will all which is appointed them through the Fate, whether good or bad or sin or death or life,--in a word, will all which is appointed them through the rulers of the Fate, have to come unto them?"

The Saviour answered and said unto Mary: "Amēn, I say unto you: All which is appointed unto every one through the Fate, whether all good or all sins,--in a word, all which is appointed them, cometh unto them.

"For this cause, therefore, have I brought the keys of the mysteries of the kingdom of heaven; otherwise no flesh in the world would be saved. For without mysteries no one will enter into the Light-kingdom, be he a righteous or a sinner.

"For this cause, therefore, have I brought the keys of the mysteries into the world, that I may free the sinners who shall have faith in me and hearken unto me, so that I may free them from the bonds and the seals of the æons of the rulers and bind them to the seals and the vestures and the orders of the Light, in order that he whom I shall free in the world from the bonds and the seals of the æons of the rulers, may be freed in the Height from the bonds and seals of the æons of the rulers, and in order that he whom I

shall bind in the world to the seals and the vestures and the orders of the Light, may be bound in the Light-land to the orders of the inheritances of the Light.

"For the sake of sinners, therefore, have I torn myself asunder at this time and have brought them the mysteries, that I may free them from the æons of the rulers and bind them to the inheritances of the Light, and not only the sinners, but also the righteous, in order that I may give them the mysteries and that they may be taken into the Light, for without mysteries they cannot be taken into the Light.

"For this cause, therefore, I have not hidden it, but I have cried it aloud clearly. And I have not separated the sinners, but I have cried it aloud and said it unto all men, unto sinners and righteous, saying: 'Seek that ye may find, knock that it may be opened unto you; for every one who seeketh in truth, will find, and who knocketh, to him it will be opened.' For I have said unto all men: They are to seek the mysteries of the Light-kingdom which shall purify them and make them refined and lead them into the Light.

"For this cause, therefore, hath John the Baptizer prophesied concerning me, saying: 'I indeed have baptized you with water unto repentance for forgiveness of your sins. He who cometh after me, is stronger than me. Whose fan is in his hand, and he will purify his floor. The chaff indeed he will consume with unquenchable fire, but the wheat he will gather into his barn.' The power in John hath prophesied concerning me, knowing that I would bring the mysteries into the world and purify the sins of

the sinners who shall have faith in me and hearken unto me, and make them into refined light and lead them into the Light."

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When then Jesus had said this, Mary answered and said: "My Lord, if men go to seek and they come upon the doctrines of error, I whence then are they to know whether they belong to thee or not?"

The Saviour answered and said unto Mary: "I have said unto you aforetime: 'Be ye as skilful money-changers. Take the good, throw the bad away.'

"Now, therefore, say unto all men who would seek the godhead: 'If north wind cometh, then ye know that there will be cold; if south wind cometh, then ye know that there will be burning and fervent heat.' Now, therefore, say unto them: 'If ye have known the face of the heaven and of the earth from the winds, then know ye exactly, if then any come now unto you and proclaim unto you a godhead, whether their words have harmonized and fitted with all your words which I have spoken unto you through two up to three witnesses, and whether they have harmonized in the setting of the air and of the heavens and of the circuits and of the stars and of the light-givers and of the whole earth and all on it and of all waters and all in them.' Say unto them: 'Those who shall come unto you, and their words fit and harmonize in the whole gnosis with that which I have said unto you, I will receive as belonging unto us.' This is what ye shall say unto men, if ye make proclamation unto them in order that they may guard themselves from the doctrines of error.

"Now, therefore, for the sake of sinners have I rent myself asunder and am come into the world, that I may save them. For even for the righteous, who have never done any evil and have not sinned at all, it is necessary that they should find the mysteries which are in the Books of Yew, which I have made Enoch write in Paradise, discoursing with him out of the tree of the Gnosis and out of the tree of the Life. And I made him deposit them in the rock Ararad, and set the ruler Kalapataurōth, who is over Skemmūt, on whose head is the foot of Yew, and who surroundeth all æons and Fates,--I set up that ruler as watcher over the Books of Yew on account of the flood, and in order that none of the rulers may be envious of them and destroy them. These will I give you, when I shall have told you the expansion of the universe."

When then the Saviour had said this, Mary answered and said: "My Lord, who now then is the man in the world who hath not sinned at all, who is pure of iniquities? For if he is pure of one, he will not be able to be pure of another, so that he may find the mysteries which are in the Books of Yew? For I say: A man in this world will not be able to be pure of sins; for if he is pure of one, he will not be able to be pure of another."

The Saviour answered and said unto Mary: "I say unto you: They will find one in a thousand and two in ten-thousand for the accomplishment of the mystery of the First Mystery. This will I tell unto you when I have explained to you the expansion of the universe. For this cause, therefore, I have rent myself asunder and have brought

the mysteries into the world, because all are under sin and all are in need of the gift of the mysteries."

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Mary answered and said unto the Saviour: "My Lord, before thou didst come to the region of the rulers and before thou didst come down into the world, hath no soul entered into the Light?"

The Saviour answered and said unto Mary: "Amēn, amēn, I say unto you Before I did come into the world, no soul hath entered into the Light. And now, therefore, when I am come, I have opened the gates of the Light and opened the ways which lead to the Light. And now, therefore, let him who shall do what is worthy of the mysteries, receive the mysteries and enter into the Light."

Mary continued and said: "But, my Lord, I have heard that the prophets have entered into the Light."

The Saviour continued and said unto Mary: "Amēn, amēn, I say unto you: No prophet hath entered into the Light; but the rulers of the æons have discoursed with them out of the æons and given them the mystery of the æons. And when I came to the regions of the æons, I have turned Elias and sent him into the body of John the Baptizer, and the rest also I turned into righteous bodies, which will find the mysteries of the Light, go on high and inherit the Light-kingdom.

"Unto Abraham on the other hand and Isaac and Jacob I have forgiven all their sins and their iniquities and have given them the mysteries of the Light in the æons and placed them in the region of Yabraōth and of all the rulers who have repented. And when I go into the Height and

am on the point of going into the Light, I will carry their souls with me into the Light. But, amēn, I say unto you, Mary: They will not go into the Light before I have carried thy soul and those of all thy brethren into the Light.

"The rest of the patriarchs and of the righteous from the time of Adam unto now, who are in the æons and all the orders of the rulers, when I came to the region of the æons, I have through the Virgin of Light made to turn into bodies which will all be righteous,--those which will find the mysteries of the Light, enter in and inherit the Light-kingdom."

Mary answered and said: "Blessed are we before all men because of these splendours which thou hast revealed unto us."

The Saviour answered and said unto Mary and all the disciples: "I will still reveal unto you all the splendours of the Height, from the interiors of the interiors to the exteriors of the exteriors, that ye may be perfected in all gnosis and in all fulness and in the height of the heights and the depths of the depths."

And Mary continued and said to the Saviour: "Lo, my Lord, we have openly, exactly and clearly known that thou hast brought the keys of the mysteries of the Light-kingdom, which forgive souls sins and purify them and make them into refined light and lead them into the Light."

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IT came to pass then, when Jesus our Lord had been crucified and had risen from the dead on the third day, that his disciples gathered round him, adored him and said: "Our Lord, have mercy upon us, for we have abandoned father and mother and the whole world and have followed thee."

At that time Jesus stood with his disciples on the water of the Ocean and made invocation with this prayer, saying: "Hear me, my Father, father of all fatherhood, boundless Light: aeēiouō iaō aōi ōia psinōther thernōps nōpsither zagourē pagourē nethmomaōth nepsiomaōth marachachtha thōbarrabau tharnachachan zorokothora ieou [= Yew] sabaōth."

And while Jesus said this, Thomas, Andrew, James and Simon the Cananite were in the west with their faces turned towards the east, and Philip and Bartholomew were in the south turned towards the north, and the rest of the disciples and the women-disciples stood back of Jesus. But Jesus stood at the altar.

And Jesus made invocation, turning himself towards the four corners of the world with his disciples, who were all clad in linen garments, and saying: "iaō iaō iaō." This is its interpretation: iōta, because the universe hath gone

forth; alpha, because it will turn itself back again; ōmega, because the completion of all the completeness will take place.

And when Jesus had said this, he said: "iaphtha iaphtha mounaēr mounaēr ermanouēr ermanouēr." That is: "O father of all fatherhood of the boundless [spaces], hear me for the sake of my disciples whom I have led before thee, that they may have faith in all the words of thy truth, and grant all for which I shall invoke thee; for I know the name of the father of the Treasury of the Light."

Again did Jesus,--that is Aberamenthō,--make invocation, speaking the name of the father of the Treasury of the Light, and said: "Let all the mysteries of the rulers and the authorities and the angels and the archangels and all powers and all things of the invisible god Agrammachamarei and Barbēlō draw near the Leech [Bdella] on one side and withdraw to the right."

And in that hour all the heavens went to the west, and all the æons and the sphere and their rulers and all their powers flew together to the west to the left of the disk of the sun and the disk of the moon.

And the disk of the sun was a great dragon whose tail was in his mouth and who reached to seven powers of the Left and whom four powers in the form of white horses drew.

And the base of the moon had the type of a ship which a male and a female dragon steered and two white bulls drew. The figure of a babe was on the stern of the moon who guided the dragons who robbed the light from the rulers. And on its prow was a cat's face.

And the whole world and the mountains and the seas fled together to the west to the left.

And Jesus and his disciples remained in the midst in an aëry region on the ways of the way of the midst, which lieth below the sphere. And they came to the first order of the way of the midst. And Jesus stood in the air of its region with his disciples.

The disciples of Jesus said unto him: "What is this region in which we are?

Jesus said: "These are the regions of the way of the midst. For it came to pass, when the rulers of Adamas mutinied and persistently practised congress, procreating rulers, archangels, angels, servitors and decans, that Yew, the father of my father, came forth from the Right and bound them to a Fate-sphere.

"For there are twelve æons; over six Sabaōth, the Adamas, ruleth, and his brother Yabraōth ruleth over the other six. At that time then Yabraōth with his rulers had faith in the mysteries of the Light and was active in the mysteries of the Light and abandoned the mystery of congress. But Sabaōth, the Adamas, and his rulers have persisted in the practice of congress.

"And when Yew, the father of my father, saw that Yabraōth had faith, he carried him and all the rulers who had had faith with him, took him unto himself out of the sphere and led him into a purified air in face of the light of the sun between the regions of those of the midst and between [?] the regions of the invisible god. He posted him there with the rulers who had had faith in him.

"But he carried Sabaōth, the Adamas, and his

rulers who had not been active in the mysteries of the Light, but have been persistently active in the mysteries of congress, and inbound them into the sphere.

"He bound eighteen-hundred rulers in every æon, and set three-hundred-and-sixty over them, and he set five other great rulers as lords over the three-hundred-and-sixty and over all the bound rulers, who in the whole world of mankind are called with these names: the first is called Kronos, the second Arēs, the third Hermēs, the fourth Aphroditē, the fifth Zeus."

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Jesus continued and said: "Hearken then, that I may tell you their mystery. It came to pass then, when Yew had thus bound them, that he drew forth a power out of the great Invisible and bound it to him who is called Kronos. And he drew another power out of Ipsantachounchaïnchoucheōch, who is one of the three triple-powered gods, and bound it to Arēs. And he drew a power out of Chaïnchōōōch, who also is one of the three triple-powered gods, and bound it to Hermēs. Again he drew a power out of the Pistis the Sophia daughter of Barbēlō and bound it to Aphroditē.

"And moreover he perceived that they needed a helm to steer the world and the æons of the sphere, so that they might not wreck it [the world] in their wickedness. He went into the Midst, drew forth a power out of the little Sabaōth, the Good, him of the Midst, and bound it to Zeus, because he is a good [regent], so that he may steer them in his goodness. And he set thus established the circling of his order, that he should spend thirteen [? three] months in every æon

confirming [it], so that he may set free all the rulers over whom he cometh, from the evil of their wickedness. And he gave him two æons, which are in face of those of Hermēs, for his dwelling.

"I have told you for the first time the names of these five great rulers with which the men of the world are wont to call them. Hearken now then that I may tell you also their incorruptible names, which are: Ōrimouth correspondeth to Kronos; Mounichounaphōr correspondeth to Arēs; Tarpetanouph correspondeth to Hermēs; Chōsi correspondeth to Aphroditē; Chōnbal correspondeth to Zeus. These are their incorruptible names."

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And when the disciples had heard this, they fell down, adored Jesus and said "Blessed are we beyond all men, because thou hast revealed unto us these great wonders."

They continued, besought him and said: "We beseech thee, reveal unto us: What are then these ways?"

And Mary drew nigh unto him, fell down, adored his feet and kissed his hands and said: "Yea, my Lord, reveal unto us: What is the use of the ways of the midst? For we have heard from thee that they are set over great chastisements. How then, my Lord, will we remove or escape from them? Or in what way do they seize the souls? Or how long a time do they spend in their chastisements? Have mercy upon us, our Lord, our Saviour, in order that the receivers of the judgments of the ways of the midst may not carry off our souls and judge us in their evil judgments, so that we ourselves may inherit

the Light of thy father and not be wretched and destitute of thee."

When then Mary said this weeping, Jesus answered in great compassion and said unto them: "Truly, my brethren and beloved, who have abandoned father and mother for my name's sake, unto you will I give all mysteries and all gnoses.

"I will give you the mystery of the twelve æons of the rulers and their seals and their ciphers and the manner of invocation for reaching their regions.

"I will give you moreover the mystery of the thirteenth æon and the manner of invocation for reaching their regions, and I will give you their ciphers and their seals.

"And I will give you the mystery of the baptism of those of the Midst and the manner of invocation for reaching their regions, and I will announce unto you their ciphers and their seals.

"And I will give you the baptism of those of the Right, our region, and its ciphers and its seals and the manner of invocation for reaching thither.

"And I will give you the great mystery of the Treasury of the Light and the manner of invocation for reaching thither.

"I will give you all the mysteries and all the gnoses, in order that ye may be called 'children of the fulness, perfected in all the gnoses and all the mysteries.' Blessed are ye beyond all men on earth, for the children of the Light are come in your time."

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Jesus continued in the discourse and said: "It came to pass then thereafter, that the father of my father,--that is Yew,--came and took

other three-hundred-and-sixty rulers from the rulers of Adamas who had not had faith in the mystery of the Light, and bound them into these aërial regions, in which we are now, below the sphere. He established another five great rulers over them,--that is these who are on the way of the midst.

"The first ruler of the way of the midst is called Paraplēx, a ruler with a woman's shape, whose hair reacheth down to her feet, under whose authority stand five-and-twenty archdemons which rule over a multitude of other demons. And it is those demons which enter into men and seduce them, raging and cursing and slandering; and it is they which carry off hence and in ravishment the souls and dispatch them through their dark smoke and their evil chastisements."

Mary said: "I shall behave badly to question thee. Be not wroth with me if I question on all things."

Jesus said: "Question what thou wilt."

Mary said: "My Lord, reveal unto us in what manner they carry off hence the souls in ravishment, that also my brethren may understand it."

Jesus,--that is Aberamenthō,--said: "Since indeed the father of my father,--that is Yew,--is the fore-minder of all the rulers, gods and powers who have arisen out of the matter of the Light of the Treasury, and Zorokothora Melchisedec is the envoy to all the lights which are purified in the rulers, leading them into the Treasury of the Light,--these two alone are the great Lights, and their ordinance is that they down go to the rulers and purify them, and that Zorokothora Melchisedec carrieth away the purification of

the lights which they have purified in the rulers and leadeth them into the Treasury of the Light,--when the cipher and the time of their ordinance cometh, that they go down to the rulers and oppress and constrain them, carrying away the purification from the rulers.

"But straightway when they shall cease from the oppressing and constraining and return to the regions of the Treasury of the Light, it cometh to pass that, if they reach the regions of the Midst, Zorokothora Melchisedec carrieth off the lights and leadeth them unto the gate of those of the Midst and leadeth them into the Treasury of the Light, and that Yew withdraweth himself into the regions of those of the Right.

"Up to the time of the cipher for them to come forth again, the rulers mutiny through the wrath of their wickedness, going straightway up to the lights, because they [Yew and Melchisedec] are not with them at that time, and they carry off the souls which they may be able to snatch away in ravishment, and destroy them through their dark smoke and their evil fire.

"At that time then this authority, with name Paraplēx, along with the demons which stand under her, carrieth off the souls of the violently passionate, of cursers and of slanderers and dispatcheth them through the dark smoke and destroyeth them through her evil fire, so that they begin to be undone and dissolved. One-hundred-and-thirty-and-three years and nine months do they spend in the chastisements of her regions, while she tormenteth them in the fire of her wickedness.

"It cometh to pass then after all these times,

when the sphere turneth itself and the little Sabaōth, Zeus, cometh to the first of the æons of the sphere, which is called in the world the Ram of Boubastis, that is of Aphroditē; [and] when she [Boubastis] cometh to the seventh house of the sphere, that is to the Balance, then the veils which are between those of the Right and those of the Left, draw themselves aside, and there looketh from the height out of those of the Right the great Sabaōth, the Good; and the whole world and the total sphere [become alarmed] before he hath looked forth. And he looketh down on the regions of Paraplēx, so that her regions may be dissolved and perish. And all the souls which are in her chastisements, are carried and cast back [up] into the sphere anew, because they are ruined in the chastisements of Paraplēx."

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"He continued in the discourse and said: "The second order is called Ariouth the Æthiopian, a female ruler, who is entirely black, under whom stand fourteen other [arch]demons which rule over a multitude of other demons. And it is those demons which stand under Ariouth the Æthiopian, that enter into strife-seekers until they stir up wars and murders arise, and they harden their heart and seduce it to wrath in order that murders may arise.

"And the souls which this authority will carry off in ravishment, pass one-hundred-and-thirteen years in her regions, while she tormenteth them through her dark smoke and her wicked fire, so that they come nigh unto destruction.

"And thereafter, when the sphere turneth itself, and the little Sabaōth, the Good, who is called

in the world Zeus, cometh, and he cometh to the fourth æon of the sphere, that is the Crab, and Boubastis, who is called in the world Aphroditē, cometh into the tenth æon of the sphere which is called the Goat, at that time the veils which are between those of the Left and those of the Right, draw themselves aside, and Yew looketh forth to the right; the whole world becometh alarmed and is agitated together with all the æons of the sphere. And he looketh on the dwellings of Ariouth the Ethiopian, so that her regions are dissolved and ruined, and all the souls which are in her chastisements are carried off and cast back into the sphere anew, because they are ruined through her dark smoke and her wicked fire."

He continued further in his discourse and said: "The third order is called Triple-faced Hekatē, and there are under her authority seven-and-twenty [arch]demons, and it is they which enter into men and seduce them to perjuries and lies and to covet that which doth not belong to them.

"The souls then which Hekatē beareth hence in ravishment, she handeth over to her demons which stand under her, in order that they may torment them through her dark smoke and her wicked fire, they being exceedingly afflicted through the demons. And they spend one-hundred-and-five years and six months, being chastized in her wicked chastisements; and they begin to be dissolved and destroyed.

"And thereafter, when the sphere turneth itself, and the little Sabaōth, the Good, he of the Midst, who is called in the world Zeus, cometh, and he cometh to the eighth æon of the sphere

which is called the Scorpion, and when Boubastis, whom they call Aphroditē, cometh, and she cometh to the second æon of the sphere which is called the Bull, then the veils which are between those of the Right and those of the Left draw themselves aside and Zorokothora Melchisedec looketh out of the height; and the world and the mountains are agitated and the æons become alarmed. And he looketh on all the regions of Hekatē, so that her regions are dissolved and destroyed, and all the souls which are in her chastisements, are carried off and cast back anew into the sphere, because they are dissolved in the fire of her chastisements."

He continued and said: "The fourth order is called Parhedrōn Typhōn, who is a mighty ruler, under whose authority are two-and-thirty demons. And it is they which enter into men and seduce them to lusting, fornicating, adultery and to the continual practice of intercourse. The souls then which this ruler will carry off in ravishment, pass one-hundred-and-twenty-and-eight years in his regions, while his demons torment them through his dark smoke and his wicked fire, so that they begin to be ruined and destroyed.

"It cometh to pass then, when the sphere turneth itself and the little Sabaōth, the Good, he of the Midst, who is called Zeus, cometh, and when he cometh to the ninth æon of the sphere which is called the Archer, and when Boubastis, who is called in the world Aphroditē, cometh, and she cometh to the third æon of the sphere which is called the Twins, then the veils which are between those of the Left and those of the Right, draw themselves aside, and there looketh

forth Zarazaz, whom the rulers call with the name of a mighty ruler of their regions 'Maskelli,' and he looketh on the dwellings of Parhedrōn Typhōn, so that his regions are dissolved and destroyed. And all the souls which are in his chastisements are carried and cast back anew into the sphere, because they are reduced through his dark smoke and his wicked fire."

Again he continued in the discourse and said unto this disciples: "The fifth order, whose ruler is called Yachthanabas, is a mighty ruler under whom standeth a multitude of other demons. It is they which enter into men and bring it about that they have respect of persons,--treating the just with injustice, and favour the cause of sinners, taking gifts for a just judgment and perverting it, forgetting the poor and needy,--they [the demons] increasing the forgetfulness in their souls and the care for that which bringeth no benefit, in order that they may not think of their life, so that when they come out of the body, they are carried in ravishment.

"The souls then which this ruler will carry off in ravishment, are in his chastisements one-hundred-and-fifty years and eight months; and he destroyeth them through his dark smoke and his wicked fire, while they are exceedingly afflicted through the flames of his fire.

"And when the sphere turneth itself and the little Sabaōth, the Good, who is called in the world Zeus, cometh, and he cometh to the eleventh æon of the sphere which is called the Water-man, and when Boubastis cometh to the fifth æon of the sphere which is called the Lion, then the veils which are between those of the Left and those

of the Right, draw themselves aside, and there looketh out of the height the great Iaō, the Good, he of the Midst, on the regions of Yachthanabas, so that his regions are dissolved and destroyed. And all the souls which are in his chastisements are carried off and cast back anew into the sphere, because they are ruined in his chastisements.

"These then are the doings of the ways of the midst concerning which ye have questioned me."

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And when the disciples had heard this, they fell down, adored him and said: "Help us now, Lord, and have mercy upon us, in order that we may be preserved from these wicked chastisements which are prepared for the sinners. Woe unto them, woe unto the children of men! For they grope as the blind in the darkness and see not. Have mercy upon us, O Lord, in this great blindness in which we are. And have mercy upon the whole race of men; for they have lain in wait for their souls, as lions for their prey, making it [sc. the prey] ready as food for their [sc. the rulers'] chastisements because of the forgetfulness and unknowing which is in them. Have mercy then upon us, our Lord, our Saviour, have mercy upon us and save us in this great stupefaction."

Jesus said unto his disciples: "Be comforted and be not afraid, for ye are blessed, because I will make you lords over all these and put them in subjection under your feet. Remember that I have already said unto you before I was crucified: 'I will give you the keys of the kingdom of heaven.' Now, therefore, I say unto you: I will give them unto you."

When then Jesus said this, he chanted a song of praise in the great name. The regions of the ways of the midst hid themselves, and Jesus and his disciples remained in an air of exceedingly strong light.

Jesus said unto his disciples: "Draw near unto me." And they drew near unto him. He turned himself towards the four corners of the world, said the great name over their heads, blessed them and breathed into their eyes.

Jesus said unto them: "Look up and see what ye may see."

And they raised their eyes and saw a great, exceedingly mighty light, which no man in the world can describe.

He said unto them anew: "Look away out of the light and see what ye may see."

They said: "We see fire, water, wine and blood."

Jesus,--that is Aberamenthō,--said unto his disciples: "Amēn, I say unto you: I have brought nothing into the world when I came, save this fire, this water, this wine and this blood. I have brought the water and the fire out of the region of the Light of the lights of the Treasury of the Light; and I have brought the wine and the blood out of the region of Barbēlō. And after a little while my father sent me the holy spirit in the type of a dove.

"And the fire, the water and the wine are for the purification of all the sins of the world. The blood on the other hand was for a sign unto me because of the human body which I received in the region of Barbēlō, the great power of the

invisible god. The breath on the other hand advanceth towards all souls and leadeth them unto the region of the Light.

"For this cause have I said unto you: 'I am come to cast fire on the earth,'--that is: I am come to purify the sins of the whole world with fire.

"And for this cause have I said to the Samaritan woman: 'If thou knewest of the gift of God, and who it is who saith unto thee: Give me to drink,--thou wouldst ask, and he would give thee living water, and there would be in thee a spring which welleth up for everlasting life.'

"And for this cause I took also a cup of wine, blessed it and give it unto you and said: 'This is the blood of the covenant which will be poured out for you for the forgiveness of your sins.'

"And for this cause they have also thrust the spear into my side, and there came forth water and blood.

"And these are the mysteries of the Light which forgive sins; that is to say, these are the namings and the names of the Light."

It came to pass then thereafter that Jesus gave command: "Let all the powers of the Left go to their regions." And Jesus with his disciples remained on the Mount of Galilee. The disciples continued and besought him: "For how long then hast thou not let our sins which we have committed, and our iniquities be forgiven and made us worthy of the kingdom of thy father?

And Jesus said unto them: "Amēn, I say

unto you: Not only will I purify your sins, but I will make you worthy of the kingdom of my father. And I will give you the mystery of the forgiveness of sins, in order that to him whom ye shall forgive on earth, it will be forgiven in heaven, and he whom ye shall bind on earth, will be bound in heaven. I will give you the mystery of the kingdom of heaven, in order that ye your-selves may perform them [sc. the mysteries] for men."

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And Jesus said unto them: "Bring me fire and vine branches." They brought them unto him. He laid out the offering, and set down two wine-vessels, one on the right and the other on the left of the offering. He disposed the offering before them, and set a cup of water before the wine-vessel on the right and set a cup of wine before the wine-vessel on the left, and laid loaves according to the number of the disciples in the middle between the cups and set a cup of water behind the loaves.

Jesus stood before the offering, set the disciples behind him, all clad with linen garments, and in their hands the cipher of the name of the father of the Treasury of the Light, and he made invocation thus, saying: "Hear me, O Father, father of all fatherhood, boundless Light: iaō iouō iaō aōi ōia psinōther therōpsin ōpsither nephthomaōth nephiomaōth marachachtha marmarachtha iēana menaman amanēi (of heaven) israi amēn amēn soubaibai appaap amēn amēn deraarai (behind) amēn amēn sasarsartou amēn amēn koukiamin miai amēn amēn iai iai touap amēn amēn amēn main mari mariē marei amēn amēn amēn.

"Hear me, O Father, father of all fatherhood. I invoke you yourselves ye forgivers of sins, ye purifiers of iniquities. Forgive the sins of the souls of these disciples who have followed me, and purify their iniquities and make them worthy to be reckoned with the kingdom of my father, the father of the Treasury of the Light, for they have followed me and have kept my commandments.

"Now, therefore, O Father, father of all fatherhood, let the forgivers of sins come, whose names are these: siphirepsnichieu zenei berimou sochabrichēr euthari na nai (have mercy upon me) dieisbalmērich meunipos chirie entair mouthiour smour peuchēr oouschous minionor isochobortha.

"Hear me, invoking you, forgive the sins of these souls and blot out their iniquities. Let them be worthy to be reckoned with the kingdom of my father, the father of the Treasury of the Light.

"I know thy great powers and invoke them: auer bebrō athroni ē oureph e ōne souphen knitousochreōph mauōnbi mneuōr souōni chōcheteōph chōche eteōph memōch anēmph.

"Forgive [sing.] the sins of these souls, blot out their iniquities which they have knowingly and unknowingly committed, which they have committed in fornication and adultery unto this day; forgive them then and make them worthy to be reckoned with the kingdom of my father, so that they are worthy to receive of this offering, holy Father.

If thou then, Father, hast heard me and forgiven the sins of these souls and blotted out their iniquities, and hast made them worthy to

be reckoned with thy kingdom, mayest thou give me a sign in this offering."

And the sign which Jesus had said [? besought] happened.

Jesus said unto his disciples: "Rejoice and exult, for your sins are forgiven and your iniquities blotted out, and ye are reckoned with the kingdom of my father."

And when he said this, the disciples rejoiced in great joy.

Jesus said unto them: "This is the manner and way and this is the mystery which ye are to perform for the men who have faith in you, in whom is no deceit and who hearken unto you in all good words. And their sins and their iniquities will be blotted out up to the day on which ye have performed for them this mystery. But hide this mystery and give it not unto all men, but unto him who shall do all the things which I have said unto you in my commandments.

"This then is the mystery in truth of the baptism for those whose sins are forgiven and whose iniquities are blotted out. This is the baptism of the first offering which showeth the way to the region of Truth and to the region of the Light."

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Thereafter his disciples said unto him: "Rabbi, reveal unto us the mystery of the Light of thy father, since we heard thee say: 'There is still a fire-baptism and there is still a baptism of the holy spirit of the Light, and there is a spiritual chrism; these lead the souls into the Treasury of the Light.' Tell us, therefore, their mystery, so that we ourselves may inherit the kingdom of thy father."

Jesus said unto them: "There is no mystery which is more excellent than these mysteries on which ye question, in that it will lead your souls into the Light of the lights, into the regions of Truth and Goodness, into the region of the Holy of all holies, into the region in which there is neither female nor male, nor are there forms in that region, but a perpetual indescribable Light. Nothing more excellent is there, therefore, than these mysteries on which ye question, save only the mystery of the seven Voices and their nine-and-forty powers and their ciphers. And there is no name which is more excellent than them all, the name in which are all names and all lights and all powers.

"Who then knoweth that name, if he cometh out of the body of matter, nor smoke nor darkness nor authority nor ruler of the Fate-sphere nor angel nor archangel nor power can hold down the soul which knoweth that name; but if it cometh out of the world and sayeth that name to the fire, it is quenched and the darkness withdraweth.

"And if it sayeth it to the demons and to the receivers of the outer darkness and their rulers and their authorities and their powers, they will all sink down and their flame will burn and they will cry out: 'Holy, holy art thou, most holy of all holies.'

"And if one sayeth that name to the receivers of the wicked chastisements and their authorities and all their powers and also to Barbēlō and the invisible god and the three triple-powered gods, straightway if one will say this name in those regions, they will all fall one on another, will be undone and destroyed and cry out: 'O Light

of all lights, which is in the boundless lights, remember us and purify us.'"

And when Jesus had finished saying these words, all his disciples cried out, wept with loud sobbing, saying: . . .

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. . . [and lead them forth to the fire-rivers and fire-seas] and take vengeance on it therein for another six months and eight days. Thereafter they lead it up on the way of the midst, and every one of the rulers of the way of the midst chastizeth it in his chastisements another six months and eight days. Thereafter they lead it to the Virgin of Light, who judgeth the good and the evil, that she may judge it. And when the sphere turneth itself, she handeth it over to her receivers, that they may cast it into the coons of the sphere. And the servitors of the sphere lead it forth to a water which is below the sphere; and it becometh a seething fire and eateth into it, until it purifieth it utterly.

"And then cometh Yaluham, the receiver of Sabaōth, the Adamas, who handeth the souls the cup of forgetfulness, and he bringeth a cup filled with the water of forgetfulness and handeth it to the soul, and it drinketh it and forgetteth all regions and all the regions to which it hath gone. And they cast it down into a body which will spend its time continually troubled in its heart.

"This is the chastisement of the curser."

Mary continued and said: "My Lord, the man

who persistently slandereth, if he cometh out of the body, whither shall he get or what is, his chastisement?"

Jesus said: "A man who persistently slandereth, if his time is completed through the sphere, that he cometh out of the body, then Abiout and Charmōn, the receivers of Ariēl, come, lead his soul out of the body and spend three days going round with it and instructing it concerning the creatures of the world.

"Thereafter they lead it below into Ameute before Ariēl, and he chastizeth it in his chastisements eleven months and twenty-and-one days.

"Thereafter they lead it into the chaos before. Yaldabaōth and his forty-and-nine demons, and every one of his demons fall upon it another eleven months and twenty-and-one days, scourging it with fiery whips.

"Thereafter they lead it into fire-rivers and boiling fire-seas, to take vengeance on it therein another eleven months and twenty-and-one days.

"And thereafter they carry it on to the way of the midst, and every one of the rulers on the way of the midst chastizeth it in his chastisements another eleven months and twenty-and-one days.

"Thereafter they carry it to the Virgin of Light, who judgeth the righteous and the sinners, that she may judge it. And when the sphere turneth itself, she handeth it over to her receivers, that they may cast it into the æons of the sphere. And the servitors of the sphere will lead it to a water which is below the sphere; and it becometh

a seething fire and eateth into it until it purifieth it utterly.

"And Yaluham, the receiver of Sabaōth, the Adamas, bringeth the cup of forgetfulness and handeth it to the soul, and it drinketh it and forgetteth all regions and all things and all the regions through which it hath gone. And they deliver it unto a body which will spend its time being afflicted.

"This is the chastisement of the slanderer."

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Mary said: "Woe, woe, unto sinners!"

Salome answered and said: "My Lord Jesus, a murderer who hath never committed any sin but murdering, if he cometh out of the body, what is his chastisement?

Jesus answered and said: "A murderer who hath never committed any sin but murdering, if his time is completed through the sphere, that he cometh out of the body, the receivers of Yaldabaōth come and lead his soul out of the body and bind it by its feet to a great demon with a horse's face, and he spendeth three days circling round with it in the world.

"Thereafter they lead it into the regions of the cold and of the snow, and they take vengeance on it there three years and six months.

"Thereafter they lead it down into the chaos before Yaldabaōth and his forty-and-nine demons, and every one of his demons scourgeth it another three years and six months.

"Thereafter they lead it down into the chaos before Persephonē and take vengeance on it with her chastisements another three years and six months.

"Thereafter they carry it on to the way of

the midst, and every one of the rulers of the way of the midst taketh vengeance on it with the chastisements of its regions another three years and six months.

"Thereafter they lead it unto the Virgin of Light, who judgeth the righteous and the sinners, that she may judge it. And when the sphere turneth itself, she commandeth that it shall be cast into the outer darkness until the time when the darkness of the midst shall be upraised; it [the soul] will be destroyed and dissolved.

"This is the chastisement of the murderer."

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Peter said: "My Lord, let the women cease to question, in order that we also may question."

Jesus said unto Mary and the women: "Give opportunity to your men brethren, that they also may question."

Peter answered and said: "My Lord, a robber and thief, whose sin is this persistently, when he cometh out of the body, what is his chastisement?"

Jesus said: "If the time of such an one is completed through the sphere, the receivers of Adōnis come after him, and lead his soul out of the body, and they spend three days circling round with it and instructing it concerning the creatures of the world.

"Thereafter they lead it down into the Amente before Ariēl, and he taketh vengeance on it in his chastisements three months, eight days and two hours.

"Thereafter they lead it into the chaos before Yaldabaōth and his forty-and-nine demons, and every one of his demons taketh vengeance on it another three months, eight days and two hours.

"Thereafter they lead it on to the way of the midst, and every one of the rulers of the way of the midst taketh vengeance on it through his dark smoke and his wicked fire another three months, eight days and two hours.

"Thereafter they lead it up unto the Virgin of Light, who judgeth the righteous and the sinners, that she may judge it. And when the sphere turneth itself, she handeth it over to her receivers, that they may cast it into the æons of the sphere. And they lead it forth into a water which is below the sphere; and it becometh a seething fire and eateth into it until it purifieth it utterly.

"Thereafter cometh Yaluham, the receiver of Sabaōth, the Adamas, bringeth the cup of forget-fulness and handeth it unto the soul; and it drinketh it and forgetteth all things and all the regions to which it had gone. And they cast it into a lame, halt and blind body.

"This is the chastisement of the thief."

Andrew answered and said: "An arrogant, overweening man, when he cometh out of the body, what will happen to him?"

Jesus said: "If the time of such an one is completed through the sphere, the receivers of Ariēl come after him and lead out his soul [out of the body] and spend three days travelling round in the world [with it] and instructing it concerning the creatures of the world.

"Thereafter they lead it down into the Amente before Ariēl; and he taketh vengeance on it with his chastisements twenty months.

"Thereafter they lead it into the chaos before Yaldabaōth and his forty-and-nine demons; and

he and his demons, one by one, take vengeance on it another twenty months.

"Thereafter they carry it on to the way of the midst; and every one of the rulers of the way of the midst taketh vengeance on it another twenty months.

"And thereafter they lead it unto the Virgin of Light, that she may judge it. And when the sphere turneth itself, she handeth it over to her receivers, that they may cast it into the æons of the sphere. And the servitors of the sphere lead it into a water which is below the sphere; and it becometh a seething fire and eateth into it until it purifieth it.

"And Yaluham, the receiver of Sabaōth, the Adamas, cometh and bringeth the cup with the water of forgetfulness and handeth it to the soul; and it drinketh and forgetteth all things and all the regions to which it had gone. And they cast it up into a lame and deformed body, so that all despise it persistently.

"This is the chastisement of the arrogant and overweening man."

Thomas said: "A persistent blasphemer, what is his chastisement?"

Jesus said: "If the time of such an one is completed through the sphere, the receivers of Yaldabaōth come after him and bind him by his tongue to a great demon with a horse's face; they spend three days travelling round with him in the world, and take vengeance on him.

"Thereafter they lead him into the region of the cold and of the snow, and take vengeance on him there eleven years.

"Thereafter they lead him down into the

chaos before Yaldabaōth and his forty-and-nine demons, and every one of his demons taketh vengeance on him another eleven years.

"Thereafter they lead him into the outer darkness until the day when the great ruler with the dragon's face who encircleth the darkness, shall be judged. And that soul becometh frozen up [?] and destroyed and dissolved.

"This is the judgment of the blasphemer."

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Bartholomew said: "A man who hath intercourse with a male, what is his vengeance?"

Jesus said: "The measure of the man who hath intercourse with males and of the man with whom he lieth, is the same as that of the blasphemer.

"When then the time is completed through the sphere, the receivers of Yaldabaōth come after their soul, and he with his forty-and-nine demons taketh vengeance on it eleven years.

"Thereafter they carry it to the fire-rivers and seething pitch-seas, which are full of demons with pigs' faces. They eat into them and take vengeance on [?] them in the fire-rivers another eleven years.

"Thereafter they carry them into the outer darkness until the day of judgment when the great darkness is judged; and then they will be dissolved and destroyed."

Thomas said: "We have heard that there are some on the earth who take the male seed and the female monthly blood, and make it into a lentil porridge and eat it, saying: 'We have faith in Esau and Jacob.' Is this then seemly or not?"

Jesus was wroth with the world in that hour

and said unto Thomas: "Amēn, I say: This sin is more heinous than all sins and iniquities. Such men will straightway be taken into the outer darkness and not be cast back anew into the sphere, but they shall perish, be destroyed in the outer darkness in a region where there is neither pity nor light, but howling and grinding of teeth. And all the souls which shall be brought into the outer darkness, will not be cast back anew, but will be destroyed and dissolved."

John answered [and said]: "A man who hath committed no sin, but done good persistently, but hath not found the mysteries to pass through the rulers, when he cometh out of the body, what will happen unto him?"

Jesus said: "If the time of such an one is completed through the sphere, the receivers of Bainchōōōch, who is one of the triple-powered gods, come after his soul and lead his soul with joy and exultation and spend three days circling round with it and instructing it concerning the creations of the world with joy and exultation.

"Thereafter they lead it down into the Amente and instruct it concerning the instruments of chastisement in the Amente; but they will not take vengeance on it therewith. But they will only instruct it concerning them, and the smoke of the flame of the chastisements catcheth it only a little.

"Thereafter they carry it up unto the way of the midst and instruct it concerning the chastisements of the ways of the midst, the smoke from the flame catching it a little.

"Thereafter they lead it unto the Virgin of Light, and she judgeth it and depositeth it with

the little Sabaōth, the Good, him of the Midst, until the sphere turneth itself, and Zeus and Aphrodite come in face of the Virgin of Light, while Kronos and Arēs come behind her.

"At that hour she taketh that righteous soul and handeth it over to her receivers, that they may cast it into the peons of the sphere. And the servitors of the sphere lead it forth into a water which is below the sphere; and a seething fire ariseth and eateth into it until it purifieth it utterly.

"Thereafter cometh Yaluham, the receiver of Sabaōth, the Adamas, who giveth the cup of forgetfulness unto the souls, and he bringeth the water of forgetfulness and handeth it to the soul; [and it drinketh it] and forgetteth all things and all the regions to which it had gone.

"Thereafter there cometh a receiver of the little Sabaōth, the Good, him of the Midst. He himself bringeth a cup filled with thoughts and wisdom, and soberness is in it; [and] he handeth it to the soul. And they cast it into a body which can neither sleep nor forget because of the cup of soberness which hath been handed unto it; but it will whip its heart persistently to question about the mysteries of the Light until it find them, through the decision of the Virgin of Light, and inherit the Light for ever."

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Mary said: "A man who hath committed all sins and all iniquities and hath not found the mysteries of the Light, will he receive the chastisements for them all at once?"

Jesus answered: "Yea, he will receive it; if he hath committed three sins, he will receive chastisement for three."

John said: "A man who hath committed all sins and all iniquities, but at last hath found the mysteries of the Light, is it possible for him to be saved?"

Jesus said: "Such a man who hath committed all sins and all iniquities, and he findeth the mysteries of the Light, and performeth and fulfilleth them and ceaseth not nor doeth sins, will inherit the Treasury of the Light."

Jesus said unto his disciples: "When the sphere turneth itself, and Kronos and Arēs come behind the Virgin of Light and Zeus and Aphrodite come in face of the Virgin, they being in their own æons, then the veils of the Virgin draw themselves aside and she falleth into joy in that hour when she seeth these two light-stars before her. And all the souls which she shall cast at that hour into the circuit of the æons of the sphere, that they may come into the world, will be righteous and good and find at this time the mysteries of the Light; she sendeth them anew that they may find the mysteries of the Light.

"If on the other hand Arēs and Kronos come in face of the Virgin and Zeus and Aphroditē behind her, so that she seeth them not, then all the souls which she shall cast in that hour into the creatures of the sphere, will be wicked and wrathful and do not find the mysteries of the Light."

When then Jesus said this unto his disciples in the midst of the Amente, the disciples cried and wept, [saying]: "Woe, woe unto sinners, on whom the negligence and the forgetfulness of the rulers lie until they come out of the body and are led to these chastisements! Have mercy upon us, have mercy upon us, son of the Holy

[paragraph continues] [One], and have compassion with us, that we may be saved from these chastisements and these judgments which are prepared for the sinners; for we also have sinned, our Lord and our Light."

A Later Postscript

. . . the righteous [man]. They went forth three by three to the four zones of heaven and they proclaimed the goodness of the kingdom in the whole world, the Christ inworking with them through the words of confirmation and the signs and the wonders which followed them. And thus was known the kingdom of God on the whole earth and in the whole world of Israel as a witness for all the nations which are from the rising unto the setting [of the sun].

. . . . . . . . . . . .

Sacred Texts Christianity