NAZARENE ACTS OF THE APOSTLES

The Nazarene Acts of the Apostles
The Recognitions of Clement
The Preaching of Peter & The Ascents of James
From the Journal of T. Flavius Clemens
THE TRUE NAMES TRANSLATION
It was Ya’akov who spoke. "Achimi," he said, "Shma’eni! Simeon has
described how YHWH first arranged to enlist a people for his name out of
the tribes. This is in exact harmony with the words of the naviïm, since the
Scriptures say: ‘After that I wall return and rebuild the fallen tent of
Dawid; I will make its flaps good again and restore it. Then the rest of
humanity, even all tribes once called by my name, will look for their
Sovereign, says YHWH who made this known so long ago.’” Ya’akov
haZaddik in Acts 15:13-18 quoting Amos 9:11ff.
These women have struggled for the Tov Besorah along with me, with
Clement, and all my other fellow-workers, whose names are written in the
scroll of life. Shaul / Paul in Philippians 4:3
Original Translation by Thomas Smith.
The True Names Translation by
Jackson H. Snyder, M. Div.,
Theodore A. Dornan &
Chris Plourde.
The Nazarene Acts of the Apostles or The Recognitions of Clement
2
Copyright © 2007 – 2010 by
Jackson H. Snyder
All Rights Reserved
ISBN 978-0-557-42521-1
Third Revision: February 13, 2010
Editor’s note: In order to make clear the name and titles of YHWH, Creator,
Elohim etc., some liberties have been taken with the text. While, rightly so,
the names and titles of the Creator are capitalized to show respect, we feel
the need to differentiate between the respectful orator and the disdainful.
To accomplish this, the names or titles are shown with an italicized Arial
font when an orator is not respectful. As an example: YHWH for respect and
YHWH to show disdain or to mock. We pray the reader a better understanding
through this simple display. - C. Plourde
From the Journal of T. Flavius Clemens
3
Introductory Comments
Jackson H. Snyder II, M.Div., D.H.L.
This scroll contains the story of Clement of Rome’s conversion to True
Religion, written while engaged in the discipleship program of
Shimon Peter (Simeon Kefa), the close associate of Jesus the Christ
(Y’shua the Anointed). Clement’s “epitomes” of Peter’s acts and
preaching are in an autobiographical style and contain numerous
important speeches, lessons on practical living, views of science and
cosmology, demonology and Greek mythology, debating strategies
and problem-solving techniques, and physical descriptions of real
places, all written down as Clement and Kefa travel from Jerusalem
up the west coast to Tripolis and Rome.
As a young man of great education, a descendent of the powerful
Flavian dynasty, cousin to Emperors Vespasian, Titus and Domitian,
Clement volunteered to record Kefa’s words for posterity as a mitvah
for James the Just (Ya’akov haZaddik), mebakker of the assembly at
Jerusalem and brother to Messiah. Yet as a gentile “God-fearer,”
Clement was not allowed to eat with the greater disciples until he
was judged spiritually prepared for immersion into the religion of
the Jerusalem Assembly. Though Clement eventually became Peter’s
successor, throughout most of these writings he is, along with
several others, on the edge of the circle moving toward center.
This scroll includes letters from Kefa to Ya’akov instructing the
Jerusalem Assembly what was to be done with his preaching (that is,
with this, Clement’s journal), and especially how the Assembly
should guard it from his “enemy” – who, from the text – we can only
guess to be either Shimon HaMag or Saul of Tarsus.
For Paul aka Saul is noticeably absent from Clement’s accounts and
Kefa’s speeches. The only place where Saul is specifically identified
is as the “ringleader” of a vicious attack upon Ya’akov and his
disciples as they study on the steps of the Jerusalem Temple.
Ya’akov is hurled down the steps and, being left for dead, is carried
“to his house” with broken legs.
Also included is a letter from Clement to Ya’akov at the event Kefa’s
death in Rome and Kefa’s final words regarding how one should
The Nazarene Acts of the Apostles or The Recognitions of Clement
4
oversee an Assembly. (For, according to other obscure and
contradictory letters, Kefa spent only his last few years in Rome as
something of a “missionary emeritus” of the Assembly.) Clement is
Kefa’s choice as successor, and the histories of the Roman Church bear
out Clement's ascendancy. (Some lists have two other “Popes” in
between Peter and Clement, but when one examines the original
letters of ascendancy, the “in-betweeners” actually served as
administrators for Peter and Paul, who I understand were connected
with different assemblies at Rome – the first primarily composed of
Yahudaïm, the latter of gentiles.)
Of Clement’s writings, preserved are not only this fascinating journal
(which came to be known as The Recognitions of Clement), but
another, amplified journal known as Clementine Homilies, The
Clementia or The Clementina, some sermons, a couple tracts, as well
as a mention in Philippians 4:3 and throughout Eusebius’
Ecclesiastical History. Part of Volume III we reconstructed from the
Homilies.
In my earliest studies of the New Testament, I was perplexed at how
“Shimon Peter” could take up so much space in the Evangels and
Acts, but so little space in the Epistles. (This is even more the case of
James and Jude, sons of Joseph.) In 1989, while writing Secrets
Sayings of the Savior, I discovered a portion of the Clementine
Homilies in an old scroll and was fascinated that this “new” Petrine
literature seemed superior to the Acts of the Apostles while being just
as ancient.
Why were these “Homilies” not in Scripture – and why were they not
even known to Believers – and why were they not read in church or
studied in Sunday School or Bible School (or Seminary, for that
matter)? Likewise, why were they not condemned as were so many
other works of biblical literature, and cast into Pope Gelasius’ fire?
In fact, these scrolls and letters, and many more, are available to
anyone - tucked away in the VIIIth volume of the Ante-Nicene Fathers
– in old translations full of churchy, 19th-century words and out-ofdate
commentary.
From the Journal of T. Flavius Clemens
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Yet within the Clementia reside concepts and doctrines completely
foreign to the Church and to the modern Hebraic Roots Movement;
concepts such as “The Standing Man,” “The Primal Adam,” the nature
of demons and demonic influence in disease, the food ordinances
(including with whom one may eat), and numerous hidden (i.e.
apocryphal) or “done-away-with-by-Jesus” ordinances. These
strange, syncretic teachings were labeled as interpolations by
“scholars” of bygone centuries, planted like dinosaur bones by evil
adversaries of orthodox Christianity – the Gnostics – and dismissed
as heresy.
However, with the long awaited release of the Dead Sea Scrolls, we
learn that “The Standing Man” doctrine et al did not derive from
paganism or Gnosticism, but from sectarian Judaism – from those
whom scholars now call Nazoreans, Ebionites, Rechabites or
Elchasaites (which movements were also condemned by early
Christian heresiologists). The scrolls and parchments preserved in
the marl caves, dated now from 150 B.C.E. to 136 C.E., perpetuate the
very same strange doctrines preached so strongly by Kefa in the
journal of Clement.
The mystery of why it took 45+ years to get the Dead Sea Scrolls
translated is not so secret now that we know what the Scrolls are
composed of - and especially since The International Team of
Scholars assigned to translate them were all Catholics (save one)
headed up by Catholic priests under the jurisdiction of the Chief
Inquisitor, Cardinal Ratzinger who is now Pope Benedict XVI. But that
is someone else’s scroll.
For, if the message of the scrolls and the authentic preaching of Kefa
becomes a matter for religious people (not just scholars), religiously
following the apostolic literature found in both Clement and the
Scrolls must lead the serious, scholastic Believer back to his or her
roots, the supernatural, the Torah – and the teaching of “The Sect of
the Nazarenes” (Acts 24:5).
י
י י
I heartily thank Ted Dornan for editing the previous work of Moore
so that we might read and listen to Clement, a pre-Christian, Hebraic
The Nazarene Acts of the Apostles or The Recognitions of Clement
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document, without being afflicted with out-of-place church language.
The editing, and even more, the recording of all this, have been
monumental tasks; and not without major translation difficulties and
serious attacks by devilish forces.
Finally, I suggest that the reader who wants further background
and explanation on the teachings found in The Authentic Peter to
wade through Robert Eisenman’s “epitomes” found in The Dead
Sea Scrolls and the First Christians, which is out of print but not
rare on the used market. If need be, contact us through
www.apostolia.com.
From the Journal of T. Flavius Clemens
7
TABLE OF CONTENTS
The Recognitions of Clement:
The Acts and Preaching
of Simon PeTER
From the Journal of
T. Flavius Clemens
THE TRUE NAMES TRANSLATION
The Nazarene Acts of the Apostles or The Recognitions of Clement
8
THE RECOGNITIONS
Book I, Page 22
Chapter I: Clement’s Early History; Doubts
Chapter II: His Distress
Chapter III: His Dissatisfaction with the Schools of the Philosophers
Chapter IV: His Increasing Disquiet
Chapter V: His Design to Test the Immortality of the Spirit
Chapter VI: He Hears of Moshiach
Chapter VII: Arrival of barNaba at Rome
Chapter VIII: His Preaching
Chapter IX: Clement’s Interposition on Behalf of Yosef barNaba
Chapter X: Discourse with Yosef barNaba
Chapter XI: Departure of Yosef barNaba
Chapter XII: Clement’s Arrival at Caesarea, and Introduction to Kefa
Chapter XIII: His Cordial Reception by Kefa
Chapter XIV: His Account of Himself to Ya’akov
Chapter XV: Kefa’s First Instruction: Causes of Ignorance
Chapter XVI: Instruction Continued: the Navi ̒Emet Y’shua
Chapter XVII: Kefa Requests Him to Be His Azari
Chapter XVIII: His Profiting by Kefa’s Instruction
Chapter XIX: Kefa’s Satisfaction
Chapter XX: Postponement of Discussion with Shimon HaMag
Chapter XXI: Advantage of the Delay
Chapter XXII: Repetition of Instructions
Chapter XXIII: Repetition Continued
Chapter XXIV: Repetition Continued
Chapter XXV: Repetition Continued
Chapter XXVI: Friendship of YHWH; How Secured
Chapter XXVII: Account of the Creation
Chapter XXVIII: Account of the Creation Continued
Chapter XXIX: The Nephilim: the Flood
Chapter XXX: Noach’s Sons
Chapter XXXI: World after the Flood
Chapter XXXII: Avraham
Chapter XXXIII: Avraham: His Posterity
Chapter XXXIV: The Yisraelim in Mitsrayim
Chapter XXXV: The Exodus
Chapter XXXVI: Allowance of Zebah for a Time
Chapter XXXVII: The Set-apart Place
Chapter XXXVIII: Sins of the Yisraelim
Chapter XXXIX: Mikvah Instituted in Place of Zebahim
Chapter XL: Advent of Y’shua
Chapter XLI: Rejection of Y’shua
Chapter XLII: Call of the Goyim
From the Journal of T. Flavius Clemens
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Chapter XLIII: Success of the Besorah
Chapter XLIV: Challenge by Kayafa
Chapter XLV: Y’shua: Why Called the Moshiach
Chapter XLVI: Anointing
Chapter XLVII: Adamah Anointed a Nevi
Chapter XLVIII: Y’shua, a Priest
Chapter XLIX: Two Comings of Moshiach
Chapter L: His Rejection by the Yahudaïm
Chapter LI: The Only Savior
Chapter LII: The Kadoshim before Moshiach’s Coming
Chapter LIII: Animosity of the Yahudaïm
Chapter LIV: Yahudai Sects
Chapter LV: Public Discussion
Chapter LVI: Zaddikim Refuted
Chapter LVII: Shomronim Refuted
Chapter LVIII: Sophrim Refuted
Chapter LIX: Prushim Refuted
Chapter LX: Talmidim of Yochanan Refuted
Chapter LXI: Kayafa Answered
Chapter LXII: Foolishness of Preaching
Chapter LXIII: Appeal to the Yahudaïm
Chapter LXIV: Temple to Be Destroyed
Chapter LXV: Tumult Stilled by Gamali-El
Chapter LXVI: Discussion Resumed
Chapter LXVII: Speech of Gamali-El
Chapter LXVIII: The Rule of Faith
Chapter LXIX: Two Comings of Moshiach
Chapter LXX: Tumult Raised by Shaul
Chapter LXXI: Flight to Yericho
Chapter LXXII: Kefa Sent to Caesarea
Chapter LXXIII: Welcomed by Zacchai
Chapter LXXIV: Shimon HaMag Challenges Kefa
Book II, page 56
Chapter I: Power of Habit
Chapter II: Curtailment of Sleep
Chapter III: Need of Caution
Chapter IV: Prudence in Dealing with Opponents
Chapter V: Shimon HaMag, a Formidable Antagonist
Chapter VI: Shimon HaMag: His Immorality
Chapter VII: Shimon HaMag: His History
Chapter VIII: Shimon HaMag: His History
Chapter IX: Shimon HaMag: His Profession
Chapter X: Shimon HaMag: His Deception
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Chapter XI: Shimon HaMag, at the Head of the Sect of Dositheus
Chapter XII: Shimon HaMag and Luna
Chapter XIII: Shimon HaMag: Secret of His Magic
Chapter XIV: Shimon HaMag Professes to Be Elohim
Chapter XV: Shimon HaMag, Professed to Have Made a Boy of Air
Chapter XVI: Shimon HaMag: Hopelessness of His Case
Chapter XVII: Men Enemies to Elohim
Chapter XVIII: Responsibility of Men
Chapter XIX: Disputation Begun
Chapter XX: The Malkuth of YHWH and His Righteousness
Chapter XXI: Righteousness the Way to The Kingdom
Chapter XXII: Righteousness; What It Is
Chapter XXIII: Shimon Refuses Shalom
Chapter XXIV: Kefa’s Explanation
Chapter XXV: Principles on Conducting the Discussion
Chapter XXVI: Shimon’s Interruption
Chapter XXVII: Questions and Answers
Chapter XXVIII: Consistency of Moshiach’s Teaching
Chapter XXIX: Shalom and Strife
Chapter XXX: Shalom to the Sons of Shalom
Chapter XXXI: Shalom and War
Chapter XXXII: Shimon’s Challenge
Chapter XXXIII: Authority
Chapter XXXIV: Order of Proof
Chapter XXXV: How Error Cannot Stand with Truth
Chapter XXXVI: Altercation
Chapter XXXVII: Shimon’s Subtlety
Chapter XXXVIII: Shimon’s Creed
Chapter XXXIX: Argument for Polytheism
Chapter XL: Kefa’s Answer
Chapter XLI: The Answer, Continued
Chapter XLII: Guardian Malachim
Chapter XLIII: No Elohim but YHWH
Chapter XLIV: The Serpent, the Author of Polytheism
Chapter XLV: Polytheism Inexcusable
Chapter XLVI: Moshiach Acknowledged the Eloha of the Yahudaïm
Chapter XLVII: Shimon’s Complaint
Chapter XLVIII: Kefa’s Answer
Chapter XLIX: The Supreme Light
Chapter L: Shimon’s Presumption
Chapter LI: The Sixth Sense
Chapter LII: An Absurd Conclusion
Chapter LIII: Shimon’s Blasphemy
Chapter LIV: How How Shimon Learned What Torah Does Not Teach
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Chapter LV: Shimon’s Objections Turned Against Himself
Chapter LVI: No Elohim above the Creator
Chapter LVII: Shimon’s Inconsistency
Chapter LVIII: Shimon’s Elohim Unjust
Chapter LIX: The Creator Our Father,
Chapter LX: The Creator the Supreme Elohim
Chapter LXI: Imagination
Chapter LXII: Kefa’s Experience of Imagination
Chapter LXIII: Kefa’s Reverie
Chapter LXIV: Adamyah’s Rebuke
Chapter LXV: Fallacy of Imagination
Chapter LXVI: Existence and Conception
Chapter LXVII: The Torah Teaches of Immensity
Chapter LXVIII: The Visible and the Invisible Shamayim
Chapter LXIX: Faith and Reason
Chapter LXX: Adjournment
Chapter LXXI: Separation from the Unclean
Chapter LXXII: The Remedy
Book III, page 90
Chapter I: Pearls before Swine
Chapter XII: Second Day’s Discussion
Chapter XIII: Shimon a Seducer
Chapter XIV: Shimon Claims the Fulfillment of Kefa’s Promise
Chapter XV: Shimon’s Arrogance
Chapter XVI: Existence of Evil
Chapter XVII: Not Admitted by All
Chapter XVIII: Manner of Conducting the Discussion
Chapter XIX: Desire of Instruction
Chapter XX: Common Principles
Chapter XXI: Freedom of the Will
Chapter XXII: Responsibility
Chapter XXIII: Origin of Evil
Chapter XXIV: YHWH the Author of Good, Not of Evil
Chapter XXV: “Who has Resisted His Will?”
Chapter XXVI: No Goodness without Liberty
Chapter XXVII: The Visible Sky: Why Made
Chapter XXVIII: Why to Be Dissolved
Chapter XXIX: Corruptible Things Made by the Incorruptible
Chapter XXX: How the Pure in Heart See YHWH
Chapter XXXI: Diligence in Study
Chapter XXXII: Kefa’s Private Instruction
Chapter XXXIII: Learners and Frivolous Objectors
Chapter XXXIV: Against Order is Against Reason
The Nazarene Acts of the Apostles or The Recognitions of Clement
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Chapter XXXV: Learning before Teaching
Chapter XXXVI: Self: Evidence of the Truth,
Chapter XXXVII: YHWH Righteous as Well as Good
Chapter XXXVIII: YHWH’s Justice Shown at the Day of Judgment
Chapter XXXIX: Immortality of the Spirit
Chapter XL: Proved by the Success of the Immoral in This Life
Chapter XLI: Complaints of Shimon
Chapter XLII: “Full of All Subtlety and All Mischief”
Chapter XLIII: Shimon’s Subterfuges
Chapter XLIV: Sight or Hearing?
Chapter XLV: The Fatal Thrust
Chapter XLVI: Shimon’s Rage
Chapter XLVII: Shimon’s Vaunt
Chapter XLVIII: Attempts to Create a Disturbance
Chapter XLIX: Shimon’s Retreat
Chapter L: Kefa’s Benediction
Chapter LI: Kefa’s Accessibility
Chapter LII: False Signs and Miracles
Chapter LIII: Self-Love the Foundation of Goodness
Chapter LIV: YHWH to Be Supremely Loved
Chapter LV: Ten Commandments Corresponding to the Plagues
Chapter LVI: Shimon Resisted Kefa, as the Magicians Moshe
Chapter LVII: Miracles of the Magicians
Chapter LVIII: Truth Veiled with Love
Chapter LIX: Good and Evil in Pairs
Chapter LX: Uselessness of Pretended Miracles
Chapter LXI: Ten Pairs
Chapter LXII: The Life of the Notzrim
Chapter LXIII: A Deserter from Shimon’s Camp
Chapter LXIV: Declaration of Shimon’s Immorality
Chapter LXV: Kefa Resolves to Follow Shimon
Chapter LXVI: Zacchai Made Mebakker of Caesarea
Chapter LXVII: Invitation to Mikvah
Chapter LXVIII: Twelve Sent Before Him
Chapter LXIX: Arrangements Approved by All the Brethren
Chapter LXX: Departure of the Twelve
Chapter LXXI: Kefa Prepares the Caesareans for His Departure
Chapter LXXII: More than Ten Thousand Immersed
Chapter LXXIII: Tidings of Shimon
Chapter LXXIV: Farewell to Caesarea
Chapter LXXV: Contents of Clement’s Dispatches to Ya’akov
Book IV, page 120
Chapter I: Halt at Dora
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Chapter II: Reception in the House of Maro
Chapter III: Shimon’s Flight
Chapter IV: The Harvest Plenteous
Chapter V: Moshe and Moshiach
Chapter VI: A Congregation
Chapter VII: The Sick Healed
Chapter VIII: Providence Vindicated
Chapter IX: State of Innocence a State of Enjoyment
Chapter X: Sin the Cause of Suffering
Chapter XI: Suffering Salutary
Chapter XII: Translation of Enoch
Chapter XIII: Origin of Idolatry
Chapter XIV: YHWH both Good and Righteous
Chapter XV: How Demons Get Power over Men
Chapter XVI: Why They Wish to Possess Men
Chapter XVII: The Besorah Gives Power over Demons
Chapter XVIII: This Power in Proportion to Faith
Chapter XIX: Demons Incite to Idolatry
Chapter XX: Folly of Idolatry
Chapter XXI: Heathen Oracles
Chapter XXII: Why They Sometimes Come True
Chapter XXIII: Evil Not in Substance
Chapter XXIV: Why YHWH Permits Evil
Chapter XXV: Evil Beings Turned to Good Account
Chapter XXVI: Evil Malachim Seducers
Chapter XXVII: Ham the First Magician
Chapter XXVIII: Tower of Babel
Chapter XXIX: Fire-Worship of the Persians
Chapter XXX: Hero-Worship
Chapter XXXI: Idolatry Led to All Immorality
Chapter XXXII: Invitation
Chapter XXXIII: Weakest Yahwist More Powerful … Demon
Chapter XXXIV: Temptation of Moshiach
Chapter XXXV: False Shlichim
Chapter XXXVI: The Garments Unspotted
Chapter XXXVII: The Qahal Dismissed
Book V, page 135
Chapter I: Kefa’s Salutation
Chapter II: Suffering the Effect of Sin
Chapter III: Faith and Unbelief
Chapter IV: Ignorance the Mother of Evils
Chapter V: Advantages of Knowledge
Chapter VI: Free Will
The Nazarene Acts of the Apostles or The Recognitions of Clement
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Chapter VII: Responsibility of Knowledge
Chapter VIII: Desires of the Flesh to Be Subdued
Chapter IX: The Two Kingdoms
Chapter X: Y’shua haNavi ̒Emet
Chapter XI: The Expectation of the Goyim
Chapter XII: Call of the Goyim
Chapter XIII: Invitation of the Goyim
Chapter XIV: Idols Unprofitable
Chapter XV: Folly of Idolatry
Chapter XVI: YHWH Alone a Fit Object of Worship
Chapter XVII: Suggestions of the Old Serpent
Chapter XVIII: His First Suggestion
Chapter XIX: His Second Suggestion
Chapter XX: Idolatry of Mitsrayim
Chapter XXI: Idolatry of Mitsrayim More Reasonable Than Others
Chapter XXII: Second Suggestion Continued.
Chapter XXIII: Third Suggestion
Chapter XXIV: Fourth Suggestion
Chapter XXV: Fifth Suggestion
Chapter XXVI: Sixth Suggestion
Chapter XXVII: Creation Takes Vengeance on Sinners
Chapter XXVIII: Eternity of Punishments
Chapter XXIX: YHWH’s Care of Human Things
Chapter XXX: False Religion of Fathers to Be Abandoned
Chapter XXXI: Paganism, Its Enormities
Chapter XXXII: Obedience to YHWH Calls to Sobriety and Modesty
Chapter XXXIII: Origin of Immorality
Chapter XXXIV: Who are Worshippers of YHWH?
Chapter XXXV: Judgment to Come
Chapter XXXVI: Conclusion of Discourse
Book VI, page 160
Chapter I: Diligence in Study
Chapter II: Much to Be Done in a Little Time
Chapter III: Righteous Anger
Chapter IV: Not Shalom, But a Sword
Chapter V: How the Fight Begins
Chapter VI: YHWH to Be Loved More than Parents
Chapter VII: The Earth Made for Men.
Chapter VIII: Necessity of Mikvah (Immersion)
Chapter IX: Use of Mikvah
Chapter X: Necessity of Good Works
Chapter XI: Inward and Outward Cleansing
Chapter XII: Importance of Chastity
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Chapter XIII: Superiority of Moshiach’s Morality
Chapter XIV: Knowledge Enhances Responsibility
Chapter XV: Mebakkerim, Zaqenim, Azariïm, and Widows Appointed
Book VII, page 159
Chapter I: Journey from Tripolis
Chapter II: Talmidim Divided into Two Bands
Chapter III: Order of March
Chapter IV: Clement’s Joy at Remaining with Kefa
Chapter V: Clement’s Affection for Kefa
Chapter VI: Kefa’s Simplicity of Life
Chapter VII: Kefa’s Humility
Chapter VIII: Clement’s Family History
Chapter IX: Disappearance of His Mother and Brothers
Chapter X: Disappearance of His Father
Chapter XI: Different Effects of Suffering on Heathens and Believers
Chapter XII: Excursion to Aradus
Chapter XIII: The Beggar Woman
Chapter XIV: The Woman’s Grief
Chapter XV: The Woman’s Account
Chapter XVI: The Woman’s Account Continued
Chapter XVII: The Woman’s Account Continued
Chapter XVIII: The Woman’s Account Continued
Chapter XIX: Kefa’s Reflections on Her Account
Chapter XX: Kefa’s Statement to the Woman
Chapter XXI: A Discovery
Chapter XXII: A Joyful Meeting
Chapter XXIII: A Miracle
Chapter XXIV: Departure from Aradus
Chapter XXV: Journeyings
Chapter XXVI: Recapitulation
Chapter XXVII: Recapitulation Continued
Chapter XXVIII: More Recognitions
Chapter XXIX: “Nothing Common or Unclean”
Chapter XXX: “Who Can Forbid Water?”
Chapter XXXI: Too Much Joy
Chapter XXXII: “He Brings Them unto Their Desired Haven”
Chapter XXXIII: Another Wreck Prevented
Chapter XXXIV: Mikvah Must Be Preceded by Fasting
Chapter XXXV: Desiring the Salvation or Others
Chapter XXXVI: The Sons’ Pleading
Chapter XXXVII: Kefa Unyielding
Chapter XXXVIII: Reward of Chastity
The Nazarene Acts of the Apostles or The Recognitions of Clement
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Book VIII, page 174
Chapter I: The Old Workman
Chapter II: Genesis
Chapter III: A Friendly Conference
Chapter IV: The Question Stated
Chapter V: Freedom of Discussion Allowed
Chapter VI: The Other Side of the Question Stated
Chapter VII: The Way Cleared
Chapter VIII: Instincts
Chapter IX: Simple and Compound
Chapter X: Creation Implies Providence
Chapter XI: General or Special Providence
Chapter XII: Prayer Inconsistent with Genesis
Chapter XIII: A Creator Necessary
Chapter XIV: Mode of Creation
Chapter XV: Theories of Creation
Chapter XVI: The World made of what we cannot see by a Creator
Chapter XVII: Doctrine of Atoms Untenable
Chapter XVIII: The Concourse of Atoms Could Not Make the World
Chapter XIX: More Difficulties of the Atomic Theory
Chapter XX: Plato’s Testimony
Chapter XXI: Mechanical Theory
Chapter XXII: Motions of the Stars
Chapter XXIII: Providence in Earthly Things
Chapter XXIV: Rivers and Seas
Chapter XXV: Plants and Animals
Chapter XXVI: Germination of Seeds
Chapter XXVII: Power of Water
Chapter XXVIII: The Human Body
Chapter XXIX: Symmetry of the Body
Chapter XXX: Breath and Blood
Chapter XXXI: The Intestines
Chapter XXXII: Generation
Chapter XXXIII: Correspondences in Creation
Chapter XXXIV: Time of Making the World
Chapter XXXV: A Contest of Hospitality
Chapter XXXVI: Arrangements for Tomorrow
Chapter XXXVII: “The Form of Sound Words … from Me”
Chapter XXXVIII: The Chief Man’s House
Chapter XXXIX: Recapitulation of Yesterday’s Argument
Chapter XL: Genesis
Chapter XLI: The Rainbow
Chapter XLII: Types and Forms
Chapter XLIII: Things Apparently Useless and Vile Made by Elohim
From the Journal of T. Flavius Clemens
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Chapter XLIV: Orderly and Disorderly
Chapter XLV: Motions of the Sun and Moon
Chapter XLVI: Sun and Moon Both Minister Good and Evil
Chapter XLVII: Chastisements on the Righteous and the Immoral
Chapter XLVIII: Chastisements for Sins
Chapter XLIX: Elohim’s Precepts Despised
Chapter L: The Flood
Chapter LI: Evils Brought in by Sin
Chapter LII: “No Rose without Its Thorn”
Chapter LIII: Everything Has Its Corresponding Contrary
Chapter LIV: An Illustration
Chapter LV: The Two Kingdoms
Chapter LVI: Origin of Evil
Chapter LVII: The Old Man Unconvinced
Chapter LVIII: Sitting in Judgment upon YHWH
Chapter LIX: The Navi ̒Emet Y’shua
Chapter LX: His Deliverances Not to Be Questioned
Chapter LXI: Ignorance of the Philosophers
Chapter LXII: End of the Conference
Book IX, page 204
Chapter I: An Explanation
Chapter II: Preliminaries
Chapter III: Beginning of the Discussion
Chapter IV: Why the Evil Prince Was Made
Chapter V: Necessity of Inequality
Chapter VI: Arrangements of the World for the Exercise of Virtue
Chapter VII: The Old and the New Birth
Chapter VIII: Uses of Evils
Chapter IX: “Conceived in Sin”
Chapter X: Flax Smeared with Pitch
Chapter XI: Fear
Chapter XII: Astrologers
Chapter XIII: Retribution Here or Hereafter
Chapter XIV: Knowledge Deadens Lusts
Chapter XV: Fear of Men and of Elohim
Chapter XVI: Imperfect Conviction
Chapter XVII: Astrological Lore
Chapter XVIII: The Reply
Chapter XIX: Refutation of Astrology
Chapter XX: Brahmans
Chapter XXI: Districts of Heaven
Chapter XXII: Customs of the Gelones
Chapter XXIII: Manners of the Susidae
The Nazarene Acts of the Apostles or The Recognitions of Clement
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Chapter XXIV: Different Customs of Different Countries
Chapter XXV: Not Genesis, But Free Will
Chapter XXVI: Climates
Chapter XXVII: Doctrine of “Climates” Untenable
Chapter XXVIII: Yahudai Customs
Chapter XXIX: The Good News More Powerful Than “Genesis”
Chapter XXX: “Genesis” Inconsistent with YHWH’s Justice
Chapter XXXI: Value of Knowledge
Chapter XXXII: Stubborn Facts
Chapter XXXIII: An Approaching Recognition
Chapter XXXIV: The Other Side of the Story
Chapter XXXV: Revelations
Chapter XXXVI: New Revelations
Chapter XXXVII: Another Recognition
Chapter XXXVIII: “Malachim Unawares”
Book X, page 221
Chapter I: Probation
Chapter II: A Difficulty
Chapter III: A Suggestion
Chapter IV: Free Inquiry
Chapter V: Good and Evil
Chapter VI: Kefa’s Authority
Chapter VII: Clement’s Argument
Chapter VIII: Admitted Evils
Chapter IX: Existence of Evil on Astrological Principles
Chapter X: How to Make Progress
Chapter XI: Test of Astrology
Chapter XII: Astrology Baffled by Free Will
Chapter XIII: People Admitted
Chapter XIV: No Man Has Universal Knowledge
Chapter XV: Clement’s Disclosure
Chapter XVI: Would that All Elohim’s People Were Naviïm
Chapter XVII: Goyim Cosmogony
Chapter XVIII: Family of Saturn
Chapter XIX: Their Destinies
Chapter XX: Doings of Jupiter
Chapter XXI: A Black Catalogue
Chapter XXII: Vile Transformation of Jupiter
Chapter XXIII: Why an Elohim?
Chapter XXIV: Folly of Polytheism
Chapter XXV: Dead Men Deified
Chapter XXVI: Metamorphoses
Chapter XXVII: Inconsistency of Polytheists
From the Journal of T. Flavius Clemens
19
Chapter XXVIII: Buttresses of the Goyim
Chapter XXIX: Allegories
Chapter XXX: Cosmogony of Orpheus
Chapter XXXI: Hesiod’s Cosmogony
Chapter XXXII: Allegorical Interpretation
Chapter XXXIII: Allegory of Jupiter, Etc
Chapter XXXIV: Other Allegories
Chapter XXXV: Uselessness of These Allegories
Chapter XXXVI: The Allegories: an Afterthought
Chapter XXXVII: Like False Elohim, Like Worshippers
Chapter XXXVIII: Writings of the Poets
Chapter XXXIX: All for the Best
Chapter XL: Further Information Sought
Chapter XLI: Explanation of Mythology
Chapter XLII: Interpretation of Scripture
Chapter XLIII: A Word of Exhortation
Chapter XLIV: Earnestness
Chapter XLV: All Ought to Repent
Chapter XLVI: The Sure Word of Prophecy
Chapter XLVII: “A Faithful Saying, and Worthy of All Acceptation”
Chapter XLVIII: Errors of the Philosophers
Chapter XLIX: YHWH’s Longsuffering
Chapter L: Philosophers Not Benefactors of Men
Chapter LI: Y’shua Moshiach the Navi ̒Emet
Chapter LII: Appion and Nubian
Chapter LIII: A Transformation
Chapter LIV: Excitement in Antioch
Chapter LV: A Stratagem
Chapter LVI: Shimon’s Design in the Transformation
Chapter LVII: Great Grief
Chapter LVIII: How It All Came about
Chapter LIX: A Scene of Mourning
Chapter LX: A Counterplot
Chapter LXI: A Mine Dug
Chapter LXII: A Case of Conscience
Chapter LXIII: A Pious Fraud
Chapter LXIV: A Competition in Lying
Chapter LXV: Success of the Plot
Chapter LXVI: Truth Told by Lying Lips
Chapter LXVII: Faustinianus is Himself Again
Chapter LXVIII: Kefa’s Entry into Antioch
Chapter LXIX: Kefa’s Thanksgiving
Chapter LXX: Miracles
Chapter LXXI: Success
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Chapter LXXII: Joyful Ending
APPENDICES
Appendix A: Kefa’s Letter to Ya’akov, page 253
Chapter I: Doctrine of Reserve
Chapter II: Misrepresentation of Kefa's Doctrine
Chapter III: Initiation
Chapter IV: An Adjuration Concerning the Receivers of the Book
Chapter V: The Adjuration Accepted
Appendix B: Clement’s Letter to Ya’akov, page 259
Greeting
Chapter I: Kefa's Martyrdom
Chapter II: The Anointing of Clement
Chapter III: “I Am Not Fit to Be Mebakker”
Chapter IV: The Recompense of the Reward
Chapter V: A Charge
Chapter VI: The Duty of an Mebakker
Chapter VII: Duties of Zaqenim
Chapter VIII: “Do Good Unto All”
Chapter IX: “Let Brotherly Love Continue”
Chapter X: “Whatsoever Things are Honest”
Chapter XI: Doubts to be Satisfied
Chapter XII: Duties of Azariïm
Chapter XIII: Duties of Morim
Chapter XIV: The Vessel of the Congregation
Chapter XV: Incidents of the Voyage
Chapter XVI: The Mebakker's Labors and Reward
Chapter XVII: The People's Duties
Chapter XVIII: “As a Heathen Man and a Publican”
Chapter XIX: Installation of Clement
Chapter XX: Clement's Obedience
Appendix C: Glossary, page 268
Codex Sinaiticus New Testament, page 273
About Jackson Snyder, page 274
About Ted Dornan & Chris Plourde, page 275
From the Journal of T. Flavius Clemens
21
The Recognitions of Clement
~ or ~
The Nazarene Acts of the Apostles
From the Journal of
T. Flavius Clemens
THE TRUE NAMES TRANSLATION
The Nazarene Acts of the Apostles or The Recognitions of Clement
22
Book I
Chapter I: Clement’s Early History; Doubts
I Clement, who was born in the city of Rome, was from my earliest age a
lover of chastity; while the bent of my mind held me bound as with chains
of anxiety and sorrow. For a thought that was in me—whence originating, I
cannot tell—constantly led me to think of my condition of mortality, and to
discuss such questions as these: Whether there be for me any life after
death, or whether I am to be wholly annihilated: whether I did not exist
before I was born, and whether there will be no remembrance of this life
after death, and so the boundlessness of time will consign all things to
oblivion and silence; so that not only will we cease to be, but there will be
no remembrance that we have ever been. This also I revolved in my mind:
when the world was made, or what was before it was made, or whether it
has existed from eternity. For it seemed certain, that if it had been made, it
must be doomed to dissolution; and if it be dissolved, what is to be
afterwards? Unless, it may be that all things will be buried in oblivion and
silence, or something will be, which the mind of man cannot now conceive.
Chapter II: His Distress
While I was continually revolving in my mind these and such like
questions, suggested I know not how, I was pining away wonderfully
through excess of grief; and, what was worse, if at any time I thought to cast
aside such cares, as being of little use, the waves of anxiety rose all the
higher upon me. For I had in me that most excellent companion, who would
not suffer me to rest—the desire of immortality: for, as the subsequent
issue showed, and the favor of Almighty YHWH directed, this bent of mind
led me to the quest of truth, and the acknowledgment of the true light; and
hence it came to pass, that ere long I pitied those whom formerly in my
ignorance I believed to be blest.
Chapter III: His Dissatisfaction with the Schools of the Philosophers
Having therefore such a bent of mind from my earliest years, the desire
of learning something led me to frequent the schools of the philosophers.
There I saw that naught else was done, save that doctrines were asserted
and controverted without end, contests were waged, and the arts of
syllogisms and the subtleties of conclusions were discussed. If at any time
the doctrine of the immortality of the spirit prevailed, I was thankful; if at
any time it was impugned, I went away sorrowful. Still, neither doctrine had
the power of truth over my heart. This only I understood: that opinions and
definitions of things were accounted true or false, not in accordance with
their nature and the truth of the arguments, but in proportion to the talents
of those who supported them. And I was all the more tortured in the bottom
of my heart, because I was neither able to lay hold of any of those things
that were spoken as firmly established, nor was I able to lay aside the desire
From the Journal of T. Flavius Clemens
23
of inquiry; but the more I endeavored to neglect and despise them, so much
the more eagerly, as I have said, did a desire of this sort, creeping in upon
me secretly as with a kind of pleasure, take possession of my heart and
mind.
Chapter IV: His Increasing Disquiet
Being therefore distressed in the discovery of things, I said to myself,
“Why do we labor in vain, since the end of things is manifest? For if after
death I will be no more, my present torture is useless; but if there is to be
for me a life after death, let us keep for that life the excitements that belong
to it, lest it be that some sadder things befall me than those that I now
suffer, unless I will have lived obediently and soberly; and, according to the
opinions of some of the philosophers, I be consigned to the stream of darkrolling
Phlegethon, or to Tartarus, like Sisyphus and Tityus, and to ageless
punishment in the infernal regions, like Ixion and Tantalus.” And again I
would answer to myself: “But these things are fables; or if it be so, since the
matter is in doubt, it is better to live obediently.” But again I would ponder
with myself: “How should I restrain myself from the lust of sin, while
uncertain as to the reward of righteousness?-and all the more when I have
no certainty what righteousness is, or what is pleasing to YHWH; and when
I cannot ascertain whether the spirit be immortal, and be such that it has
anything to hope for; nor do I know what the future is certainly to be.” Yet
still I cannot rest from thoughts of this sort.
Chapter V: His Design to Test the Immortality of the Spirit
What, then, will I do? This will I do. I will proceed to Mitsrayim, and
there I will cultivate the friendship of the hierophants or naviïm, who
preside at the shrines. Then I will win over a magician by money, and
entreat him, by what they call the necromantic art, to bring me a spirit from
the infernal regions, as if I were desirous of consulting it about some
business. But this will be my consultation, whether the spirit is immortal.
Now, the proof that the spirit is immortal will be put past doubt, not from
what it says, or from what I hear, but from what I see: for seeing it with my
eyes, I will ever after hold the surest conviction of its immortality; and no
fallacy of words or uncertainty of hearing will ever be able to disturb the
persuasion produced by sight. However, I related this project to a certain
philosopher with whom I was intimate, who counseled me not to venture
upon it; “for,” said he, “if the spirit should not obey the call of the magician,
you henceforth will live more hopelessly, as thinking that there is nothing
after death, and also as having tried things unlawful. If, however, you seem
to see anything, what obedience or what piety can arise to you from things
unlawful and illicit? For they say that transactions of this sort are hateful to
the Almighty, and that Elohim sets Himself in opposition to those who
trouble spirits after their release from the body.” When I heard this, I was
The Nazarene Acts of the Apostles or The Recognitions of Clement
24
indeed staggered in my purpose; yet I could not in any way either lay aside
my longing, or cast off the distressing thought.
Chapter VI: He Hears of Moshiach
Not to make a long story of it, while I was tossed upon these billows of
my thought, a certain report, which took its rise in the regions of the East in
the reign of Tiberius Caesar, gradually reached us; and gaining strength as it
passed through every place, like some good message sent from YHWH, it
was filling the whole world and suffered not the divine will to be concealed
in silence. For it was spread over all places, announcing that there was a
certain person in Judaea, who, beginning in the springtime, was preaching
the Malkuth of YHWH to the Yahudaïm, and saying that those should
receive it who should observe the ordinances of His commandments and
His doctrine. And that His speech might be believed to be worthy of credit,
and full of the Almighty, He was said to perform many mighty works, and
wonderful signs and prodigies by His mere word; so that, as one having
power from YHWH, He made the deaf to hear, and the blind to see, and the
lame to stand erect, and expelled every infirmity and all demons from men;
yea, that He even raised dead persons who were brought to Him; that He
cured lepers also, looking at them from a distance; and that there was
absolutely nothing that seemed impossible to Him. These and such like
things were confirmed in process of time, not now by frequent rumors, but
by the plain statements of persons coming from those quarters; and day by
day the truth of the matter was further disclosed.
Chapter VII: Arrival of Yosef barNaba at Rome
At length meetings began to be held in various places in the city, and this
subject to be discussed in conversation, and to be a matter of wonder who
this might be who had appeared, and what message He had brought from
YHWH to men; until, about the same year, a certain man, standing in a most
crowded place in the city, made proclamation to the people, saying: “Hear
me, O you citizens of Rome. The Son of YHWH is now in the regions of
Judaea, promising ageless life to everyone who will hear Him, but upon
condition that he will regulate his actions according to the will of Him by
whom He has been sent, even of YHWH the Father. So turn from evil things
to good, from things temporal to things ageless. Acknowledge that there is
one El, ruler of heaven and earth, in whose righteous sight the unrighteous
inhabit His world. But if you be converted and act according to His will,
then, coming to the world to come, and being made immortal, you will enjoy
His unspeakable blessings and rewards.” Now, the man who spoke these
things to the people was from the regions of the East, by tribe a Hebrew, by
name Yosef barNaba, who said that he himself was one of His talmidim, and
that he was sent for this end, that he should declare these things to those
who would hear them. When I heard these things, I began, with the rest of
From the Journal of T. Flavius Clemens
25
the multitude, to follow him and to hear what he had to say. Truly I
perceived that there was nothing of dialectic artifice in the man, but that he
expounded with simplicity, and without any craft of speech, such things as
he had heard from the Son of YHWH, or had seen. For he did not confirm his
assertions by the force of arguments; but produced, from the people who
stood round about him, many witnesses of the sayings and marvels that he
related.
Chapter VIII: His Preaching
Now, inasmuch as the people began to assent willingly to the things that
were sincerely spoken and to embrace his simple discourse, those who
thought themselves learned or philosophic began to laugh at the man and to
flout him, and to throw out for him the grappling-hooks of syllogisms, like
strong arms. But he, unterrified, regarding their subtleties as mere ravings,
did not even judge them worthy of an answer, but boldly pursued the
subject that he had set before him. At length, some one having proposed
this question to him as he was speaking, Why a gnat has been so formed,
that though it is a small creature, and has six feet, yet it has got wings in
addition; whereas an elephant, though it is an immense animal, and has no
wings, yet has only four feet; he, paying no attention to the question, went
on with his discourse, which had been interrupted by the unseasonable
challenge, only adding this admonition at every interruption: “We have it in
charge to declare to you the words and the wondrous works of Him who
has sent us, and to confirm the truth of what we speak, not by artfully
devised arguments, but by witnesses produced from amongst yourselves.
For I recognize many standing in the midst of you whom I remember to
have heard along with us the things that we have heard, and too, have seen
what we have seen. But be it in your option to receive or to spurn the
tidings that we bring to you. For we cannot keep back what we know to be
for your advantage because, if we be silent, woe is to us; but to you, if you
receive not what we speak, destruction. I could indeed very easily answer
your foolish challenges, if you asked for the sake of learning truth—I mean
as to the difference of a gnat and an elephant; but now it were absurd to
speak to you of these creatures, when the very Creator and Framer of all
things is unknown by you.”
Chapter IX: Clement’s Interposition on Behalf of Yosef barNaba
When he had thus spoken, all, as with one consent, with rude voice
raised a shout of derision, to put him to shame, and to silence him, crying
out that he was a barbarian and a madman. When I saw matters going on in
this way, being filled, I know not whence, with a certain zeal, and inflamed
with fervent enthusiasm, I could not keep silence, but cried out with all
boldness, “Most righteously does Almighty YHWH hide His will from you,
whom He foresaw to be unworthy of the knowledge of Himself, as is
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manifest to those who are really wise, from what you are now doing. For
when you see that preachers of the will of YHWH have come amongst you,
because their speech makes no show of knowledge of the grammatical art,
but in simple and unpolished language they set before you the divine
commands, so that all who hear may be able to follow and to understand
the things that are spoken, you deride the ministers and messengers of your
salvation, not knowing that it is the condemnation of you who think
yourselves skillful and eloquent, that rustic and barbarous men have the
knowledge of the truth; whereas, when it has come to you, it is not even
received as a guest, while, if your intemperance and lust did not oppose, it
ought to have been a citizen and a native. Thus you are convicted of not
being friends of truth and philosophers, but followers of boasting and vain
speakers. You think that truth dwells not in simple, but in ingenious and
subtle words, and produce countless thousands of words that are not to be
rated at the worth of one word. What, then, do you think will become of
you, all you crowd of Greeks, if there is to be, as he says, a judgment by
YHWH? But now give over laughing at this man to your own destruction,
and let any one of you who pleases answer me; for, indeed, by your barking
you annoy the ears even of those who desire to be saved, and by your
clamor you turn aside to the fall of infidelity the minds that are prepared for
faith. What pardon can there be for you who deride and do violence to the
messenger of the truth when he offers to you the knowledge of YHWH?
Whereas, even if he brought you nothing of truth, yet, even for the kindness
of his intentions towards you, you ought to receive him with gratitude and
welcome.”
Chapter X: Discourse with Yosef barNaba
While I was urging these and similar arguments, a great excitement was
stirred up amongst the bystanders, some being moved with pity as towards
a stranger, and approving my speech as in accordance with that feeling;
others, petulant and stolid, rousing the anger of their undisciplined minds
as much against me as against Yosef barNaba. But as the day was declining
to evening, I laid hold of Yosef barNaba by the right hand, and led him away,
although reluctantly, to my house; and there I made him remain, lest
perchance any one of the rude rabble should lay hands upon him. While we
were thus placed in contact for a few days, I gladly heard him discoursing
the word of truth; yet he hastened his departure, saying that he must by all
means celebrate at Judaea a Feast of YHWH that was approaching, and that
there he should remain in future with his countrymen and his brethren,
evidently indicating that he was horrified at the wrong that had been done
to him.
Chapter XI: Departure of Yosef barNaba
From the Journal of T. Flavius Clemens
27
At length I said to him, “Only expound to me the doctrine of that man
who you say has appeared, and I will arrange your sayings in my language,
and will preach the malkuth and righteousness of Almighty YHWH; and
after that, if you wish it, I will even sail along with you, for I am extremely
desirous to see Judaea, and it could be that I will remain with you always.”
To this he answered, “If indeed you wish to see our country, and to learn
those things that you desire, set sail with me even now; or, if there be
anything that detains you now, I will leave with you directions to my
dwelling, so that when you please to come you may easily find me; for
tomorrow I will set out on my journey.” When I saw him determined, I went
down with him to the harbor, and carefully took from him the directions
that he gave me to find his dwelling. I told him that, but for the necessity of
getting some money that was due to me, I should not at all delay, but that I
should speedily follow him. Having told him this, I commended him to the
kindness of those who had charge of the ship, and returned sad; for I was
possessed of the memory of the discourse that I had had with an excellent
guest and a choice friend.
Chapter XII: Clement’s Arrival at Caesarea, and Introduction to Kefa
Having then stopped for a few days, and having in some measure
finished the business of collecting what was owing to me (for I neglected
many things through my desire of hastening, that I might not be hindered
from my purpose), I set sail directly for Judaea, and after fifteen days landed
at Caesarea Stratonis, which is the largest city in Yisrael. When I had landed,
and was seeking for an inn, I learned from the conversation of the people,
that one Kefa, a most approved talmid of Him who appeared in Judaea, and
showed many signs and miracles divinely performed among men, was going
to hold a discussion of words and questions the next day with one Shimon, a
Shomroni. Having heard this, I asked to be shown his lodging; and having
found it, and standing before the door, I informed the doorkeeper who I
was, and whence I came; and, behold, Yosef barNaba coming out! As soon as
he saw me rushed into my arms, weeping for joy, and, seizing me by the
hand, led me in to Kefa, having pointed him out to me at a distance. “This,”
said he, “is Kefa, of whom I spoke to you as the greatest in the wisdom of
YHWH, and to whom also I have spoken constantly of you. Enter, therefore,
as one well known to him; for he is well-acquainted with all the good that is
in you, and has carefully made himself aware of your obedient purpose,
whence also he is greatly desirous to see you. Therefore I present you to
him to-day as a great gift.” At the same time, presenting me, he said, “This, O
Kefa, is Clement.”
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Chapter XIII: His Cordial Reception by Kefa
But Kefa most kindly, when he heard my name, immediately ran to me
and kissed me. Then, having made me sit down, he said, “You did well to
receive as your guest Yosef barNaba, preacher of the truth, not fearing the
rage of the insane people. You will be blessed. For as you have deemed an
ambassador of the truth worthy of all honor, so the truth herself will
receive you a wanderer and a stranger, and will enroll you a citizen of her
own city; and then there will be great joy to you, because, imparting a small
favor, you will be written heir of ageless blessings. Now, therefore, do not
trouble yourself to explain your mind to me; for Yosef barNaba has with
faithful speech informed me of all things about you and your dispositions,
almost daily and without ceasing, recalling the memory of your good
qualities. And to point out to you shortly, as to a friend already of one mind
with us, what is your best course; if there is nothing to hinder you, come
along with us, and hear the word of the truth, which we are going to speak
in every place until we come even to the city of Rome; and now, if you wish
anything, speak.”
Chapter XIV: His Account of Himself to Ya’akov
Having detailed to him what purpose I had conceived from the
beginning, and how I had been distracted with vain inquiries, and all those
things that at first I intimated to you, my master Ya’akov, so that I need not
repeat the same things now, I willingly agreed to travel with him; “for that,”
said I, “is just what I was most eagerly desirous of. But first I should wish
the scheme of truth to be expounded to me, that I may know whether the
spirit is mortal or immortal; and if immortal, whether it will be brought into
judgment for those things that it does here. Further, I desire to know what
that righteousness is, which is pleasing to YHWH; then, further, whether the
world was created, and why it was created, and whether it is to be
dissolved, and whether it is to be renovated and made better, or whether
after this there will be no world at all; and, not to mention everything, I
should wish to be told what is the case with respect to these and such like
things.” To this Kefa answered, “I will briefly impart to you the knowledge
of these things, O Clement: therefore listen.
Chapter XV: Kefa’s First Instruction: Causes of Ignorance
“The will and counsel of YHWH has for many reasons been concealed
from men; first, indeed, through bad instruction, immoral associations, evil
habits, unprofitable conversation, and unrighteous presumptions. On
account of all these, I say, first error, then contempt, then infidelity and
malice, covetousness also, and vain boasting, and other such like evils, have
filled the whole house of this world, like some enormous smoke, and
preventing those who dwell in it from seeing its Founder aright, and from
perceiving what things are pleasing to Him. What, then, is fitting for those
From the Journal of T. Flavius Clemens
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who are within, excepting with a cry brought forth from their inmost hearts
to invoke His aid, who alone is not shut up in the smoke-filled house, that
He would approach and open the door of the house, so that the smoke may
be dissipated that is within, and the light of the sun that shines without may
be admitted.
Chapter XVI: Instruction Continued: the Navi ̒Emet Y’shua
“He, therefore, whose aid is needed for the house filled with the
darkness of ignorance and the smoke of vices, is He, we say, who is called
the Navi ̒Emet, who alone can enlighten the spirits of men, so that with
their eyes they may plainly see the way of safety. For otherwise it is
impossible to get knowledge of divine and ageless things, unless one learns
of that Navi ̒Emet; because, as you yourself stated a little while ago, the
belief of things, and the opinions of causes, are estimated in proportion to
the talents of their advocates: hence, also, one and the same cause is now
thought just, now unjust; and what now seemed true, anon becomes false
on the assertion of another. For this reason, the credit of obedience and
piety demanded the presence of the Navi ̒Emet, that He Himself might tell
us respecting each particular, how the truth stands, and might teach us how
we are to believe concerning each. And therefore, before all else, the
credentials of the navi himself must be examined with all care; and when
you have once ascertained that he is a navi, it behooves you thenceforth to
believe him in everything, and not further to discuss the particulars that he
teaches, but to hold the things that he speaks as certain and sacred; which
things, although they seem to be received by faith, yet are believed on the
ground of the probation previously instituted. For when once at the outset
the truth of the navi is established on examination, the rest is to be heard
and held on the ground of the faith by which it is already established that he
is a teacher of truth. And as it is certain that all things that pertain to divine
knowledge ought to be held according to the rule of truth, so it is beyond
doubt that from none but himself alone can it be known what is true.”
Chapter XVII: Kefa Requests Him to Be His Azari
Having thus spoken, he set forth to me so openly and so clearly who that
Navi was and how He might be found, that I seemed to have before my eyes,
and to handle with my hand, the proofs that he produced concerning the
prophetic truth; and I was struck with intense astonishment how no one
sees, though placed before his eyes, those things that all are seeking for.
Whence, by his command, reducing into order what he had spoken to me, I
compiled a scroll concerning the Navi ̒Emet, and sent it to you, Master
Ya’akov, from Caesarea by his command. For he said that he had received a
command from you to send you every year an account of his sayings and
doings. Meantime, at the beginning of his discourse that he delivered to me
the first day, when he had instructed me very fully concerning the Navi
The Nazarene Acts of the Apostles or The Recognitions of Clement
30
̒Emet, and very many things besides, he added also this: “See,” said he, “for
the future, and be present at the discussions that whenever any necessity
arises, I will hold with those who contradict; against whom, when I dispute,
even if I will seem to be worsted, I will not be afraid of your being led to
doubt of those things that I have stated to you; because, even if I will seem
to be beaten, yet those things will not therefore seem to be uncertain that
the Navi ̒Emet has delivered to us. Yet I hope that we will not be overcome
in disputations either, if only our hearers are reasonable and friends of
truth, who can discern the force and bearing of words, and recognize what
discourse comes from the rhetorical art, not containing truth, but an image
of truth; and what that is, which, uttered simply and without craft, depends
for all its power not on show and ornament, but on truth and reason.”
Chapter XVIII: His Profiting by Kefa’s Instruction
To this I answered: “I give thanks to El Shaddai, because I have been
instructed as I wished and desired. At all events, you may depend upon me
so far, that I can never come to doubt of those things that I have learned of
you; so that even if you yourself should at any time wish to transfer my faith
from the Navi ̒Emet, you should not be able, because I have drunk in with
all my heart what you have spoken. And that you may not think that I am
promising you a great thing when I say that I cannot be moved away from
this faith; it is with me a certainty, that whoever has received this account
of the Navi ̒Emet, can never afterwards so much as doubt of its truth. And
therefore I am confident with respect to this heaven-taught doctrine, in
which all the art of malice is crushed. For in opposition to this prophecy
neither any art can stand, nor the subtleties of sophisms and syllogism; but
every one who hears of the Navi ̒Emet must of necessity long immediately
for the truth itself, nor will he afterwards, under pretext of seeking the
truth, endure diverse errors. So, O my master Kefa, be not further anxious
about me, as if I were one who does not know what he has received, and
how great a gift has been conferred on him. Be assured that you have
conferred a favor on one who knows and understands its value: nor can I be
easily deceived on that account, because I seem to have gotten quickly what
I long desired; for it may be that one who desires gets quickly, while
another does not even slowly attain the things that he desires.”
Chapter XIX: Kefa’s Satisfaction
Then Kefa, when he heard me speak thus, said: “I give thanks to my
YHWH, both for your salvation and for my own shalom; for I am greatly
delighted to see that you have understood what is the greatness of the
prophetic virtue, and because, as you say, not even I myself, if I should wish
it (which YHWH forbid!), should be able to turn you away to another faith.
Now henceforth begin to be with us, and tomorrow be present at our
discussions, for I am to have a contest with Shimon the magician.” When he
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had thus spoken, he retired to take food along with his friends; but he
ordered me to eat by myself; and after the meal, when he had sung praise to
YHWH and given thanks, he rendered to me an account of this proceeding,
and added, “May YHWH grant to you to be made like to us in all things, that,
receiving mikvah, you may be able to meet with us at the same table.”
Having thus spoken, he ordered me to go to rest, for by this time both
fatigue and the time of the day called to sleep.
Chapter XX: Postponement of Discussion with Shimon HaMag
Early next morning Zacchai came in to us, and after salutation, said to
Kefa: “Shimon puts off the discussion till the eleventh day of the present
month, which is seven days hence, for he says that then he will have more
leisure for the contest. But to me it seems that his putting off is also
advantageous to us, so that more may come together, who may be either
hearers or judges of our disputation. However, if it seem proper to you, let
us occupy the interval in discussing among ourselves the things which, we
suppose, may come into the controversy; so that each of us, knowing what
things are to be proposed, and what answers are to be given, may consider
with himself if they are all right, or if an adversary will be able to find
anything to object, or to set aside the things that we bring against him. But if
the things that are to be spoken by us are manifestly impregnable on every
side, we will have confidence in entering upon the examination. And indeed,
this is my opinion, that first of all it ought to be inquired what is the origin
of all things, or what is the immediate thing that may be called the cause of
all things that are: then, with respect to all things that exist, whether they
have been made, and by whom, through whom, and for whom; whether
they have received their subsistence from one, or from two, or from many;
and whether they have been taken and fashioned from none previously
subsisting, or from some: then, whether there is any virtue in the highest
things, or in the lower; whether there is anything that is better than all, or
anything that is inferior to all; whether there are any motions, or none;
whether those things that are seen were always, and will be always;
whether they have come into existence without a creator, and will pass
away without a destroyer. If, I say, the discussion begins with these things, I
think that the things that will be inquired into, being discussed with diligent
examination, will be easily ascertained. And when these are ascertained, the
knowledge of those that follow will be easily found. I have stated my
opinion; be pleased to intimate what you think of the matter.”
Chapter XXI: Advantage of the Delay
To this Kefa answered: “Tell Shimon in the meantime to do as he
pleases, and to rest assured that, YHWH granting, he will always find us
ready.” Then Zacchai went out to intimate to Shimon what he had been told.
But Kefa, looking at us, and perceiving that I was saddened by the putting
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off of the contest, said: “He who believes that the world is administered by
the providence of YHWH El Shaddai ought not, O Clement, my friend, to take
it amiss, in whatever way particular things are done, being assured that the
righteousness of YHWH guides to a favorable and fitting issue even those
things that seem superfluous or contrary in any business, and especially
towards those who worship Him more intimately; and therefore he who is
assured of these things, as I have said, if anything occur contrary to his
expectation, he knows how to drive away grief from his mind on that
account, holding it unquestionable in his better judgment, that, by the
government of the good YHWH, even what seems contrary may be turned
to good. So, O Clement, even now let not this delay of the magician Shimon
sadden you: for I believe that it has been done by the providence of YHWH,
for your advantage; that I may be able, in this interval of seven days, to
expound to you the method of our faith without any distraction, and the
order continuously, according to the tradition of the Navi ̒Emet, who alone
knows time past as it was, the present as it is, and the future as it will be:
such things were indeed plainly spoken by Him, but are not plainly written;
so much so, that when they are read, they cannot be understood without an
expounder, on account of the sin that has grown up with men, as I said
before. Therefore I will explain all things to you that in those things that are
written you may clearly perceive what is the mind of the Torah-giver.”
Chapter XXII: Repetition of Instructions
When he had said this, he began to expound to me point by point of
those chapters of Torah that seemed to be in question, from the beginning
of the creation even to that point of time at which I came to him at Caesarea,
telling me that the delay of Shimon had contributed to my learning all
things in order. “At other times.” said he, “we will discourse more fully on
individual points of which we have now spoken shortly, according as the
occasion of our conversation will bring them before us; so that, according to
my promise, you may gain a full and perfect knowledge of all. Since, then, by
this delay, we have to-day on our hands. I wish to repeat to you again what
has been spoken, that it may be the better recalled to your memory.” Then
he began in this way to refresh my recollection of what he had said: “Do you
remember, O friend Clement, the account I gave you of the ageless age that
knows no end?” Then said I, “Never, O Kefa, will I retain anything, if I can
lose or forget that.”
Chapter XXIII: Repetition Continued
Then Kefa, having heard my answer with pleasure, said: “I congratulate
you because you have answered thus, not because you speak of these things
easily, but because you profess that you remember them; for the most
sublime truths are best honored by means of silence. Yet, for the credit of
those things that you remember concerning things not to be spoken, tell me
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what you retain of those things that we spoke of in the second place, which
can easily be spoken out, that, perceiving your tenacity of memory, I may
the more readily point out to you, and freely open, the things of which I
wish to speak.” Then I, when I perceived that he rejoiced in the good
memory of his hearers, said: “Not only am I mindful of your definition, but
also of that preface that was prefixed to the definition; and of almost all
things that you have expounded, I retain the sense complete, though not all
the words; because the things that you have spoken have been made, as it
were, native to my spirit, and inborn: for you have held out a most sweet
cup to me in my excessive thirst. And that you may not suppose that I am
occupying you with words, being unmindful of things, I will now call to
mind the things that were spoken, in which the order of your discussion
greatly helps me; for the way in which the things that you said followed by
consequence upon one another, and were arranged in a balanced manner,
makes them easily recalled to memory by the lines of their order. For the
order of sayings is useful for remembering them: for when you begin to
follow them point by point in succession, when anything is wanting,
immediately the sense seeks for it; and when it has found it, retains it, or at
all events, if it cannot discover it, there will be no reluctance to ask it of the
Master. But not to delay in granting what you demand of me, I will shortly
rehearse what you delivered to me concerning the definition of truth.
Chapter XXIV: Repetition Continued
“There always was, there is now, and there ever will be, that by which
the first Will begotten from eternity consists; and from the first Will
precedes a second Will. After these came the world; and from the world
came time: from this, the multitude of men; from the multitude the election
of the beloved, from whose oneness of mind the peaceful Malkuth of YHWH
is constructed. But the rest, which ought to follow these, you promised to
tell me at another time. After this, when you had explained about the
creation of the world, you intimated the decree of YHWH, “that He, of His
own good pleasure, announced in the presence of all the first malachim,”
and that He ordained as an ageless Torah to all; and how He established two
kingdoms—I mean that of the present time and that of the future—and
appointed times to each, and decreed that a day of judgment should be
expected, which He determined, in which a severance is to be made of
things and of spirits: so that the immoral indeed will be consigned to
ageless fire for their sins; but those who have lived according to the will of
YHWH the Creator, having received a blessing for their good works,
effulgent with brightest light, introduced into an ageless abode, and abiding
in incorruption, will receive ageless gifts of ineffable blessings.”
Chapter XXV: Repetition Continued
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While I was going on thus, Kefa, enraptured with joy, and anxious for me
as if I had been his son, lest it befall me that I should fail in recollection of
the rest, and be put to shame on account of those who were present, said:
“It is enough, O Clement; for you have stated these things more clearly than
I myself explained them.” Then said I, “Liberal learning has conferred upon
me the power of orderly narration, and of stating those things clearly for
which there is occasion. And if we use learning in asserting the errors of
antiquity, we ruin ourselves by talent and smoothness of speech; but if we
apply learning and favor of speech to the assertion of the truth, I think that
not a little advantage is thereby gained. Be that as it may, my master Kefa,
you can but imagine with what thankfulness I am transported for all the
rest of your instruction indeed, but especially for the statement of that
doctrine that you gave: There is one YHWH, whose work the world is, and
who, because He is in all respects righteous, will render to every one
according to his deeds. And after that you added: For the assertion of this
dogma countless thousands of words will be brought forward; but in those
to whom is granted knowledge of the Navi ̒Emet, all this forest of words is
cut down. And on this account, since you have delivered to me a discourse
concerning the Navi ̒Emet, you have strengthened me with all confidence of
your assertions.” And then, having perceived that the sum of all obedience
and piety consists in this, I immediately replied: “You have proceeded most
excellently, O Kefa: So, in future, expound unhesitatingly, as to one who
already knows what are the foundations of faith and piety, the traditions of
the Navi ̒Emet, who alone, as has been clearly proved, is to be believed. But
that exposition that requires assertions and arguments, reserve for the
unbelievers, to whom you have not yet judged it proper to commit the
indubitable faith of prophetic favor.” When I had said this, I added: “You
promised that you would give at the proper time two things: first this
exposition, at once simple and entirely free from error; and then an
exposition of each individual point as it may be evolved in the course of the
various questions that will be raised. And after this you expounded the
sequence of things in order from the beginning of the world, even to the
present time; and if you please, I can repeat the whole from memory.”
Chapter XXVI: Friendship of YHWH; How Secured
To this Kefa answered: “I am exceedingly delighted, O Clement, that I
commit my words to so safe a heart; for to be mindful of the things that are
spoken is an indication of having in readiness the faith of works. But he
from whom the immoral demon steals away the words of salvation, and
snatches them away from his memory, cannot be saved, even though he
wish it; for he loses the way by which life is reached. So let us the rather
repeat what has been spoken, and confirm it in your heart, that is, in what
manner or by whom the world was made, that we may proceed to the
friendship of the Creator. But His friendship is secured by living well, and
by obeying His will; which will is Torah of all that live. We will therefore
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unfold these things briefly to you, in order that they may be the more surely
remembered.
Chapter XXVII: Account of the Creation
“In the beginning, when YHWH had made the heaven and the earth, as
one house, the shadow that was cast by the mundane bodies involved in
darkness those things that were enclosed in it. But when the will of YHWH
had introduced light, that darkness that had been caused by the shadows of
bodies was straightway dispelled: then at length light is appointed for the
day, darkness for the night. And now the water that was within the world,
in the middle space of that first heaven and earth, congealed as if with frost,
and solid as crystal, is distended, and the middle spaces of the heaven and
earth are separated as by a firmament of this sort; and that firmament the
Creator called heaven, so called by the name of that previously made: and
so He divided into two portions that fabric of the universe, although it was
but one house. The reason of the division was this, that the upper portion
might afford a dwelling-place to malachim and the lower to men. After this,
the place of the sea and the chaos that had been made received that portion
of the water that remained below, by order of the ageless Will; and these
flowing down to the sunk and hollow places, the dry land appeared; and the
gatherings of the waters were made seas. And after this the earth, which
had appeared, produced various species of herbs and shrubs. It gave forth
fountains also, and rivers, not only in the plains, but on the mountains. And
so all things were prepared, that men who were to dwell in it might have it
in their power to use all these things according to their will; that is, either
for good or evil.
Chapter XXVIII: Account of the Creation Continued
“After this He adorns that Visible Sky with stars. He places in it also the
sun and the moon, that the day might enjoy the light of the one, the night
that of the other; and that at the same time they might be for an indication
of things past, present, and future. For they were made for signs of seasons
and of days, which, although they are seen indeed by all, are understood
only by the learned and intelligent. And when, after this, He had ordered
living creatures to be produced from the earth and the waters, He made
Paradise, which also He named a place of delights. But after all these things
He made man, on whose account He had prepared all things, whose internal
species is older, and for whose sake all things that are were made, given up
to his service, and assigned to the uses of his habitation.
Chapter XXIX: The Nephilim: the Flood
“All things therefore being completed that are in heaven, and in earth,
and in the waters, and the human race also having multiplied, in the eighth
generation, Zaddikim, who had lived the life of malachim, being allured by
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the beauty of women, fell into promiscuous and illicit connections with
these; and thenceforth acting in all things without discretion, and
disorderly, they changed the state of human affairs and the divinely
prescribed order of life, so that either by persuasion or force they
compelled all men to sin against YHWH their Creator. In the ninth
generation are born the Gibborim, so called from of old, not dragon-footed,
as the fables of the Greeks relate, but men of immense bodies, whose bones,
of enormous size, are still shown in some places for confirmation. But
against these the righteous providence of YHWH brought a flood upon the
world that the earth might be purified from their pollution, and every place
might be turned into a sea by the destruction of the immoral. Yet there was
then found one righteous man, by name Noach, who, being delivered in the
tayvah with his three sons and their wives, became the colonizer of the
world after the subsiding of the waters, with those animals and seeds that
he had shut up with him.
Chapter XXX: Noach’s Sons
“In the twelfth generation, when YHWH had blessed men, and they had
begun to multiply, they received a commandment that they should not taste
blood, for on account of this also the deluge had been sent. In the thirteenth
generation, when the second of Noach’s three sons had done an injury to his
father, and had been cursed by him, he brought the condition of slavery
upon his posterity. His elder brother meantime obtained the lot of a
dwelling-place in the middle region of the world, in which is the country of
Judaea; the younger obtained the eastern quarter, and he the western. In
the fourteenth generation one of the cursed progeny first erected an altar to
demons, for the purpose of magical arts, and offered there bloody zebahim.
In the fifteenth generation, for the first time, men set up an idol and
worshipped it. Until that time the Hebrew language, which had been given
by YHWH to men, bore sole sway. In the sixteenth generation the sons of
men migrated from the east, and, coming to the lands that had been
assigned to their fathers, each one marked the place of his own allotment by
his own name. In the seventeenth generation Nimrod reigned in Babylonia,
and built a city, and thence migrated to the Persians, and taught them to
worship fire.
Chapter XXXI: World after the Flood
“In the eighteenth generation walled cities were built, armies were
organized and armed, shoftim and laws were sanctioned, Hekels were built,
and the sarim of tribes were adored as gods. In the nineteenth generation
the descendants of him who had been cursed after the flood, going beyond
their proper bounds that they had obtained by lot in the western regions,
drove into the eastern lands those who had obtained the middle portion of
the world, and pursued them as far as Persia, while themselves violently
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took possession of the country from which they expelled them. In the
twentieth generation a son for the first time died before his father, on
account of an incestuous crime.
Chapter XXXII: Avraham
“In the twenty-first generation there was a certain wise man, of the race
of those who were expelled, of the family of Noach’s eldest son, by name
Avraham, from whom our Hebrew tribe is derived. When the whole world
was again overspread with errors, and when for the hideousness of its
crimes destruction was ready for it, this time not by water, but fire; and
when already the scourge was hanging over the whole earth, beginning
with Sedom, this man, by reason of his friendship with YHWH, who was
well pleased with him, obtained from YHWH that the whole world should
not equally perish. From the first this same man, being an astronomer, was
able, from the account and order of the stars, to recognize the Creator, while
all others were in error, and understood that all things are regulated by His
providence. Whence also a malach, standing by him in a vision, instructed
him more fully concerning those things that he was beginning to perceive.
He showed him also what belonged to his race and posterity, and promised
him that those districts should be restored rather than given to them.
Chapter XXXIII: Avraham: His Posterity
“Therefore Avraham, when he was desirous to learn the causes of things,
and was intently pondering upon what had been told him, the Navi ̒Emet
Y’shua appeared to him, who alone knows the hearts and purpose of men,
and disclosed to him all things that he desired. He taught him the
knowledge of the Almighty; intimated the origin of the world, and likewise
its end; showed him the immortality of the spirit, and the manner of life that
was pleasing to YHWH; declared also the resurrection of the dead, the
future judgment, the reward of the good, the punishment of the evil—all to
be regulated by righteous judgment: and having given him all this
information plainly and sufficiently, He departed again to the invisible
abodes. But while Avraham was still in ignorance, as we said to you before,
he acquired two sons, of whom the one was called Ishmael, and the other
Eliezer, whom he adopted. From the one are descended the barbarous
tribes, from the other the people of the Persians, some of whom have
adopted the manner of living and the institutions of their neighbors, the
Brachmans. Others settled in Arabia, of whose posterity some also have
spread into Mitsrayim. From them some of the Indians and of the Mitsrayim
have learned to be circumcised, and to be of purer observance than others,
although in process of time most of them have turned to impiety that was
the proof and sign of purity.
Chapter XXXIV: The Yisraelim in Mitsrayim
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“Nevertheless, as he had got these two sons during the time while he
still lived in ignorance of things, having received the knowledge of YHWH,
he asked of the Righteous One that he might merit to have offspring by
Sarah, who was his lawful wife, though she was barren. She obtained a son,
whom he named Yitzchak, from whom came Ya’akov, and from him the
twelve patriarchs, and from these twelve seventy-two. These, when famine
befell, came into Mitsrayim with all their family; and in the course of four
hundred years, being multiplied by the blessing and promise of YHWH, they
were afflicted by the Mitsrayim. And when they were afflicted, Y’shua
appeared to Moshe, and struck the Mitsrayim with ten plagues, when they
refused to let the Hebrew people depart from them, and return to their
native land; and he brought the people of YHWH out of Mitsrayim. But those
of the Mitsrayim who survived the plagues, being infected with the
animosity of their melek, pursued after the Hebrews. And when they had
overtaken them at the sea-shore, and thought to destroy and exterminate
them all, Moshe, pouring out prayer to YHWH, divided the sea into two
parts, so that the water was held on the right hand and on the left as if it had
been frozen, and the people of YHWH passed as over a dry road; but the
Mitsrayim who were pursuing them, rashly entering, were drowned. For
when the last of the Hebrews came out, the last of the Mitsrayim went down
into the sea; and straightway the waters of the sea, which by his command
were held, bound as with frost, were loosed by his command who had
bound them, and recovering their natural freedom, inflicted punishment on
the immoral tribe.
Chapter XXXV: The Exodus
“After this, Moshe, by the command of YHWH, whose providence is over
all, led out the people of the Hebrews into the wilderness; and, leaving the
shortest road that leads from Mitsrayim to Judaea, he led the people
through long windings of the wilderness, that, by the discipline of forty
years, the novelty of a changed manner of life might root out the evils that
had clung to them by a long-continued familiarity with the customs of the
Mitsrayim. Meantime they came to Mount Sinai, and from there Torah was
given to them with voices and sights from heaven, written in ten precepts,
of which the first and greatest was that they should worship YHWH Himself
alone, and not make to themselves any appearance or form to worship. But
when Moshe had gone up to the mount, and was staying there forty days,
the people, although they had seen Mitsrayim struck with the ten plagues,
and the sea parted and passed over by them on foot, manna also given to
them from heaven for bread, and drink supplied to them out of the rock that
followed them, which kind of food was turned into whatever taste any one
desired; and although, being placed under the torrid region of heaven, they
were shaded by a cloud in the day-time, that they might not be scorched by
the heat, and by night were enlightened by a pillar of fire, lest the horror of
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darkness should be added to the vastness of the wilderness; those very
people, I say, when Moshe stayed in the mount, made and worshipped a
golden calf’s head, after the fashion of Apis, whom they had seen
worshipped in Mitsrayim; and after so many and so great marvels that they
had seen, were unable to cleanse and wash out from themselves the
defilements of old habit. On this account, leaving the short road that leads
from Mitsrayim to Judaea, Moshe conducted them by an immense circuit of
the desert, so that if he might be able, as we mentioned before, to shake off
the evils of old habit by the change of a new education.
Chapter XXXVI: Allowance of Zebah for a Time
“When meantime Moshe, that faithful and wise steward, perceived that
the vice of zebahim to idols had been deeply ingrained into the people from
their association with the Mitsrayim, and that the root of this evil could not
be extracted from them, he allowed them zebahim, but permitted it to be
done only to YHWH, that by any means he might cut off one half of the
deeply ingrained evil, leaving the other half to be corrected by another, and
at a future time; by Him, namely, concerning whom he said himself, ‘A navi
will YHWH your Elohim raise unto you, whom you will hear even as myself,
according to all things that He will say to you. Whosoever will not hear that
navi, his spirit will be cut off from his people.’
Chapter XXXVII: The Set-apart Place
“In addition to these things, he also appointed a place in which alone it
should be lawful to them to sacrifice to YHWH. And all this was arranged
with this view, that when the fitting time should come, and they should
learn by means of Y’shua that YHWH desires mercy and not sacrifice, and
they might see Him who should teach them that the place chosen of YHWH,
in which it was suitable that victims should be offered to YHWH, in his
Hokmah; and that on the other hand they might hear that this place, which
seemed chosen for a time, often harassed as it had been by hostile invasions
and plunderings, was at last to be wholly destroyed. And in order to
impress this upon them, even before the coming of Y’shua, who was to
reject at once the zebahim and the place, it was often plundered by enemies
and burnt with fire, and the people carried into captivity among foreign
tribes, and then brought back when they betook themselves to the mercy of
YHWH; that by these things they might be taught that a people who offer
zebahim are driven away and delivered up into the hands of the enemy, but
they who do mercy and righteousness are without zebahim freed from
captivity, and restored to their native land. But it fell out that very few
understood this; for the greater number, though they could perceive and
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Chapter XXXVIII: Sins of the Yisraelim
“Moshe, then, having arranged these things, and having set over the
people one Yahoshua to bring them to the land of their fathers, himself by
the command of the living El, went up to a certain mountain, and there died.
Yet such was the manner of his death, that till this day no one has found his
burial-place. When, therefore, the people reached their fathers’ land, by the
providence of YHWH, at their first onset the inhabitants of immoral races
are routed, and they enter upon their paternal inheritance, which was
distributed among them by lot. For some time thereafter they were ruled
not by melekim, but judges, and remained in a somewhat peaceful
condition. But when they sought for themselves tyrants rather than
melekim, then also with regal ambition they erected a Hekel in the place
that had been appointed to them for prayer; and afterwards, through a
succession of immoral melekim, the people fell away to greater and still
greater impiety.
Chapter XXXIX: Mikvah Instituted in Place of Zebahim
“But when the time began to draw near that what was wanting in the
Mosaic institutions should be supplied, as we have said, and that the Navi
should appear, of whom he had foretold that He should warn them by the
mercy of YHWH to cease from sacrificing; lest they might suppose that on
the cessation of sacrifice there was no remission of sins for them, He
instituted mikvah by water amongst them, in which they might be absolved
from all their sins on the invocation of His name, and for the future,
following a perfect life, might abide in immortality, being purified not by the
blood of beasts, but by the purification of the Hokmah of YHWH, which is
Y’shua. Subsequently also an evident proof of this great mystery is supplied
in the fact, that every one who, believing in this Navi who had been foretold
by Moshe, is immersed in His name, will be kept unhurt from the
destruction of war that impends over the unbelieving tribe, and the place
itself; but that those who do not believe will be made exiles from their place
and kingdom, that even against their will they may understand and obey
the will of YHWH.
Chapter XL: Advent of the Navi ̒Emet Y’shua
“This thing therefore having been prearranged, He who was expected
comes, bringing signs and miracles as His credentials by which He should
be made manifest. But not even so did the people believe, though they had
been trained during so many ages to the belief of these things. And not only
did they not believe, but they added blasphemy to unbelief, saying that He
was a gluttonous man and a belly-slave, and that He was actuated by a
demon, even He who had come for their salvation. To such an extent does
immorality prevail by the agency of evil ones; so that, but for the Hokmah of
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YHWH assisting those who love the truth, almost all would have been
involved in disobedient delusion. Therefore He chose us twelve, the first
who believed in Him, whom He named shlichim; and afterwards other
seventy-two most approved talmidim, that, at least in this way recognizing
the pattern of Moshe, the multitude might believe that this is He of whom
Moshe foretold, the Navi that was to come.
Chapter XLI: Rejection of Y’shua
“But some one may say that it is possible for any one to imitate a
number; but what will we say of the signs and miracles that He wrought?
For Moshe had wrought miracles and cures in Mitsrayim. He also of whom
he foretold that He should rise up a navi like unto himself, though He cured
every sickness and infirmity among the people, wrought innumerable
miracles, and preached ageless life, was hurried by immoral men to the
stake; which deed was, however, by His power turned to good. In short,
while He was suffering, all the world suffered with Him; for the sun was
darkened, the mountains were torn asunder, the graves were opened, and
the veil of the Hekel was rent, as in lamentation for the destruction
impending over the place. And yet, though all the world was moved, they
themselves are not even now moved to the consideration of these so great
things.
Chapter XLII: Call of the Goyim
“But inasmuch as it was necessary that the Goyim should be called into
the room of those who remained unbelieving, so that the number might be
filled up that had been shown to Avraham, the preaching of the blessed
Malkuth of YHWH is sent into all the world. On this account worldly spirits
are disturbed, who always oppose those who are in quest of liberty, and
who make use of the engines of error to destroy YHWH’s building; while
those who press on to the esteem of safety and liberty, being rendered
braver by their resistance to these spirits, and by the toil of great struggles
against them, attain the crown of safety not without the palm of victory.
Meantime, when He had suffered, and darkness had overwhelmed the
world from the sixth even to the ninth hour, as soon as the sun shone out
again, and things were returned to their usual course, even immoral men
returned to themselves and their former practices, their fear having abated.
For some of them, watching the place with all care, when they could not
prevent His rising again, said that He was a magician; others pretended that
He was stolen away.
Chapter XLIII: Success of the Besorah
“Nevertheless, the truth everywhere prevailed; for, in proof that these
things were done by divine power, we who had been very few became in
the course of a few days, by the help of YHWH, far more than they. So that
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the kohenim at one time were afraid, lest it be that by the providence of
YHWH, to their confusion, the whole of the people should come over to our
faith. Therefore they often sent to us, and asked us to discourse to them
concerning Y’shua, whether He were the Navi whom Moshe foretold, who is
the ageless Moshiach. For on this point only does there seem to be any
difference between us who believe in Y’shua, and the unbelieving
Yahudaïm. But while they often made such requests to us, and we sought
for a fitting opportunity, a week of years was completed from the passion of
Y’shua; the qahal of YHWH that was constituted in Yahrushalayim was most
plentifully multiplied and grew, being governed with most righteous
ordinances by Ya’akov, who was ordained mebakker in it by YHWH.
Chapter XLIV: Challenge by Kayafa
“But when we twelve shlichim, on the day of the Pesach, had come
together with an immense multitude, and entered into the qahal of the
brethren, each one of us, at the request of Ya’akov, stated briefly, in the
hearing of the people, What we had done in every place. While this was
going on, Kayafa, the Kohen haGadol, sent kohenim to us, and asked us to
come to him, that either we should prove to him that Y’shua is the ageless
Moshiach, or he to us that He is not, and that so all the people should agree
upon the one faith or the other; and this he frequently entreated us to do.
But we often put it off, always seeking for a more convenient time.” Then I,
Clement, answered to this: “I think that this very question, whether He is
the Moshiach, is of great importance for the establishment of the faith;
otherwise the Kohen haGadol would not so frequently ask that he might
either learn or teach concerning the Moshiach.” Then Kefa: “You have
answered rightly, O Clement; for as no one can see without eyes, nor hear
without ears, nor smell without nostrils, nor taste without a tongue, nor
handle anything without hands, so it is impossible, without Y’shua, to know
what is pleasing to YHWH.” And I answered: “I have already learned from
your instruction that this true navi is the Moshiach; but I should wish to
learn what the Moshiach means, or why He is so called, that a matter of so
great importance may not be vague and uncertain to me.”
Chapter XLV: Y’shua: Why Called the Moshiach
Then Kefa began to instruct me in this manner: “When Elohim had made
the world, as Master of the universe, He appointed chiefs over the several
creatures, over the trees even, and the mountains, and the fountains, and
the rivers, and all things that He had made, as we have told you; for it were
too long to mention them one by one. He set, therefore, a malach as chief
over the malachim, a spirit over the spirits, a star over the stars, a demon
over the demons, a bird over the birds, a beast over the beasts, a serpent
over the serpents, a fish over the fishes, and a man over men, who is
Moshiach Y’shua. But He is called Moshiach by a certain excellent rite of
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obedience; for as there are certain names common to melekim, as
Ahashwerosh among the Persians, Caesar among the Romans, Pharaoh
among the Mitsrayim, so among the Yahudaïm a melek is called Moshiach.
And the reason of this appellation is this: Although indeed He is the Son of
YHWH, and the beginning of all things, He became as man; Him first YHWH
anointed with oil that was taken from the wood of the tree of life: from that
anointing therefore He is called Moshiach. from there, moreover, He Himself
also, according to the appointment of His Father, anoints with similar oil
every one of the obedient when they come to His kingdom, for their
refreshment after their labors, as having got over the difficulties of the way;
so that their light may shine, and being filled with the Ruach HaKodesh,
they may be endowed with immortality. But it occurs to me that I have
sufficiently explained to you the whole nature of that branch from which
that ointment is taken.
Chapter XLVI: Anointing
“But now also I shall, by a very short representation, recall you to the
recollection of all these things. In the present life, Aaron, the first Kohen
haGadol, was anointed with a composition of anointing, which was made
after the pattern of that spiritual ointment of which we have spoken before.
He was Sar of the people, and as a melek received first-fruits and tribute
from the people, man by man; and having undertaken the office of judging
the people, he judged of things clean and things unclean. But if any one else
was anointed with the same ointment, as deriving virtue from it, he became
either melek, or navi, or priest. If, then, this temporal favor compounded by
men had such efficacy, consider now how potent was that ointment
extracted by YHWH from a branch of the tree of life, when that which was
made by men could confer so excellent dignities among men. For what in
the present age is more glorious than a navi, more illustrious than a priest,
more exalted than a melek?”
Chapter XLVII: Adamah Anointed a Nevi
To this, I replied: “I remember, Kefa, that you told me of the first man
that he was a navi; but you did not say that he was anointed. If then there be
no navi without anointing, how could the first man be a navi, since he was
not anointed?” Then Kefa, smiling, said: “If the first man prophesied, it is
certain that he was also anointed. For although he who has recorded Torah
in his pages is silent as to his anointing, yet he has evidently left us to
understand these things. For as, if he had said that he was anointed, it
would not be doubted that he was also a navi, although it were not written
in Torah; so, since it is certain that he was a navi, it is in like manner certain
that he was also anointed, because without anointing he could not be a navi.
But you should rather have said, "If the ointment was compounded by
Aaron by the perfumer’s art, how could the first man be anointed before
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Aaron’s time, the arts of composition not yet having been discovered?” Then
I answered, “Do not misunderstand me, Kefa; for I do not speak of that
compounded ointment and temporal oil, but of that simple and ageless
ointment, which you told me was made by YHWH, after whose likeness you
say that that other was compounded by men.”
Chapter XLVIII: Y’shua, a Priest
Then Kefa answered, with an appearance of indignation: “What, do you
suppose, Clement, that all of us can know all things before the time? But not
to be drawn aside now from our proposed discourse, we will at another
time, when your progress is more manifest, explain these things more
distinctly. “Then, however, a priest or a navi, being anointed with the
compounded ointment, putting fire to the altar of YHWH, was held
illustrious in all the world. But after Aaron, who was a priest, another is
taken out of the waters. I do not speak of Moshe, but of Him who, in the
waters of mikvah, was called by YHWH His Son. For it is Y’shua who has put
out, by the favor of mikvah, that fire that the priest kindled for sins; for,
from the time when He appeared, the anointing has ceased, by which the
office of kohen or navi or melak was conferred.
Chapter XLIX: Two Comings of Moshiach
“His coming, therefore, was predicted by Moshe, who delivered Torah of
YHWH to men; but by another also before him, as I have already informed
you. He therefore intimated that He should come, humble indeed in His first
coming, but glorious in His second. And the first, indeed, has been already
accomplished; since He has come and taught, and He, the Judge of all, has
been judged and slain. But at His second coming He will come to judge, and
will indeed condemn the immoral, but will take the obedient into a share
and association with Himself in His malkuth. Now the faith of His second
coming depends upon His first. For the naviïm—especially Ya’akov and
Moshe—spoke of the first, but some also of the second. But the excellency of
prophecy is chiefly shown in this, that the naviïm spoke not of things to
come, according to the sequence of things; otherwise they might seem
merely as wise men to have conjectured what the sequence of things
pointed out.
Chapter L: His Rejection by the Yahudaïm
“But what I say is this: It was to be expected that Moshiach should be
received by the Yahudaïm, to whom He came, and that they should believe
on Him who was expected for the salvation of the people, according to the
traditions of the fathers; but that the Goyim should be averse to Him, since
neither promise nor announcement concerning Him had been made to
them, and indeed He had never been made known to them even by name.
Yet the naviïm, contrary to the order and sequence of things, said that He
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should be the expectation of the Goyim, and not of the Yahudaïm. And so it
is. For when He came, He was not at all acknowledged by those who seemed
to expect Him, in consequence of the tradition of their ancestors; whereas
those who had heard nothing at all of Him, both believe that He has come,
and hope that He is to come. And thus in all things prophecy appears
faithful, which said that He was the expectation of the Goyim. The
Yahudaïm, therefore, have erred concerning the first coming of YHWH; and
on this point only there is disagreement betwixt us and them. For they
themselves know and expect that Moshiach will come; but that He has come
already in humility—even He who is called Y’shua—they do not know. And
this is a great confirmation of His coming, that all do not believe on Him.
Chapter LI: The Only Savior
“Him, therefore, has YHWH appointed in the end of the age; because it
was impossible that the evils of men could be removed by any other,
provided that the natures of the human race were to remain entire, i.e., the
liberty of the will being preserved. This condition, therefore, being
preserved inviolate, He came to invite to His malkuth all righteous ones, and
those who have been desirous to please Him. For these He has prepared
unspeakable good things, and the heavenly city Yahrushalayim, which will
shine above the brightness of the sun, for the habitation of the kadoshim.
But the unrighteous, and the immoral and those who have despised YHWH,
and have devoted the life given them to diverse immoralities, and have
given to the practice of evil the time that was given them for the work of
righteousness – He will hand over to fitting and adequate vengeance. But
the rest of the things that will then be done, it is neither in the power of
malachim nor of men to tell or to describe. This only it is enough for us to
know, that YHWH will confer upon the good an ageless possession of good
things.”
Chapter LII: The Kadoshim before Moshiach’s Coming
When he had thus spoken, I answered: “If those will enjoy the Malkuth
of Moshiach, whom His coming will find righteous, will then those be wholly
deprived of the kingdom, who have died before His coming?” Then Kefa
says: “You compel me, O Clement, to touch upon things that are
unspeakable. But so far as it is allowed to declare them, I will not shrink
from doing so. Know then that Moshiach, who was from the beginning, and
always, was ever present with the obedient, though secretly, through all
their generations: especially with those who waited for Him, to whom He
frequently appeared. But the time was not yet that there should be a
resurrection of the bodies that were dissolved; but this seemed rather to be
their reward from YHWH, that whoever should be found righteous, should
remain longer in the body; or, at least, as is clearly related in the writings of
Torah concerning a certain righteous man, that YHWH translated him. In
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like manner others were dealt with, who pleased His will, that, being
translated to Paradise, they should be kept for the malkuth. But as to those
who have not been able completely to fulfill the rule of righteousness, but
have had some remnants of evil in their flesh, their bodies are indeed
dissolved, but their spirits are kept in good and blessed abodes, that at the
resurrection of the dead, when they will recover their own bodies, purified
even by the dissolution, they may obtain an ageless inheritance in
proportion to their good deeds. And therefore blessed are all those who will
attain to the Malkuth of Moshiach; for not only will they escape the pains of
Geh Hinnom, but will also remain incorruptible, and will be the first to see
YHWH the Father, and will obtain the rank of honor among the first in the
presence of YHWH.
Chapter LIII: Animosity of the Yahudaïm
“So there is not the least doubt concerning Moshiach; and all the
unbelieving Yahudaïm are stirred up with boundless rage against us,
fearing lest He against whom they have sinned should be He. And their fear
grows all the greater, because they know that, as soon as they fixed Him on
the stake, the whole world showed sympathy with Him; and that His body,
although they guarded it with strict care, could nowhere be found; and that
innumerable multitudes are attaching themselves to His faith. Whence they,
together with the Kohen haGadol Kayafa, were compelled to send to us
again and again, that an inquiry might be instituted concerning the truth of
His name. And when they were constantly entreating that they might either
learn or teach concerning Y’shua, whether He were the Moshiach, it seemed
good to us to go up into the Hekel, and in the presence of all the people to
bear witness concerning Him, and at the same time to charge the Yahudaïm
with many foolish things that they were doing. For the people were now
divided into many parties, ever since the days of Yochanan the Dunker.
Chapter LIV: Yahudai Sects
“For when the rising of Moshiach was at hand for the abolition of
zebahim, and for the bestowal of the favor of mikvah, the enemy,
understanding from the predictions that the time was at hand, wrought
various schisms among the people, that, if it might be possible to abolish the
former sin, the latter fault might be incorrigible. The first schism, therefore,
was that of those who were called Zaddikim (in this case, Sadducees), which
took their rise almost in the time of Yochanan. These, as more righteous
than others, began to separate themselves from the assembly of the people,
and to deny the resurrection of the dead, and to assert that by an argument
of infidelity, saying that it was unworthy that YHWH should be worshipped,
as it were, under the promise of a reward. The first author of this opinion
was Dositheus; the second was Shimon. Another schism is that of the
Shomronim; for they deny the resurrection of the dead, and assert that
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YHWH is not to be worshipped in Yahrushalayim, but on Mount Gerizim.
They indeed rightly, from the predictions of Moshe, expect the one Navi
̒Emet; but by the immorality of Dositheus they were hindered from
believing that Y’shua is He whom they were expecting. The Sophrim also,
and Prushim, are led away into another schism; but these, being immersed
by Yochanan, and holding the word of truth received from the tradition of
Moshe as the key of the Malkuth Shamayim, have hid it from the hearing of
the people. Yea, some even of the talmidim of Yochanan, who seemed to be
great ones, have separated themselves from the people, and proclaimed
their own master as the Moshiach. But all these schisms have been
prepared, that by means of them the faith of Moshiach and mikvah might be
hindered.
Chapter LV: Public Discussion
“However, as we were proceeding to say, when the Kohen haGadol had
often sent kohenim to ask us that we might discourse with one another
concerning Y’shua; when it seemed a fit opportunity, and it pleased all the
qahal, we went up to the Hekel, and, standing on the steps together with our
faithful brethren, the people kept perfect silence; and first the Kohen
haGadol began to exhort the people that they should hear patiently and
quietly, and at the same time witness and judge of those things that were to
be spoken. Then, in the next place, exalting with many praises the rite of
zebah that had been bestowed by YHWH upon the human race for the
remission of sins, he found fault with the mikvah of our Y’shua, as having
been recently invented in opposition to the zebah. But Mattityahu, meeting
his propositions, showed clearly, that whosoever will not obtain the mikvah
of Y’shua will not only be deprived of the Malkuth Shamayim, but will not
be without peril at the resurrection of the dead, even though he is entitled
by the exclusive right of a good life and an upright disposition. Having made
these and such like statements, Mattityahu stopped.
Chapter LVI: Zaddikim Refuted
“But the party of the Zaddikim (in this case, Sadducees), who deny the
resurrection of the dead, were in a rage, so that one of them cried out from
amongst the people, saying that those greatly err who think that the dead
ever arise. In opposition to him, Adamyah, my brother, answering, declared
that it is not an error, but the surest matter of faith, that the dead rise, in
accordance with the teaching of Him whom Moshe foretold that He should
come - the Navi ̒Emet Y’shua. ‘Or if,’ says he, ‘you do not think that this is He
whom Moshe foretold, let this first be inquired into, so that when this is
clearly proved to be He, there may be no further doubt concerning the
things that He taught.’ These and many such like things Adamyah
proclaimed, and then stopped.
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Chapter LVII: Shomronim Refuted
“But a certain Shomroni speaking against the people and against YHWH,
and asserting that neither are the dead to rise, nor is that worship of YHWH
to be maintained that is in Yahrushalayim, but that Mount Gerizim is to be
reverenced, added also this in opposition to us, that our Y’shua was not He
whom Moshe foretold as a Navi to come into the world. Against him, and
another who supported him in what he said, Ya’akov and Yochanan, the
sons of Zavdai, strove vigorously; and although they had a command not to
enter into their cities, nor to bring the word of preaching to them, yet, lest
their discourse, unless it were confined, should hurt the faith of others, they
replied so prudently and so powerfully, that they put them to perpetual
silence. For Ya’akov made an oration concerning the resurrection of the
dead, with the approval of all the people; while Yochanan showed that if
they would abandon the error of Mount Gerizim, they should consequently
acknowledge that Y’shua was indeed He who, according to the prophecy of
Moshe, was expected to come; since, indeed, as Moshe wrought signs and
miracles, so also did Y’shua. And there is no doubt but that the likeness of
the signs proves Him to be that navi of whom he said that He should come,
‘like himself.’ Having declared these things, and more to the same effect,
they ceased.
Chapter LVIII: Sophrim Refuted
“And, behold, one of the Sophrim, shouting from the midst of the people,
says: ‘The signs and miracles that your Y’shua wrought, He wrought not as
a navi, but as a magician.’ Him Philippos eagerly encounters, showing that
by this argument he accused Moshe also. For when Moshe wrought signs
and miracles in Mitsrayim, in like manner as Y’shua also did in Judaea, it
cannot be doubted that what was said of Y’shua might as well be said of
Moshe. Having made these and such like protestations, Philippos was silent.
Chapter LIX: Prushim Refuted
“Then a certain Prush, hearing this, chided Philippos because he put
Y’shua on a level with Moshe. To whom Natanyahu bar Talmai, answering,
boldly declared that we do not only say that Y’shua is equal to Moshe, but
that He is greater than he, because Moshe was indeed a navi, as Y’shua is
also, but that Moshe was not the Moshiach, as Y’shua is, and therefore He is
doubtless greater who is both a navi and the Moshiach, than he who is only
a navi. After following out this train of argument, he stopped. After him
Ya’akov ha’Alef the son of Alphaeus gave an address to the people, with the
view of showing that we are not to believe on Y’shua on the ground that the
naviïm foretold concerning Him, but rather that we are to believe the
naviïm, that they were really naviïm, because the Moshiach bears testimony
to them; for it is the presence and coming of Moshiach that show that they
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are truly naviïm: for testimony must be borne by the superior to his
inferiors, not by the inferiors to their superior. After these and many similar
statements, Ya’akov also was silent. After him Levi began vehemently to
charge it upon the people that they did not believe in Y’shua, who had done
them so much good by teaching them the things that are of YHWH, by
comforting the afflicted, healing the sick, relieving the poor; yet for all these
benefits their return had been hatred and death. When he had declared
these and many more such things to the people, he ceased.
Chapter LX: Talmidim of Yochanan Refuted
“And, behold, one of the talmidim of Yochanan asserted that Yochanan
was the Moshiach, and not Y’shua, inasmuch as Y’shua Himself declared that
Yochanan was greater than all men and all naviïm. ‘If, then,’ said he, ‘he be
greater than all, he must be held to be greater than Moshe, and than Y’shua
himself. But if he be the greatest of all, then must he be the Moshiach.’ To
this Shimon Qanai, answering, asserted that Yochanan was indeed greater
than all the naviïm, and all who are born of women, yet that he is not
greater than the Son of Adamah. Accordingly Y’shua is also the Moshiach,
whereas Yochanan is only a navi: and there is as much difference between
him and Y’shua as between the forerunner and Him whose forerunner he is;
or as between Him who gives Torah and him who keeps Torah. Having
made these and similar statements, the Zealot also was silent. After him
Yosef barNaba, who also is called Mattityahu, who was substituted as a
sholiach in the place of Yahudah of Keriot, began to exhort the people that
they should not regard Y’shua with hatred, nor speak evil of Him. For it
were far more proper, even for one who might be in ignorance or in doubt
concerning Y’shua, to love than to hate Him. For YHWH has affixed a reward
for loving and a penalty for hating. ‘For the very fact,’ said he, ‘that He
assumed a Yahudai body, and was born among the Yahudaïm, how has not
this incited us all to love Him?’ When he had spoken this, and more to the
same effect, he stopped.
Chapter LXI: Kayafa Answered
“Then Kayafa attempted to impugn the doctrine of Y’shua, saying that He
spoke vain things, for He said that the poor are blessed; and promised
earthly rewards; and placed the chief gift in an earthly inheritance; and
promised that those who maintain righteousness will be satisfied with meat
and drink; and many things of this sort He is charged with teaching. Thoma,
in reply, proves that his accusation is frivolous; showing that the naviïm, in
whom Kayafa believes, taught these things much more, and did not show in
what manner these things are to be, or how they are to be understood;
whereas Y’shua pointed out how they are to be taken. And when he had
spoken these things, and others of like kind, Thoma also held his shalom.
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Chapter LXII: Foolishness of Preaching
“Therefore Kayafa, again looking at me, and sometimes in the way of
warning and sometimes in that of accusation, said that I ought for the future
to refrain from preaching Moshiach Y’shua lest I should do it to my own
destruction, and lest, being deceived myself, I should also deceive others.
Then, moreover, he charged me with presumption, because, though I was
unlearned, a fisherman, and a rustic, I dared to assume the office of a
teacher. As he spoke these things, and many more of like kind, I said in
reply, that I incurred less danger, if, as he said, this Y’shua were not the
Moshiach, because I received Him as a teacher of Torah; but that he was in
terrible danger if this be the very Moshiach, as assuredly He is: for I believe
in Him who has appeared; but for whom else, who has never appeared, does
he reserve his faith? But if I, an unlearned and uneducated man, as you say,
a fisherman and a rustic, have more understanding than wise zaqenim, this,
said I, ought the more to strike terror into you. For if I disputed with any
learning, and won over you wise and learned men, it would appear that I
had acquired this power by long learning, and not by the favor of divine
power; but now, when, as I have said, we unskilled men convince and
overcome you wise men, who that has any sense does not perceive that this
is not a work of human refinement, but of divine will and gift?
Chapter LXIII: Appeal to the Yahudaïm
“Thus we argued and bore witness; and we who were unlearned men
and fishermen, taught the kohenim concerning the unified YHWH of
heaven; the Zaddikim, concerning the resurrection of the dead; the
Shomronim, concerning the sacredness of Yahrushalayim (not that we
entered into their cities, but disputed with them in public); the Sophrim and
Prushim, concerning the Malkuth Shamayim; the talmidim of Yochanan,
that they should not allow Yochanan to be a stumbling-block to them; and
all the people, that Y’shua is the ageless Moshiach. At last, however, I
warned them, that before we should go forth to the Goyim, to preach to
them the knowledge of YHWH the Father, they should themselves be
reconciled to YHWH, receiving His Son; for I showed them that in no way
else could they be saved, unless through the favor of the Ruach HaKodesh
they hasted to be washed with the mikvah in Y’shua’s Name, and received
the Ruach HaKodesh of YHWH in His Name, whom alone they ought to
believe concerning those things that He taught so they might merit to attain
ageless salvation; but that otherwise it was utterly impossible for them to
be reconciled to YHWH, even if they should kindle a thousand altars and a
thousand high altars to Him.
Chapter LXIV: Temple to Be Destroyed
“‘For we,’ said I, ‘have ascertained beyond doubt that YHWH is much
rather displeased with the zebahim that you offer, the time of zebahim
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having now passed away; and because you will not acknowledge that the
time for offering victims is now past; therefore, the Hekel will be destroyed,
and the abomination of desolation will stand in the devoted place; and then
the Besorah will be preached to the Goyim for a testimony against you, that
your unbelief may be judged by their faith. For the whole world at different
times suffers under diverse maladies, either spreading generally over all, or
affecting specifically. Therefore it needs a physician to visit it for its
salvation. We therefore bear witness to you, and declare to you what has
been hidden from every one of you. It is for you to consider what is for your
advantage.’
Chapter LXV: Tumult Stilled by Gamali-El
“When I had thus spoken, the whole multitude of the kohenim was in a
rage, because I had foretold to them the overthrow of the Hekel. Because
Gamali-El, who was secretly our brother in the faith, but by our advice
remained among them, saw that they were greatly enraged and moved with
intense fury against us, he stood up, and said, ‘Be quiet for a little, O men of
Yisrael, for you do not perceive the trial that hangs over you. So refrain
from these men; and if what they are engaged in be of human counsel, it will
soon come to an end; but if it be from YHWH, why will you sin without
cause, and prevail nothing? For who can overpower the will of YHWH? Now
therefore, since the day is declining towards evening. I will myself dispute
with these men tomorrow, in this same place, in your hearing, so that I may
openly oppose and clearly confute every error.’ By this speech of his their
fury was to some extent checked, especially in the hope that next day we
should be publicly convicted of error; and so he dismissed the people
peacefully.
Chapter LXVI: Discussion Resumed
“Now when we had come to our Ya’akov, while we detailed to him all
that had been said and done, we supped, and remained with him, spending
the whole night in supplication to Almighty YHWH, that the discourse of the
approaching disputation might show the unquestionable truth of our faith.
Therefore, on the following day, Ya’akov the Mebakker went up to the Hekel
with us, and with the whole qahal. There we found a great multitude, which
had been waiting for us from the middle of the night. Therefore we took our
stand in the same place as before, in order that, standing on an elevation,
we might be seen by all the people. Then, when profound silence was
obtained, Gamali-El, who, as we have said, was of our faith, but who by a
dispensation remained amongst them, that if at any time they should
attempt anything unjust or immoral against us, he might either check them
by skillfully adopted counsel, or might warn us, that we might either be on
our guard or might turn it aside; he therefore, as if acting against us, first of
all looking to Ya’akov the Mebakker, addressed him in this manner:
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Chapter LXVII: Speech of Gamali-El
“If I, Gamali-El, deem it no reproach either to my learning or to my old
age to learn something from babes and unlearned ones, if there be anything
that it is for profit or for me safely to acquire (for he who lives reasonably
knows that nothing is more precious than the ruach), ought not this to be
the object of love and desire to all, to learn what they do not know, and to
teach what they have learned? For it is most certain that neither friendship,
nor kindred, nor lofty power, ought to be more precious to men than truth.
Therefore you, O brethren, if you know anything more, shrink not from
laying it before the people of YHWH who are present, and also before your
brethren; while the whole people will willingly and in perfect quietness
hear what you say. For why should not the people do this, when they see
even me equally with themselves willing to learn from you, if YHWH has
revealed something further to you? But if you in anything are deficient, do
not be ashamed in like manner to be taught by us, that YHWH may fill up
whatever is wanting on either side. But if any fear now agitates you on
account of some of our people whose minds are prejudiced against you, and
if through fear of their violence you dare not openly speak your sentiments,
in order that I may deliver you from this fear, I openly swear to you by
Almighty YHWH, who lives for ever, that I will allow no one to lay hands
upon you. Since, then, you have all this people witnesses of this my oath,
and you hold the covenant of our oath as a fitting pledge, let each one of
you, without any hesitation, declare what he has learned; and let us,
brethren, listen eagerly and in silence.’
Chapter LXVIII: The Rule of Faith
“These sayings of Gamali-El did not much please Kayafa; and holding
him in suspicion, as it seemed, he began to insinuate himself cunningly into
the discussions: for, smiling at what Gamali-El had said, the chief of the
kohenim asked of Ya’akov, the chief Mebakker, that the discourse
concerning Moshiach should not be drawn but from the Scriptures; ‘that we
may know,’ said he, ‘whether Y’shua be the very Moshiach or no.’ Then said
Ya’akov, ‘We must first inquire from what Scriptures we are especially to
derive our discussion.’ Then he, with difficulty, at length overcome by
reason, answered, that it must be derived from Torah; and afterwards he
made mention also of the naviïm.
Chapter LXIX: Two Comings of Moshiach
“To him our Ya’akov began to show, that whatsoever things the naviïm
say they have taken from Torah, and what they have spoken is in
accordance with Torah. He also made some statements respecting the
scrolls of the Kings: in what way, and when, and by whom they were
written, and how they ought to be used. And when he had discussed most
fully concerning Torah, and had, by a most clear exposition, brought into
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light whatever things are in it concerning Moshiach, he showed by most
abundant proofs that Y’shua is the Moshiach, and that in Him are fulfilled all
the prophecies that related to His humble coming. For he showed that two
comings of Him are foretold: one in humiliation, which He has
accomplished; the other in glory, which is hoped for to be accomplished,
when He will come to give the malkuth to those who believe in Him, and
who observe all things that He has commanded. And when he had plainly
taught the people concerning these things, he added this also: That unless a
man be immersed in water, in the name of Y’shua, as Y’shua taught, he can
neither receive remission of sins nor enter into the Malkuth Shamayim; and
he declared that this is the prescription of the unbegotten Elohim. To which
he added this also: ‘Do not think that we speak of two unbegotten Elohim,
or that one is divided into two, or that the same is made male and female.
But we speak of the only-begotten Son of YHWH, not sprung from another
source, but born from YHWH’s bosom; and in like manner we speak of the
Ruach.’ But when he had spoken some things also concerning mikvah,
through seven successive days he persuaded all the people and the Kohen
haGadol that they should hasten straightway to receive mikvah.
Chapter LXX: Tumult Raised by Shaul
“And when matters were at that point that they should come and be
immersed, some one of our enemies, entering the Hekel with a few men,
began to cry out, and to say, ‘What mean you, O men of Yisrael? Why are
you so easily hurried on? Why are you led headlong by most miserable men,
who are deceived by Shimon, a magician?’ While he was thus speaking, and
adding more to the same effect, and while Ya’akov the Mebakker was
refuting him, he began to excite the people and to raise a tumult, so that the
people might not be able to hear what was said. Therefore he began to drive
all into confusion with shouting, and to undo what had been arranged with
much labor, and at the same time to reproach the kohenim, and to enrage
them with revilings and abuse, and, like a madman, to excite every one to
murder, saying, ‘What do you? Why do you hesitate? O sluggish and inert,
why do we not lay hands upon them, and pull all these fellows to pieces?’
When he had said this, he first, seizing a strong brand from the altar, set the
example of smiting. Then others also, seeing him, were carried away with
like readiness. Then ensued a tumult on either side - of the beating and the
beaten. Much blood is shed; there is a confused flight, in the midst of which
that enemy attacked Ya’akov, and threw him headlong from the top of the
steps; and supposing him to be dead, he cared not to inflict further violence
upon him.
Chapter LXXI: Flight to Yericho
“But our friends lifted him up, for they were both more numerous and
more powerful than the others; but, from their fear of YHWH, they rather
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suffered themselves to be killed by an inferior force, than they would kill
others. But when the evening came the kohenim shut up the Hekel, and we
returned to the house of Ya’akov, and spent the night there in prayer. Then
before daylight we went down to Yericho, to the number of 5000 men. Then
after three days one of the brethren came to us from Gamali-El, whom we
mentioned before, bringing to us secret tidings that that enemy had
received a commission from Kayafa, the Kohen haGadol, that he should
arrest all who believed in Y’shua, and should go to Dameshek with his
letters, and that there also, employing the help of the unbelievers, he should
make havoc among the faithful; and that he was hastening to Dameshek
chiefly on this account, because he believed that Kefa had fled thither. And
about thirty days thereafter he stopped on his way while passing through
Yericho going to Dameshek. At that time we were absent, having gone out to
the sepulchers of two brethren that were whitened of themselves every
year, by which miracle the fury of many against us was restrained, because
they saw that our brethren were held in remembrance before YHWH.
Chapter LXXII: Kefa Sent to Caesarea
“While, therefore, we abode in Yericho, and gave ourselves to prayer and
fasting, Ya’akov the Mebakker sent for me, and sent me here to Caesarea,
saying that Zacchai had written to him from Caesarea, that one Shimon, a
Samaritan magician, was subverting many of our people, asserting that he
was the Standing One—that is, in other words, the Moshiach—and the great
power of El Elyon, which is superior to the Creator of the world; at the same
time that he showed many miracles, and made some doubt, and others fall
away to him. He informed me of all things that had been ascertained
respecting this man from those who had formerly been either his associates
or his talmidim, and had afterwards been converted by Zacchai. ‘Many
therefore there are, O Kefa,’ said Ya’akov, ‘for whose safety’s sake it
behooves you to go and to refute the magician, and to teach the word of
truth. Therefore make no delay; nor let it grieve you that you set out alone,
knowing that YHWH by Y’shua will go with you, and will help you, and that
soon, by His favor, you will have many associates and sympathizers. Now be
sure that you send me in writing every year an account of your sayings and
doings, and especially at the end of every seven years.’ With these
expressions he dismissed me, and in six days I arrived at Caesarea.
Chapter LXXIII: Welcomed by Zacchai
“When I entered the city, our most beloved brother Zacchai met me; and
embracing me, brought me to this lodging, in which he himself stayed,
inquiring of me concerning each of the brethren, especially concerning our
honorable brother Ya’akov. And when I told him that he was still lame on
one foot, on his immediately asking the cause of this, I related to him all that
I have now detailed to you, how we had been called by the kohenim and
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Kayafa the Kohen haGadol to the Hekel, and how Ya’akov the Mebakker,
standing on the top of the steps, had for seven successive days shown the
whole people from the Scriptures of YHWH that Y’shua is the Moshiach; and
how, when all were acquiescing that they should be immersed by him in the
name of Y’shua, an enemy did all those things that I have already
mentioned, and that I need not repeat.
Chapter LXXIV: Shimon HaMag Challenges Kefa
“When Zacchai had heard these things, he told me in return of the doings
of Shimon; and in the meantime Shimon himself—how he heard of my
arrival I do not know—sent a message to me, saying, ‘Let us dispute
tomorrow in the hearing of the people.’ To which I answered, ‘Be it so, as it
pleases you.’ And this promise of mine was known over the whole city, so
that even you, who arrived on that very day, learned that I was to hold a
discussion with Shimon on the following day, and having found out my
abode, according to the directions that you had received from Yosef
barNaba, came to me. But I so rejoiced at your coming, that my mind, moved
I know not how, hastened to expound all things quickly to you, yet
especially that which is the main point in our faith, concerning Y’shua,
which alone, I doubt not, is a sufficient foundation for the whole of our
halakah. Then, in the next place, I unfolded to you the more secret meaning
of the written Torah, through its several heads, which there was occasion to
unfold; neither did I conceal from you the good things of the traditions. But
what remains, beginning from tomorrow, you will hear from day to day in
connection with the questions that will be raised in the discussion with
Shimon, until by YHWH’s favor we reach that city of Rome to which we
believe that our journey is to be directed.” I then declared that I owed him
all thanks for what he had told me, and promised that I would most readily
do all that he commanded. Then, having taken food, he ordered me to rest,
and he also betook himself to rest.”
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Book II
Chapter I: Power of Habit
When the day dawned that had been fixed for the discussion with
Shimon, Kefa, rising at the first cock-crowing, aroused us also: for we were
sleeping in the same apartment, thirteen of us in all; of whom, next to Kefa,
Zacchai was first, then Tzephanyah, Yahusef and Micha-El, Eli-Esdrus,
Pinchas, El-Azar, and El-Isha: after these I (Clement) and Nakdimon; then
Niceta and Aquila, who had formerly been talmidim of Shimon, and were
converted to the faith of Moshiach under the teaching of Zacchai. Of the
women there was no one present. As the evening light was still lasting, we
all sat down; and Kefa, seeing that we were awake, and that we were giving
attention to him, having saluted us, immediately began to speak, as follows:
“I confess, brethren, that I wonder at the power of human nature, which I
see to be fit and suited to every call upon it. This, however, it occurs to me
to say of what I have found by experience, that when the middle of the night
is passed, I awake of my own accord, and sleep does not come to me again. I
have done this for this reason, that I have formed the habit of recalling to
memory the words of my Master, which I heard from Himself; and for the
longing I have towards them, I constrain my mind and my thoughts to be
roused, that, awaking to them, and recalling and arranging them one by one,
I may retain them in my memory. From this, therefore, while I desire to
cherish the sayings of Y’shua with all delight in my heart, the habit of
waking has come upon me, even if there be nothing that I wish to think of.
Thus, in some unaccountable way, when any custom is established, the old
custom is changed, provided indeed you do not force it above measure, but
as far as the measure of nature admits. For it is not possible to be altogether
without sleep; otherwise night would not have been made for rest.”
Chapter II: Curtailment of Sleep
Then I, when I heard this, said: “You have very well said, O Kefa; for one
custom is superseded by another. For when I was at sea, I was at first
distressed, and all my system was disordered, so that I felt as if I had been
beaten, and could not bear the tossing and tumult of the sea; but after a few
days, when I had got accustomed to it, I began to bear it tolerably, so that I
was glad to take food immediately in the morning along with the sailors,
whereas before it was not my custom to eat anything before the seventh
hour. Now, therefore, simply from the custom that I then acquired, hunger
reminds me about that time at which I used to eat with the sailors; which,
however, I hope to get rid of, when once another custom will have been
formed. I believe, therefore, that you also have acquired the habit of
wakefulness, as you state; and you have wished at a fitting time to explain
this to us, that we also may not grudge to throw off and dispense with some
portion of our sleep, that we may be able to take in the precepts of the living
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halakah. For when the food is digested, and the mind is under the influence
of the silence of night, those things that are seasonably taught abide in it.”
Chapter III: Need of Caution
Then Kefa, being pleased to hear that I understood the purport of his
preface, that he had delivered it for our advantage, and commending me,
doubtless for the purpose of encouraging and stimulating me, began to
deliver the following discourse: “It seems to me to be seasonable and
necessary to have some discussion relating to those things that are near at
hand; that is, concerning Shimon: for I should wish to know of what
character and of what conduct he is. Therefore, if any one of you has any
knowledge of him, let him not fail to inform me; for it is of consequence to
know these things beforehand. For if we have it in charge that when we
enter into a city we should first learn who in it is worthy that we may eat
with him, how much more is it proper for us to ascertain who or what sort
of man he is to whom the words of immortality are to be committed! For we
ought to be careful, yes, extremely careful, that we not cast our pearls
before swine.
Chapter IV: Prudence in Dealing with Opponents
“But for other reasons also it is of importance that I should have some
knowledge of this man. For if I know that in those things concerning which
it cannot be doubted that they are good, he is faultless and irreproachable—
that is to say, if he is sober, merciful, upright, gentle, and humane, which no
one doubts to be good qualities—then it will seem to be fitting that upon
him who possesses these good virtues, that which is lacking of faith and
knowledge should be conferred; and so his life, which is in other respects
worthy of approval, should be amended in those points in which it will
appear to be imperfect. But if he remains wrapped up and polluted in those
sins that are manifestly such, it does not become me to speak to him at all of
the more secret and set-apart things of divine knowledge, but rather to
protest and confront him, that he cease from sin, and cleanse his actions
from vice. But if he insinuate himself, and lead us on to speak what he, while
he acts improperly, ought not to hear, it will be our part to parry him
cautiously. For not to answer him at all does not seem proper, for the sake
of the hearers, lest they may think that we decline the contest through want
of ability to answer him, and so their faith may be injured through their
misunderstanding of our purpose.”
Chapter V: Shimon HaMag, a Formidable Antagonist
When Kefa had thus spoken to us, Niceta asks permission to say
something to him; and Kefa having granted permission, he says: “With your
pardon, I beseech you, my master Kefa, to hear me, who am very anxious for
you, and who am afraid lest, in the contest that you have in hand with
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Shimon, you should seem to be overmatched. For it very frequently is the
case that he who defends the truth does not gain the victory, since the
hearers are either prejudiced, or have no great interest in the better cause.
But over and above all this, Shimon himself is a most vehement orator,
trained in the dialectic art, and in the meshes of syllogisms; and what is
worse than all, he is greatly skilled in the magic art. And therefore I fear, lest
being so strongly fortified on every side, he will be thought to be defending
the truth, while he is alleging falsehoods, in the presence of those who do
not know him. For neither should we ourselves have been able to escape
from him, and to be converted to YHWH, had it not been that, while we
were his assistants and the sharers of his errors, we had ascertained that he
was a deceiver and a magician.”
Chapter VI: Shimon HaMag: His Immorality
When Niceta had thus spoken, Aquila also, asking that he might be
permitted to speak, proceeded in manner following: “Receive, I entreat you,
most excellent Kefa, the assurance of my love towards you; for indeed I also
am extremely anxious on your account. And do not blame us in this, for
indeed to be concerned for any one comes of affection; whereas to be
indifferent is no less than hatred. But I call YHWH to witness that I feel for
you, not as knowing you to be weaker in debate—for indeed I was never
present at any dispute in which you were engaged—but because I well
know the impieties of this man, I think of your reputation, and at the same
time the inner-beings of the hearers, and above all, the interests of the truth
itself. For this magician is vehement towards all things that he wishes, and
immoral above measure. For in all things we know him well, since from
boyhood we have been assistants and ministers of his immorality; and had
not the love of YHWH rescued us from him, we should even now be engaged
in the same evil deeds with him. But a certain inborn love towards YHWH
rendered his immorality hateful to us and the worship of YHWH attractive
to us. Whence I think also that it was the work of YHWH that we, being first
made his associates, should take knowledge in what manner or by what
effects the prodigies that he seems to work. For who is there that would not
be astonished at the wonderful things that he does? Who would not think
that he was a god come down from heaven for the salvation of men? For
myself, I confess, if I had not known him intimately, and had taken part in
his doings, I would easily have been carried away with him. Whence it was
no great thing for us to be separated from his society, knowing as we did
that he depends upon magic arts and immoral devices. But if you also
thyself wish to know all about him—who, what, and whence he is, and how
he contrives what he does—then listen.
Chapter VII: Shimon HaMag: His History
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“This Shimon’s father was Antonius and his mother Rachel. By tribe he is
a Shomroni from a village of the Get tones; by profession a magician yet
exceedingly well trained in the Greek literature; desirous of glory, and
boasting above all the human race, so that he wishes himself to be believed
to be an exalted power, which is above YHWH the Creator, and to be
thought to be the Moshiach, and to be called the Standing One. And he uses
this name as implying that he can never be dissolved, asserting that his
flesh is so compacted by the power of his divinity, that it can endure to
eternity. Hence, therefore, he is called the Standing One, as though he
cannot fall by any corruption.
Chapter VIII: Shimon HaMag: His History
“For after that Yochanan the Dunker was killed, as you yourself also
know, when Dositheus had broached his heresy, with thirty other chief
talmidim, and one woman, who was called Luna—whence also these thirty
appear to have been appointed with reference to the number of the days,
according to the course of the moon—this Shimon ambitious of evil glory,
as we have said, goes to Dositheus, and pretending friendship, entreats him,
that if any one of those thirty should die, he should straightway substitute
him in for the dead: for it was contrary to their rule either to exceed the
fixed number or to admit any one who was unknown or not yet proved;
whence also the rest, desiring to become worthy of the place and number,
are eager in every way to please, according to the institutions of their sect,
each one of those who aspire after admittance into the number, hoping that
he may be deemed worthy to be put into the place of the deceased, when, as
we have said, any one dies. Therefore Dositheus, being greatly urged by this
man, introduced Shimon when a vacancy occurred among the number.
Chapter IX: Shimon HaMag: His Profession
“But not long after, he fell in love with that woman whom they call Luna;
and he confided all things to us as his friends: how he was a magician, and
how he loved Luna, and how, being desirous of glory, he was unwilling to
enjoy her ingloriously, but that he was waiting patiently till he could enjoy
her honorably; yet so if we also would conspire with him towards the
accomplishment of his desires. And he promised that, as a reward of this
service, he would cause us to be invested with the highest honors, and we
should be believed by men to be gods; ‘Only, however, on condition,’ says
he, ‘that you confer the chief place upon me, Shimon, who by magic art am
able to show many signs and prodigies, by means of which either my
esteem or our sect may be established. For I am able to render myself
invisible to those who wish to lay hold of me, and again to be visible when I
am willing to be seen. If I wish to flee, I can dig through the mountains, and
pass through rocks as if they were clay. If I should throw myself headlong
from a lofty mountain, I should be borne unhurt to the earth, as if I were
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held up; when bound, I can loose myself, and bind those who had bound me;
being shut up in prison, I can make the barriers open of their own accord; I
can render statues animated, so that those who see suppose that they are
men. I can make new trees suddenly spring up, and produce sprouts at
once. I can throw myself into the fire, and not be burnt; I can change my
countenance, so that I cannot be recognized; but I can show people that I
have two faces. I will change myself into a sheep or a goat; I will make a
beard to grow upon little boys; I will ascend by flight into the air; I will
exhibit abundance of gold, and will make and unmake melekim. I will be
worshipped as an eloha; I will have divine honors publicly assigned to me,
so that an image of me will be set up, and I will be worshipped and adored
as a god. And what need of more words? Whatever I wish, that I will be able
to do. For already I have achieved many things by way of experiment. In
short,’ says he, ‘once when my mother Rachel ordered me to go to the field
to reap, and I saw a sickle lying, I ordered it to go and reap; and it reaped
ten times more than the others. Lately, I produced many new sprouts from
the earth, and made them bear leaves and produce fruit in a moment; and
the nearest mountain I successfully bored through.’
Chapter X: Shimon HaMag: His Deception
“But when he spoke thus of the production of sprouts and the
perforation of the mountain, I was confounded on this account, because he
wished to deceive even us, in whom he seemed to place confidence; for we
knew that those things had been from the days of our fathers, which he
represented as having been done by himself lately. We then, although we
heard these atrocities from him, and worse than these, yet we followed up
his crimes, and suffered others to be deceived by him, telling also many lies
on his behalf; and this before he did any of the things that he had promised,
so that while as yet he had done nothing, he was by some thought to be
elohim.
Chapter XI: Shimon HaMag, at the Head of the Sect of Dositheus
“Meantime, at the outset, as soon as he was reckoned among the thirty
talmidim of Dositheus, he began to depreciate Dositheus himself, saying
that he did not teach purely or perfectly, and that this was the result not of
ill intention, but of ignorance. But Dositheus, when he perceived that
Shimon was depreciating him, fearing lest his reputation among men might
be obscured (for he himself was supposed to be the Standing One), moved
with rage, when they met as usual at the school, seized a rod, and began to
beat Shimon; hut suddenly the rod seemed to pass through his body, as if it
had been smoke. On which Dositheus, being astonished, says to him, ‘Tell
me if you are the Standing One, that I may adore you.’ And when Shimon
answered that he was, then Dositheus, perceiving that he himself was not
the Standing One, fell down and worshipped him, and gave up his own place
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as chief to Shimon, ordering all the rank of thirty men to obey him; himself
taking the inferior place that Shimon formerly occupied. Not long after this
he died.
Chapter XII: Shimon HaMag and Luna
“Therefore, after the death of Dositheus, Shimon took Luna to himself;
and with her he still goes about, as you see, deceiving multitudes, and
asserting that he himself is a certain power that is above YHWH the Creator,
while Luna, who is with him, has been brought down from the higher
heavens, and that she is Hokmah, the mother of all things, for whom, says
he, the Greeks and barbarians contending, were able in some measure to
see an image of her; but of herself, as she is, as the dweller with the first and
only El, they were wholly ignorant. Propounding these and other things of
the same sort, he has deceived many. But I ought also to state this, which I
remember that I myself saw. Once, when this Luna of his was in a certain
tower, a great multitude had assembled to see her, and was standing
around the tower on all sides; but she was seen by all the people to lean
forward, and to look out through all the windows of that tower. Many other
wonderful things he did and does; so that men, being astonished at them,
think that he himself is the el elyon.
Chapter XIII: Shimon HaMag: Secret of His Magic
“Now when Niceta and I once asked him to explain to us how these
things could be effected by magic art, and what was the nature of it, Shimon
began thus to explain it to us as his associates. ‘I have,’ said he, ‘made the
spirit of a boy, pure and violently slain, and invoked by unthinkable
commands, to assist me; and by it all is done that I command.’ ‘But,’ said I,
‘is it possible for the spirit of man to do these things?’ He answered: ‘I
would have you know this, that the spirit of man holds the next place after
the elohim when once it is set free from the darkness of his body. And
immediately it acquires insight: so it is invoked for necromancy.’ Then I
answered: ‘Why, then, do not the spirits of persons who are slain take
vengeance on their slayers?’ ‘Do you not remember,’ said he, ‘that I told you,
that when it goes out of the body it acquires knowledge of the future?’ ‘I
remember,’ said I. ‘Well, then,’ said he, ‘as soon as it goes out of the body, it
immediately knows that there is a judgment to come, and that every one
will suffer punishment for those evils that he has done; and therefore they
are unwilling to take vengeance on their slayers, because they themselves
are enduring torments for their own evil deeds that they had done here, and
they know that severer punishments await them in the judgment.
Moreover, they are not permitted by the malachim who preside over them
to go out, or to do anything.’ ‘Then’ I replied, ‘if the malachim do not permit
them to come hither, or to do what they please, how can the spirits obey the
magician who invokes them?’ ‘It is not,’ said he, ‘that they grant indulgence
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to the spirits that are willing to come: but when the presiding malachim are
adjured by one greater than themselves, they have the excuse of our
violence who adjure them, to permit the spirits that we invoke to go out: for
they do not sin who suffer violence, but we who impose necessity upon
them.’ Thereupon Niceta, not able longer to refrain, hastily answered, as
indeed I also was about to do, only I wished first to get information from
him on several points; but, as I said, Niceta, anticipating me, said: ‘And do
you not fear the day of judgment, who do violence to malachim, and invoke
spirits, and deceive men, and bargain for divine honor to yourself from
them? And how do you persuade us that there will be no judgment, as some
of the Yahudaïm profess, and that spirits are not immortal, as many
suppose, though you see them with your very eyes, and receive from them
assurance of the divine judgment?
Chapter XIV: Shimon HaMag, Professes to be Elohim
“At those sayings of his Shimon grew pale; but after a little, recollecting
himself, he thus answered: ‘Do not think that I am a man of your race. I am
neither magician, nor lover of Luna, nor son of Antonius. For before my
mother Rachel and he came together, she, still a virgin, conceived me, while
it was in my power to be either small or great, and to appear as a man
among men. Therefore I have chosen you first as my friends, for the
purpose of trying you, that I may place you first in my heavenly and
unspeakable places when I will have proved you. Therefore I have
pretended to be a man so that I might more clearly ascertain if you cherish
entire affection towards me.’ But when I heard that, judging him indeed to
be a wretch, yet wondering at his impudence; and blushing for him, and at
the same time fearing lest he should attempt some evil against us, I
beckoned to Niceta to feign for a little along with me, and said to him: ‘Be
not angry with us, corruptible men, O you incorruptible elohim, but rather
accept our affection, and our mind willing to know who elohim is; for we
did not till now know who you are, nor did we perceive that you are he
whom we were seeking.’
Chapter XV: Shimon HaMag, Professed to Have Made a Boy of Air
“As we spoke these and such like words with looks suited to the
occasion, this most vain fellow believed that we were deceived; and being
thereby the more elated, he added also this: ‘I will now be encouraging to
you, for the affection that you bear towards me as elohim; for you loved me
while you did not know me, and were seeking me in ignorance. But I would
not have you doubt that this is truly to be El, when one is able to become
small or great as he pleases; for I am able to appear to man in whatever
manner I please. Now, then, I will begin to unfold to you what is true. Once
on a time, I, by my power, turning air into water, and water again into
blood, and solidifying it into flesh, formed a new human creature—a boy—
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and produced a much nobler work than YHWH the Creator. For He created
a man from the earth, but I from air—a far more difficult matter; and again I
unmade him and restored him to air, but not until I had placed his picture
and image in my bedroom, as a proof and memorial of my work.’ Then we
understood that he spoke concerning that boy whose spirit, after he had
been slain by violence, he made use of for those services that he required.”
Chapter XVI: Shimon HaMag: Hopelessness of His Case
But Kefa, hearing these things, said with tears: “Greatly do I wonder at
the infinite patience of YHWH, and, on the other hand, at the audacity of
human rashness in some. For what further reason can be found to persuade
Shimon that YHWH judges the unrighteous, since he persuades himself that
he employs the obedience of inner-beings for the service of his crimes? But,
in truth, he is deluded by demons. Yet, although he is sure by these very
things that spirits are immortal, and are judged for the deeds that they have
done, and although he thinks that he really sees those things that we believe
by faith; though, as I said, he is deluded by demons, yet he thinks that he
sees the very substance of the spirit. How will such a man, I say, be brought
to confess either that he acts immorally while he occupies such an evil
position, or that he is to be judged for those things that he has done, who,
knowing the judgment of YHWH, despises it, and shows himself an enemy
to YHWH, and dares commit such horrid things? So it is certain, my
brethren, that some oppose the truth and obedience to YHWH, not because
it appears to them that reason can by no means stand with faith, but
because they are either involved in excess of immorality, or prevented by
their own evils, or elated by the swelling of their heart, so that they do not
even believe those things that they think that they see with their own eyes.
Chapter XVII: Men Enemies to YHWH
“But, inasmuch as inborn affection towards YHWH the Creator seemed
to suffice for salvation to those who loved Him, the enemy studies to
pervert this affection in men, and to render them hostile and ungrateful to
their Creator. For I call heaven and earth to witness, that if YHWH
permitted the enemy to rage as much as he desires, all men should have
perished long ere now; but for His mercy’s sake YHWH does not suffer him.
But if men would turn their affection towards YHWH, all would doubtless
be saved, even if for some faults they might seem to be corrected for
righteousness. But now the most of men have been made enemies of YHWH,
whose hearts the immoral one has entered, and has turned aside towards
himself the affection that YHWH the Creator had implanted in them, that
they might have it towards Him. But of the rest, who seemed for a time to be
watchful, the enemy, appearing in a vision of kavod and splendor, and
promising them certain great and mighty things, has caused their mind and
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heart to wander away from YHWH; yet it is for some just reason that he is
permitted to accomplish these things.”
Chapter XVIII: Responsibility of Men
To this Aquila answered: “How, then, are men in fault, if the immoral
one, transforming himself into the brightness of light, promises to men
greater things than the Creator Himself does?” Then Kefa answered: “I
think,” says he “that nothing is more unjust than this; and now listen while I
tell you how unjust it is. If your son, whom you have trained and nourished
with all care, and brought to man’s estate, should be ungrateful to you, and
should leave you and go to another, whom perhaps he may have seen to be
richer, and should show to him the honor that he owed to you, and, through
hope of greater profit, should deny his birth, and refuse you your paternal
rights, would this seem to you right or immoral?” Then Aquila answered: “It
is manifest to all that it would be immoral.” Then Kefa said: “If you say that
this would be immoral among men, how much more so is it in the case of
YHWH, who, above all men, is worthy of honor from men; whose benefits
we not only enjoy, but by whose means and power it is that we began to be
when we were not, and whom, if we please, we will obtain from Him to be
for ever in blessedness! In order, therefore, that the unfaithful may be
distinguished from the faithful, and the obedient from the disobedient, it
has been permitted to the immoral one to use those arts by which the
affections of every one towards the true Father may be proved. But if there
were in truth some strange the elohim, were it right to leave our own
Elohim, who created us, and who is our Father and our Maker, and to pass
over to another?” “YHWH forbid!” said Aquila. Then said Kefa: “How, then,
will we say that the immoral one is the cause of our sin, when this is done
by permission of YHWH, that those may be proved and condemned in the
day of judgment, who, allured by greater promises, have abandoned their
duty towards their true Father and Creator; while those who have kept the
faith and the love of their own Father, even with poverty, if so it has
befallen, and with tribulation, may enjoy heavenly gifts and immortal
dignities in His malkuth. But we will expound these things more carefully at
another time. Meantime I desire to know what Shimon did after this.”
Chapter XIX: Disputation Begun
And Niceta answered: “When he perceived that we had found him out,
having spoken to one another concerning his crimes we left him, and came
to Zacchai, telling him those same things that we have now told to you. But
he, receiving us most kindly, and instructing us concerning the faith of our
Master Y’shua haMoshiach, enrolled us in the number of the faithful.” When
Niceta had done speaking, Zacchai, who had gone out a little before,
entered, saying, “It is time, O Kefa, that you proceed to the disputation; for a
great crowd, collected in the court of the house, is awaiting you, in the midst
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of whom stands Shimon, supported by many attendants.” Then Kefa, when
he heard this, ordering me to withdraw for the sake of prayer (for I had not
yet been washed from the sins that I had committed in ignorance), said to
the rest, “Brethren, let us pray that YHWH, for His unspeakable mercy
through His Moshiach, would help me going out on behalf of the salvation of
men who have been created by Him.” Having said this and having prayed,
he went forth to the court of the house, in which a great multitude of people
were assembled; and when he saw them all looking intently on him in
profound silence, and Shimon the magician standing in the midst of them
like a standard-bearer, he began in the manner following.
Chapter XX: The Malkuth of YHWH and His Righteousness
“Shalom be to all of you who are prepared to give your right hands to
truth: for whosoever are obedient to it seem indeed themselves to confer
some favor upon YHWH; whereas they do themselves obtain from Him the
gift of His greatest bounty, walking in His paths of righteousness. So the first
duty of all is to inquire into the righteousness of YHWH and His kingdom;
His righteousness, that we may be taught to act rightly; His kingdom, that
we may know what is the reward appointed for labor and patience; in
which malkuth there is indeed a bestowal of ageless good things upon the
good, but upon those who have acted contrary to the will of YHWH, a
worthy infliction of penalties in proportion to the doings of every one. It
becomes you, therefore, while you are here, that is, while you are in the
present life, to ascertain the will of YHWH, while there is opportunity also
of doing it. For if any one, before he amends his doings, wishes to
investigate concerning things that he cannot discover, such investigation
will be foolish and ineffectual. For the time is short, and the judgment of
YHWH will be occupied with deeds, not questions. Therefore before all
things let us inquire into this: what or in what manner we must act that we
may merit to obtain ageless life?
Chapter XXI: Righteousness the Way to the Kingdom
“For if we occupy the short time of this life with vain and useless
questions, we will without doubt go into the presence of YHWH empty and
void of good works, when, as I have said, our works will be brought into
judgment. For everything has its own time and place. This is the place, this
the time of works; the world to come, that of recompenses. That we may not
therefore be entangled by changing the order of places and times, let us
inquire in the first place what is the righteousness of YHWH; so that, like
persons going to set out on a journey, we may be filled with good works as
with abundant provision, so that we may be able to come to the Malkuth of
YHWH as to a very great city. For to those who think aright, YHWH is
manifest even by the operations of the world that He has made, using the
evidence of His creation; and therefore, since there ought to be no doubt
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about YHWH, we have now to inquire only about His righteousness and His
malkuth. But if our mind suggests to us to make any inquiry concerning
secret and hidden things before we inquire into the works of righteousness,
we ought to render to ourselves a reason, because if acting well we will
merit to obtain salvation: then, going to YHWH chaste and clean, we will be
filled with the Ruach haKodesh, and will know all things that are secret and
hidden, without any caviling of questions; whereas now, even if any one
should spend the whole of his life in inquiring into these things, he not only
will not be able to find them, but will involve himself in greater errors,
because he did not first enter through the way of righteousness, and strive
to reach the haven of life.
Chapter XXII: Righteousness; What It Is?
“And therefore I advise that His righteousness be first inquired into,
that, pursuing our journey through it, and placed in the way of truth, we
may be able to find Y’shua, running not with swiftness of foot, but with
goodness of works, and that, enjoying His guidance, we may be in no danger
of mistaking the way. For if under His guidance we will merit to enter that
city to which we desire to come, all things concerning which we now
inquire we will see with our eyes, being made, as it were, heirs of all things.
Understand, therefore, that the way is this course of our life; the travelers
are those who do good works; the gate is Y’shua, of whom we speak; the
city is the malkuth in which dwells the Almighty Father, whom only those
can see who are of pure heart. Let us not then think the labor of this journey
hard, because at the end of it there will be rest. For Y’shua Himself also from
the beginning of the world, through the course of time, hastens to rest. For
He is present with us at all times; and if at any time it is necessary, He
appears and corrects us, that He may bring to ageless life those who obey
Him. Therefore this is my judgment, as also it is the pleasure of Y’shua, that
inquiry should first be made concerning righteousness, by those especially
who profess that they know YHWH. If therefore any one has anything to
propose that he thinks better, let him speak; and when he has spoken, let
him hear, but with patience and quietness: for in order to this at the first, by
way of salutation, I prayed for shalom to you all.”
Chapter XXIII: Shimon Refuses Shalom
To this Shimon answered: “We have no need of your shalom; for if there
be shalom and concord, we will not be able to make any advance towards
the discovery of truth. For robbers and debauchees have shalom among
themselves, and every immorality agrees with itself; and if we have met
with this view, that for the sake of shalom we should give assent to all that
is said, we will confer no benefit upon the hearers; but on the contrary, we
will impose upon them, and will depart friends. So, do not invoke shalom,
but rather battle, which is the mother of shalom; and if you can, exterminate
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errors. And do not seek for friendship obtained by unfair admissions; for
this I would have you know, above all, that when two fight with each other,
then there will be shalom when one has been defeated and has fallen. And
therefore fight as best you can, and do not expect shalom without war,
which is impossible; or if it can be attained, show us how.”
Chapter XXIV: Kefa’s Explanation
To this Kefa answered: “Hear with all attention, O men, what we say. Let
us suppose that this world is a great plain, and that from two states, whose
melekim are at variance with each other, two generals were sent to fight:
and suppose the general of the good melek gave this counsel, that both
armies should without bloodshed submit to the authority of the better
melek, whereby all should be safe without danger; but that the opposite
general should say, No, but we must fight; that not he who is worthy, but
who is stronger, may reign, with those who will escape. Which, I ask you,
would you rather choose? I doubt not but that you would give your hands to
the better melek, with the safety of all. And I do not now wish, as Shimon
says that I do, that assent should be given, for the sake of shalom, to those
things that are spoken amiss but that truth be sought for with quietness and
order.
Chapter XXV: Principles on Which the Discussion Should Be Conducted
“For some, in the contest of disputations, when they perceive that their
error is confuted, immediately begin, for the sake of making good their
retreat, to create a disturbance, and to stir up strifes, that it may not be
manifest to all that they are defeated; and therefore I frequently entreat
that the investigation of the matter in dispute may be conducted with all
patience and quietness, so that if perchance anything seem to be not rightly
spoken, it may be allowed to go back over it, and explain it more distinctly.
For sometimes a thing may be spoken in one way and heard in another,
while it is either advanced too obscurely, or not attended to with sufficient
care; and on this account I desire that our conversation should be
conducted patiently, so that neither should the one snatch it away from the
other, nor should the unseasonable speech of one contradicting interrupt
the speech of the other; and that we should not cherish the desire of finding
fault, but that we should be allowed, as I have said, to go over again what
has not been clearly enough spoken, that by fairest examination the
knowledge of the truth may become clearer. For we ought to know that if
any one is conquered by the truth, it is not he that is conquered, but the
ignorance that is in him, which is the worst of all demons; so that he who
can drive it out receives the palm of salvation. For it is our purpose to
benefit the hearers, not that we may conquer badly, but that we may be well
conquered for the acknowledgment of the truth. For if our speech is
actuated by the desire of seeking the truth, even although we will speak
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anything imperfectly through human frailty, YHWH in His unspeakable
goodness will fill up secretly in the understandings of the hearers those
things that are lacking. For He is righteous; and according to the purpose of
every one, He enables some to find easily what they seek, while to others He
renders obscure even what is before their eyes. Since, then, the way of
YHWH is the way of shalom, let us with shalom seek the things that are
YHWH’s. If any one has anything to advance in answer to this, let him do so;
but if there is no one who wishes to answer, I will begin to speak, and I
myself will bring forward what another may object to me, and will refute it.”
Chapter XXVI: Shimon’s Interruption
When therefore Kefa had begun to continue his discourse, Shimon,
interrupting his speech, said: “Why do you hasten to speak whatever you
please? I understand your tricks. You wish to bring forward those matters
whose explanation you have well studied, that you may appear to the
ignorant crowd to be speaking well; but I will not allow you this subterfuge.
Now therefore, since you promise, as a brave man, to answer to all that any
one chooses to bring forward, be pleased to answer me in the first place.”
Then Kefa said: “I am ready, only provided that our discussion may be with
shalom.” Then Shimon said: “Do not you see, O simpleton, that in pleading
for shalom you act in opposition to your Master, and that what you propose
is not suitable to Him who promises that He will overthrow ignorance? Or,
if you are right in asking shalom from the audience, then your Master was
wrong in saying, ‘I have not come to send shalom on earth, but a sword.’ For
either you say well, and He not well; or else, if your Master said well, then
you not at all well: for you do not understand that your statement is
contrary to His, whose talmid you profess yourself to be.”
Chapter XXVII: Questions and Answers
Then Kefa: “Neither He who sent me did amiss in sending a sword upon
the earth, nor do I act contrary to Him in asking shalom of the hearers. But
you both unskillfully and rashly find fault with what you do not understand:
for you have heard that the Master came not to send shalom on earth; but
that He also said, ‘Blessed are the shalom-makers, for they will be called the
very sons of YHWH,’ you have not heard. So my sentiments are not different
from those of the Master when I recommend shalom, to the keepers of
which He assigned blessedness.” Then Shimon said: “In your desire to
answer for your Master, O Kefa, you have brought a much more serious
charge against Him, if He Himself came not to make shalom, yet enjoined
upon others to keep it. Where, then, is the consistency of that other saying
of His, ‘it is enough for the talmid that he be as his Master?’”
Chapter XXVIII: Consistency of Moshiach’s Teaching
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To this Kefa answered: “Our Master Y’shua, who is the Navi ̒Emet and
ever mindful of Himself, neither contradicted Himself, nor enjoined upon us
anything different from what He Himself practiced. For whereas He said, ‘I
am not come to send shalom on earth, but a sword; and henceforth you will
see father separated from son, son from father, husband from wife and wife
from husband, mother from daughter and daughter from mother, brother
from brother, father-in-law from daughter-in-law, friend from friend,’ all
these contain the halakah of shalom; and I will tell you how. At the
beginning of His preaching, as wishing to invite and lead all to salvation,
and induce them to bear patiently labors and trials, He blessed the poor,
and promised that they should obtain the Malkuth Shamayim for their
endurance of poverty, in order that under the influence of such a hope they
might bear with equanimity the right of poverty, despising covetousness;
for covetousness is one, and the greatest, of most pernicious sins. But He
promised also that the hungry and the thirsty should be satisfied with the
ageless blessings of righteousness, in order that they might bear poverty
patiently, and not be led by it to undertake any unrighteous work. In like
manner also, He said that the pure in heart are blessed, and that thereby
they should see YHWH, in order that every one desiring so great a good
might keep himself from evil and polluted thoughts.
Chapter XXIX: Shalom and Strife
“Thus, therefore, our Master, inviting His talmidim to patience,
impressed upon them that the blessing of shalom was also to be preserved
with the labor of patience. But, on the other hand, He mourned over those
who lived in riches and luxury, who bestowed nothing upon the poor;
proving that they must render an account, because they did not pity their
neighbors, even when they were in poverty, whom they ought to love as
themselves. And by such sayings as these He brought some indeed to obey
Him, but others He rendered hostile. The believers therefore, and the
obedient, He charges to have shalom among themselves, and says to them,
‘Blessed are the shalom makers, for they will be called the very sons of
YHWH.’ But to those who not only did not believe, but set themselves in
opposition to His halakah, He proclaims the war of the word and of
confutation, and says that ‘henceforth you will see son separated from
father, and husband from wife, and daughter from mother, and brother
from brother, and daughter-in-law from mother-in-law, and a man’s foes
will be they of his own house.’ For in every house, when there begins to be a
difference betwixt believer and unbeliever, there is necessarily a contest:
the unbelievers, on the one hand, fighting against the faith; and the
believers on the other, confuting the old error and the vices of sins in them.
Chapter XXX: Shalom to the Sons of Shalom
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“In like manner, also, during the last period of His teaching, He wages
war against the Sophrim and Prushim, charging them with evil deeds and
unsound doctrine, and with hiding the key of knowledge that they had
handed down to them from Moshe, by which the gate of the heavenly
malkuth might be opened. But when our Master sent us forth to preach, He
commanded us that into whatsoever city or house we should enter, we
should say, ‘Shalom be to this house.’ ‘And if,’ said He, ‘a son of shalom be
there, your shalom will come upon him; but if there be not, your shalom will
return to you.’ Also that, going out from that house or city, we should shake
off upon them the very dust that adhered to our feet. ‘But it will be more
tolerable for the land of Sedom and Amorah in the Day of Judgment than for
that city or house.’ This indeed He commanded to be done at length, if first
the word of truth be preached in the city or house, whereby they who
receive the faith of the truth may become sons of shalom and sons of
YHWH; and those who will not receive it may be convicted as enemies of
shalom and of YHWH.
Chapter XXXI Shalom and War
“Thus, therefore, we, observing the commands of our Master, first offer
shalom to our hearers, that the way of salvation may be known without any
tumult. But if any one does not receive the words of shalom, nor acquiesce
in the truth, we know how to direct against him the war of the word, and to
rebuke him sharply by confuting his ignorance and charging home upon
him his sins. Therefore of necessity we offer shalom, that if any one is a son
of shalom, our shalom may come upon him; but from him who makes
himself an enemy of shalom, our shalom will return to ourselves. We do not
therefore, as you say, propose shalom by agreement with the immoral, for
indeed we should straightway have given you the right hand; but only in
order that, through our discussing quietly and patiently, it might be more
easily ascertained by the hearers which one is the true speech. But if you
differ and disagree with yourself, how will you stand? He must of necessity
fall, he who is divided in himself; ‘for every malkuth divided against itself
will not stand.’ If you have anything to say to this, say on.”
Chapter XXXII: Shimon’s Challenge
Then said Shimon: “I am astonished at your folly. For you so propound
the words of your Master, as if it were held to be certain concerning Him
that He is a navi; while I can very easily prove that He often contradicted
Himself. In short, I will refute you from those words that you have yourself
brought forward. For you say, that He said that every malkuth or every city
divided in itself will not stand; and elsewhere you say that He said that He
would send a sword, that He might separate those who are in one house, so
that son will be divided from father, daughter from mother, brother from
brother; so that if there be five in one house, three will be divided against
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two, and two against three. If, then, everything that is divided falls, he who
makes divisions furnishes causes of falling; and if He is such, assuredly He
is immoral. Answer this if you can.”
Chapter XXXIII: Authority
Then Kefa: “Do not rashly take exception, O Shimon, against the things
that you do not understand. In the first place, I will answer your assertion
that I set forth the words of my Master, and from them resolve matters
about which there is still doubt. Our Master, when He sent us shlichim to
preach, enjoined us to teach all tribes the things that were committed to us.
We cannot therefore speak those things as they were spoken by Himself.
For our commission is not to speak, but to teach those things, and from
them to show how every one of them rests upon truth. Nor, again, are we
permitted to speak anything of our own. For we are sent; and of necessity
he who is sent delivers the message as he has been ordered, and sets forth
the will of the sender. For if I should speak anything different from what He
who sent me enjoined me, I should be a false sholiach, not saying what I am
commanded to say, but what seems good to myself. Whoever does this,
evidently wishes to show himself to be better than he is than the one by
whom he is sent, and without doubt is a traitor. If, on the contrary, he keeps
by the things that he is commanded, and brings forward most clear
assertions of them, it will appear that he is accomplishing the work of a
sholiach; and it is by striving to fulfill this that I displease you. Blame me
not, therefore, because I bring forward the words of Him who sent me. But
if there is aught in them that is not fairly spoken, you have liberty to confute
me; but this can in no wise be done, for He is a navi, and cannot be contrary
to Himself. But if you do not think that He is a navi, let this be first inquired
into.”
Chapter XXXIV: Order of Proof
Then said Shimon: “I have no need to learn this from you, but how these
things agree with one another. For if He will be shown to be inconsistent,
He will be proved at the same time not to be a navi.” Then says Kefa: “But if
I first show Him to be a navi, it will follow that what seems to be
inconsistency is not such. For no one can be proved to be a navi merely by
consistency, because it is possible for many to attain this; but if consistency
does not make a navi, much more inconsistency does not. Because,
therefore, there are many things that to some seem inconsistent, which yet
have consistency in them on a more profound investigation; as also other
things that seem to have consistency, but which, being more carefully
discussed, are found to be inconsistent; for this reason I do not think there
is any better way to judge of these things than to ascertain in the first
instance whether He be a navi who has spoken those things that appear to
be inconsistent. For it is evident that, if He be found a navi, those things that
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seem to be contradictory must have consistency, but are misunderstood.
Concerning these things, therefore, proofs will be properly demanded. For
we shlichim are sent to expound the sayings and affirm the judgments of
Him who has sent us; but we are not commissioned to say anything of our
own, but to unfold the truth, as I have said, of His words.”
Chapter XXXV: How Error Cannot Stand with Truth
Then Shimon said: “Instruct us, therefore, how it can be consistent that
He who causes divisions, which divisions cause those who are divided to
fall, can either seem to be good, or to have come for the salvation of men.”
Then Kefa said: “I will tell you how our Master said that every, malkuth and
every house divided against itself cannot stand; and whereas He Himself did
this, see how it makes for salvation. By the word of truth He certainly
divides the malkuth of the world, which is founded in error, and every home
in it, that error may fall, and truth may reign. But if it should be in any
house, that error, being introduced by any one, divides the truth; then,
where error has gained a footing, it is certain that truth cannot stand.” Then
Shimon said: “But it is uncertain whether your Master divides error or
truth.” Then Kefa: “That belongs to another question; but if you are agreed
that everything that is divided falls, it remains that I will show, if only you
will hear in shalom, that our Y’shua has divided and dispelled error by
teaching truth.”
Chapter XXXVI: Altercation
Then said Shimon: “Do not repeat again and again your talk of shalom,
but expound briefly what it is that you think or believe.” Kefa answered:
“Why are you afraid of hearing frequently of shalom, for do you not know
that shalom is the perfection of Torah? For wars and disputes spring from
sins; and where there is no sin, there is shalom of inner being; but where
there is shalom, truth is found in disputations, righteousness in works.”
Then Shimon: “You seem to me not to be able to profess what you think.”
Then Kefa: “I will speak, but according to my own judgment, not under
constraint of your tricks. For I desire that that which is salutary and
profitable be brought to the knowledge of all and therefore I will not delay
to state it as briefly as possible. There is one YHWH; and He is the creator of
the world, a righteous judge, rendering to every one at some time or other
according to his deeds. But now for the assertion of these things I know that
countless thousands of words can be called forth.”
Chapter XXXVII: Shimon’s Subtlety
Then Shimon said: “I admire, indeed, the quickness of your wit, yet I do
not embrace the error of your faith. For you have wisely foreseen that you
may be contradicted; and you have even politely confessed, that for the
assertion of these things countless thousands of words will be called forth,
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for no one agrees with the profession of your faith. In short, as to there
being one YHWH, and the world being His work, who can receive this
doctrine? Neither, I think, any one of the Pagans, even if he be an unlearned
man, and certainly no one of the philosophers; but not even the rudest and
most wretched of the Yahudaïm, nor I myself, who am well acquainted with
their Torah.” Then Kefa said: “Put aside the opinions of those who are not
here, and tell us face to face what is your own.” Then Shimon said: “I can
state what I really think; but this consideration makes me reluctant to do so,
that if I say what is neither acceptable to you, nor seems right to this
unskilled rabble, you indeed, as confounded, will straightway shut your
ears, that they may not be polluted with blasphemy, forsooth, and will take
to flight because you cannot find an answer; while the unreasoning
populace will assent to you, and embrace you as one teaching those things
that are commonly received among them; and will curse me, as professing
things new and unheard of, and instilling my error into the minds of
others.”
Chapter XXXVIII: Shimon’s Creed
Then Kefa: “Are you not making use of long preambles, as you accused
us of doing, because you have no truth to bring forward? For if you have,
begin without circumlocution, if you have so much confidence. And if,
indeed, what you say be displeasing to any one of the hearers, he will
withdraw; and those who remain will be compelled by your assertion to
approve what is true. Begin, therefore, to expound what seems to you to be
right.” Then Shimon said: “I say that there are many elohim; but that there
is one incomprehensible and unknown to all, and that He is the elohim
hagadol of all these elohim.” Then Kefa answered: “This elohim hagadol
whom you assert to be incomprehensible and unknown to all, can you
prove his existence from the Scriptures of the Yahudaïm, which are held to
be of authority, or from some others of which we are all ignorant, or from
the Greek authors, or from your own writings? Certainly you are at liberty
to speak from whatever writings you please, yet so that you first show that
they are prophetic; for so their authority will be held without question.”
Chapter XXXIX: Argument for Polytheism
Then Shimon said: “I will make use of assertions from Torah of the
Yahudaïm only. For it is manifest to all who take interest in obedience, that
this Torah is of universal authority, yet that every one receives the
understanding of this Torah according to his own judgment. For it has so
been written by Him who created the world, that the faith of things is made
to depend upon it. Whence, whether any one wishes to bring forward truth,
or any one to bring forward falsehood, no assertion will be received without
this Torah. Inasmuch, therefore, as my knowledge is most fully in
accordance with Torah, I rightly declared that there are many elohim, of
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whom one is more eminent than the rest, and incomprehensible, even he
who is elohim hagadol of elohim. But that there are many elohim, Torah
itself informs me. For, in the first place, it says this in the passage where one
in the figure of a serpent speaks to Chawa, the first woman, ‘On the day you
eat of the tree of the knowledge of good and evil, you will be as elohim,’ that
is, as those who made man; and after they have tasted of the tree, YHWH
Himself testifies, saying to the rest of the elohim, ‘Behold, Adamah is
become as one of us; ‘thus, therefore, it is manifest that there were many
elohim engaged in the making of man. Also, whereas at the first YHWH said
to the other elohim, ‘Let us make man after our image and likeness’; also
His saying, ‘Let us drive him out’; and again, ‘Come, let us go down, and
confound their language.’ All these things indicate that there are many
elohim. But this also is written, ‘You will not curse the elohim, nor curse the
chief of your people’; and again this writing, ‘YHWH alone led them, and
there were no strange elohim with them,’ shows that there are many
elohim. There are also many other testimonies that might be adduced from
Torah, not only obscure, but plain, by which it is taught that there are many
elohim. One of these was chosen by lot, that he might be the el of the
Yahudaïm. But it is not of him that I speak, but of that elohim hagadol who
is also his elohim, whom even the Yahudaïm themselves did not know. For
he is not their elohim, but the elohim of those who know him.”
Chapter XL: Kefa’s Answer
When Kefa had heard this, he answered: “Fear nothing, Shimon: for,
behold, we have neither shut our ears, nor fled; but we answer with words
of truth to those things that you have spoken falsely, asserting this first, that
there is one Elohim, even the YHWH of the Yahudaïm, who is the only
Elohim, the Creator of heaven and earth, who is also the Elohim of all those
whom you call elohim. If, then, I will show you that none is superior to Him,
but that He Himself is above all, you will confess that your error is above
all.” Then Shimon said: “Why, indeed, though I should be unwilling to
confess it, would not the hearers who stand by charge me with
unwillingness to profess the things that are true?”
Chapter XLI: The Answer, Continued
“Listen, then,” says Kefa, “that you may know, first of all, that even if
there are many elohim, as you say, they are subject to the YHWH of the
Yahudaïm, to whom no one is equal, than whom no one can be greater; for it
is written that the navi Moshe thus spoke to the Yahudaïm: ‘YHWH your
Elohim is the Elohim of elohim, and the Master of masters, the great YHWH.’
Thus, although there are many that are called elohim, yet He who is the
YHWH of the Yahudaïm is alone called the Elohim of elohim. For not every
one that is called elohim is necessarily Elohim. Indeed, even Moshe is called
an elohim to Pharaoh, and it is certain that he was a man; and shoftim were
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called elohim, and it is evident that they were mortal. The idols also of the
Goyim are called elohim, and we all know that they are not; but this has
been inflicted as a punishment on the immoral, that because they would not
acknowledge the true Elohim, they should regard as elohim whatever form
or image should occur to them. Because they refused to receive the
knowledge of the One who, as I said, is Elohim of all, therefore it is
permitted to them to have as elohim those who can do nothing for their
worshippers. For what can either dead images or living creatures confer
upon men, since the power of all things is with One?
Chapter XLII: Guardian Malachim
“Therefore the title elohim is applied in three ways: either because he to
whom it is given is truly Elohim, or because he is the servant of him who is
truly; and for the honor of the sender, that his authority may be full, he that
is sent is called by the name of him who sends, as is often done in respect of
malachim: for when they appear to a man, if he is a wise and intelligent
man, he asks the name of him who appears to him, that he may
acknowledge at once the honor of the sent, and the authority of the sender.
For every tribe has a malach, to whom YHWH has committed the
government of that tribe; and when one of these appears, although he be
thought and called elohim by those over whom he presides, yet, being
asked, he does not give such testimony to himself. For YHWH El Shaddai,
who alone holds the power of all things, has divided all the tribes of the
earth into seventy-two parts, and over these He has appointed malachim as
sarim. But to the one among the arch-malachim who is greatest, was
committed the government of those who, before all others, received the
worship and knowledge of YHWH El Shaddai. But devoted men also, as we
have said, are made elohim to the immoral, as having received the power of
life and death over them, as we mentioned above with respect to Moshe and
the shoftim. So it is also written concerning them, ‘You will not curse the
elohim, and you will not curse the Sar of your people.’ Thus the sarim of the
several tribes are called elohim. But Moshiach is sovereign of sarim, who is
Shoftim of all. Therefore neither malachim, nor men, nor any creature, can
be truly elohim, forasmuch as they are placed under authority, being
created and changeable: malachim, for they were not, and are; men, for they
are mortal; and every creature, for it is capable of dissolution, if only He
dissolve it who made it. And therefore He alone is Elohim ‘Emet, who not
only Himself lives, but also bestows life upon others, which He can also take
away when it pleases Him.
Chapter XLIII: No Elohim but YHWH.
“So the Scripture exclaims in name of the YHWH of the Yahudaïm,
saying, ‘Behold, behold, seeing that I am YHWH, and there is none else
besides me, I will kill, and I will make alive; I will smite, and I will heal; and
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there is none who can deliver out of my hands.’ See therefore how, by some
ineffable virtue, the Scripture, opposing the future errors of those who
should affirm that either in heaven or on earth there is any other god
besides Him who is the El of the Yahudaïm, decides thus: ‘YHWH your
Elohim is one Eloha, in sky above and in the earth beneath; and besides Him
there is none else.’ How, then, have you dared to say that there is any other
elohim besides Him who is the YHWH of the Yahudaïm? And again the
Scripture says, ‘Behold, to YHWH your Elohim belong the heaven, and the
heaven of heavens, the earth, and all things that are in them: nevertheless I
have chosen your fathers, that I might love them and you after them.’ Thus
that judgment is supported by the Scripture on every side, that He who
created the world is the true and only Elohim.
Chapter XLIV: The Serpent, the Author of Polytheism
“But even if there be others, as we have said, who are called elohim, they
are under the power of the YHWH of the Yahudaïm; for thus says the
Scripture to the Yahudaïm, ‘YHWH our Elohim, He is Elohim of elohim, and
Master of masters.’ Him alone the Scripture also commands to be
worshipped, saying, ‘You will worship YHWH your Elohim, and Him only
will you serve’; and, ‘Hear, O Yisrael: YHWH your Elohim is echad.’ Yea, also
the kadoshim, filled with the Ruach of YHWH, and bedewed with the drops
of His mercy, cried out, saying, ‘Who is like unto You among the elohim? O
YHWH, who is like unto You?’ And again, ‘Who is Elohim, but YHWH; and
who is Elohim, but our Master?’ Therefore Moshe, when he saw that the
people were advancing by degrees, initiated them in the understanding of
the monarchy and the faith of one El, as he says in the following words: ‘You
will not make mention of the names of other elohim’; doubtless
remembering with what penalty the serpent was visited, which had first
named false elohim. For it is condemned to feed upon dust, and is judged
worthy of such food, for this cause: that it first of all introduced the name of
false elohim into the world. But if you also wish to introduce many elohim,
beware lest you partake of the serpent’s doom.
Chapter XLV: Polytheism Inexcusable
“For be sure of this: that you will not have us as participators in this
attempt; nor will we suffer ourselves to be deceived by you. For it will not
serve us for an excuse in the judgment, if we say that you deceived us;
because neither could it excuse the first woman, that she had mistakenly
believed the serpent; but she was condemned to death, because she
believed badly. For this cause therefore, Moshe, also commending the faith
of one YHWH to the people, says, ‘Take heed to thyself, that you be not
seduced from YHWH your Elohim.’ Observe that he makes use of the same
word that the first woman also made use of in excusing herself, saying that
she was seduced; but it profited her nothing. But over and above all this,
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even if some true navi should arise who should perform signs and miracles,
but should wish to persuade us to worship other elohim besides the YHWH
of the Yahudaïm, we should never be able to believe him. For so the divine
Torah has taught us, handing down a secret injunction more purely by
means of tradition, for thus it says: ‘If there arise among you a navi, or one
dreaming a dream, and give you signs or wonders, and these signs or
wonders come to pass, and he say to you, Let us go and worship strange
elohim, whom you know not; you will not hear the words of that navi, nor
the dream of that dreamer, because proving he has proved you, that he may
see if you love YHWH your Elohim.’
Chapter XLVI: Moshiach Acknowledged the Eloha of the Yahudaïm
“So also our Master, who wrought signs and wonders, preached the
YHWH of the Yahudaïm; and therefore we are right in believing what He
preached. But as for you, even if you were really a navi, and performed
signs and wonders, as you promise to do, if you were to announce other
elohim besides Him who is the true Elohim, it would be manifest that you
were raised up as a trial to the people of YHWH; and therefore you can by
no means be believed. For He alone is the true YHWH who is the Elohim of
the Yahudaïm; and for this reason our Master Y’shua haMoshiach did not
teach them that they must inquire after YHWH, for Him they knew well
already, but that they must seek His malkuth and righteousness, which the
Sophrim and Prushim, having received the key of knowledge, had not shut
in, but shut out. For if they had been ignorant of the true Elohim, surely He
would never have left the knowledge of this thing, which was the chief of all,
and blamed them for small and little things, as for enlarging their fringes,
and claiming the uppermost rooms in feasts, and praying standing in the
highways, and such like things; which assuredly, in comparison of this great
charge (ignorance of YHWH), seem to be small and insignificant matters.”
Chapter XLVII: Shimon’s Complaint
To this Shimon replied: “From the words of your Master I will refute
you, because even He introduces to all men a certain elohim who was
known. For although Adamah knew the Elohim who was his creator, and
the maker of the world; and Enoch knew Him, inasmuch as he was
translated by Him; and Noach, since he was ordered by Him to construct the
ark; and although Avraham, and Yitzchak, and Ya’akov, and Moshe, and all,
even every people and all tribes, know the maker of the world, and confess
Him to be Elohim, yet your Y’shua, who appeared long after the patriarchs,
says: ‘No one knows the Son, but the Father; neither knows any one the
Father, but the Son, and he to whom the Son has been pleased to reveal
Him.’ Thus, therefore, even your Y’shua confesses that there is another
elohim, incomprehensible and unknown to all.”
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Chapter XLVIII: Kefa’s Answer
Then Kefa says: “You do not perceive that you are making statements in
opposition to yourself. For if our Y’shua also knows Him whom you call the
unknown elohim, then He is not known by you alone. Yea, if our Y’shua
knows Him, then Moshe also, who prophesied that Y’shua should come,
assuredly could not himself be ignorant of Him. For he was a navi; and he
who prophesied of the Son doubtless knew the Father. For if it is in the
option of the Son to reveal the Father to whom He will, then the Son, who
has been with the Father from the beginning, and through all generations,
as He revealed the Father to Moshe, so also to the other naviïm; but if this
be so, it is evident that the Father has not been unknown to any of them. But
how could the Father be revealed to you, who do not believe in the Son,
since the Father is known to none except him to whom the Son is pleased to
reveal Him? But the Son reveals the Father to those who honor the Son as
they honor the Father.”
Chapter XLIX: The Supreme Light
Then Shimon said: “Remember that you said that YHWH has a son,
which is doing Him wrong; for how can He have a son, unless He is subject
to passions, like men or animals? But on these points there is not time now
to show your profound folly, for I hasten to make a statement concerning
the immensity of the supreme light; and so now listen. My opinion is that
there is a certain power of immense and ineffable light, whose greatness
may be held to be incomprehensible, of which power even the maker of the
world is ignorant, and Moshe the Torah-giver, and Y’shua your Master.”
Chapter L: Shimon’s Presumption
Then Kefa: “Does it not seem to you to be madness that any one should
take upon himself to assert that there is another elohim than the Elohim of
all; and should say that he supposes there is a certain power, and should
presume to affirm this to others, before he himself is sure of what he says?
Is any one so rash as to believe your words, of which he sees that you are
yourself doubtful, and to admit that there is a certain power unknown to
Elohim the Creator, and to Moshe, and the naviïm, and Torah, and even to
Y’shua our Master, which power is so good, that it will not make itself
known to any but to one only, and that one such an one as you! Then,
further, if that is a new power, why does it not confer upon us some new
sense, in addition to those five that we possess, that by that new sense,
bestowed upon us by it, we may be able to receive and understand itself
which is new? Or if it cannot bestow such a sense upon us, how has it
bestowed it upon you? Or if it has revealed itself to you, why not also to us?
But if you of yourself understand things that not even the naviïm were able
to perceive or understand, come, tell us what each one of us is thinking
now; for if there is such a ruach in you that you know those things that are
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above the skies, which are unknown to all, and incomprehensible by all,
much more easily do you know the thoughts of men upon the earth. But if
you cannot know the thoughts of us who are standing here, how can you say
that you know those things which, you assert, are known to none?
Chapter LI: The Sixth Sense
“But believe me that you could never know what light is unless you had
received both vision and understanding from light itself; so also in other
things. Hence, having received understanding, you are framing in
imagination something greater and more sublime, as if dreaming, but
deriving all your hints from those five senses, to whose Giver you are
unthankful. But be sure of this, that until you find some new sense that is
beyond those five that we all enjoy, you cannot assert the existence of a new
elohim.” Then Shimon answered: “Since all things that exist are in
accordance with those five senses, that power that is more excellent than all
cannot add anything new.” Then Kefa said: “It is false; for there is also a
sixth sense, namely that of foreknowledge: for those five senses are capable
of knowledge, but the sixth is that of foreknowledge: and this the naviïm
possessed. How, then, can you know an elohim who is unknown to all, who
do not know the sense of the navi, which is that of insight?” Then Shimon
began to say: “This power of which I speak, incomprehensible and more
excellent than all, ay, even than that Elohim who made the world, neither
any of the malachim has known, nor of the demons, nor of the Yahudaïm,
nay, nor any creature that subsists by means of Elohim the creator. How,
then, could that Creator’s Torah teach me that which the Creator Himself
did not know, since neither did Torah itself know it, that it might teach it?”
Chapter LII: An Absurd Conclusion
Then Kefa said: “I wonder how you have been able to learn more from
Torah than Torah was able to know or to teach; and how you say that you
adduce proofs from Torah of those things that you are pleased to assert,
when you declare that neither Torah, nor He who gave Torah—that is, the
Creator of the world knows those things of which you speak! But at this also
I wonder—how you, who alone know these things—should be standing
here now with us all, circumscribed by the limits of this small court.” Then
Shimon, seeing Kefa and all the people laughing, said: “Do you laugh, Kefa,
while so great and lofty matters are under discussion?” Then said Kefa: “Be
not enraged, Shimon, for we are doing no more than keeping our promise:
for we are neither shutting our ears, as you said, nor did we take to flight as
soon as we heard you propound your unutterable things; but we have not
even stirred from the place. For indeed you do not even propound things
that have any resemblance to truth, which might to a certain extent frighten
us. Yet, at all events, disclose to us the meaning of this saying, how from
Torah you have learned of an elohim whom Torah itself does not know, and
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of whom He who gave Torah is ignorant.” Then Shimon said: “If you have
done laughing, I will prove it by clear assertions.” Then Kefa said:
“Assuredly I will give over, that I may learn from you how you have learned
from Torah what neither Torah nor the YHWH of Torah Himself knows.”
Chapter LIII: Shimon’s Blasphemy
Then says Shimon: “Listen: it is manifest to all, and ascertained in a
manner of which no account can be given, that there is one yhwh, who is
better than all, from whom all that is took its beginning; whence also of
necessity, all things that are after him are subject to him, as the chief and
most excellent of all. When, therefore, I had ascertained that the Eloah who
created the world, according to what Torah teaches, is in many respects
weak, whereas weakness is utterly incompatible with a perfect elohim, and
I saw that He is not perfect, I necessarily concluded that there is another
who is perfect. For this Elohim, as I have said, according to what the writing
of Torah teaches, is shown to be weak in many things. In the first place,
because the man whom He formed was not able to remain such as be had
intended Him to be; and because He cannot be good who gave Torah to the
first man, that he should eat of all the trees of paradise, but that he should
not touch the tree of knowledge; and if he should eat of it, he should die. For
why should He forbid him to eat, and to know what is good and what evil,
that, knowing, he might shun the evil and choose the good? But this He did
not permit; and because he did eat in violation of the commandment, and
discovered what is good, and learned for the sake of honor to cover his
nakedness (for he perceived it to be unseemly to stand naked before his
Creator), He condemns to death him who had learned to do honor to
Elohim, and curses the serpent who had shown him these things. But truly,
if man was to be injured by this means, why did He place the cause of injury
in paradise at all? But if that which He placed in paradise was good, it is not
the part of one that is good to restrain another from good?
Chapter LIV: How Shimon Learned What Torah Does Not Teach
“Thus then, since He who made man and the world is, according to what
Torah relates, imperfect, we are given to understand, without doubt, that
there is another who is perfect. For it is of necessity that there is one most
excellent of all, on whose account also every creature keeps its rank.
Whence also I, knowing that it is every way necessary that there be some
one more benignant and more powerful than that imperfect Elohim who
gave Torah, understanding what is perfect from comparison of the
imperfect, understood even from the Scripture that elohim who is not
mentioned there. And in this way I was able, O Kefa, to learn from Torah
what Torah did not know. But even if Torah had not given indications from
which it might be gathered that the Elohim who made the world is
imperfect, it was still possible for me to infer from those evils that are done
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in this world, and are not corrected, either that its Creator is powerless, if
He cannot correct what is done amiss; or else, if He does not wish to
remove the evils, that He is Himself evil; but if He neither can nor will, that
He is neither powerful nor good. And from this it cannot but be concluded
that there is another elohim more excellent and more powerful than all. If
you have aught to say to this, say on.”
Chapter LV: Shimon’s Objections Turned Against Himself
Kefa answered: “O Shimon, they are liable to conceive such absurdities
against YHWH who do not read Torah with the instruction of masters, but
account themselves teachers, and think that they can understand Torah,
though he has not explained it to them who have learned of the Master.
Nevertheless, now that we also may seem to follow the scrolls of Torah
according to your apprehension of it; inasmuch as you say that the creator
of the world is shown to be both impotent and evil, how is it that you do not
see that that power of yours, which you say is superior to all, fails and lies
under the very same charges? For the very same thing may be said of it, that
it is either powerless, since it does not correct those things that here are
done amiss; or if it can and will not, it is evil; or if it neither can nor will,
then it is both impotent and imperfect. Whence that new power of yours is
not only found liable to a similar charge, but even to a worse one, if, in
addition to all these things, it is believed to be, when it is not. For He who
created the world, His existence is manifest by His very operation in
creating the world, as you yourself also confess. But this power that you say
that you alone know affords no indication of itself, by which we might
perceive, at least, that it is, and subsists.
Chapter LVI: No Elohim Above the Creator
“What kind of conduct, then, would it be that we should forsake YHWH,
in whose world we live and enjoy all things necessary for life, and follow I
know not whom, from whom we not only obtain no good, but cannot even
know that he exists? Nor truly does he exist. For whether you call him light,
and brighter than that light that we see, you borrow that very name from
the Creator of the world; or whether you say that he is a substance above
all, you derive from Him the idea with enlargement of speech. Whether you
make mention of mind, or goodness, or life, or whatever else, you borrow
the words from Him. Since, then, you have nothing new concerning that
power you speak of, not only as regards understanding, but even in respect
of naming him, how do you introduce a new elohim, for whom you cannot
even find a new name? For not only is the Creator of the world called a
Power, but even the ministers of His glory, and all the heavenly host. Do you
not then think it better that we should follow our Creator YHWH, as a
Father who trains us and endows us as He knows how? But if, as you say,
there be some elohim more benign than all, it is certain that he will not be
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angry with us; or if he be angry, he is evil; for if our YHWH is angry and
punishes, He is not evil, but righteous, for He corrects and amends His own
sons; but he who has no concern with us, if he will punish us, how should he
be good? inflicting punishments upon us because we have not been drawn
by vain imaginations to forsake our own Father and follow him – how can
you assert that he is so good, when he cannot be regarded as even just?”
Chapter LVII: Shimon’s Inconsistency
Then Shimon: “Do you so far err, Kefa, as not to know that our spirits
were made by that good elohim, the most excellent of all; but they have
been brought down as captives into this world?” To this Kefa answered:
“Then he is not unknown by all, as you said a little while ago; and yet how
did the good elohim permit his spirits to be taken captive, if he be a power
over all?” Then Shimon said: “He sent elohim the creator to make the world;
and He, when He had made it, gave out that Himself was Elohim.” Then
Kefa said: “Then he is not, as you said, unknown to Him who made the
world; nor are spirits ignorant of him, if indeed they were stolen away from
him. To whom, then, can he be unknown, if both the Creator of the world
know him, as having been sent by him; and all spirits know him, as having
been violently withdrawn from him? Then, further, I wish you would tell us
whether he who sent the creator of the world did not know that he would
not keep faith? For if he did not know it, then he was not prescient; while if
he foreknew it, and suffered it, he is himself guilty of this deed, since he did
not prevent it; but if he could not, then he is not omnipotent. But if, knowing
it as good, he did not prohibit it; he is found to be better, who presumed to
do that which he who sent him did not know to be good.”
Chapter LVIII: Shimon’s Elohim Unjust
Then Shimon said: “He receives those who will come to him, and does
them good.” Kefa answered: “But there is nothing new in this; for He whom
you acknowledge to be the Creator of the world also does so.” Then Shimon:
“But the good elohim bestows salvation if he is only acknowledged; but the
Creator of the world demands also that Torah be fulfilled.” Then said Kefa:
“He saves adulterers and men-slayers, if they know him; but good, and
sober, and merciful persons, if they do not know him, in consequence of
their having no information concerning him, he does not save! Great and
good truly is he whom you proclaim, who is not so much the savior of the
evil, as he is one who shows no mercy to the good.” Then Shimon: “It is truly
very difficult for man to know him, as long as he is in the flesh; for blacker
than all darkness, and heavier than all clay, is this body with which the
spirit is surrounded.” Then says Kefa: “That good elohim of yours demands
things that are difficult; but He who is truly Elohim seeks easier things. Let
him then, since he is so good, leave us with our Father and Creator; and
when once we depart from the body, and leave that darkness that you speak
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of, we will more easily know Him; and then the spirit will better understand
that Elohim is its Creator, and will remain with Him, and will no more be
harassed with diverse imaginations; nor will wish to betake itself to another
power, which is known to none but Shimon only, and which is of such
goodness that no one can come to it, unless he be first guilty of impiety
towards his own father! I know not how this power can be called either
good or just, which no one can please except by acting impiously towards
him by whom he was made!”
Chapter LIX: The Creator Our Father
Then Shimon: “It is not disobedient for the sake of greater profit and
advantage to rise to him who is of richer glory.” Then Kefa: “If, as you say, it
is not disobedient to flee to a stranger, it is at all events much more
obedient to remain with our own father, even if he be poor. But if you do
not think it disobedient to leave our father, and flee to another, as being
better than he; and you do not believe that our Creator will take this amiss;
much more the good elohim will not be angry, because, when we were
strangers to him, we have not fled to him, but have remained with our own
Creator. Yea, I think he will rather commend us the more for this, that we
have kept faith with YHWH our Creator; for he will consider that, if we had
been his creatures, we should never have been seduced by the allurements
of any other to forsake him. For if any one, allured by richer promises, will
leave his own father and betake himself to a stranger, it may be that he will
leave him in his turn, and go to another who will promise him greater
things, and this the rather because he is not his son, since he could leave
even him who by nature was his father.” Then Shimon said: “But what if
spirits are from him, and do not know him, and he is truly their father?”
Chapter LX: The Creator the Supreme Elohim
Then Kefa said: “You represent him as weak enough. For if, as you say,
he is more powerful than all, it can never be believed the weaker wrenched
the spoils from the stronger. Or if YHWH the Creator was able by violence to
bring down spirits into this world, how can it be that, when they are
separated from the body and freed from the bonds of captivity, the good
elohim will call them to the sufferance of punishment, on the ground that
they, either through his remissness or weakness, were dragged away to this
place, and were involved in the body, as in the darkness of ignorance? You
seem to me not to know what a father and an elohim is: but I could tell you
both whence spirits are, and when and how they were made; but it is not
permitted to me now to disclose these things to you, who are in such error
in respect of the knowledge of YHWH.” Then said Shimon: “A time will come
when you will be sorry that you did not understand me speaking of the
ineffable power.” Then said Kefa: “Give us then, as I have often said, as being
yourself a new elohim, or as having yourself come down from him, some
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new sense, by means of which we may know that new elohim of whom you
speak; for those five senses, which elohim our Creator has given us, keep
faith to their own Creator, and do not perceive that there is any other
YHWH, for so their nature necessitates them.”
Chapter LXI: Imagination
To this Shimon answered: “Apply your mind to those things that I am
going to say, and cause it, walking in pathways of shalom, to attain to those
things that I will demonstrate. Listen now, therefore. Did you never in
thought reach forth your mind into regions or islands situated far away, and
remain so fixed in them, that you could not even see the people that were
before you, or know where yourself were sitting, by reason of the
delightfulness of those things on which you were gazing?” And Kefa said: “It
is true, Shimon, this has often occurred to me.” Then Shimon said: “In this
way now reach forth your sense into heaven, yea above the heaven, and
behold that there must be some place beyond the world, or outside the
world, in which there is neither heaven nor earth, and where no shadow of
these things produces darkness; and consequently, since there are neither
bodies in it, nor darkness occasioned by bodies, there must of necessity be
immense light; and consider of what sort that light must be, which is never
succeeded by darkness. For if the light of this sun fills this whole world, how
great do you suppose that bodiless and infinite light to be? So great,
doubtless, that this light of the sun would seem to be darkness and not light,
in comparison.”
Chapter LXII: Kefa’s Experience of Imagination
When Shimon thus spoke, Kefa answered: “Now listen patiently
concerning both these matters, that is, concerning the example of stretching
out the senses, and concerning the immensity of light. I know that I myself,
O Shimon, have sometimes in thought extended my sense, as you say, into
regions and islands situated afar off, and have seen them with my mind not
less than if it had been with my eyes. When I was at Kfar Nachum, occupied
in the taking of fishes, and sat upon a rock, holding in my hand a hook
attached to a line, and fitted for deceiving the fishes, I was so absorbed that I
did not feel a fish adhering to it while my mind eagerly ran through my
beloved Yahrushalayim, to which I had frequently gone up, waking, for the
sake of offerings and prayers. But I was accustomed also to admire this
Caesarea, hearing of it from others, and to long to see it; and I seemed to
myself to see it, although I had never been in it; and I thought of it what was
suitable to be thought of a great city, its gates, walls, baths, streets, lanes,
markets, and the like, in accordance with what I had seen in other cities;
and to such an extent was I delighted with the intentness of such inspection,
that, as you said, neither saw one who was present and standing by me, nor
knew where myself was sitting.” Then said Shimon: “Now you say well.”
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Chapter LXIII: Kefa’s Reverie
Then Kefa: “In short, when I did not perceive, through the occupation of
my mind, that I had caught a very large fish that was attached to the hook,
and that although it was dragging the hook-line from my hand, my brother
Adamyah, who was sitting by me, seeing me in a reverie and almost ready
to fall, thrusting his elbow into my side as if he would awaken me from
sleep, said: ‘Do you not see, Kefa, what a large fish you have caught? Are you
out of your senses, that you are thus in a stupor of astonishment? Tell me,
what is the matter with you?’ But I was angry with him for a little, because
he had withdrawn me from the delight of those things that I was
contemplating; then I answered that I was not suffering from any malady,
but that I was mentally gazing on the beloved Yahrushalayim, and at the
same time on Caesarea; and that, while I was indeed with him in the body,
in my mind I was wholly carried away thither. But he, I know not whence
inspired, uttered a hidden and secret word of truth.
Chapter LXIV: Adamyah’s Rebuke
“’Give over,’ says he, ‘O Kefa. What is it that you are doing? For those
who are beginning to be possessed with a demon, or to be disturbed in their
minds, begin in this way. They are first carried away by fancies to some
pleasant and delightful things, then they are poured out in vain and fond
motions towards things that have no existence. Now this comes of a certain
disease of mind, by reason of that they see not the things that are, but long
to bring to their sight those that are not. But thus it is also to those who are
suffering frenzy, and seem to themselves to see many images, because their
spirit, being torn and withdrawn from its place by excess of cold or of heat,
suffers a failure of its natural service. But those also who are in distress
through thirst, when they fall asleep, seem to themselves to see rivers and
fountains, and to drink; but this befalls them through being distressed by
the dryness of the unmoistened body. Therefore it is certain that this occurs
through some ailment either of the spirit or body.’
Chapter LXV: Fallacy of Imagination
“In short, that you may receive the faith of the matter; concerning
Yahrushalayim, which I had often seen, I told my brother what places and
what gatherings of people I had seemed to myself to see. But also
concerning Caesarea, which I had never seen, I nevertheless contended that
it was such as I had conceived it in my mind and thought. But when I came
hither, and saw nothing at all like to those things that I had seen in vision, I
blamed myself, and observed distinctly, that I had assigned to it gates, and
walls, and buildings from others that I had seen, taking the likeness in
reality from others. Nor indeed can any one imagine anything new, and of
which no form has ever existed. For even if any one should fashion from his
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imagination bulls with five heads, he only forms them with five heads out of
those that he has seen with one head. And you therefore, now, if truly you
seem to yourself to perceive anything with your thought, and to look above
the skies, there is no doubt but that you imagine them from those things
that you see, placed as you are upon the earth. But if you think that there is
easy access for your mind above the skies, and that you are able to conceive
the things that are there, and to apprehend knowledge of that immense
light, I think that for him who can comprehend these things, it were easier
to throw his sense, which knows how to ascend thither, into the heart and
breast of some one of us who stand by, and to tell what thoughts he is
cherishing in his breast. If therefore you can declare the thoughts of the
heart of any one of us who is not pre-engaged in your favor, we may be able
to believe you - that you are able to know those things that are above the
skies, although these are much loftier.”
Chapter LXVI: Existence and Conception
To this Shimon replied: “O you who have woven a web of many
frivolities, listen now. It is impossible that anything that comes into a man’s
thoughts should not also subsist in truth and reality. For things that do not
subsist have no appearances; but things that have no appearances cannot
present themselves to our thoughts.” Then said Kefa: “If everything that can
come into our thoughts has a subsistence, then, with respect to that place of
immensity that you say is outside the world, if one thinks in his heart that it
is light, and another that it is darkness, how can one and the same place be
both light and darkness, according to their different thoughts concerning
it?” Then said Shimon: “Let pass for the present what I have said; and tell us
what you suppose to be above the skies.”
Chapter LXVII: The Torah Teaches of Immensity
Then said Kefa: “If you believed concerning the true fountain of light, I
could instruct you what and of what sort is that which is immense, and
should render, not a vain fancy, but a consistent and necessary account of
the truth, and should make use not of sophistical assertions but testimonies
of Torah and nature, that you might know that Torah especially contains
what we ought to believe in regard to immensity. But if the doctrine of
immensity is not unknown to Torah, then assuredly, naught else can be
unknown to it; and therefore it is a false supposition of yours, that there is
anything of which Torah is not cognizant. Much more will nothing be
unknown to Him who gave Torah. Yet I cannot speak anything to you of
immensity and of those things that are without limit, unless first you either
accept our account of those heavens that are bounded by a certain limit, or
else propound your own account of them. But if you cannot understand
concerning those that are comprehended within fixed boundaries, much
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more can you neither know nor learn anything concerning those that are
without limit.”
Chapter LXVIII: The Visible and the Invisible Shamayim
To this Shimon answered: “It seems to me to be better to believe simply
that elohim is, and that that heaven that we see is the only heaven in the
whole universe.” But Kefa said: “Not so; but it is proper to confess one
Elohim who truly is; but that there are heavens, which were made by Him,
as also Torah says, of which one is the higher, in which also is contained the
visible firmament; and that that higher heaven is perpetual and ageless,
with those who dwell in it; but that this Visible Sky is to be dissolved and to
pass away at the end of the age, in order that that heaven that is older and
higher may appear after the judgment to the devoted and the worthy.” To
this Shimon answered: “That these things are so, as you say, may appear to
those who believe them; but to him who seeks for reasons of these things, it
is impossible that they can be produced from Torah, and especially
concerning the immensity of light.”
Chapter LXIX: Faith and Reason
Then Kefa: “Do not think that we say that these things are only to be
received by faith, but also that they are to be asserted by reason. For indeed
it is not safe to commit these things to bare faith without reason, since
assuredly truth cannot be without reason. And therefore he who has
received these things fortified by reason, can never lose them; whereas he
who receives them without proofs, by an assent to a simple statement of
them, can neither keep them safely, nor is certain if they are true; because
he who easily believes, also easily yields. But he who has sought reason for
those things that he has believed and received, as though bound by chains
of reason itself, can never be torn away or separated from those things that
he has believed. And therefore, according as any one is more anxious in
demanding a reason, by so much will he be the firmer in preserving his
faith.”
Chapter LXX: Adjournment
To this Shimon replied: “It is a great thing that you promise, that the
eternity of boundless light can be shown from Torah.” And when Kefa said,
“I will show it whenever you please,” Shimon answered: “Since now it is a
late hour, I will stand by you and oppose you tomorrow; and if you can
prove that this world was created, and that spirits are immortal, you will
have me to assist you in your preaching.” When he had said thus, he
departed, and was followed by a third part of all the people who had come
with him, who were about one thousand men. But the rest with bended
knees prostrated themselves before Kefa; and he, invoking upon them the
name of YHWH, cured some who had demons, healed others who were sick,
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and so dismissed the people rejoicing, commanding them to come early the
next day. But Kefa, when the crowds had withdrawn, commanded the table
to be spread on the ground, in the open air, in the court where the
disputation had been held, and sat down together with those eleven; but I
dined reclining with some others who also had made a beginning of hearing
the word of YHWH, and were greatly beloved.
Chapter LXXI: Separation from the Unclean
But Kefa, most benignantly regarding me, lest that separation might
cause me sorrow, says to me: “It is not from pride, O Clement, that I do not
eat with those who have not yet been purified; but I fear I might injure
myself, and do no good to them. For this I would have you know for certain,
that every one who has at any time worshipped idols, and has adored those
whom the pagans call elohim, or has eaten of the things sacrificed to them,
is not without an unclean spirit; for he has become a guest of demons, and
has been partaker with that demon of which he has formed the image in his
mind, either through fear or love. And by these means he is not free from an
unclean spirit, and therefore needs the purification of mikvah, that the
unclean spirit may go out of him, which has made its abode in the inmost
affections of his spirit, and what is worse, gives no indication that it lurks
within, for fear it should be exposed and expelled.”
Chapter LXXII: The Remedy
“For these unclean spirits love to dwell in the bodies of men, that they
may fulfill their own desires by their service, and, inclining the motions of
their spirits to those things that they themselves desire, may compel them
to obey their own lusts, that they may become wholly vessels of demons,
one of whom is this Shimon, who is seized with such disease, and cannot
now be healed, because he is sick in his will and purpose. Nor does the
demon dwell in him against his will; and therefore, if any one would drive it
out of him, since it is inseparable from himself, and, so to speak, has now
become his very spirit, he should seem rather to kill him, and to incur the
guilt of manslaughter. Let no one of you therefore be saddened at being
separated from eating with us, for every one ought to observe that it is for
just so long a time as he pleases. For he who wishes soon to be immersed is
separated but for a little time, but he for a longer time who wishes to be
immersed later. Every one therefore has it in his own power to demand a
shorter or a longer time for his repentance; and therefore it lies with you,
when you wish it, to come to our table; and not with us, who are not
permitted to take food with any one who has not been immersed. It is
rather you, therefore, who hinder us from eating with you, if you interpose
delays in the way of your purification, and defer your mikvah.” Having said
thus, and having blessed, he took food. And afterwards, when he had given
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thanks to YHWH, he went into the house and went to bed; and we all did the
like, for it was now night.
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Book III
Chapter I: Pearls before Swine
Meantime Kefa, rising at the crowing of the cock, and wishing to rouse
us, found us awake, the evening light still burning; and when, according to
custom, he had saluted us, and we had all sat down, he thus began. “Nothing
is more difficult, you brethren, than to reason concerning the truth in the
presence of a mixed multitude of people. For that which is may not be
spoken to all as it is, on account of those who hear immorally and
treacherously; yet it is not proper to deceive, on account of those who
desire to hear the truth sincerely. What, then, will he do who has to address
a mixed multitude? will he conceal what is true? How, then, will he instruct
those who are worthy? But if he set forth pure truth to those who do not
desire to obtain salvation, he does injury to Him by whom he has been sent,
and from whom he has received commandment not to throw the pearls of
His words before swine and dogs, who, striving against them with
arguments and sophisms, roll them in the rand of carnal understanding, and
by their barkings and base answers break and weary the preachers of
YHWH’s word. So I also, for the most part, by using a certain
circumlocution, endeavor to avoid publishing the chief knowledge
concerning the Supreme Shaddai to unworthy ears.” Then, beginning from
the Father, and the Son, and the Ruach HaKodesh, he briefly and plainly
expounded to us, so that all of us hearing him wondered that men have
forsaken the truth, and have turned themselves to vanity.
(The Smith translation has a footnote here concerning missing Chapters 2
through 11, stating they “are wanting in the mss. of best authority, and it
seems to us indisputable that they form no part of the original work. For this
reason, and because we have found them utterly untranslatable, we have
omitted them.” In the light of the previous chapter’s mention of truth, the
question is, are they truly “untranslatable,” or are they understandings that
the adversary has been allowed to withhold—for the moment—from those
seeking YHWH’s TRUTH? -TAD)
Chapter XII: -Second Day’s Discussion
But when the day had dawned, some one came in and said: “There is a
very great multitude waiting in the court, and in the midst of them stands
Shimon, endeavoring to preoccupy the ears of the people with most
immoral persuasions.” Then Kefa, immediately going out, stood in the place
where he had disputed the day before, and all the people turning to him
with joy, gave heed to him. But when Shimon perceived that the people
rejoiced at the sight of Kefa, and were moved to love him, he said in
confusion: “I wonder at the folly of men, who call me a magician, and love
Kefa; whereas, having knowledge of me of old, they ought to love me rather.
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And therefore from this sign those who have sense may understand that
Kefa may rather seem to be the magician, since affection is not borne to me,
to whom it is almost due from acquaintance, but is abundantly expended
upon him, to whom it is not due by any familiarity.”
Chapter XIII: Shimon a Seducer
While Shimon was talking on in this style, Kefa, having saluted the
people in his usual way, thus answered: “O Shimon, his own conscience is
sufficient for every one to confute him; but if you wonder at this, that those
who are acquainted with you not only do not love you but even hate you,
learn the reason from me. Since you are a seducer you profess to proclaim
the truth; and on this account you had many friends who had a desire to
learn the truth. But when they saw in you things contrary to what you
professed, they being, as I said, lovers of truth, began not only not to love
you, but even to hate you. But yet they did not immediately forsake you,
because you still promised that you could show them what is true. As long,
therefore, as no one was present who could show them, they bore with you;
but since the hope of better instruction has dawned upon them, they
despise you, and seek to know what they understand to be better. And you
indeed, acting by nefarious arts, thought at first that you should escape
detection. But you are detected. For you are driven into a corner, and,
contrary to your expectation, you are made notorious, not only as being
ignorant of the truth, but as being unwilling to hear it from those who know
it. For if you had been willing to hear, that saying would have been
exemplified in you, of Him who said that ‘there is nothing hidden that will
not be known, nor covered that will not be disclosed.’”
Chapter XIV: Shimon Claims the Fulfillment of Kefa’s Promise
While Kefa spoke these words and others to the same effect, Shimon
answered: “I will not have you detain me with long speeches, Kefa; I claim
from you what you promised yesterday. You then said that you could show
that Torah teaches concerning the immensity of the ageless light, and that
there are only two heavens, and these created, and that the higher is the
abode of that light, in which the ineffable Father dwells alone for ever; but
that after the pattern of that heaven is made this Visible Sky, which you
asserted is to pass away. You said, therefore, that the Father of all is one,
because there cannot be two infinites; else neither of them would be
infinite, because in that in which the one subsists, he makes a limit of the
subsistence of the other. Since then you not only promised this, but are able
to show it from Torah, leave off other matters and set about this.” Then Kefa
said: “If I were asked to speak of these things only on your account, who
come only for the purpose of contradicting, you should never hear a single
discourse from me; but seeing it is necessary that the husbandman, wishing
to sow good ground, should sow some seeds, either in stony places, or
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places that are to be trodden of men, or in places filled with brambles and
briers (as our Master also set forth, indicating by these the diversities of the
purposes of several spirits), I will not delay.”
Chapter XV: Shimon’s Arrogance
Then said Shimon: “You seem to me to be angry; but if it be so, it is not
necessary to enter into the conflict.” Then Kefa: “I see that you perceive that
you are to be convicted, and you wish politely to escape from the contest;
for what have you seen to have made me angry against you, a man desiring
to deceive so great a multitude, and when you have nothing to say,
pretending moderation, who also command, forsooth, by your authority
that the controversy will be conducted as you please, and not as order
demands?” Then Shimon: “I will enforce myself to bear patiently your
unskillfulness that I may show that you indeed wish to seduce the people,
but that I teach the truth. But now I refrain from a discussion concerning
that boundless light. Answer me, therefore, what I ask of you. Since YHWH,
as you say, made all things, whence comes evil?” Then said Kefa: “To put
questions in this way is not the part of an opponent, but of a learner. If
therefore you wish to learn, confess it; and I will first teach you how you
ought to learn, and when you have learned to listen, then straightway I will
begin to teach you. But if you do not wish to learn, as though you knew all
things, I will first set forth the faith that I preach, and do you also set forth
what you think to be true; and when the profession of each of us has been
disclosed, let our hearers judge whose discourse is supported by truth.” To
this Shimon answered: “This is a good joke: behold a fellow who offers to
teach me! Nevertheless I will suffer you, and bear with your ignorance and
your arrogance. I confess, then, I do wish to learn; let us see how you can
teach me.”
Chapter XVI: Existence of Evil
Then Kefa said: “If you truly wish to learn first learn this: how
unskillfully you have framed your question. For you say, ‘Since YHWH has
created all things, whence is evil?’ But before you asked this, three sorts of
questions should have had the precedence: First, Whether there be evil?
Secondly, what evil is? Thirdly, to whom it is, and whence?” To this Shimon
answered: “O you most unskillful and unlearned: is there any man who does
not confess that there is evil in this life? Whence I also, thinking that you
had even the common sense of all men, asked, whence evil is; not as wishing
to learn, since I know all things, least of all from you, who know nothing, but
that I might show you to be ignorant of all things. And that you may not
suppose that it is because I am angry that I speak somewhat sternly, know
that I am moved with compassion for those who are present, whom you are
attempting to deceive.” Then Kefa said: “The more immoral are you, if you
can do such wrong, not being angry; but smoke must rise where there is
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fire. Nevertheless I will tell you, lest I should seem to take you up with
words, so as not to answer to those things that you have spoken disorderly.
You say that all confess the existence of evil, which is verily false; for, first of
all, the whole Hebrew tribe denies its existence.”
Chapter XVII: Not Admitted by All
Then Shimon, interrupting his discourse, said: “They do rightly who say
that there is no evil.” Then Kefa answered: “We do not propose to speak of
this now, but only to state the fact that the existence of evil is not
universally admitted. But the second question that you should have asked
is, ‘What is evil -a substance, an accident, or an act?’ And many other things
of the same sort. And after that, towards what, or how it is, or to whom it is
evil—whether to YHWH, or to malachim, or to men, to the righteous or the
immoral, to all or to some, to one’s self or to no one? And then you should
inquire, whence is it?-whether from YHWH, or from nothing; whether it has
always been, or has had its beginning in time; whether it is useful or
useless? And many other things that a proposition of this sort demands.” To
this Shimon answered: “Pardon me; I was in error concerning the first
question; but suppose that I now ask first, whether evil is or not?”
Chapter XVIII: Manner of Conducting the Discussion
Then Kefa said: “In what way do you put the question; as wishing to
learn, or to teach, or for the sake of raising the question? If indeed as
wishing to learn, I have something to teach you first, that coming by
consequence and the right order of doctrine; you may understand from
yourself what evil is. But if you put the question as an instructor, I have no
need to be taught by you, for I have a Master from whom I have learned all
things. But if you ask merely for the sake of raising a question and
disputing, let each of us first set forth his opinion, and so let the matter be
debated. For it is not reasonable that you should ask as one wishing to
learn, and contradict as one teaching, so that after my answer it should be
in your discretion to say whether I have spoken well or ill. So you cannot
stand in the place of a gainsayer and be judge of what we say. And
therefore, as I said, if a discussion is to be held, let each of us state his
sentiments; and while we are placed in conflict, these attentive hearers will
be just shoftim.”
Chapter XIX: Desire of Instruction
Then Shimon said: “Does it not seem to you to be absurd that an
unskilled people should sit in judgment upon our sayings?” Then Kefa: “It is
not so; for what is less clear to one, can be investigated by many, for
oftentimes even a popular rumor has the aspect of a prophecy. But in
addition to all this, all these people stand here constrained by the love of
YHWH, and by a desire to know the truth, and therefore all these are to be
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regarded as one, by reason of their affection being one and the same
towards the truth; as, on the other hand, two are many and diverse, if they
disagree with each other. But if you wish to receive an indication how all
these people who stand before us are as one man, consider from their very
silence and quietness how with all patience, as you see, they do honor to the
truth of Elohim, even before they learn it, for they have not yet learned the
greater observance that they owe to it. So I hope, through the mercy of
YHWH, that He will accept the obedient purpose of their mind towards Him,
and will give the palm of victory to him who preaches the truth, that He may
make manifest to them the herald of truth.”
Chapter XX: Common Principles
Then Shimon: “On what subject do you wish the discussion to be held?
Tell me, that I also may define what I think, and so the inquiry may begin.”
And Kefa answered: “If indeed, you will do as I think right, I would have it
done according to the precept of my Master, who first of all commanded the
Hebrew tribe, whom He knew to have knowledge of YHWH, and that it is He
who made the world, not that they should inquire about Him whom they
knew, but that, knowing Him, they should investigate His will and His
righteousness; because it is placed in men’s power that, searching into
these things, they may find, and do, and observe those things concerning
that they are to be judged. Therefore He commanded us to inquire, not
whence evil cometh, as you asked just now, but to seek the righteousness of
YHWH, and His kingdom; and all these things, says He, will be added to
you.” Then Shimon said: “Since these things are commanded to Hebrews, as
having a right knowledge of YHWH, and being of opinion that every one has
it in his power to do these things concerning that he is to be judged—but
my opinion differs from theirs—where do you wish me to begin?”
Chapter XXI: Freedom of the Will
Then said Kefa: “I advise that the first inquiry be, whether it is in our
power to know whence we are to be judged.” But Shimon said: “Not so; but
concerning YHWH, about whom all who are present are desirous to hear.”
Then Kefa: “You admit, then, that something is in the power of the will: only
confess this, if it is so, and let us inquire, as you say, concerning YHWH.” To
this Shimon answered: “By no means” Then Kefa said: “If, then, nothing is in
our power, it is useless for us to inquire anything concerning YHWH, since it
is not in the power of those who seek to find; hence I said well, that this
should be the first inquiry, whether anything is in the power of the will.”
Then said Shimon: “We cannot even understand this that you say, if there is
anything in the power of the will.” But Kefa, seeing that he (Shimon) was
turning to contention, and, through fear of being overcome, was
confounding all things as being in general uncertain, answered: “How then
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do you know that it is not in the power of man to know anything, since this
very thing at least you know?”
Chapter XXII: Responsibility
Then Shimon said: “I know not whether I know even this; for every one,
according as it is decreed to him by fate, either does, or understands, or
suffers.” Then Kefa said: “See, my brethren, into what absurdities Shimon
has fallen, who before my coming was teaching that men have it in their
power to be wise and to do what they will, but now, driven into a corner by
the force of my arguments, he denies that man has any power either of
perceiving or of acting; and yet he presumes to profess himself to be a
teacher! But tell me how then YHWH judges according to truth every one
for his doings, if men have it not in their own power to do anything? If this
opinion he held, all things are torn up by the roots; vain will be the desire of
following after goodness; yea, even in vain do the shoftim of the world
administer laws and punish those who do amiss, for they had it not in their
power not to sin; vain also will be laws of tribes that assign penalties to evil
deeds. Miserable also will those be who laboriously keep righteousness; but
blessed those who, living in pleasure, exercise tyranny, living in luxury and
immorality. According to this, therefore, there can be neither righteousness,
nor goodness, nor any virtue, nor, as you would have it, any elohim. But, O
Shimon, I know why you have spoken thus: truly because you wished to
avoid inquiry, lest you should be openly confuted; and therefore you say
that it is not in the power of man to perceive or to discern anything. But if
this had really been your opinion, you would not surely, before my coming,
have professed yourself before the people to be a teacher. I say, therefore,
that man is under his own control.” Then said Shimon: “What is the
meaning of being under his own control? Tell us.” To this Kefa: “If nothing
can he learned, why do you wish to hear?” And Shimon said: “You have
nothing to answer to this.”
Chapter XXIII: Origin of Evil
Then said Kefa: “I will speak, not as under compulsion from you, but at
the request of the hearers. The power of choice is the sense of the spirit,
possessing a quality by which it can be inclined towards what acts it wills.”
Then Shimon, applauding Kefa for what he had spoken, said: “Truly you
have expounded it magnificently and incomparably, for it is my duty to bear
testimony to your speaking well. Now if you will explain to me this that I
now ask you, in all things else I will submit to you. What I wish to learn,
then, is this: if what elohim wishes to be, is; and what He does not wish to
be, is not. Answer me this.” Then Kefa: “If you do not know that you are
asking an absurd and incompetent question, I will pardon you and explain;
but if you are aware that you are asking inconsequently, you do not well.”
Then Shimon said: “I swear by the supreme divinity, whatsoever that may
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be, which judges and punishes those who sin, that I know not what I have
said inconsequently, or what absurdity there is in my words, that is, in
those that I have just uttered.”
Chapter XXIV: YHWH the Author of Good, Not of Evil
To this Kefa answered: “Since, then, you confess that you are ignorant,
now learn. Your question demanded our deliverance on two matters that
are contrary to one another. For every motion is divided into two parts, so
that a certain part is moved by necessity, and another by will; and those
things that are moved by necessity are always in motion, those that are
moved by will, not always. For example, the sun’s motion is performed by
necessity to complete its appointed circuit, and every state and service of
heaven depends upon necessary motions. But man directs the voluntary
motions of his own actions. And thus there are some things that have been
created for this end, that in their services they should be subject to
necessity, and should be unable to do aught else than what has been
assigned to them; and when they have accomplished this service, the
Creator of all things, who thus arranged them according to His will,
preserves them. But there are other things, in which there is a power of will,
and that have a free choice of doing what they will. These, as I have said, do
not remain always in that order in which they were created: but according
as their will leads them, and the judgment of their mind inclines them, they
effect either good or evil; and therefore He has proposed rewards to those
who do well, and penalties to those who do evil.
Chapter XXV: “Who has Resisted His Will?”
You say, therefore, if YHWH wishes anything to be, it is; and if He does
not wish it, it is not. But if I were to answer that what He wishes is, and
what He wishes not is not, you would say that then He wishes the evil things
to be that are done in the world, since everything that He wishes is, and
everything that He wishes not is not. But if I had answered that it is not so
that what YHWH wishes is, and what He wishes not is not, then you would
retort upon me that YHWH must then be powerless, if He cannot do what
He wills; and you would be all the more petulant, as thinking that you had
got a victory, though had said nothing to the point. Therefore you are
ignorant, O Shimon, yea very ignorant, how the will of YHWH acts in each
individual case. For some things, as we have said, He has so willed to be,
that they cannot be otherwise than as they are ordained by Him; and to
these He has assigned neither rewards nor punishments; but those that He
has willed to be so that they have it in their power to do what they will, He
has assigned to them according to their actions and their wills, to earn
either rewards or punishments. Since, therefore, as I have informed you, all
things that are moved are divided into two parts, according to the
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distinction that I formerly stated, everything that YHWH wills is, and
everything that He wills not is not.”
Chapter XXVI: No Goodness without Liberty
To this Shimon answered: “Was not He able to make us all such that we
should be good, and that we should not have it in our power to be
otherwise?” Kefa answered: “This also is an absurd question. For if He had
made us of an unchangeable nature and incapable of being moved away
from good, we should not be really good, because we could not be aught
else; and it would not be of our purpose that we were good; and what we
did would not be ours, but of the necessity of our nature. But how can that
be called good, which is not done of purpose? And on this account the world
required long periods, until the number of spirits that were predestined to
fill it should be completed, and then that Visible Sky should be folded up
like a scroll, and that which is higher should appear, and the spirits of the
blessed, being restored to their bodies, should be ushered into light; but the
spirits of the immoral, for their impure actions being surrounded with fiery
spirit, should be plunged into the abyss of unquenchable fire, to endure
punishments through eternity. Now that these things are so, Y’shua has
testified to us; concerning whom, if you wish to know that He is a navi, I will
instruct you by innumerable declarations. For of those things that were
spoken by Him, even now everything that He said is being fulfilled; and
those things that He spoke with respect to the future are believed to be
about to be fulfilled, for faith is given to the future from those things that
have already come to pass.”
Chapter XXVII: The Visible Sky: Why Made
But Shimon, perceiving that Kefa was clearly assigning a reason from the
head of prophecy, from which the whole question is settled, declined that
the discourse should take this turn; and thus answered: “Give me an answer
to the questions that I put, and tell me, if that Visible Sky is, as you say, to be
dissolved, why was it made at first?” Kefa answered: “It was made for the
sake of this present life of men, that there might be some sort of
interposition and separation, lest any unworthy one might see the
habitation of the celestials and the abode of YHWH Himself, which are
prepared in order to be seen by those only who are of pure heart. But now,
that is in the time of the conflict, it has pleased Him that those things be
invisible, which are destined as a reward to the conquerors.” Then Shimon
said: “If the Creator is good, and the world is good, how will He who is good
ever destroy that which is good? But if He will destroy that which is good,
how will He Himself be thought to be good? But if He will dissolve and
destroy it as evil, how will He not appear to be evil, He who has made that
which is evil?”
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Chapter XXVIII: Why to Be Dissolved
To this Kefa replied: “Since we have promised not to run away from
your blasphemies, we endure them patiently, for you will yourself render
an account for the things that you speak. Listen now, therefore. If indeed
that heaven that is visible and transient had been made for its own sake,
there would have been some reason in what you say that it ought not to be
dissolved. But if it was made not for its own sake, but for the sake of
something else, it must of necessity be dissolved, that that for which it
seems to have been made may appear. As I might say, by way of illustration,
however fairly and carefully the shell of the egg may seem to have been
formed, it is yet necessary that it be broken and opened, that the chick may
issue from it, and that may appear for which the form of the whole egg
seems to have been molded. So also, therefore, it is necessary that the
condition of this world pass away, that that more joyous condition of the
heavenly malkuth may shine forth.”
Chapter XXIX: Corruptible Things Made by the Incorruptible
Then Shimon: “It does not seem to me that the heaven, which has been
made by Elohim, can be dissolved. For things made by the eternal one are
ageless, while things made by a corruptible one are temporary and
decaying.” Then Kefa: “It is not so. Indeed corruptible and temporary things
of all sorts are made by mortal creatures; but the Eternal does not always
make things corruptible, nor always incorruptible; but according to the will
of Elohim the Creator, so will be the things that He creates. For the power of
Elohim is not subject to instruction, but His will is Torah to His creatures.”
Then Shimon answered: “I call you back to the first question. You said now
that Elohim is visible to no one; but when that heaven will be dissolved, and
that superior condition of the heavenly malkuth will shine forth, then those
who are pure in heart will see YHWH; which statement is contrary to
Torah, for there it is written that YHWH said, ‘None will see my face and
live.’”
Chapter XXX: How the Pure in Heart See YHWH
Then Kefa answered: “To those who do not read Torah according to the
tradition of Moshe, my speech appears to be contrary to it; but I will show
you how it is not contradictory. YHWH is seen by the mind, not by the body;
by the Ruach, not by the flesh. Whence also malachim, who are spirits, see
YHWH; and therefore men, as long as they are men, cannot see Him. But
after the resurrection of the dead, when they will have been made like the
malachim, they will be able to see YHWH. And thus my statement is not
contrary to Torah; neither is that which our Master said, ‘Blessed are they of
a pure heart, for they will see YHWH.’ For He showed that a time will come in
which some men will be made malachim, who in the spirit of their mind will
see YHWH.” After these and many similar sayings, Shimon began to assert
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with many oaths, saying: “Concerning one thing only render me a reason,
whether the spirit is immortal, and I will submit to your will in all things.
But let it be tomorrow, for to-day it is late.” When therefore Kefa began to
speak, Shimon went out, and with him a very few of his associates; and that
for shame. But all the rest, turning to Kefa, on bended knees prostrated
themselves before him; and some of those who were afflicted with diverse
sicknesses, or invaded by demons, were healed by the prayer of Kefa, and
departed rejoicing, as having obtained at once the halakah of the true
YHWH, and also His mercy. When therefore the crowds had withdrawn, and
only we his attendants remained with him, we sat down on couches placed
on the ground, each one recognizing his accustomed place, and having
taken food, and given thanks to YHWH, we went to sleep.
Chapter XXXI: Diligence in Study
But on the following day, Kefa, as usual, rising before dawn, found us
already awake and ready to listen; and thus began: “I entreat you, my
brethren and fellow-servants, that if any of you is not able to wake, he
should not torment himself through respect to my presence, because
sudden change is difficult; but if for a long time one gradually accustoms
himself, that will not be distressing that comes of use. For we had not all the
same training; although in course of time we will be able to be molded into
one habit, for they say that custom holds the place of a second nature. But I
call YHWH to witness that I am not offended, if any one is not able to wake;
but rather by this, if, when any one sleeps all through the night, he does not
in the course of the day fulfill that which he omitted in the night. For it is
necessary to give heed intently and unceasingly, to the study of doctrine,
that our mind may be filled with the thought of YHWH only: because in the
mind that is filled with the thought of YHWH, no place will be given to the
immoral one.”
Chapter XXXII: Kefa’s Private Instruction
When Kefa spoke thus to us, every one of us eagerly assured him, that
we were already awake, being satisfied with short sleep, but that we were
afraid to arouse him, because it did not become the talmidim to command
the Master; “and yet even this O Kefa we had almost ventured to take upon
ourselves, because our hearts, agitated with longing for your words, drove
sleep wholly from our eyes. But again our affection towards you opposed it,
and did not suffer us violently to rouse you.” Then Kefa said: “Since
therefore you assert that you are willingly awake through desire of hearing,
I wish to repeat to you more carefully, and to explain in their order, the
things that were spoken yesterday without arrangement. And this I propose
to do throughout these daily disputations, that by night, when privacy of
time and place is afforded, I will unfold in correct order, and by a straight
line of explanation, anything that in the controversy has not been stated
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with sufficient fullness.” And then he began to point out to us how the
yesterday’s discussion ought to have been conducted, and how it could not
be so conducted on account of the contentiousness or the unskillfulness of
his opponent; and how therefore he only made use of assertion, and only
overthrew what was said by his adversary, but did not expound his own
doctrines either completely or distinctly. Then repeating the several
matters to us, he discussed them in regular order and with full reason.
Chapter XXXIII: Learners and Frivolous Objectors
But when the day began to be light, after prayer he went out to the
crowds and stood in his accustomed place, for the discussion; and seeing
Shimon standing in the middle of the crowd, he saluted the people in his
usual way, and said to them: “I confess that I am grieved with respect to
some men, who come to us in this way that they may learn something, but
when we begin to teach them, they profess that they themselves are
masters, and while indeed they ask questions as ignorant persons, they
contradict as knowing trees. But maybe some one will say, that he who puts
a question puts it indeed in order that he may learn, but when that which he
hears does not seem to him to be right, it is necessary that he should
answer, and that seems to be contradiction that is not contradiction, but
further inquiry.
Chapter XXXIV: Against Order is Against Reason
“Let such a one then hear this: The teaching of all doctrine has a certain
order, and there are some things that must be delivered first, others in the
second place, and others in the third, and so all in their order; and if these
things be delivered in their order, they become plain; but if they be brought
forward out of order, they will seem to be spoken against reason. And
therefore order is to be observed above all things, if we seek for the
purpose of finding what we seek. For he who enters rightly upon the road
will observe the second place in due order, and from the second will more
easily find the third; and the further he proceeds, so much the more will the
way of knowledge become open to him, even until he arrive at the city of
truth, whither he is bound, and that he desires to reach. But he who is
unskillful, and knows not the way of inquiry, as a traveler in a foreign
country, ignorant and wandering, if he will not employ a native of the
country as a guide—undoubtedly when he has strayed from the way of
truth, will remain outside the gates of life, and so, involved in the darkness
of black night, will walk through the paths of perdition. Inasmuch therefore
as, if those things that are to be sought be sought in an orderly manner, they
can most easily be found, but the unskillful man is ignorant of the order of
inquiry. It is right that the ignorant man should yield to the knowing one,
and first learn the order of inquiry, that so at length he may find the method
of asking and answering.”
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Chapter XXXV: Learning before Teaching
To this Shimon replied: “Then truth is not the property of all, but of
those only who know the art of disputation, which is absurd; for it cannot
be, since He is equally the elohim of all, that all should not be equally able to
know His will.” Then Kefa: “All were made equal by Him, and to all He has
given equally to be receptive of truth. But that none of those who are born
are born with education, but education is subsequent to birth, no one can
doubt. Since, therefore, the birth of men holds equity in this respect, that all
are equally capable of receiving discipline, the difference is not in nature
but in education. Who does not know that the things which any one learns
he was ignorant of before he learned them?” Then Shimon said “You say
truly.” Then Kefa said, “If then in those arts that are in common use, one
first learns and then teaches, how much more ought those who profess to
be the educators of spirits, first to learn, and so to teach, that they may not
expose themselves to ridicule, if they promise to afford knowledge to
others, when they themselves are unskillful?” Then Shimon: “This is true in
respect of those arts that are in common use; but in the word of knowledge,
as soon as any one has heard, he has learned.”
Chapter XXXVI: Self-Evidence of the Truth
Then said Kefa: “If indeed one hear in an orderly and regular manner he
is able to know what is true; but he who refuses to submit to the rule of a
reformed life and a pure behavior, which truly is the proper result of
knowledge of the truth, will not confess that he knows what he does know.
For this is exactly what we see in the case of some who, abandoning the
trades that they learned in their youth, betake themselves to other
performances, and by way of excusing their own sloth, begin to find fault
with the trade as unprofitable.” Then Shimon: “Ought all who hear to
believe that whatever they hear is true?” Then Kefa: “Whoever hears an
orderly statement of the truth, cannot by any means gainsay it, but knows
that what is spoken is true, provided he also willingly submit to the rules of
life. But those who, when they hear, are unwilling to betake themselves to
good works, are prevented by the desire of doing evil from acquiescing in
those things that they judge to be right. Hence it is manifest that it is in the
power of the hearers to choose which of the two they prefer. But if all who
hear were to obey, it would be rather a necessity of nature, leading all in
one way. For as no one can be persuaded to become shorter or taller,
because the force of nature does not permit it; so also, if either all were
converted to the truth by a word, or all were not converted, it would be the
force of nature that compelled all in the one case, and none at all in the
other, to be converted.”
Chapter XXXVII: YHWH Righteous as Well as Good
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Then said Shimon: “Inform us, therefore, what he who desires to know
the truth must first learn.” Then Kefa: “Before all things it must be inquired
what it is possible for man to find out. For of necessity the judgment of
YHWH turns upon this, if a man was able to do good and did it not. And
therefore men must inquire whether they have it in their power by seeking
to find what is good, and to do it when they have found it; for this is that for
which they are to be judged. But more than this there is no occasion for any
one but a navi to know: for what is the need for men to know how the world
was made? This, indeed, would be necessary to be learned if we had to
enter upon a similar construction. But now it is sufficient for us, in order to
the worship of YHWH, to know that He made the world; but how He made it
is no subject of inquiry for us, because, as I have said, it is not incumbent
upon us to acquire the knowledge of that art, as though we were about to
make something similar. But neither are we to be judged for this, why we
have not learned how the world was made, but only for that, if we be
without knowledge of its Creator. For we will know that the Creator of the
world is the righteous and good YHWH, if we seek Him in the paths of
righteousness. For if we only know regarding Him that He is good, such
knowledge is not sufficient for salvation. For in the present life not only the
worthy, but also the unworthy, enjoy His goodness and His benefits. But if
we believe Him to be not only good, but also righteous, and if, according to
what we believe concerning YHWH, we observe righteousness in the whole
course of our life, we will enjoy His goodness for ever. In a word, to the
Hebrews, whose opinion concerning YHWH was that He is only good, our
Master said that they should seek also His righteousness; that is, that they
should know that He is good indeed in this present time, that all may live in
His goodness, but that He will be righteous at the day of judgment, to
bestow ageless rewards upon the worthy, from which the unworthy will be
excluded.
Chapter XXXVIII: YHWH’s Justice Shown at the Day of Judgment
Then Shimon: “How can one and the same being be both good and
righteous?” Kefa answered: “Because without righteousness, goodness
would be unrighteousness; for it is the part of a good Elohim to bestow His
sunshine and rain equally on the just and the unjust; but this would seem to
be unjust, if He treated the good and the bad always with equal fortune, and
were it not that He does it for the sake of the fruits, which all may equally
enjoy who are born in this world. But as the rain given by Elohim equally
nourishes the corn and the tares, but at the time of harvest the crops are
gathered into the barn, but the chaff or the tares are burnt in the fire, so in
the day of judgment, when the righteous will be introduced into the
Malkuth Shamayim, and the unrighteous will be cast out, then also the
justice of Elohim will be shown. For if He remained for ever alike to the evil
and the good, this would not only not be good, but even unrighteous and
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unjust; that the righteous and the unrighteous should be held by Him in one
order of desert.”
Chapter XXXIX: Immortality of the Spirit
Then said Shimon: “The one point on which I should wish to be satisfied
is, whether the spirit is immortal; for I cannot take up the burden of
righteousness unless I know first concerning the immortality of the spirit;
for indeed if it is not immortal, the profession of your preaching cannot
stand.” Then said Kefa: “Let us first inquire whether YHWH is just; for if this
were ascertained, the perfect order of obedience would straight-way be
established.” Then Shimon: “With all your boasting of your knowledge of
the order of discussion, you seem to me now to have answered contrary to
order; for when I ask you to show whether the spirit is immortal, you say
that we must first inquire whether Elohim is just.” Then said Kefa: “That is
perfectly right and regular.” Shimon: “I should wish to learn how.”
Chapter XL: Proved by the Success of the Immoral in This Life
“Listen, then,” said Kefa: “Some men who are blasphemers against
YHWH, and who spend their whole life in injustice and pleasure die in their
own bed and obtain honorable burial; while others who worship YHWH,
and maintain their life frugally with all honesty and sobriety, die in deserted
places for their observance of righteousness, so that they are not even
thought worthy of burial. Where, then, is the justice of YHWH, if there be no
immortal spirit to suffer punishment in the future for disobedient deeds, or
enjoy rewards for piety and righteousness?” Then Shimon said: “It is this
indeed that makes me incredulous, because many well-doers perish
miserably and again many evil-doers finish long lives pleasantly.”
Chapter XLI: Complaints of Shimon
Then said Kefa: “This very thing that draws you into incredulity affords
to us a certain conviction that there will be a judgment. For since it is
certain that YHWH is just, it is a necessary consequence that there is
another world, in which every one receiving according to his deserts will
prove the justice of YHWH. But if all men were now receiving according to
their deserts, we should truly seem to be deceivers when we say that there
is a judgment to come; and therefore the very fact that in the present life a
return is not made to every one according to his deeds affords to those who
know that YHWH is just an indubitable proof that there will be a judgment.”
Then said Shimon: “Why, then, am I not persuaded of it?” Kefa: “Because
you have not heard Y’shua saying, ‘Seek first His righteousness, and all
these things will be added to you.’” Then said Shimon: “Pardon me if I am
unwilling to seek righteousness before I know if the spirit is immortal.”
Then Kefa: “You also pardon me this one thing, because I cannot do
otherwise than the Navi of truth has instructed me.” Then said Shimon: “It
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is certain that you cannot assert that the spirit is immortal, and therefore
you cavil, knowing that if it be proved to be mortal, the whole profession of
that obedience that you are attempting to propagate will be plucked up by
the roots. And therefore, indeed, I commend your prudence, while I do not
approve your persuasiveness; for you persuade many to embrace your
obedience, and to submit to the restraint of pleasure in hope of future good
things; to whom it occurs that they lose the enjoyment of things present,
and are deceived with hopes of things future. For as soon as they die, their
spirit will at the same time be extinguished.”
Chapter XLII: “Full of All Subtlety and All Mischief”
But Kefa, when he heard him speak thus, grinding his teeth, and rubbing
his forehead with his hand, and sighing with profound grief, said: “Armed
with the cunning of the old serpent, you stand forth to deceive inner-beings;
and therefore, as the serpent is more subtle than any other beast, you
profess that you are a teacher from the beginning. And again, like the
serpent you wished to introduce many elohim; but now, being confuted in
that, you assert that there is no elohim at all. For by occasion of I know not
what unknown elohim, you denied that the Creator of the world is YHWH,
but asserted that He is either an evil being, or that He has many equals, or,
as we have said, that He is not elohim at all. And when you had been
overcome in this position, you now assert that the spirit is mortal, so that
men may not live righteously and uprightly in hope of things to come. For if
there be no hope for the future, why should not mercy be given up, and men
indulge in luxury and pleasures, from which it is manifest that all
unrighteousness springs? And while you introduce so disobedient a
doctrine into the miserable life of men, you call yourself obedient, and me
disobedient, because, under the hope of future good things, I will not suffer
men to take up arms and fight against one another, plunder and subvert
everything, and attempt whatsoever lust may dictate. And what will be the
condition of that life that you would introduce, that men will attack and be
attacked, be enraged and disturbed, and live always in fear? For those who
do evil to others must expect like evil to themselves. Do you see that you are
a leader of disturbance and not of shalom, of iniquity and not of equity? But
I feigned anger, not because I could not prove that the spirit is immortal, but
because I pity the spirits that you are endeavoring to deceive. I will speak,
therefore, but not as compelled by you; for I know how I should speak; and
you will be the only one who wants not so much persuasion as admonition
on this subject. But those who are really ignorant of this, I will instruct as is
suitable.”
Chapter XLIII: Shimon’s Subterfuges
Then says Shimon: “If you are angry, I will neither ask you any
questions, nor do I wish to hear you.” Then Kefa: “If you are now seeking a
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pretext for escaping, you have full liberty, and need not use any special
pretext. For all have heard you speaking all amiss, and have perceived that
you can prove nothing, but that you only asked questions for the sake of
contradiction; which any one can do. For what difficulty is there in replying,
after the clearest proofs have been adduced, ‘You have said nothing to the
purpose?’ But that you may know that I am able to prove to you in a single
sentence that the spirit is immortal, I will ask you with respect to a point
that all know; answer me, and I will prove to you in one sentence that it is
immortal.” Then Shimon, who had thought that he had got, from the anger
of Kefa, a pretext for departing, stopped on account of the remarkable
promise that was made to him, and said: “Ask me then, and I will answer
you what all know, that I may hear in a single sentence, as you have
promised, how the spirit is immortal.”
Chapter XLIV: Sight or Hearing?
Then Kefa: “I will speak so that it may be proved to you before all the
rest. Answer me, therefore, which of the two can better persuade an
incredulous man, seeing or hearing?” Then Shimon said: “Seeing.” Then
Kefa: “Why then do you wish to learn from me by words, what is proved to
you by the thing itself and by sight?” Then Shimon: “I know not what you
mean.” Then Kefa: “If you do not know, go now to your house, and entering
the inner bedroom you will see an image placed, containing the figure of a
murdered boy clothed in purple; ask him, and he will inform you either by
hearing or seeing. For what need is there to hear from him if the spirit is
immortal, when you see it standing before you? For if it were not in being, it
assuredly could not be seen. But if you know not what image I speak of, let
us straightway go to your house, with ten other men, of those who are here
present.”
Chapter XLV: The Fatal Thrust
But Shimon hearing this, and being smitten by his conscience, changed
color and became bloodless; for he was afraid, if he denied it, that his house
would be searched, or that Kefa in his indignation would betray him more
openly, and so all would learn what he was. Thus he answered: “I beseech
you, Kefa, by that good Elohim who is in you, to overcome the immorality
that is in me. Receive me to repentance, and you will have me as an
assistant in your preaching. For now I have learned in very deed that you
are a navi of the true Elohim, and therefore you alone know the secret and
hidden things of men.” Then said Kefa: “You see, brethren, Shimon seeking
repentance; in a little while you will see him returning again to his
infidelity. For, thinking that I am a navi, forasmuch as I have disclosed his
immorality, which he supposed to be secret and hidden, he has promised
that he will repent. But it is not lawful for me to lie, nor must I deceive,
whether this infidel be saved or not saved. For I call heaven and earth to
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witness, that I spoke not by a prophetic spirit what I said, and what I
intimated, as far as was possible, to the listening crowds; but I learned from
some who once were his associates in his works, but have now been
converted to our faith, what things he did in secret. Therefore I spoke what I
knew, not what I foreknew.”
Chapter XLVI: Shimon’s Rage
But when Shimon heard this, he assailed Kefa with curses and
reproaches, saying: “O most immoral and most deceitful of men, to whom
fortune, not truth, has given the victory. But I sought repentance not for
defect of knowledge, but in order that you, thinking that by repentance I
should become your talmid, might entrust to me all the secrets of your
profession, and so at length, knowing them all, I might confute you. But as
you cunningly understood for what reason I had pretended teshuvah, and
acquiesced as if you did not understand my stratagem, that you might first
expose me in presence of the people as unskillful, then foreseeing that being
thus exposed to the people, I must of necessity be indignant, and confess
that I was not truly penitent, you anticipated me, that you might say, that I
should, after my teshuvah, again return to my infidelity, that you might
seem to have conquered on all sides, both if I continued in the teshuvah that
I had professed, and if I did not continue; and so you should be believed to
be wise, because you had foreseen these things, while I should seem to be
deceived, because I did not foresee your trick. But you foreseeing mine have
used subtlety and circumvented me. But, as I said, your victory is the result
of fortune, not of truth: yet I know why I did not foresee this; because I
stood by you and spoke with you in my goodness, and bore patiently with
you. But now I will show you the power of my divinity, so that you will
quickly fall down and worship me.
Chapter XLVII: Shimon’s Vaunt
“I am the first power who is always and without beginning. But having
entered the womb of Rachel, I was born of her as a man, that I might be
visible to men. I have flown through the air; I have been mixed with fire and
been made one body with it; I have made statues to move; I have animated
lifeless things; I have made stones bread; I have flown from mountain to
mountain; I have moved from place to place upheld by malachim’ hands and
have lighted on the earth. Not only have I done these things; but even now I
am able to do them, that by facts I may prove to all, that I am the son of
elohim, enduring to eternity, and that I can make those who believe on me
endure in like manner for ever. But your words are all vain; nor can you
perform any real works such as I have now mentioned, as he also who sent
you is a magician, who yet could not deliver himself from the suffering of
the stake.”
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Chapter XLVIII: Attempts to Create a Disturbance
To this speech of Shimon, Kefa answered: “Do not meddle with the
things that belong to others; for that you are a magician, you have confessed
and made manifest by the very deeds that you have done; but our Master,
who is the Son of YHWH and of man, is manifestly good; and that he is truly
the Son of YHWH has been told, and will be told to those to whom it is
fitting. But if you will not confess that you are a magician, let us go, with all
this multitude, to your house, and then it will be evident who is a magician.”
While Kefa was speaking thus, Shimon began to assail him with
blasphemies and curses, that he might make a riot, and excite all so that he
could not be refuted, and that Kefa, withdrawing on account of his
blasphemy, might seem to be overcome. But he stood fast, and began to
charge him more vehemently.
Chapter XLIX: Shimon’s Retreat
Then the people in indignation cast Shimon from the court, and drove
him forth from the gate of the house; and only one person followed him
when he was driven out. Then silence being obtained, Kefa began to address
the people in this manner: “You ought, brethren, to bear with immoral men
patiently; knowing that although YHWH could cut them off, yet He suffers
them to remain even till the day appointed, in which judgment will pass
upon all. Why then should not we bear with those whom YHWH suffers?
Why should not we bear with fortitude the wrongs that they do to us, when
He who is almighty does not take vengeance on them, that both His own
goodness and the impiety of the immoral may be known? But if the immoral
one had not found Shimon to be his minister, he would doubtless have
found another: for it is of necessity that in this life offences come, ‘but woe
to that man by whom they come; ‘and therefore Shimon is rather to be
mourned over, because he has become a choice vessel for the immoral one,
which undoubtedly would not have been had he not received power over
him for his former sins. For why should I further say that he once believed
in our Y’shua, and was persuaded that spirits are immortal? Although in this
he is deluded by demons, yet he has persuaded himself that he has the spirit
of a murdered boy ministering to him in whatever he pleases to employ it
in; in which truly, as I have said, he is deluded by demons, and therefore I
spoke to him according to his own ideas: for he has learned from the
Yahudaïm that judgment and vengeance are to be brought forth against
those who set themselves against the true faith, and do not repent. But here
are men to whom, as being perfect in crimes, the immoral one appears that
he may deceive them, so that they may never be turned to repentance.
Chapter L: Kefa’s Benediction
“You therefore who are turned to YHWH by repentance, bend to Him
your knees.” When he had said this, all the multitude bent their knees to
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YHWH; and Kefa, looking towards heaven, prayed for them with tears that
YHWH, for His goodness, would deign to receive those betaking themselves
to Him. And after he had prayed and had instructed them to meet early the
next day, he dismissed the multitude. Then according to custom, having
taken food, we went to sleep.
Chapter LI: Kefa’s Accessibility
Kefa, therefore, rising at the usual hour of the night, found us waking;
and when, saluting us in his usual manner, he had taken his seat, first of all
Niceta said: “If you will permit me, my master Kefa, I have something to ask
of you.” Then Kefa said: “I permit not only you but all, and not only now but
always, that every one confess what moves him and the part in his mind
that is pained, in order that he may obtain healing. For things that are
covered with silence and are not made known to us are cured with
difficulty, like maladies of long standing; and therefore, since the medicine
of seasonable and necessary discourse cannot easily be applied to those
who keep silence, every one ought to declare in what respect his mind is
feeble through ignorance. But to him who keeps silence, it belongs to YHWH
alone to give a remedy. We indeed also can do it, but by the lapse of a long
time. For it is necessary that the discourse of doctrine, proceeding in order
from the beginning and meeting each single question, should disclose all
things and resolve and reach to all things, even to that which every one
required in his mind; but that, as I have said, can only be done in the course
of a long time. Now, then, ask what you please.”
Chapter LII: False Signs and Miracles
Then Niceta said: “I give you abundant thanks, O most clement Kefa; but
this is what I desire to learn: how Shimon, who is the enemy of YHWH, is
able to do such and so great things? For indeed he told no lie in his
declaration of what he has done.” To this the blessed Kefa thus answered:
“YHWH, who is one and true, has resolved to prepare good and faithful
friends for His first begotten; but knowing that none can be good unless
they have in their power that perception by which they may become good,
that they may be of their own intent what they choose to be—and
otherwise they could not be truly good, if they were kept in goodness not by
purpose, but by necessity—has given to every one the power of his own
will, that he may be what he wishes to be. And again, foreseeing that that
power of will would make some choose good things and others evil, and so
that the human race would necessarily be divided into two classes, He has
permitted each class to choose both a place and a king, whom they would.
For the good King rejoices in the good, and the immoral one in the evil. And
although I have expounded those things more fully to you, O Clement, in
that treatise in which I discoursed on foreknowledge and the end, yet it is
fitting that I should now make clear to Niceta also, as he asks me, what is
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the reason than Shimon, whose thoughts are against YHWH, is able to do so
great marvels.
Chapter LIII: Self-Love the Foundation of Goodness
“First of all, then, he is evil, in the judgment of YHWH, who will not
inquire what is advantageous to himself. For how can any one love another
if he does not love himself? Or to whom will that man not be an enemy who
cannot be a friend to himself? In order, therefore, that there might be a
distinction between those who choose good and those who choose evil,
YHWH has concealed that which is profitable to men, i.e., the possession of
the Malkuth Shamayim, and has laid it up and hidden it as a secret treasure,
so that no one can easily attain it by his own power or knowledge. Yet He
has brought the report of it under various names and opinions through
successive generations, to the hearing of all: so that whosoever should be
lovers of good, hearing it, might inquire and discover what is profitable and
salutary to them; but that they should ask it, not from themselves but from
Him who has hidden it, and should pray that access and the way of
knowledge might be given to them: which way is opened to those only who
love it above all the good things of this world; and on no other condition can
any one even understand it, however wise he may seem; but that those who
neglect to inquire what is profitable and salutary to themselves, as selfhaters
and self-enemies, should be deprived of its good things, as lovers of
evil things.
Chapter LIV: YHWH to Be Supremely Loved
“It behooves, therefore, the good to love that way above all things, that
is, above riches, glory, rest, parents, relatives, friends, and everything in the
world. But he who perfectly loves this possession of the Malkuth Shamayim
will undoubtedly cast away all practice of evil habit, negligence, sloth,
malice, anger, and such like. For if you prefer any of these to it, as loving the
vices of your own lust more than YHWH, you will not attain to the
possession of the heavenly kingdom; for truly it is foolish to love anything
more than YHWH. For whether they are parents, they die; or relatives, they
do not continue; or friends, they change. But YHWH alone is ageless, and
abides unchangeable. He, therefore, who will not seek after that which is
profitable to himself, is evil to such an extent that his immorality exceeds
the very prince of impiety. For he abuses the goodness of YHWH to the
purpose of his own immorality, and pleases himself; but the other neglects
the good things of his own salvation, that by his own destruction he may
please the evil one.”
Chapter LV: Ten Commandments Corresponding to the Plagues
“On account of those, therefore, who by neglect of their own salvation
please the evil one, and those who by study of their own profit seek to
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please the good One, ten things have been prescribed as a test to this
present age, according to the number of the ten plagues that were brought
upon Mitsrayim. For when Moshe, according to the commandment of
YHWH, demanded of Pharaoh that he should let the people go, and in token
of his heavenly commission showed signs, his rod being thrown upon the
ground was turned into a serpent. And when Pharaoh could not by these
means be brought to consent, as having freedom of will, again the magicians
seemed to do similar signs, by permission of YHWH, that the purpose of the
melek might be proved from the freedom of his will, whether he would
rather believe the signs wrought by Moshe, who was sent by YHWH, or
those that the magicians rather seemed to work than actually wrought. For
truly he ought to have understood from their very name that they were not
workers of truth, because they were not called messengers of YHWH, but
magicians, as the tradition also intimates. Moreover, they seemed to
maintain the contest up to a certain point, and afterwards they confessed of
themselves, and yielded to their superior. Therefore the last plague is
inflicted, the destruction of the first-born, and then Moshe is commanded to
consecrate the people by the sprinkling of blood; and so, gifts being
presented, with so much entreaty he is asked to depart with the people.
Chapter LVI: Shimon Resisted Kefa, as the Magicians Moshe
“In a similar transaction I see that I am even now engaged. For as then,
when Moshe exhorted the melek to believe YHWH, the magicians opposed
him by a pretended exhibition of similar signs, and so kept back the
unbelievers from salvation; so also now, when I have come forth to teach all
tribes to believe in the true YHWH, Shimon the magician resists me, acting
in opposition to me, as they also did in opposition to Moshe; in order that
whosoever they be from among the tribes that do not use sound judgment,
they may be made manifest; but that those may be saved who rightly
distinguish signs from signs.” While Kefa thus spoke, Niceta answered: “I
beseech you that you would permit me to state whatever occurs to my
mind.” Then Kefa, being delighted with the eagerness of his talmidim, said:
“Speak what you will.”
Chapter LVII: Miracles of the Magicians
Then said Niceta: “In what respect did the Mitsrayim sin in not believing
Moshe, since the magicians wrought like signs, even although they were
done rather in appearance than in truth? For if I had been there then,
should I not have thought, from the fact that the magicians did like things to
those that Moshe did, either that Moshe was a magician, or that the
magicians wrought their signs by divine commission? For I should not have
thought it likely that the same things could be effected by magicians, even in
appearance, which he who was sent by YHWH performed. And now, in what
respect do they sin who believe Shimon, since they see him do so great
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marvels? Or is it not marvelous to fly through the air, to be so mixed with
fire as to become one body with it, to make statues walk, brazen dogs bark,
and other such like things, which assuredly are sufficiently wonderful to
those who know not how to distinguish? Yea, he has also been seen to make
bread of stones. But if he sins who believes those who do signs, how will it
appear that he also does not sin who has believed our Master for His signs
and works of power?”
Chapter LVIII: Truth Veiled with Love
Then said Kefa: “I take it well that you bring the truth to the rule, and do
not suffer hindrances of faith to lurk in your inner being. For thus you can
easily obtain the remedy. Do you remember that I said that the worst of all
things is when anyone neglects to learn what is for his good?” Niceta
answered: “I remember.” Then Kefa: “And again, that YHWH has veiled His
truth, that He may disclose it to those who faithfully follow Him?” “Neither,”
said Niceta, “have I forgotten this.” Then said Kefa: “What think you then?
That YHWH has buried His truth deep in the earth, and has heaped
mountains upon it, that it may be found by those only who are able to dig
down into the depths? It is not so; but as He has surrounded the mountains
and the earth with the expanse of heaven, so has He veiled the truth with
the curtain of His own love, that he alone may be able to reach it who has
first knocked at the gate of divine love.
Chapter LIX: Good and Evil in Pairs
“For, as I was beginning to say, YHWH has appointed for this world
certain pairs; and he who comes first of the pairs is of evil, he who comes
second, of good. And in this is given to every man an occasion of right
judgment, whether he is simple or prudent. For if he is simple and believes
him who comes first, though moved thereto by signs and prodigies, he must
of necessity, for the same reason, believe him who comes second; for he will
be persuaded by signs and prodigies, as he was before. When he believes
this second one, he will learn from him that he ought not to believe the first,
who comes of evil; and so the error of the former is corrected by the
emendation of the latter. But if he will not receive the second, because he
has believed the first, he will deservedly be condemned as unjust; for unjust
it is, that when he believed the first on account of his signs, he will not
believe the second, though he bring the same, or even greater signs. But if
he has not believed the first, it follows that he may be moved to believe the
second. For his mind has not become so completely inactive but that it may
be roused by the redoubling of marvels. But if he is prudent, he can make
distinction of the signs. And if indeed he has believed in the first, he will be
moved to the second by the increase in the miracles, and by comparison he
will apprehend that are better; although clear tests of miracles are
recognized by all learned men, as we have shown in the regular order of our
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discussion. But if any one, as being whole and not needing a physician, is
not moved to the first, he will be drawn to the second by the very
continuance of the thing, and will make a distinction of signs and marvels
after this fashion; he who is of the evil one, the signs that he works do good
to no one; but those that the good man works are profitable to men.
Chapter LX: Uselessness of Pretended Miracles
“For tell me, I pray you, what is the use of showing statues walking, dogs
of brass or stone barking, mountains dancing, of flying through the air, and
such like things, which you say that Shimon did? But those signs that are of
the good One, are directed to the advantage of men, as are those that were
done by our Master, who gave sight to the blind and hearing to the deaf,
raised up the feeble and the lame, drove away sicknesses and demons,
raised the dead, and did other like things, as you see also that I do. Those
signs, therefore, which make for the benefit of men, and confer some good
upon them, the immoral one cannot do, excepting only at the end of the age.
For then it will be permitted him to mix in with his signs some good ones, as
the expelling of demons or the healing of diseases; by this means going
beyond his bounds and being divided against himself and fighting against
himself, he will be destroyed. And therefore Y’shua has foretold that in the
last times there will be such temptation, that, if it be possible, the very elect
will be deceived; that is to say, that by the marks of signs being confused,
even those must be disturbed who seem to be expert in discovering spirits
and distinguishing miracles.
Chapter LXI: Ten Pairs
“The ten pairs of which we have spoken have therefore been assigned to
this world from the beginning of time. Cain and Abel were one pair. The
second was the Nephilim and Noach; the third, Pharaoh and Avraham; the
fourth, the Peleset and Yitzchak; the fifth, Esau and Ya’akov; the sixth, the
magicians and Moshe the Torah-giver; the seventh, the tempter and the Son
of Adamah; the eighth, Shimon and I, Kefa; the ninth, all tribes, and he who
will be sent to sow the word among the tribes; the tenth, anti-moshiach and
Moshiach. Concerning these pairs we will give you fuller information at
another time.” When Kefa spoke thus, Aquila said: “Truly there is need of
constant teaching, that one may learn what is true about everything.”
Chapter LXII: The Life of the Notzrim
But Kefa said: “Who is he that is earnest toward instruction, and that
studiously inquires into every particular, except him who loves his own
spirit to salvation, and renounces all the affairs of this world, that he may
have leisure to attend to the word of YHWH only? Such is he whom alone
Y’shua deems wise, even he who sells all that he has and buys the one true
pearl, who understands what is the difference between temporal things and
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ageless, small and great, men and YHWH. For he understands what is the
ageless hope in presence of the true and good YHWH. But who is he that
loves YHWH, save him who knows His wisdom? And how can any one
obtain knowledge of YHWH’s wisdom, unless he is constant in hearing His
word? Whence it comes, that he conceives a love for Him, and venerates
Him with worthy honor, pouring out hymns and prayers to Him, and most
pleasantly resting in these, accounting it his greatest damage if at any time
he speak or do aught else even for a moment of time; because, in reality, the
spirit that is filled with the love of YHWH can neither look upon anything
except what pertains to YHWH, nor, by reason of love of Him, can be
satisfied with meditating upon those things that it knows to be pleasing to
Him. But those who have not conceived affection for Him, nor bear His love
lighted up in their mind, are as it were placed in darkness and cannot see
light; and therefore, even before they begin to learn anything of YHWH, they
immediately faint as though worn out by labor; and filled with weariness,
they are straightway hurried by their own peculiar habits to those words
with which they are pleased. For it is wearisome and annoying to such
persons to hear anything about YHWH; and that for the reason I have
stated, because their mind has received no sweetness of divine love.”
Chapter LXIII: A Deserter from Shimon’s Camp
While Kefa was thus speaking, the day dawned; and, behold, one of the
talmidim of Shimon came, crying out: “I beseech you, O Kefa, receive me, a
wretch, who have been deceived by Shimon the magician, to whom I gave
heed as to a heavenly elohim, by reason of those miracles that I saw him
perform. But when I heard your discourses, I began to think him a man, and
indeed a immoral man; nevertheless, when he went out from this I alone
followed him, for I had not yet clearly perceived his impieties. But when he
saw me following him, he called me blessed, and led me to his house; and
about the middle of the night he said to me, ‘I will make you better than all
men, if you will remain with me even till the end.’ When I had promised him
this, he demanded of me an oath of perseverance; and having got this, he
placed upon my shoulders some of his polluted and accursed secret things,
that I might carry them, and ordered me to follow him. But when we came
to the sea, he went aboard a boat that was there, and took from my neck
what he had ordered me to carry. And as he came out a little after, bringing
nothing with him, he must have thrown it into the sea. Then he asked me to
go with him, saying that he was going to Rome, and that there he would
please the people so much, that he should be reckoned a god, and publicly
gifted with divine honors. ‘Then,’ said he, ‘if you wish to return hither, I will
send you back, loaded with all riches, and upheld by various services.’ When
I heard this, and saw nothing in him in accordance with this profession, but
perceived that he was a magician and a deceiver, I answered: ‘Pardon me, I
pray you; for I have a pain in my feet, and therefore I am not able to leave
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Caesarea. Besides, I have a wife and little children, whom I cannot leave by
any means.’ When he heard this, he charged me with sloth, and set out
towards Dora, saying, ‘You will be sorry, when you hear what glory I will get
in the city of Rome.’ And after this he set out for Rome, as he said; but I
hastily returned hither, entreating you to receive me to teshuvah, because I
have been deceived by him.”
Chapter LXIV: Declaration of Shimon’s Immorality
When he who had returned from Shimon had thus spoken, Kefa ordered
him to sit down in the court. And he himself going forth, and seeing
immense crowds, far more than on the previous days, stood in his usual
place; and pointing out him who had come, began to discourse as follows:
“This man whom I point out to you, brethren, has just come to me, telling
me of the immoral practices of Shimon, and how he has thrown the
implements of his immorality into the sea, not induced to do so by
repentance, but being afraid lest, being detected, he should be subjected to
the public laws. And he asked this man, as he tells me, to remain with him,
promising him immense gifts; and when he could not persuade him to do
so, he left him, reproaching him for sluggishness, and set out for Rome.”
When Kefa had intimated this to the crowd, the man himself who had
returned from Shimon stood up, and began to state to the people everything
relating to Shimon’s crimes. And when they were shocked by the things that
they heard that Shimon had done by his magical acts, Kefa said:
Chapter LXV: Kefa Resolves to Follow Shimon
“Be not, my brethren, distressed by those things that have been done,
but give heed to the future: for what is passed is ended; but the things that
threaten are dangerous to those who will fall in with them. For offences will
never be wanting in this world, so long as the enemy is permitted to act
according to his will; in order that the prudent and those who understood
his wiles may be conquerors in the contests that he raises against them; but
that those who neglect to learn the things that pertain to the salvation of
their inner-beings, may be taken by him with merited deceptions. Since,
therefore, as you have heard, Shimon has gone forth to preoccupy the ears
of the Goyim who are called to salvation, it is necessary that I also follow
upon his track, so that whatever disputations he raises may be corrected by
us. But inasmuch as it is right that greater anxiety should be felt concerning
you who are already received within the walls of life—for if that which has
been actually acquired perish, a positive loss is sustained; while with
respect to that which has not yet been acquired, if it can be got, there is so
much gain; but if not, the only loss is that there is no gain; in order,
therefore, that you may be more and more confirmed in the truth, and the
tribes who are called to salvation may in no way be prevented by the
immorality of Shimon, I have thought good to ordain Zacchai as pastor over
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you, and to remain with you myself for three months; and so to go to the
Goyim, lest through our delaying longer, and the crimes of Shimon stalking
in every direction, they should become incurable.”
Chapter LXVI: Zacchai Made Mebakker of Caesarea
At this announcement all the people wept, hearing that he was going to
leave them; and Kefa, sympathizing with them, himself also shed tears; and
looking up to heaven, he said: “To You, O YHWH, who have made heaven
and earth, and all things that are in them, we pour out the prayer of
supplication, that You would comfort those who have recourse to You in
their tribulation. For by reason of the affection that they have towards You,
they do love me who have declared to them Your truth. So guard them with
the right hand of Your compassion; for neither Zacchai nor any other man
can be a sufficient guardian to them.” When he had said this, and more to
the same effect, he laid his hands upon Zacchai, and prayed that he might
blamelessly discharge the duty of his oversight. Then he ordained twelve
zaqenim and four attendants, and said: “I have ordained you this Zacchai as
a mebakker, knowing that he has the fear of YHWH, and is expert in the
Scriptures. You ought therefore to honor him as holding the place of
Moshiach, obeying him for your salvation, and knowing that whatever
honor and whatever injury is done to him, redounds to Moshiach, and from
Moshiach to YHWH. Hear him therefore with all attention, and receive from
him the halakah of the faith; and from the zaqenim the admonitions of life;
and from the attendants the order of discipline. Have a diligent care of
widows; vigorously assist orphans; take pity on the poor; teach the young
modesty;-and in a word, sustain one another as circumstances will demand;
worship YHWH who created heaven and earth; believe in Moshiach; love
one another; be compassionate to all; and fulfill love not only in word, but
in act and deed.”
Chapter LXVII: Invitation to Mikvah
When he had given them these and such like precepts, he made
proclamation to the people, saying: “Since I have resolved to stay three
months with you, if any one desires it, let him be immersed in the mikvah,
that, stripped of his former evils, he may for the future, in consequence of
his own conduct, become heir of heavenly blessings, as a reward for his
good actions. Whosoever will, then, let him come to Zacchai and give his
name to him, and let him hear from him the mysteries of the Malkuth
Shamayim. Let him attend to frequent fastings, and approve himself in all
things, that at the end of these three months he may be immersed on the
day of the festival. But every one of you will be immersed in ever flowing
waters, the name of the Master Y’shua being invoked over him; he being
first anointed with oil set-apart by prayer, that so at length, being
consecrated by these things, he may attain a perception of set-apart things.”
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Chapter LXVIII: Twelve Sent Before Him
And when he had spoken at length on the subject of mikvah, he
dismissed the crowd, and betook himself to his usual place of abode; and
there, while the twelve stood around him (namely, Zacchai and
Tsephanyahu, Yosef and Micha-El, El-Eazar and Pinchas, El-Azar and El-
Isha, I Clement and Nakdimon, Niceta and Aquila), he addressed us to the
following effect: “Let us, my brethren, consider what is right; for it is our
duty to bring some help to the tribes, which are called to salvation. You
have yourselves heard that Shimon has set out, wishing to anticipate our
journey. Him we should have followed step by step, that wherever he tries
to subvert any, we might immediately confute him. But since it appears to
me to be unjust to forsake those who have been already converted to
YHWH, and to bestow our care upon those who are still afar off, I think it
right that I should remain three months with those in this city who have
been turned to the faith, and should strengthen them; and yet that we
should not neglect those who are still far off, lest it be that if they be long
infected with the power of pernicious doctrine, it be more difficult to
recover them. Therefore I wish (only, however, if you also think it right),
that for Zacchai, whom we have now ordained Mebakker, Benyamin the son
of Saba be substituted; and for Clement (whom I have resolved to have
always by me, because, coming from the Goyim, he has a great desire to
hear the word of YHWH) there be substituted Chananyah the son of Safra;
and for Niceta and Aquila, who have been but lately converted to the faith of
Moshiach, Reuben the brother of Zacchai, and Zacharyah the builder. I wish,
therefore, to complete the number of twelve by substituting these four for
the other four, that Shimon may feel that I, in them, am always with him.”
Chapter LXIX: Arrangements Approved by All the Brethren
Having therefore separated me, Clement, and Niceta and Aquila, he said
to those twelve: “I wish you, the day after tomorrow, to proceed to the
Goyim and to follow in the footsteps of Shimon that you may inform me of
all his proceedings. You will also inquire diligently the sentiments of every
one and announce to them that I will come to them without delay; and, in
short, in all places instruct the Goyim to expect my coming.” When he had
spoken these things and others to the same effect he said: “You also, my
brethren, if you have anything to say to these things, say on lest it be not
right that seems good to me alone.” Then all, with one voice applauding him,
said: “We ask you rather to arrange everything according to your own
judgment, and to order what seems good to yourself; for this we think to be
the perfect work of obedience, if we fulfill what you command.”
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Chapter LXX: Departure of the Twelve
Therefore, on the day appointed, when they had arranged themselves
before Kefa, they said: “Do not think, O Kefa, that it is a small grief to us that
we are to be deprived of the privilege of hearing you for three months; but
since it is good for us to do what you order, we will most readily obey. We
will always retain in our hearts the remembrance of your face; and so we
set out actively, as you have commanded us.” Then he, having poured out a
prayer to YHWH for them, dismissed them. And when those twelve who had
been sent forward had gone, Kefa entered, according to custom, and stood
in the place of disputation. And a multitude of people had come together,
even a larger number than usual; and all with tears gazed upon him, by
reason of what they had heard from him the day before, that he was about
to go forth on account of Shimon. Then, seeing them weeping, he himself
also was similarly affected, although he endeavored to conceal and to
restrain his tears. But the trembling of his voice, and the interruption of his
discourse, betrayed that he was distressed by similar emotion.
Chapter LXXI: Kefa Prepares the Caesareans for His Departure
However, rubbing his forehead with his hand, he said: “Be of good
courage, my brethren, and comfort your sorrowful hearts by means of
counsel, referring all things to YHWH, whose will alone is to be fulfilled and
to be preferred in all things. For let us suppose for a moment, that by reason
of the affection that we have towards you, we should act against His will,
and remain with you, is He not able, by sending death upon me, to appoint
to me a longer separation from you? And therefore it is better for us to
carry out this shorter separation with His will, as those to whom it is
prescribed to obey YHWH in all things. Hence you also ought to obey Him
with like submission, inasmuch as you love me from no other reason than
on account of your love of Him. As friends of YHWH, therefore, acquiesce in
His will; but also judge yourselves what is right. Would it not have seemed
immoral, if, when Shimon was deceiving you, I had been detained by the
brethren in Yahrushalayim, and had not come to you, and that although you
had Zacchai among you, a good and eloquent man? So now also consider
that it would be immoral, if, when Shimon has gone forth to assail the
Goyim, who are wholly without a defender, I should be detained by you, and
should not follow him. So let us see to it, that we do not, by an unreasonable
affection, accomplish the will of the immoral one.”
Chapter LXXII: More Than Ten Thousand immersed
“Meantime I will remain with you three months, as I promised. Be you
constant in hearing the word; and at the end of that time, if any are able and
willing to follow us, they may do so, if duty will admit of it. And when I say if
duty will admit I mean that no one by his departure must sadden any one
who ought not to be saddened, as by leaving parents who ought not to be
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left, or a faithful wife, or any other person to whom he is bound to afford
comfort for YHWH’s sake.” Meantime, disputing and teaching day by day, he
filled up the tithe appointed with the labor of teaching; and when the
festival day arrived, upwards of ten thousand were immersed.
Chapter LXXIII: Tidings of Shimon
But in those days a letter was received from the brethren who had gone
before, in which were detailed the crimes of Shimon, how going from city to
city he was deceiving multitudes, and everywhere maligning Kefa, so that,
when he should come, no one might afford him a hearing. For he asserted
that Kefa was a magician, a godless man, injurious, cunning, ignorant, and
professing impossible things. “For,” says he, “he asserts that the dead will
rise again, which is impossible. But if any one attempts to confute him, he is
cut off by secret snares by him, through means of his attendants. So, I also,”
says he, “when I had vanquished him and triumphed over him, fled for fear
of his snares, lest he should destroy me by incantations, or compass my
death by plots.” They intimated also that he mainly stayed at Tripolis.
Chapter LXXIV: Farewell to Caesarea
Kefa therefore ordered the letter to be read to the people; and after the
reading of it, he addressed them and gave them full instructions about
everything, but especially that they should obey Zacchai, whom he had
ordained Mebakker over them. Also he commended the zaqenim and the
attendants to the people, and not less the people to them. And then,
announcing that he should spend the winter at Tripolis, he said: “I
commend you to the favor of YHWH, being about to depart tomorrow, with
YHWH’s will. But during the whole three months that he spent at Caesarea,
for the sake of instruction, whatever he discoursed of in the presence of the
people in the day-time, he explained more fully and perfectly in the night, in
private to us, as more faithful and completely approved by him. And at the
same time he commanded me, because he understood that I carefully stored
in my memory what I heard, to commit to writing whatever seemed worthy
of record, and to send it to you, my master Ya’akov, as also I did, in
obedience to his command.”
Chapter LXXV: Contents of Clement’s Dispatches to Ya’akov
The first scroll, therefore, of those that I formerly sent to you, contains
an account of Y’shua, and of the peculiarity of the understanding of Torah,
according to what the tradition of Moshe teaches.
The second contains an account of the beginning, and whether there be
one beginning or many, and that Torah of the Hebrews knows what
immensity is.
The third, concerning YHWH, and those things that have been ordained
by Him.
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The fourth, that though there are many that are called elohim, there is
but one true Elohim, according to the testimonies of the Scriptures.
The fifth, that there are two heavens, one of which is that visible
firmament that will pass away, but the other is ageless and invisible.
The sixth, concerning good and evil; and that all things are subjected to
good by the Father; and why, and how, and whence evil is, and that it cooperates
with good, but not with a good purpose; and what are the signs of
good, and what those of evil; and what is the difference between duality and
conjunction.
The seventh, what are the things that the twelve shlichim treated of in
the presence of the people in the Hekel.
The eighth, concerning the words of YHWH that seem to be
contradictory, but are not; and what is the explanation of them.
The ninth, that Torah that has been given by YHWH is righteous and
perfect, and that it alone can make pure.
The tenth, concerning the carnal birth of men, and concerning the
generation that is by mikvah; and what is the succession of carnal seed in
man; and what is the account of his spirit, and how the freedom of the will
is in it, which, seeing it is not unbegotten, but made, could not be
immoveable from good. Concerning these several subjects, therefore,
whatever Kefa discoursed at Caesarea, according to his command, as I have
said, I have sent you written in ten volumes.
But on the next day, as had been determined, we set out from Caesarea
with some faithful men, who had resolved to accompany Kefa.
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Book IV
Chapter I: Halt at Dora
Having set out from Caesarea on the way to Tripolis, we made our first
stoppage at a small town called Dora, because it was not far distant; and
almost all those who had believed through the preaching of Kefa could
scarcely bear to be separated from him, but walked along with us, again and
again gazing upon him, again and again embracing him, again and again
conversing with him, until we came to the inn. On the following day we
came to Ptolemais, where we stayed ten days; and when a considerable
number had received the word of YHWH, we signified to some of them who
seemed particularly attentive, and wished to detain us longer for the sake of
instruction, that they might, if so disposed, follow us to Tripolis. We acted in
the same way at Tyre, and Sidon, and Berytus, and announced to those who
desired to hear further discourses, that we were to spend the winter at
Tripolis. Therefore, as all those who were anxious followed Kefa from each
city, we were a great multitude of elect ones when we entered into Tripolis.
On our arrival, the brethren who had been sent before met us before the
gates of the city; and taking us under their charge, conducted us to the
various lodgings that they had prepared. Then there arose a commotion in
the city, and a great assemblage of persons desirous to see Kefa.
Chapter II: Reception in the House of Maro
And when we had come to the house of Maro, in which preparation had
been made for Kefa, he turned to the crowd, and told them that he would
address them the day after tomorrow. Therefore the brethren who had
been sent before assigned lodgings to all who had come with us. Then, when
Kefa had entered into the house of Maro, and was asked to partake of food,
he answered that he would by no means do so, until he had ascertained
whether all those that had accompanied him were provided with lodgings.
Then he learned from the brethren who had been sent before, that the
citizens had received them not only hospitably, but with all kindness, by
reason of their love towards Kefa; so much so, that several were
disappointed because there were no guests for them; for that all had made
such preparations, that even if many more had come, there would still have
been a deficiency of guests for the hosts, not of hosts for the guests.
Chapter III: Shimon’s Flight
Thereupon Kefa was greatly delighted, and praised the brethren, and
blessed them, and requested them to remain with him. Then, when he had
bathed in the sea, and had taken food, he went to sleep in the evening; and
rising, as usual, at cock-crow, while the evening light was still burning, he
found us all awake. Now there were in all sixteen of us, viz. Kefa and I,
Clement, Niceta and Aquila, and those twelve who had preceded us. Saluting
us, then, as was his wont, Kefa said: “Since we are not taken up with others
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to-day, let us be taken up with ourselves. I will tell you what took place at
Caesarea after your departure, and you will tell us of the doings of Shimon
here.” And while the conversation was going on these subjects, at daybreak
some of the members of the family came in and told Kefa that Shimon, when
he heard of Kefa’s arrival, departed in the night, on the way to Syria. They
also stated that the crowds thought that the day that he had said was to
intervene was a very long time for their affection, and that they were
standing in impatience before the gate, conversing among themselves about
those things that they wished to hear, and that they hoped that they should
by all means see him before the time appointed; and that as the day became
lighter the multitudes were increasing, and that they were trusting
confidently, whatever they might be presuming upon, that they should hear
a discourse from him. “Now then “said they “instruct us to tell them what
seems good to you; for it is absurd that so great a multitude should have
come together, and should depart with sadness, through no answer being
returned to them. For they will not consider that it is they that have not
waited for the appointed day but rather they will think that you are
slighting them.”
Chapter IV: The Harvest Plenteous
Then Kefa, filled with admiration, said: “You see, brethren, how every
word of YHWH spoken prophetically is fulfilled. For I remember that He
said, ‘The harvest indeed is plenteous, but the laborers are few; ask
therefore the Master of the harvest, that He would send out laborers into
His harvest.’ Behold, therefore, the things that are foretold in a mystery are
fulfilled. But whereas He said also, ‘Many will come from the east and the
west, from the north and the south, and will recline in the bosom of
Avraham, and Yitzchak, and Ya’akov’; this also is, as you see, in like manner
fulfilled. So I entreat you, my fellow-servants and helpers that you would
learn diligently the order of preaching, and the ways of absolutions, that
you may be able to save the inner-beings of men, who by the secret power
of YHWH acknowledge whom they ought to love even before they are
taught. For you see that these men, like good servants, long for him whom
they expect to announce to them the coming of their Master, that they may
be able to fulfill His will when they have learned it. The desire, therefore, of
hearing the word of YHWH, and inquiring into His will, they have from
YHWH; and this is the beginning of the gift of YHWH, which is given to the
Goyim, that by this they may be able to receive the halakah of truth.
Chapter V: Moshe and Moshiach
“For so also it was given to the people of the Hebrews from the
beginning, that they should love Moshe, and believe his word; whence also
it is written: ‘The people believed YHWH, and Moshe His servant.’ What,
therefore, was of the peculiar gift from YHWH toward the tribe of the
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Hebrews, we see now to be given also to those who are called from among
the Goyim to the faith. But the method of works is put into the power and
will of every one, and this is their own; but to have an affection towards a
teacher of truth. This is a gift of the heavenly Father. But salvation is in this,
that you do His will of whom you have conceived a love and affection
through the gift of YHWH; lest that saying of His be addressed to you that
He spoke, ‘Why call you me Master, Master, and do not what I say?’ It is
therefore the peculiar gift bestowed by YHWH upon the Hebrews that they
believe Moshe; and the peculiar gift bestowed upon the Goyim is that they
love Y’shua. For this also the Master intimated, when He said, ‘I will confess’
to You, O Father, Eloha of sky and earth, because You have concealed these
things from the wise and prudent, and have revealed them to babies. By
which it is certainly declared, that the people of the Hebrews, who were
instructed out of Torah, did not know Him; but the people of the Goyim
have acknowledged Y’shua, and venerate Him; on which account also they
will be saved, not only acknowledging Him, but also doing His will. But he
who is of the Goyim, and who has it of YHWH to believe Moshe, ought also
to have it of his own purpose to love Y’shua also. And again, the Hebrew,
who has it of YHWH to believe Moshe, ought to have it also of his own
purpose to believe in Y’shua; so that each of them, having in himself
something of the divine gift, and something of his own exertion, may be
perfect by both. For concerning such a one our Master spoke, as of a rich
man, ‘Who brings forth from his treasures things new and old.’
Chapter VI: A Congregation
“But enough has been said of these things for time presses, and the
eager attention of the people invites us to address them.” And when he had
thus spoken, he asked where there was a suitable place for discussion. And
Maro said: “I have a very spacious hall that can hold more than five hundred
men, and there is also a garden within the house; or if it please you to be in
some public place, all would prefer it, for there is nobody who does not
desire at least to see your face.” Then Kefa said: “Show me the hall, or the
garden.” And when he had seen the hall, he went in to see the garden also;
and suddenly the whole multitude, as if some one had called them, rushed
into the house, and from there broke through into the garden, where Kefa
was already standing, selecting a fit place for discussion.
Chapter VII: The Sick Healed
But when he saw that the crowds had, like the waters of a great river,
poured over the narrow passage, he mounted upon a pillar that stood near
the wall of the garden, and first saluted the people in his usual manner. But
some of those who were present, and who had been for a long time
distressed by demons, threw themselves on the ground, while the unclean
spirits entreated that they might be allowed but for one day to remain in
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the bodies that they had taken possession of. But Kefa rebuked them, and
commanded them to depart; and they went out without delay. After these,
others who had been afflicted with long-standing sicknesses asked Kefa that
they might receive healing; and he promised that he would entreat YHWH
for them as soon as his discourse of instruction was completed. But as soon
as he promised, they were freed from their sicknesses; and he ordered them
to sit down apart, with those who had been freed from the demons, as after
the fatigue of labor. Meantime, while this was going on, a vast multitude
assembled, attracted not only by the desire of hearing Kefa, but also by the
report of the cures that had been accomplished. But Kefa, beckoning with
his hand to the people to be still, and settling the crowds in tranquility,
began to address them as follows:
Chapter VIII: Providence Vindicated
“It seems to me necessary, at the outset of a discourse concerning the
true worship of YHWH, first of all to instruct those who have not as yet
acquired any knowledge of the subject that throughout YHWH must be
maintained to be without blame, by which the world is ruled and governed.
Moreover, the reason of the present undertaking, and the occasion offered
by those whom the power of YHWH has healed, suggest this subject for a
beginning, namely, to show that for good reason very many persons are
possessed of demons, that so the justice of YHWH may appear. For
ignorance will be found to be the mother of almost all evils. But now let us
come to the reason.
Chapter IX: State of Innocence a State of Enjoyment
“When YHWH had made man after His own image and likeness, He
grafted into His work a certain breathing and odor of His divine might, that
so men, being made partakers of His Only-begotten, might through Him be
also friends of YHWH and sons of adoption. Whence also He Himself, as
Y’shua, knowing with what actions the Father is pleased, instructed them in
what way they might obtain that privilege. At that time, therefore, there was
among men only one worship of YHWH – a pure mind and an uncorrupted
spirit. And for this reason every creature kept an inviolable covenant with
the human race. For by reason of their reverence of the Creator, no
sickness, or bodily disorder, or corruption of food, had power over them;
whence it came to pass, that a life of a thousand years did not fall into the
frailty of old age.
Chapter X: Sin the Cause of Suffering
“But when men, leading a life void of distress, began to think that the
continuance of good things was granted them not by the divine bounty, but
by the chance of things, and to accept as a debt of nature, not as a gift of
YHWH’s goodness, their enjoyment without any exertion of the delights of
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the divine complaisance—men, being led by these things into contrary and
disobedient thoughts, came at last, at the instigation of idleness, to think
that the life of elohim was theirs by nature, without any labors or merits on
their part. Hence they go from bad to worse, to believe that neither is the
world governed by the providence of YHWH, nor is there any place for
virtues, since they knew that they themselves possessed the fullness of ease
and delights, without the assignment of any works previously, and without
any labors were treated as the friends of YHWH.
Chapter XI: Suffering Salutary
“By the most righteous judgment of YHWH, therefore, labors and
afflictions are assigned as a remedy to men languishing in the vanity of such
thoughts. And when labor and tribulations came upon them, they were
excluded from the place of delights and amenity. Also the earth began to
produce nothing to them without labor; and then men’s thoughts being
turned in them, they were warned to seek the aid of their Creator, and by
prayers and vows to ask for the divine protection. And thus it came to pass,
that the worship of YHWH, which they had neglected by reason of their
prosperity, they recovered through their adversity; and their thoughts
towards YHWH, which indulgence had perverted, affliction corrected. So
therefore YHWH, seeing that this was more profitable to man, removed
from them the ways of benignity and abundance, as being hurtful, and
introduced the way of vexation and tribulation.
Chapter XII: Translation of Enoch
“But that He might show that these things were done on account of the
ungrateful, He translated to immortality a certain one of the first race of
men, because He saw that he was not unmindful of His favor, and because
he hoped to call on the name of YHWH; while the rest, who were so
ungrateful that they could not be amended and corrected even by labors
and tribulations, were condemned to a terrible death. Yet amongst them
also He found a certain one, who was righteous with his house, whom He
preserved, having enjoined him to build the tayvah, in which he and those
who were commanded to go with him might escape, when all things should
be destroyed by a deluge: in order that, the immoral being cut off by the
overflow of waters, the world might receive a purification; and he who had
been preserved for the continuance of the race, being purified by water,
might anew repair the world.
Chapter XIII: Origin of Idolatry
“But when all these things were done, men turned again to impiety; and
on this account Torah was given by YHWH to instruct them in the manner
of living. But in process of time, the worship of YHWH and righteousness
were corrupted by the unbelieving and the immoral, as we will show more
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fully by and by. Moreover, perverse and erratic religions were introduced,
to which the greater part of men gave themselves up, by occasion of
holidays and solemnities, instituting drinking and banquets, following
pipes, and flutes, and harps, and diverse kinds of musical instruments, and
indulging themselves in all kinds of drunkenness and luxury. Hence every
kind of error took rise; hence they invented groves and altars, flesh and
victims, and after drunkenness they were agitated as if with mad emotions.
By this means power was given to the demons to enter into minds of this
sort, so that they seemed to lead insane dances and to rave like
Bacchanalians; hence were invented the gnashing of teeth, and bellowing
from the depth of their bowels; hence a terrible countenance and a fierce
aspect in men, so that he whom drunkenness had subverted and a demon
had instigated, was believed by the deceived and the erring to be filled with
the Deity.
Chapter XIV: YHWH Both Good and Righteous
“Hence, since so many false and erratic religions have been introduced
into the world, we have been sent, as good merchants, bringing unto you
the worship of the true YHWH, handed down from the fathers, and
preserved; as the seeds of which we scatter these words amongst you, and
place it in your choice to choose what seems to you to be right. For if you
receive those things that we bring you, you will not only be able yourselves
to escape the incursions of the demon, but also to drive them away from
others; and at the same time you will obtain the rewards of ageless good
things. But those who will refuse to receive those things that are spoken by
us will be subject in the present life to diverse demons and disorders of
sicknesses, and their spirits after their departure from the body will be
tormented for ever. For YHWH is not only good, but also just; for if He were
always good, and never just to render to every one according to his deeds,
goodness would be found to be injustice. For it were injustice if the
disobedient and the obedient were treated by Him alike.
Chapter XV: How Demons Get Power over Men
“Therefore demons, as we have just said, when once they have been
able, by means of opportunities afforded them, to convey themselves
through base and evil actions into the bodies of men, if they remain in them
a long time through their own negligence, because they do not seek after
what is profitable to their inner-beings, they necessarily compel them for
the future to fulfill the desires of the demons who dwell in them. But what is
worst of all, at the end of the age, when that demon will be consigned to
ageless fire, of necessity the spirit also that obeyed him, will with him be
tortured in ageless fires, together with its body that it has polluted.
Chapter XVI: Why They Wish to Possess Men
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“Now that the demons are desirous of occupying the bodies of men, this
is the reason. They are spirits bearing their purpose turned to immorality.
Therefore by immoderate eating and drinking, and lust, they urge men on to
sin, but only those who entertain the purpose of sinning, who, while they
seem simply desirous of satisfying the necessary cravings of nature, give
opportunity to the demons to enter into them, because through excess they
do not maintain moderation. For as long as the measure of nature is kept,
and legitimate moderation is preserved, the mercy of YHWH does not give
them liberty to enter into men. But when either the mind falls into impiety,
or the body is filled with immoderate meat or drink, then, as if invited by
the will and purpose of those who thus neglect themselves, they receive
power as against those who have broken Torah imposed by YHWH.
Chapter XVII: The Besorah Gives Power over Demons
“You see, then, how important is the acknowledgment of YHWH, and the
observance of the divine obedience, which not only protects those who
believe from the assaults of the demon, but also gives them command over
those who rule over others. And therefore it is necessary for you, who are of
the Goyim, to betake yourselves to YHWH, and to keep yourselves from all
uncleanness, that the demons may be expelled, and YHWH may dwell in
you. And at the same time, by prayers, commit yourselves to YHWH, and call
for His aid against the impudence of the demons; for ‘whatever things you
ask, believing, you will receive.’ But even the demons themselves, in
proportion as they see faith grow in a man, in that proportion they depart
from him, residing only in that part in which something of infidelity still
remains; but from those who believe with full faith, they depart without any
delay. For when a spirit has come to the faith of YHWH, it obtains the virtue
of heavenly water, by which it extinguishes the demon like a spark of fire.
Chapter XVIII: This Power in Proportion to Faith
“There is therefore a measure of faith, which, if it be perfect, drives the
demon perfectly from the inner being; but if it has any defect, something on
the part of the demon still remains in the portion of infidelity; and it is the
greatest difficulty for the inner being to understand when or how, whether
fully or less fully, the demon has been expelled from it. For if he remains in
any quarter, when he gets an opportunity, he suggests thoughts to men’s
hearts; and they, not knowing whence they come, believe the suggestions of
the demons, as if they were the perceptions of their own spirits. Thus they
suggest to some to follow pleasure by occasion of bodily necessity; they
excuse the passions of others by excess of gall; they color over the madness
of others by the vehemence of melancholia; and even extenuate the folly of
some as the result of abundance of phlegm. But even if this were so, still
none of these could be hurtful to the body, except from the excess of meats
and drinks; because, when these are taken in excessive quantities, their
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abundance, which the natural warmth is not sufficient to digest, curdles
into a sort of poison, and it, flowing through the bowels and all the veins
like a common sewer, renders the motions of the body unhealthy and base.
Therefore moderation is to be attained in all things, that neither may place
be given to demons, nor the spirit, being possessed by them, be delivered
along with them to be tormented in ageless fires.
Chapter XIX: Demons Incite to Idolatry
“There is also another error of the demons, which they suggest to the
senses of men, that they should think that those things that they suffer, they
suffer from such as are called elohim, in order that thereby, offering
zebahim and gifts, as if to propitiate them, they may strengthen the worship
of false religion, and avoid us who are interested in their salvation, that they
may be freed from error; but this they do, as I have said, not knowing that
these thing are suggested to them by demons, for fear they should be saved.
It is therefore in the power of every one, since man has been made
possessed of free-will, whether he will hear us to life, or the demons to
destruction. Also to some, the demons, appearing visibly under various
figures, sometimes throw out threats, sometimes promise relief from
sufferings, that they may instill into those whom they deceive the opinion of
their being elohim, and that it may not be known that they are demons. But
they are not concealed from us, who know the mysteries of the creation,
and for what reason it is permitted to the demons to do those things in the
present world; how it is allowed them to transform themselves into what
figures they please, and to suggest evil thoughts, and to convey themselves,
by means of meats and of drink consecrated to them, into the minds or
bodies of those who partake of it, and to concoct vain dreams to further the
worship of some idol.
Chapter XX: Folly of Idolatry
“And yet who can be found so senseless as to be persuaded to worship
an idol, whether it is made of gold or of any other metal? To whom is it not
manifest that the metal is just that which the artificer pleased? How then
can the Almighty be thought to be in that which would not be at all unless
the artificer had pleased? Or how can they hope that future things should be
declared to them by that in which there is no perception of present things?
For although they should divine something, they should not straightway be
held to be elohim; for divination is one thing – divinity is another. For the
Pythons also seem to ‘see,’ yet they are not elohim; and, in short, they are
driven out of men by the Notzrim. And how can that be the same elohim
that is put to flight by a man? But maybe you will say, What as to their
effecting cures, and their showing how one can be cured? On this principle,
medical doctors ought also to be worshipped as elohim, for they cure many;
and in proportion as any one is more skilful, the more he will cure.
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Chapter XXI: Heathen Oracles
“Whence it is evident that they, since they are demoniac spirits, know
some things both more quickly and more perfectly than men; for they are
not retarded in their learning by the heaviness of a body. And therefore
they, as being spirits, know without delay and without difficulty what
medical doctors attain after a long time and by much labor. It is not
wonderful, therefore, if they know somewhat more than men do; but this is
to be observed, that what they know they do not employ for the salvation of
inner-beings, but for the deception of them, that by means of it they may
indoctrinate them in the worship of false religion. But YHWH, that the error
of so great deception might not be concealed, and that He Himself might not
seem to be a cause of error in permitting them so great license to deceive
men by divinations, and cures, and dreams, has of His mercy furnished men
with a remedy, and has made the distinction of falsehood and truth patent
to those who desire to know. This, therefore, is that distinction: what is
spoken by the True Eloha, whether by naviïm or by diverse visions, is
always true; but what is foretold by demons is not always true. It is
therefore an evident sign that those things are not spoken by the True
Eloha, in which at any time there is falsehood; for in truth there is never
falsehood. But in the case of those who speak falsehoods, there may
occasionally be a slight mixture of truth, to give as it were seasoning to the
falsehoods.
Chapter XXII: Why They Sometimes Come True
“But if any one says, ‘What is the use of this, that they should be
permitted even sometimes to speak truth and thereby so much error be
introduced amongst men?’ Let him take this for answer: If they had never
been allowed to speak any truth, then they would not foretell anything at
all; while if they did not foretell, they would not be known to be demons.
But if demons were not known to be in this world, the cause of our struggle
and contest would be concealed from us, and we should suffer openly what
was done in secret, that is, if the power were granted to them of only acting
against us, and not of speaking. But now, since they sometimes speak truth,
and sometimes falsehood, we ought to acknowledge, as I have said, that
their responses are of demons, and not of YHWH, with whom there is never
falsehood.
Chapter XXIII: Evil Not in Substance
“But if any one, proceeding more curiously, inquire: ‘What then was the
use of YHWH's making these evil things, which should have so great a
tendency to subvert the minds of men?’ To one proposing such a question,
we answer that we must first of all inquire whether there is any evil in
substance. And although it would be sufficient to say to him that it is not
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suitable that the creature judge the Creator, but that to judge the work of
another belongs to him who is either of equal skill or equal power; yet, to
come directly to the point, we say absolutely that there is no evil in
substance. But if this be so, then the Creator of substance is vainly blamed.
Chapter XXIV: Why YHWH Permits Evil
“But you will meet me by saying, ‘Even if it has come to this through
freedom of will, was the Creator ignorant that those whom He created
would fall away into evil? He ought therefore not to have created those who,
He foresaw, would deviate from the path of righteousness.’ Now we tell
those who ask such questions, that the purpose of assertions of the sort
made by us is to show why the immorality of those who as yet were not, did
not prevail over the goodness of the Creator. For if, wishing to fill up the
number and measure of His creation, He had been afraid of the immorality
of those who were to be, and like one who could find no other way of
remedy and cure, except only this, that He should refrain from His purpose
of creating, lest the immorality of those who were to be should be ascribed
to Him; what else would this show but unworthy suffering and unseemly
feebleness on the part of the Creator, who should so fear the acting of those
who as yet were not, that He refrained from His purposed creation?
Chapter XXV: Evil Beings Turned to Good Account
“But, setting aside these things, let us consider this earnestly, that YHWH
the Creator of the universe, foreseeing the future differences of His creation,
foresaw and provided diverse ranks and different offices to each of His
creatures, according to the peculiar movements that were produced from
freedom of will; so that while all men are of one substance in respect of the
method of creation, there should yet be diversity in ranks and offices,
according to the peculiar movements of minds, to be produced from liberty
of will. Therefore He foresaw that there would be faults in His creatures;
and the method of His justice demanded that punishment should follow
faults, for the sake of amendment. It behooved, therefore, that there should
be ministers of punishment, and yet that freedom of will should draw them
into that order. Moreover, those also must have enemies to conquer, who
had undertaken the contests for the heavenly rewards. Thus, therefore,
neither are those things destitute of utility that are thought to be evil, since
the conquered unwillingly acquire ageless rewards for those by whom they
are conquered. But let this suffice on these points, for in process of time
even more secret things will be disclosed.
Chapter XXVI: Evil Malachim Seducers
“Now therefore, since you do not yet understand how great darkness of
ignorance surrounds you, meantime I wish to explain to you whence the
worship of idols began in this world. And by idols, I mean those lifeless
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images that you worship, whether made of wood, or earthenware, or stone,
or brass, or any other metals: of these the beginning was in this wise.
Certain malachim, having left the course of their proper order, began to
favor the vices of men, and in some measure to lend unworthy aid to their
lust, in order that by these means they might indulge their own pleasures
the more; and then, that they might not seem to be inclined of their own
accord to unworthy services, taught men that demons could, by certain
arts-that is, by magical invocations-be made to obey men; and so, as from a
furnace and workshop of immorality, they filled the whole world with the
smoke of impiety, the light of piety being withdrawn.
Chapter XXVII: Ham the First Magician
“For these and some other causes, a flood was brought upon the world,
as we have said already, and will say again; and all who were upon the earth
were destroyed, except the family of Noach, who survived, with his three
sons and their wives. One of these, by name Ham, ingloriously discovered
the magical act, and handed down the instruction of it to one of his sons,
who was called Mitzraim, from whom the race of the Mitsrayim and
Babylonians and Persians are descended. Him the tribes who then existed
called Zoroaster, admiring him as the first author of the magic art; trader
whose name also many scrolls on this subject exist. He therefore, being
much and frequently intent upon the stars, and wishing to be esteemed a
god among them, began to draw forth, as it were, certain sparks from the
stars, and to show them to men, in order that the rude and ignorant might
be astonished, as with a miracle; and desiring to increase this estimation of
him, he attempted these things again and again, until he was set on fire, and
consumed by the demon himself, whom he accosted with too great
importunity.
Chapter XXVIII: Tower of Babel
“But the foolish men who were then, whereas they ought to have
abandoned the opinion that they had conceived of him, inasmuch as they
had seen it confuted by his mortal punishment, extolled him the more. For
raising a sepulcher to his honor, they went so far as to adore him as a friend
of YHWH, and one who had been removed to the sky in a chariot of
lightning, and to worship him as if he were a living star. Hence also his
name was called Zoroaster after his death, that is, living star, by those who,
after one generation, had been taught to speak the Greek language. In fine,
by this example, even now many worship those who have been struck with
lightning, honoring them with sepulchers, and worshipping them as friends
of Elohim. But this man was born in the fourteenth generation, and died in
the fifteenth, in which the tower was built, and the languages of men were
divided into many.
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Chapter XXIX: Fire-Worship of the Persians
“First among them was named a certain melek Nimrod, the magic art
having been handed down to him as by a burst, whom the Greeks also called
Ninus, and from whom the city of Nineveh took its name. Thus, therefore,
diverse and erratic superstitions took their beginning from the magic art.
For, because it was difficult to draw away the human race from the love of
YHWH, and attach them to deaf and lifeless images, the magicians made use
of higher efforts, that men might be turned to erratic worship, by signs
among the stars, and motions brought down as it were from the sky, and by
the will of YHWH. And those who had been first deceived, collecting the
ashes of Zoroaster—who, as we have said, was burnt up by the indignation
of the demon, to whom he had been too troublesome—brought them to the
Persians, that they might be preserved by them with perpetual watching, as
divine fire fallen from the sky, and might be worshipped as a heavenly
elohim.
Chapter XXX: Hero-Worship
“By a like example, other men in other places built Hekels, set up
statues, instituted mysteries and ceremonies and zebahim, to those whom
they had admired, either for some arts or for virtue, or at least had held in
very great affection; and rejoiced, by means of all things belonging to
elohim, to hand down their fame to posterity; and that especially, because,
as we have already said, they scented to be supported by some fantasies of
magic art, so that by invocation of demons something seemed to be done
and moved by them towards the deception of men. To these they add also
certain solemnities, and drunken banquets, in which men might with all
freedom indulge; and demons, conveyed into them in the chariot of
bloating, might be mixed with their very bowels, and holding a place there,
might bind the acts and thoughts of men to their own will. Such errors, then,
having been introduced from the beginning, and having been aided by lust
and drunkenness, in which carnal men chiefly delight, the obedience of
Elohim, which consisted in continence and sobriety, began to become rare
amongst men, and to be well-nigh abolished.
Chapter XXXI: Idolatry Led to All Immorality
“For whereas at first, men worshipping a righteous and all-seeing
YHWH, neither dared sin nor do injury to their neighbors, being persuaded
that YHWH sees the actions and movements of every one; when religious
worship was directed to lifeless images, concerning that they were certain
that they were incapable of hearing, or sight, or motion, they began to sin
licentiously, and to go forward to every crime, because they had no fear of
suffering anything at the hands of those whom they worshipped as elohim.
Hence the madness of wars burst out; hence plunderings, rapines,
captivities, and liberty reduced to slavery; each one, as he could, satisfied
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his lust and his covetousness, although no power can satisfy covetousness.
For, as fire, the more fuel it gets, the more extensively it is kindled and
strengthened, so also the madness of covetousness is made greater and
more vehement by means of those things that it acquires.
Chapter XXXII: Invitation
“So begin now with better understanding to resist yourselves in those
things that you do not rightly desire; if so be that you can in any way repair
and restore in yourselves that purity of obedience and innocence of life that
at first were bestowed upon man by YHWH, that thereby also the hope of
immortal blessings may be restored to you. And give thanks to the bountiful
Father of all, by Him whom He has constituted King of shalom, and the
treasury of unspeakable honors, that even at the present time your sins
may be washed away with the water of the fountain, or river, or even sea:
the threefold name of blessedness being called over you, that by it not only
evil spirits may be driven out, if any dwell in you, but also that, when you
have forsaken your sins, and have with entire faith and entire purity of
mind believed in YHWH, you may drive out immoral spirits and demons
from others also, and may be able to set others free from sufferings and
sicknesses. For the demons themselves know and acknowledge those who
have given themselves up to YHWH, and sometimes they are driven out by
the mere presence of such, as you saw a little while ago, how, when we had
only addressed to you the word of salutation, straightway the demons, on
account of their respect for our obedience, began to cry out, and could not
bear our presence even for a little.
Chapter XXXIII: The Weakest Yahwist More Powerful Than the Strongest
Demon
“Is it, then, that we are of another and a superior nature, and that
therefore the demons are afraid of us? Nay, we are of one and the same
nature with you, but we differ in obedience. But if you will also be like us,
we do not grudge it, but rather we exhort you, and wish you to be assured,
that when the same faith and obedience and innocence of life will be in you
that is in us, you will have equal and the same power and virtue against
demons, through YHWH rewarding your faith. For as he who has soldiers
under him, although he may be inferior, and they superior to him in
strength, yet ‘says to this one, Go, and he goeth; and to another, Come, and
he cometh; and to another, Do this, and he does it; ‘and this he is able to do,
not by his own power, but by the fear of Caesar; so every faithful one
commands the demons, although they seem to he much stronger than men,
and that not by means of his own power, but by means of the power of
YHWH, who has put them in subjection. For even that which we have just
spoken of, that Caesar is held in awe by all soldiers, and in every camp, and
in his whole kingdom, though he is but one man, and maybe feeble in
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respect of bodily strength, this is not effected but by the power of YHWH,
who inspires all with fear, that they may be subject to one.
Chapter XXXIV: Temptation of Moshiach
“This we would have you know assuredly, that a demon has no power
against a man, unless one voluntarily submit himself to his desires. Whence
even that one who is the prince of immorality, approached Him who, as we
have said, is appointed of YHWH King of shalom, tempting Him, and began
to promise Him all the kavod of the world; because he knew that when he
had offered this to others, for the sake of deceiving them, they had
worshipped him. Therefore, disobedient as he was, and unmindful of
himself, which indeed is the special peculiarity of immorality, he presumed
that he should be worshipped by Him by whom he knew that he was to be
destroyed. Therefore our Master, confirming the worship of one YHWH,
answered him: ‘It is written, “You will worship YHWH your Elohim, and
Him only will you serve.’” And he, terrified by this answer, and fearing lest
the true obedience of the one and true YHWH should be restored, hastened
straightway to send forth into this world false naviïm, and false shlichim,
and false teachers, who should speak indeed in the name of Moshiach, but
should accomplish the will of the demon.
Chapter XXXV: False Shlichim
“So observe the greatest caution, that you believe no teacher, unless he
bring from Yahrushalayim the testimonial of Ya’akov YHWH’s brother, or of
whosoever may come after him. For no one, unless he has gone up thither,
and there has been approved as a fit and faithful teacher for preaching the
word of Moshiach—unless, I say, he brings a testimonial thence, is by any
means to be received. But let neither navi nor sholiach be looked for by you
at this time, besides us. For there is one Navi ̒Emet, whose words we twelve
shlichim preach; for He is the accepted year of YHWH, having us shlichim as
His twelve months. But for what reason the world itself was made, or what
diversities have occurred in it, and why our Master, coming for its
restoration, has chosen and sent us twelve shlichim, will be explained more
at length at another time. Meantime He has commanded us to go forth to
preach, and to invite you to the supper of the heavenly King, which the
Father has prepared for the marriage of His Son, and that we should give
you wedding garments, that is, the favor of mikvah; which whosoever
obtains, as a spotless robe with which he is to enter to the supper of the
King, ought to beware that it be not in any part of it stained with sin, and so
he be rejected as unworthy and reprobate.
Chapter XXXVI: The Garments Unspotted
“But the ways in which this garment may be spotted are these: If any
one withdraw from YHWH the Father and Creator of all, receiving another
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teacher besides Moshiach, who alone is the faithful and Navi ̒Emet, and who
has sent us twelve shlichim to preach the word; if any one think otherwise
than worthily of the substance of YHWH, which excels all things. These are
the things that even fatally pollute the armor of mikvah. But the things that
pollute it in actions are these: murders, adulteries, hatreds, avarice, and evil
ambition. And the things that pollute at once the spirit and the body are
these: to partake of the table of demons, that is, to taste things sacrificed, or
blood, or a carcass that is strangled, and if there be aught else that has been
offered to demons. Be this therefore the first step to you of three; which
step brings forth thirty commands, and the second sixty, and the third a
hundred, as we will expound more fully to you at another time.”
Chapter XXXVII: The Qahal Dismissed
When he had thus spoken, and had charged them to come to the same
place in good time on the following day, he dismissed the crowds; and when
they were unwilling to depart, Kefa said to them: “Do me this favor on
account of the fatigue of yesterday’s journey; and now go away, and meet in
good time tomorrow.” And so they departed with joy. But Kefa,
commanding me to withdraw a little for the purpose of prayer, afterwards
ordered the couches to be spread in the part of the garden that was covered
with shade; and every one, according to custom, recognizing the place of his
own rank, we took food. Then, as there was still some portion of the day left,
he conversed with us concerning YHWH’s miracles; and when evening was
come, he entered his bedroom and went to sleep.
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Book V
Chapter I: Kefa’s Salutation
But on the following day, Kefa, rising a little earlier than usual, found us
asleep; and when he saw it, he gave orders that silence should be kept for
him, as though he himself wished to sleep longer, that we might not be
disturbed in our rest. But when we rose refreshed with sleep, we found him,
having finished his prayer, waiting for us in his bedchamber. And as it was
already dawn, he addressed us shortly, saluting us according to his custom,
and forthwith proceeded to the usual place for the purpose of teaching; and
when he saw that many had assembled there, having invoked shalom upon
them according to his usual manner, he began to speak as follows:
Chapter II: Suffering the Effect of Sin
“Elohim, the Creator of all, at the beginning made man after His own
image, and gave him dominion over the earth and sea, and over the air; as
the Navi ̒Emet has told us, and as the very reason of things instructs us. For
man alone is rational, and it is fitting that reason should rule over the
irrational. At first, therefore, while he was still righteous, he was superior to
all disorders and all frailty; but when he sinned, as we taught you yesterday,
and became the servant of sin, he became at the same time liable to frailty.
This therefore is written, that men may know that, as by disobedience they
have been made liable to suffer, so by obedience they may be made free
from suffering; and not only free from suffering, but by even a little belief in
Elohim be able to cure the sufferings of others. For thus the Navi ̒Emet
promised us, saying, ‘Amein I say to you, that if ye have faith as a grain of
mustard seed, ye will say to this mountain, ‘Remove hence,’ and it will
remove.’ Of this saving you have yourselves also had proofs; for you saw
yesterday how at our presence the demons removed and were put to flight,
with those sufferings that they had brought upon men.
Chapter III: Faith and Unbelief
“Whereas therefore some men suffer and others cure those who suffer,
it is necessary to know the cause at once of the suffering and the cure. And
this is proved to be nothing else than unbelief on the part of the sufferers,
and belief on the part of those who cure them. For unbelief, while it does
not believe that there is to be a judgment by Elohim, affords license to sin,
and sin makes men liable to sufferings; but faith, believing that there is to
be a judgment of Elohim, restrains men from sin; and those who do not sin
are not only free from demons and sufferings, but can also put to flight the
demons and sufferings of others.
Chapter IV: Ignorance the Mother of Evils
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“From all these things, therefore, it is concluded that all evil springs
from ignorance; and ignorance herself, the mother of all evils, is sprung
from carelessness and sloth, and is nourished, and increased, and rooted in
the senses of men by negligence; and if any one teach that she is to be put to
flight, she is with difficulty and indignantly torn away, as from an ancient
and hereditary abode. And therefore we must labor for a little, that we may
search out the presumptions of ignorance, and cut them off by means of
knowledge, especially in those who are preoccupied with some erroneous
opinions, by means of which ignorance is the more firmly rooted in them, as
under the appearance of a certain kind of knowledge; for nothing is worse
than for one to believe that he knows what he is ignorant of, and to
maintain that to be true that is false. This is as if a drunken man should
think himself to be sober, and should act indeed in all respects as a drunken
man, and yet think himself to be sober, and should wish to be called so by
others. Thus, therefore, are those also who do not know what is true, yet
hold some appearance of knowledge, and do many evil things as if they
were good, and hasten destruction as if it were to salvation.
Chapter V: Advantages of Knowledge
“So we must, above all things, hasten to the knowledge of the truth, that,
as with a light kindled thereat, we may be able to dispel the darkness of
errors! For ignorance, as we have said, is a great evil; but because it has no
substance, it is easily dispelled by those who are in earnest. For ignorance is
nothing else than not knowing what is good for us; once know this, and
ignorance perishes. Therefore the knowledge of truth ought to be eagerly
sought after; and no one can confer it except the Navi ̒Emet. For this is the
gate of life to those who will enter, and the road of good works to those
going to the city of salvation.
Chapter VI: Free Will
“Whether any one, truly hearing the word of the Navi ̒Emet Y’shua is
willing or unwilling to receive it, and to embrace His burden, that is, the
precepts of life, he has either in his power, for we are free in will. For if it
were so, that those who hear had it not in their power to do otherwise than
as they had heard, there were some power of nature in virtue of which it
were not free to him to pass over to another opinion. Or if, again, no one of
the hearers could at all receive it, this also were a power of nature that
should compel the doing of some one thing, and should leave no place for
the other course. But now, since it is free for the mind to turn its judgment
to which side it pleases, and to choose the way that it approves, it is clearly
obvious that there is in men a liberty of choice.
Chapter VII: Responsibility of Knowledge
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“Therefore, before any one hears what is good for him, it is certain that
he is ignorant; and being ignorant, he wishes and desires to do what is not
good for him; therefore he is not judged for that. But when once he has
heard the causes of his error, and has received the method of truth, then, if
he remain in those errors with which he had been long ago preoccupied, he
will rightly be called into judgment to suffer punishment, because he has
spent in the sport of errors that portion of life that was given him to be
spent in living well. But he who, hearing those things, willingly receives
them, and is thankful that the teaching of good things has been brought to
him, inquires more eagerly, and does not cease to learn, until he ascertains
whether there be truly another world, in which rewards are prepared for
the good, and when he is assured of this, he gives thanks to YHWH because
He has shown him the light of truth; and for the future directs his actions in
all good works, for which he is assured that there is a reward prepared in
the world to come; while he constantly wonders and is astonished at the
errors of other men, and that no one sees the truth that is placed before his
eyes. Yet he himself, rejoicing in the riches of wisdom that he has found,
desires insatiably to enjoy them, and is delighted with the practice of good
works; hastening to attain, with a clean heart and a pure conscience, the
world to come, when he will be able even to see Elohim, the Melek of all.
Chapter VIII: Desires of the Flesh to Be Subdued
“But the sole cause of our wanting and being deprived of all these things
is ignorance. For while men do not know how much good there is in
knowledge, they do not suffer the evil of ignorance to be removed from
them; for they know not how great a difference is involved in the change of
one of these things for the other. So I counsel every learner willingly to lend
his ear to the word of YHWH and to hear with love of the truth what we say,
that his mind, receiving the best seed, may bring forth joyful fruits by good
deeds. For if, while I teach the things that pertain to salvation, any one
refuses to receive them, and strives to resist them with a mind occupied by
evil opinions, he will have the cause of his perishing, not from us, but from
himself. For it is his duty to examine with just judgment the things that we
say, and to understand that we speak the words of truth, that, knowing how
things are, and directing his life in good actions, he may be found a partaker
of the Malkuth Shamayim, subjecting to himself the desires of the flesh, and
becoming Master of them, that so at length he himself also may become the
pleasant possession of the Ruler of all.
Chapter IX: The Two Kingdoms
“For he who persists in evil and is the servant of evil cannot be made a
portion of good so long as he persists in evil, because from the beginning, as
we have said, Elohim instituted two tribes and has given to each man the
power of becoming a portion of that malkuth to which he will yield himself
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to obey. And since it is decreed by Elohim that no one man can be a servant
of both kingdoms, therefore endeavor with all earnestness to commit
yourselves to the covenant and Torah of the good King. So also the Navi
̒Emet, when He was present with us and saw some rich men negligent with
respect to the worship of Elohim, thus unfolded the truth of this matter: ‘No
one,’ said He, ‘can serve two masters; ye cannot serve Elohim and
mammon’; calling riches, in the language of His country, mammon.
Chapter X: Y’shua haNavi ̒Emet
“He therefore is the Navi ̒Emet who appeared to us, as you have heard, in
Judaea, who, standing in public places, by a simple command made the
blind see, the deaf hear, cast out demons, restored health to the sick and life
to the dead; and since nothing was impossible to Him, He even perceived
the thoughts of men, which is possible for none but Elohim only. He
proclaimed the Malkuth of Elohim; and we believed Him as a Navi ̒Emet in
all that He spoke, deriving the confirmation of our faith not only from His
words, but also from His works; and also because the sayings of the Torah,
which many generations before had set forth His coming, were fulfilled in
Him; and the figures of the doings of Moshe, and of the patriarch Ya’akov
before him, bore in all respects a type of Him. It is evident also that the time
of His advent, that is, the very time at which He came, was foretold by them;
and, above all, it was contained in the sacred writings, that He was to be
waited for by the Goyim. And all these things were equally fulfilled in Him.
Chapter XI: The Expectation of the Goyim
“But He whom a navi of the Yahudaïm foretold, that He was to be waited
for by the Goyim, confirms above measure the truth of faith in Him. For if he
had said that He was to be waited for by the Yahudaïm, he would not have
seemed to prophesy anything extraordinary, that He whose coming had
been promised for the salvation of the world should be the object of hope to
the people of the same tribe with Himself, and to His own tribe: for that this
would take place would seem rather to be a matter of natural inference
than one requiring the grandeur of a prophetic utterance. But now, whereas
the naviïm say that all that hope that is set forth concerning the salvation of
the world, and the newness of the malkuth that is to be established by
Moshiach, and all things that are declared concerning Him are to be
transferred to the Goyim; the grandeur of the prophetic office is confirmed,
not according to the sequence of things, but by an incredible fulfillment of
the prophecy. For the Yahudaïm from the beginning had understood by a
most certain tradition that this man should at some time come, by whom all
things should be restored; and daily meditating and looking out for His
coming, when they saw Him amongst them and accomplishing the signs and
miracles, as had been written of Him, being blinded with envy, they could
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not recognize Him when present, in the hope of whom they rejoiced while
He was absent; yet the few of us who were chosen by Him understood it.
Chapter XII: Call of the Goyim
“But this was all accomplished by YHWH’s providence, that the
knowledge of this good One should be handed over to the Goyim, and those
who had never heard of Him, nor had learned from the naviïm, should
acknowledge Him, while those who had acknowledged Him in their daily
meditations should not know Him. For, behold, by you who are now
present, who desire to hear the doctrine of His faith and to know what, and
how, and of what sort is His coming, the prophetic truth is fulfilled. For this
is what the naviïm foretold, that He is to he sought for by you who never
heard of Him. And, therefore, seeing that the prophetic sayings are fulfilled
even in yourselves, you rightly believe in Him alone, you rightly wait for
Him, you rightly inquire concerning Him, that you not only may wait for
Him, but also believing, you may obtain the inheritance of His kingdom;
according to what He Himself said, that every one is made the servant of
him to whom he yields subjection.
Chapter XIII: Invitation of the Goyim
“So awake, and take to yourselves our Master and Elohim, even that
Master who is YHWH both of sky and land, and conform yourselves to His
image and likeness, as the Navi ̒Emet Himself teaches, saying, ‘Be ye
merciful, as also your heavenly Father is merciful, who makes His sun to
rise upon the good and the evil, and rains upon the just and the unjust.’
Imitate Him, therefore, and fear Him, as the commandment is given to men,
‘You will worship YHWH your Elohim, and Him only will you serve.’ For it is
profitable to you to serve this Master alone, that through Him knowing the
one Elohim ye may be freed from the many whom ye vainly feared. For he
who fears not Elohim the Creator of all, but fears those whom he himself
with his own hands has made, what does he do but make himself subject to
a vain and senseless fear, and render himself more vile and abject than
those very things, the fear of which he has conceived in his mind? But
rather, by the goodness of Him who invites you, return to your former
nobleness and by good deeds show that you bear the image of your Creator,
that by contemplation of His likeness ye may be believed to be even His
sons.
Chapter XIV: Idols Unprofitable
“Begin, therefore, to cast out of your minds the vain ideas of idols, and
your useless and empty fears, that at the same time you may also escape the
condition of unrighteous bondage. For those have become your masters
who could not even have been profitable servants to you. For how should
lifeless images seem fit even to serve you, when they can neither hear, nor
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see, nor feel anything? Yea, even the material of which they are made,
whether it be gold or silver, or even brass or wood, though it might have
profited you for necessary uses, you have rendered wholly inefficient and
useless by fashioning elohim out of it. We therefore declare to you the true
worship of Elohim, and at the same time warn and exhort the worshippers
that by good deeds they imitate Him whom they worship, and hasten to
return to His image and likeness, as we said before.
Chapter XV: Folly of Idolatry
“But I should like if those who worship idols would tell me if they wish
to become like those whom they worship! Does any one of you wish to see
in such sort as they see, or to hear after the manner of their hearing, or to
have such understanding as they have? Far be this from any of my hearers!
For this were rather to be thought a curse and a reproach to a man who
bears in himself the image of Elohim, although he has lost the likeness.
What sort of elohim, then, are they to be reckoned, the imitation of whom
would be disgusting to their worshippers, and to have whose likeness
would be a reproach? What then? Melt your useless images, and make
useful vessels. Melt the unserviceable and inactive metal, and make
implements fit for the use of men. But, says one, human laws do not allow
us. He says well; for it is human laws, and not their own power, that
prevents it. What kind of elohim, then, are those that are defended by
human laws, and not by their own energies? And so also they are preserved
from thieves by watchdogs and the protection of bolts, at least if they be of
silver, or gold, or even of brass; for those that are of stone and earthenware
are protected by their own worthlessness, for no one will steal stone or
crockery elohim. Hence those seem to be the more miserable whose more
precious metal exposes them to the greater danger. Since, then, they can be
stolen, since they must be guarded by men, since they can be melted, and
weighed out, and forged with hammers, ought men possessed of
understanding to hold them as elohim?
Chapter XVI: YHWH Alone a Fit Object of Worship
“O, into what wretched plight the imagination of men has fallen! For if it
is reckoned the greatest folly to fear the dead, what will we judge of those
who fear something that is worse than the dead are? For those images are
not even to be reckoned among the number of the dead, because they were
never alive. Even the sepulchers of the dead are preferable to them, since,
although they are now dead, yet they once had life; but those whom you
worship never possessed even such base life as is in all, the life of frogs and
owls. But why say more about them, since it is enough to say to him who
adores them: ‘Do you not see that he whom you adore sees not, hear that he
whom you adore hears not, and understand that he understands not? For
he is the work of man’s hand and necessarily is void of understanding. You
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therefore worship an elohim without sense, whereas every one who has
sense believes that not even those things are to be worshipped that have
been made by the true Elohim and have sense, such as the sun, moon, and
stars, and all things that are in the sky and upon earth. For they think it
reasonable that not those things that have been made for the service of the
world, but the Creator of those things themselves, and of the whole world,
should be worshipped. For even these things rejoice when He is adored and
worshipped, and do not take it well that the honor of the Creator should be
bestowed on the creation. For the worship of Elohim alone is acceptable
who alone is uncreated, and all things also are His creation. For as it belongs
to him who alone is uncreated to be YHWH, so everything that has been
created is not truly elohim
Chapter XVII: Suggestions of the Old Serpent
“Above all, therefore, you ought to understand the deception of the old
serpent and his cunning suggestions, who deceives you as it were by
prudence, and as by a sort of reason creeps through your senses; and
beginning at the head, he glides through your inner marrow, accounting the
deceiving of you a great gain. Therefore he insinuates into your minds
opinions of elohim of whatsoever kinds, only that he may withdraw you
from the faith of YHWH Elohim, knowing that your sin is his comfort. For
he, for his immorality, was condemned from the beginning to eat dust, for
that he caused to be again resolved into dust him who had been taken from
the dust, even till the time when your beings will be restored, being brought
through the fire; as we will instruct you more fully at another time. From
him, therefore, proceed all the errors and doubts, by which you are driven
from the faith and belief of one elohim.
Chapter XVIII: His First Suggestion
“And first of all he suggests to men’s thoughts not to hear the words of
truth, by which they might put to flight the ignorance of those things that
are evils. And this he does, as by the presentation of another knowledge,
making a show of that opinion that very many hold, to think that they will
not be held guilty if they have been in ignorance, and that they will not be
called to account for what they have not heard; and thereby he persuades
them to turn aside from hearing the word. But I tell you, in opposition to
this, that ignorance is in itself a most deadly poison, which is sufficient to
ruin the spirit without any aid from without. And therefore there is no one
who is ignorant who will escape through his ignorance, but it is certain that
he will perish. For the power of sin naturally destroys the sinner. But since
the judgment will be according to reason, the cause and origin of ignorance
will be inquired into, as well as of every sin. For he who is unwilling to
know how he may attain to life, and prefers to be in ignorance lest he
thereby be made guilty, from this very fact is judged as if he knew and had
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knowledge. For he knew what it was that he was unwilling to hear; and the
cunning obtained by the artifice of the serpent will avail him nothing for an
excuse, for he will have to do with Him to whom the heart is open. But that
you may know that ignorance of itself brings destruction, I assure you that
when the spirit departs from the body, if it leave it in ignorance of Him by
whom it was created, and from whom in this world it obtained all things
that were necessary for its uses, it is driven forth from the light of His
malkuth as ungrateful and unfaithful.
Chapter XIX: His Second Suggestion
“Again, the immoral serpent suggests another opinion to men, that many
of you are in the habit of bringing forward, that there is, as we say, one
Elohim, who is Master of all; but these also, they say, are elohim. ‘For as
there is one Caesar, and he has under him many shoftim—for example,
prefects, consuls, tribunes, and other officers—in like manner we think, that
while there is one elohim greater than all, yet still that these elohim are
ordained in this world, after the likeness of those officers of whom we have
spoken, subject indeed to that greater elohim, yet ruling us and the things
that are in this world.’ In answer to this, I will show you how, in those very
things that you propose for deception, you are confuted by the reasons of
truth. You say ‘that elohim occupies the place of Caesar, and that those who
are called elohim represent his judges and officers.’ Hold then, as you have
adduced it, by the example of Caesar; and know that, as one of Caesar’s
judges or administrators, as prefects, proconsuls, generals, or tribunes, may
lawfully take the name of Caesar—or else both he who should take it and
those who should confer it should be destroyed together—so also in this
case you ought to observe, that if any one give the name of Elohim to any
but YHWH Himself, and he accept it, they will partake one and the same
destruction, by a much more terrible fate than the servants of Caesar. For
he who offends against Caesar will undergo corporal destruction; but he
who offends against Him who is the sole and true Elohim, will suffer ageless
punishment, and that deservedly, as having injured by a wrongful condition
the name that is unique.
Chapter XX: Idolatry of Mitsrayim
“Although this word Elohim is not the name of Elohim, but meantime
that word is employed by men as His Name; therefore, as I have said, when
it is used reproachfully, the reproach is referred to the injury of the true
Name. In short, the ancient Mitsrayim, who thought that they had
discovered the theory of the heavenly revolutions and the nature of the
stars, nevertheless, through the demon’s blocking up their senses, subjected
the true Name, YHWH, to all kinds of indignity. For some taught that their
ox, which is called Apis, ought to be worshipped; others taught that the hegoat,
others that cats, the ibis, a fish also, a serpent, onions, drains, and the
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breaking of wind1, ought to be regarded as deities, and innumerable other
things, which I am ashamed even to mention.”
Chapter XXI: Idolatry of Mitsrayim More Reasonable Than Others
When Kefa was speaking thus, all we who heard him laughed. Then said
Kefa: “You laugh at the absurdities of others because through long custom
you do not see your own; for indeed it is not without reason that you laugh
at the folly of the Mitsrayim, who worship dumb animals, while they
themselves are rational. But I will tell you how they also laugh at you; for
they say, ‘We worship living animals, though mortal; but you worship and
adore things that never were alive at all.’ They add this also, that they are
figures and allegories of certain powers by whose help the race of men is
governed. Taking refuge in this for shame, they fabricate these and similar
excuses, and so endeavor to screen their error. But this is not the time to
answer the Mitsrayim, and leaving the care of those who are present to heal
the disease of the absent. For it is a certain indication that you are held to be
free from sickness of this sort, since you do not grieve over it as your own,
but laugh at it as that of others.
Chapter XXII: Second Suggestion Continued.
“But let us come back to you, whose opinion it is that YHWH should be
regarded as Caesar, and the false elohim as if they were the ministers and
deputies of Caesar. Follow me attentively, and I will presently show you the
lurking-places of the serpent, which lie in the crooked windings of this
argument. It ought to be regarded by all as certain and beyond doubt that
no creature can be on a level with Elohim, because He was made by none,
but Himself made all things; nor indeed can any one be found so irrational
as to suppose that the thing made can be compared with the maker. If
therefore the human mind, not only by reason, but even by a sort of natural
instinct, rightly holds this opinion, then how can it be supposed that that
which is called elohim, to which nothing can be compared or equaled, but
that exceeds all and excels all—how can it be supposed that that Name that
is above all is rightly given to those false elohim whom you think to be
employed for the service and comfort of human life? But we will add this
also. This world was undoubtedly made and is corruptible, as we will show
more fully as we go along. In the meantime it is admitted both that it has
been made and that it is corruptible. If therefore the world cannot be called
elohim, and rightly so, because it is corruptible, how will parts of the world
take the name of elohim? For inasmuch as the whole world cannot be
elohim, much more its parts cannot. Therefore, if we come back to the
1 The text says “crepitus ventris,” which, according to
http://www.drbilllong.com/SpellersDiary/2813002.html, says in part, “the word crepitus, to be sure, means
‘rattling,’ but an 1882 attestation for crepitus ventris has it mean “the breaking of wind.” Indeed!
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example of Caesar, you will see how far you are in error. It is not lawful for
any one, though a man of the same nature with him, to be compared with
Caesar. Do you think, then, that any one ought to be compared with Elohim,
who excels all in this respect, that He was made by none, but He Himself
made all things? But, indeed, you dare not give the name of Caesar to any
other, because he immediately punishes one who offends against him. Yet
you dare give that of Elohim to others, because He delays the punishment of
offenders against Him, in order to give them time for their repentance.
Chapter XXIII: Third Suggestion
“Through the mouths of others also that serpent is prone to speak in this
manner: ‘We adore visible images in honor of the invisible elohim.’ Now this
is most certainly false. For if you really wished to worship the image of
elohim, you would do good to man, and so worship the true image of Elohim
in him. For the image of Elohim is in every man, though His likeness is not
in all, but where the spirit is benign and the mind pure. If, therefore, you
wish truly to honor the image of Elohim, we declare to you what is true, that
you should do good to and pay honor and reverence to man, who is made in
the image of Elohim; that you minister food to the hungry, drink to the
thirsty, clothing to the naked, hospitality to the stranger, and necessary
things to the prisoner; and that is what will be regarded as truly bestowed
upon Elohim. And so far do these things go to the honor of Elohim’s image
that he who does not do these things is regarded as casting reproach upon
YHWH’s image. What, then, is that honor of Elohim that consists in running
from one stone or wooden figure to another, in venerating empty and
lifeless figures as deities, and despising men in whom the image of Elohim is
of a truth? Yea, rather be assured, that whoever commits murder or
adultery or anything that causes suffering or injury to men, in all these the
image of Elohim is violated. For to injure men is a great offense towards
Elohim. Whenever, therefore, you do to another what you would not have
another do to you, you defile the image of Elohim with undeserved
distresses. Understand, therefore, that that is the suggestion of the serpent
lurking within you, that persuades you that you may seem to be obedient
when you worship insensible things, and may not seem disobedient when
you injure sensible and rational beings.
Chapter XXIV: Fourth Suggestion
“But to these things the serpent answers us with another mouth, and
says: ‘If YHWH did not wish these things to be, then they should not be.’ I
am not telling you how it is that many contrary things are permitted to be in
this world for the probation of every one’s mind. But this is what is suitable
to be said in the meantime: If, according to you, everything that was to be
worshipped ought not to have been, there would have been almost nothing
in this world. For what is there that you have left without worshipping it?
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The sun, the moon, the stars, the water, the earth, mountains, trees, stones,
men; there is no one of these that ye have not worshipped. According to
your saying; therefore, none of these ought to have been made by Elohim,
that you might not have anything that you could worship! Yea, He ought not
even to have made men themselves to be the worshippers! But this is the
very thing that the serpent, that lurks within you desires, for he spares none
of you! He would have no one of you escape from destruction! But it will not
be so. For I tell you, that not that which is worshipped is at fault, but he who
worships. For with YHWH is righteous judgment; and He judges in one way
the sufferer and in another way the doer of wrong.
Chapter XXV: Fifth Suggestion
“But you say: ‘Then those who adore what ought not to be adored
should be immediately destroyed by Elohim, to prevent others doing the
like.’ But are you wiser than Elohim, that you should offer Him counsel? He
knows what to do. For with all who are placed in ignorance He exercises
patience, because He is merciful and gracious; and He foresees that many of
the immoral become righteous, and that even some of those who worship
impure statues and polluted images have been converted to Elohim, and
forsaking their sins and doing good works, attain to salvation. But it is said:
‘We ought never to have come even to the thought of doing these things.’
You do not know what freedom of will is, and you forget that he is good who
is so by his own intention; but he who is retained in goodness by necessity
cannot be called good, because it is not of himself that he is so. Because,
therefore, there is in every one liberty to choose good or evil, he either
acquires rewards, or brings destruction on himself. Nay it is said, ‘Elohim
brings to our minds whatsoever we think.’ What do you mean, then? Ye
blaspheme. For if He brings all our thoughts into our minds, then it is He
that suggests to us thoughts of adultery, and covetousness, and blasphemy,
and every kind of effeminacy. Cease, I entreat of you, these blasphemies,
and understand what is the honor worthy of Elohim. And say not, as some
of you are likely to say, that ‘Elohim needs not honor from men.’ Indeed, He
truly is in need of none; but you ought to know that the honor that you
bestow upon Elohim is profitable to yourselves. For what is so disgusting as
for a man not to render thanks to his Creator?
Chapter XXVI: Sixth Suggestion
“But it is said: ‘We do better who give thanks both to Himself and to all
with Him.’ In this you do not understand that there is the ruin of your
salvation. For it is as if a sick man should call in for his cure at once a
physician and poisoners; since the latter could indeed injure him but not
cure him; and the true physician would refuse to mix his remedies with
their poisons, lest either the man’s destruction should be ascribed to the
good, or his recovery to the injurious. But you say: ‘Is Elohim then indignant
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or envious, if, when He benefits us, our thanks be rendered to others?’ Even
if He be not indignant, at all events He does not wish to be the author of
error, that by means of His work credit should be given to a vain idol. And
what is so evil and so ungrateful as to obtain a benefit from Elohim and to
render thanks to blocks of wood and stone? So arise, and understand your
salvation. For YHWH is in need of no one, nor does He require anything, nor
is He hurt by anything; but we are either helped or hurt in that we are
grateful or ungrateful. For what does Elohim gain from our praises, or what
does He lose by our blasphemies? Only this we must remember, that Elohim
brings into proximity and friendship with Himself the spirit that renders
thanks to Him. But the immoral demon possesses the ungrateful spirit.
Chapter XXVII: Creation Takes Vengeance on Sinners.
“But this also I would have you know: that upon such beings Elohim
does not take vengeance directly, but His whole creation rises up and
inflicts punishments upon the immoral; and although in the present world
the goodness of YHWH bestows the light of the world and the services of
the earth alike upon the obedient and the disobedient, yet not without grief
does the sun afford his light, and the other elements perform their service
to the disobedient. And, in short, sometimes—even in opposition to the
goodness of the Creator—the elements are wearied by the crimes of the
immoral; and from there it is that either the fruit of the earth is blighted or
the composition of the air is corrupted, or the heat of the sun is increased
beyond measure, or there is an excessive amount of rain or of cold. from
there pestilence, famine, and death in various forms stalk forth, for the
creation hastens to take vengeance on the immoral; yet the goodness of
Elohim restrains it, bridles its indignation against the immoral, and compels
it to be obedient to His mercy rather than to be inflamed by the sins and the
crimes of men. For the patience of Elohim waits for the conversion of men
as long as they are in this body.
Chapter XXVIII: Eternity of Punishments
“But if any persist in immorality till the end of life, then as soon as the
spirit, which is immortal, departs, it will pay the penalty of its persistence in
immorality. For even the spirits of the disobedient are immortal, though it
is likely they themselves would wish them to end with their bodies. But it is
not so; for they endure without end the torments of ageless fire, and to their
destruction they have not the quality of mortality. But maybe you will say to
me, ‘You terrify us, O Kefa.’ And how will we speak to you the things that are
in reality? Can we declare to you the truth by keeping silence? We cannot
state the things otherwise than as they are. But if we were silent, we should
make ourselves the cause of the ignorance that is ruinous to you and should
satisfy the serpent that lurks within you and blocks up your senses, who
cunningly suggests these things to you, that he may make you always the
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enemies of YHWH. But we are sent for this end, that we may betray his
disguises to you; and melting your enmities, may reconcile you to Elohim,
that you may be converted to Him, and may please Him by good works. For
man is at enmity with Elohim and is in an unreasonable and rebellious state
of mind and immoral disposition towards Him, especially when he thinks
that he knows something, and yet is in ignorance. But when you lay aside
these and begin to he pleased and displeased with the same things that
please and displease YHWH and to will what YHWH wills—then you will
truly be called His friends.
Chapter XXIX: YHWH’s Care of Human Things.
“But maybe some of you will say, ‘Elohim has no care of human things;
and if we cannot even attain to the knowledge of Him, how will we attain to
His friendship?’ That Elohim does concern Himself with the affairs of men,
His government of the world bears witness: for the sun daily waits upon it,
the showers minister to it; the fountains, rivers, winds, and all elements,
attend upon it. And the more these things become known to men, the more
do they indicate YHWH’s care over men. For unless by the power of the
Most High, the more powerful would never minister to the inferior; and by
this Elohim is shown to have not only a care over men but some great
affection, since He has deputed such noble elements to their service. But
that men may also attain to the friendship of Elohim is proved to us by the
example of those to whose prayers He has been so favorable that He has
withheld the sky from rain when they wished, and has again opened it when
they prayed. And many other things He has bestowed upon those who do
His will, which could not be bestowed but upon His friends. But you will
say, ‘What harm is done to Elohim if these things also are worshipped by
us?’ If any one of you should pay to another the honor that is due to his
father, from whom he has received innumerable benefits, and should
reverence a stranger and foreigner as his father, should you not think that
he was undutiful towards his father, and most deserving to be disinherited?
Chapter XXX: False Religion of Fathers to Be Abandoned
“Others say, ‘It is immoral if we do not worship those idols that have
come down to us from our fathers, and prove false to the religion
bequeathed to us by our ancestors.’ On this principle, if any one’s father was
a robber or a base fellow, he ought not to change the manner of life handed
down to him by his fathers, nor to be recalled from his father’s errors to a
better way; and it is reckoned evil if one does not sin with his parents, or
does not persist in evil with them. Others say, ‘We ought not to be
troublesome to Elohim and to be always burdening Him with complaints of
our miseries or with the exigencies of our petitions.’ How foolish and
witless an answer! Do you think it is troublesome to Elohim if you thank
Him for His benefits, while you do not think it troublesome to Him if, for His
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gifts, you render thanks to stocks and stones? And how comes it, that when
rain is withheld in a long drought, we all turn our eyes to the sky, and
entreat the gift of rain from YHWH Almighty, and all of us with our little
ones pour out prayers on Elohim and entreat His compassion? But truly
ungrateful beings, when they obtain the blessing, quickly forget: for as soon
as they have gathered in their harvest or their vintage, straightway they
offer the first fruits to deaf and dumb images, and pay vows in Hekels or
groves for those things that YHWH Elohim has bestowed upon them, and
then offer zebahim to demons; and having received a favor, deny the
Bestower of the favor.
Chapter XXXI: Paganism, Its Enormities
“But some say, ‘These things are instituted for the sake of joy, and for
refreshing our minds; and they have been devised for this end, that the
human mind may be relaxed for a little from cares and sorrows.’ See now
what a charge you yourselves bring upon the things that you practice. If
these things have been invented for the purpose of lightening sorrow and
affording enjoyment, how is it that the invocations of demons are
performed in groves and woods? What is the meaning of the insane
whirlings, and the slashing of limbs, and the cutting off of members? How is
it that mad rage is produced in them? How is insanity produced? How is it
that women are driven violently, raging with disheveled hair? Whence the
shrieking and gnashing of teeth? Whence the bellowing of the heart and the
bowels, and all those things that, whether they are pretended or are
contrived by the ministration of demons, are exhibited to the terror of the
foolish and ignorant? Are these things done for the sake of lightening the
mind, or rather for the sake of oppressing it? Do ye not yet perceive nor
understand that these are the counsels of the serpent lurking within you,
which draws you away from the apprehension of truth by irrational
suggestions of errors, that he may hold you as slaves and servants of lust
and obscenity and every disgraceful thing?
Chapter XXXII: Obedience to YHWH Calls to Sobriety and Modesty.
“But I protest to you with the clear voice of preaching, that, on the
contrary, obeying YHWH’s Torah calls you to sobriety and modesty; orders
you to refrain from effeminacy and madness, and by patience and
gentleness to prevent the inroads of anger; to be content with your own
possessions, and with the virtue of frugality; not even when driven by
poverty to plunder the goods of others, but in all things to observe justice;
to withdraw yourselves wholly from the idol zebahim, for by these things
you invite demons to you, and of your own accord give them the power of
entering into you; and so you admit that which is the cause either of
madness or of false love removed from Torah.
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Chapter XXXIII: Origin of Immorality
“Hence is the origin of all immorality; hence murders, adulteries, thefts;
and a nursery is formed of all evils and immoralityes, while you indulge in
profane libations and odors, and give to immoral spirits an opportunity of
ruling and obtaining some sort of authority over you. For when they invade
your senses, what are they doing other than working the things that belong
to lust and injustice and cruelty, and compel you to be obedient to all things
that are pleasing to them? Elohim, indeed, permits you to suffer this at their
hands by a certain righteous judgment, that from the very disgrace of your
doings and your feelings you may understand how unworthy it is to be
subject to demons and not to Elohim. Hence also, by the friendship of
demons, men are brought to disgraceful and base deeds; hence, men
proceed even to the destruction of life, either through the fire of lust, or
through the madness of anger through excess of grief, so that, as is well
known, some have even laid violent hands upon themselves. And this, as we
have said, by a just sentence of Elohim they are not prevented from doing,
that they may both understand to whom they have yielded themselves in
subjection, and know whom they have forsaken.
Chapter XXXIV: Who are Worshippers of YHWH?
“But some one will say, ‘These passions sometimes befall even those
who worship YHWH.’ It is not true. For we say, that he is a worshipper of
Elohim, who does the will of Elohim, and observes the precepts of His
Torah. For in Elohim’s estimation he is not a Yahud who is called a Yahud
among men (nor is he a Goy that is called a Goy), but he who, believing in
Elohim, fulfils His Torah and does His will, though he be not circumcised. He
is the true worshipper of Elohim, who not only is himself free from
passions, but also sets others free from them; though they are so heavy that
they are like mountains, he removes them by means of the faith with which
he believes in Elohim. Yea, by faith he truly removes mountains with their
trees, if it be necessary. But he who seems to worship Elohim, but is neither
fortified by a full faith, nor by obedience to the commandments, but is a
sinner, has given a place in himself, by reason of his sins, to passions, which
are appointed of Elohim for the punishment of those who sin, that they may
exact from them the deserts of their sins by means of punishments inflicted,
and may bring them purified to the general judgment of all, provided
always that their faith do not fail them in their chastisement. For the
chastisement of unbelievers in the present life is a judgment, by which they
begin to be separated from future blessings; but the chastisement of those
who worship Elohim, while it is inflicted upon them for sins into which they
have fallen, exacts from them the due of what they have done, that, before
their judgment, they may pay the debt of their sin in the present life, and be
freed, at least in half, from the ageless punishments that are there prepared.
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Chapter XXXV: Judgment to Come
“But he does not receive these things as true who does not believe that
there is to be a judgment by Elohim, and therefore, being bound by the
pleasures of the present life, is shut out from ageless good things; and
therefore we do not neglect to proclaim to you what we know to be
necessary for your salvation, and to show you what is the true worship of
Elohim, that, believing in Elohim, you may be able, by means of good works,
to be heirs with us of the world to come. But if you are not yet convinced
that what we say is true, meantime, in the first instance, you ought not to
take it amiss and to be hostile to us because we announce to you the things
that we consider to be good, and because we do not grudge to bestow also
upon you that which we believe brings salvation to ourselves, laboring, as I
have said, with all eagerness, that we may have you as fellow-heirs of the
blessings that we believe are to befall ourselves. But whether those things
that we declare to you are certainly true, you will not be able to know
otherwise than by rendering obedience to the things that are commanded,
that you may be taught by the issue of things, and the most certain end of
blessedness.
Chapter XXXVI: Conclusion of Discourse
“And, therefore, although the serpent lurking within you occupies your
senses with a thousand arts of corruption, and throws in your way a
thousand obstacles by which he may turn you away from the hearing of
saving instruction, all the more ought you to resist him, and despising his
suggestions, to come together the more frequently to hear the word and
receive instruction from us, because nobody can learn anything who is not
taught.” And when he had done speaking, he ordered those to be brought to
him who were oppressed by sickness or demons, and laid his hands upon
them with prayer; and so he dismissed the crowds, charging them to resort
to the hearing of the word during the days that he was to remain there.
Therefore, when the crowds had departed, Kefa washed his body in the
waters that ran through the garden, with as many of the others as chose to
do so; and then ordered the couches to be spread on the ground under a
very shady tree, and directed us to recline according to the order
established at Caesarea. And thus, having taken food and given thanks to
Elohim after the manner of the Hebrews, as there was yet some portion of
the day remaining, he ordered us to question him on any matters that we
pleased. And although we were with him twenty in all, he explained to
every one whatever he pleased to ask of him; the particulars of which I set
down in scrolls and sent to you some time ago. And when evening came we
entered with him into the lodging, and went to sleep, each one in his own
place.
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Book VI
Chapter I: Diligence in Study
But as soon as day began to advance the dawn upon the retiring
darkness, Kefa having gone into the garden to pray, and returning from
there and coming to us, by way of excuse for awaking and coming to us a
little later than usual, said this: “Now that the springtime has lengthened
the day, of course the night is shorter. If, therefore, one desires to occupy
some portion of the night in study, he must not keep the same hours for
waking at all seasons, but should spend the same length of time in sleeping,
whether the night be longer or shorter, and be exceedingly careful that he
do not cut off from the period that he habitually keeps for study, and so add
to his sleep and lessen his time of keeping awake. And this also is to be
observed, or else, if sleep be interrupted while the food is still undigested,
the undigested mass lead the mind, and by the exhalation of crude spirits
render the inner sense confused and disturbed. It is right, therefore, that
that part also be cherished with sufficient rest, so that, those things being
sufficiently accomplished that are due to it, the body may be able in other
things to render due service to the mind.”
Chapter II: Much to Be Done in a Little Time
When he had said this, as very many had already assembled in the
accustomed place of the garden to hear him, Kefa went forth; and having
saluted the crowds in his usual manner, began to speak as follows: “Since,
indeed, as land neglected by the cultivator necessarily produces thorns and
thistles, so your sense, by long neglect, has produced a plentiful crop of
noxious opinions of things and dogmas of false science; there is need now of
much care in cultivating the field of your mind, that the word of truth, which
is the true and diligent husbandman of the heart, may cultivate it with
continual instructions. It is therefore your part to render obedience to it,
and to lop off superfluous occupations and anxieties, lest a noxious growth
choke the good seed of the word. For it may be that a short and earnest
diligence may repair a long time’s neglect; for the time of every one’s life is
uncertain, and therefore we must hasten to salvation, apprehending that
sudden death might seize upon him who delays.
Chapter III: Righteous Anger
“And all the more eagerly must we strive on this account, that while
there is time, the collected vices of evil custom may be cut off. And this you
will not be able to do otherwise than by being angry with yourselves on
account of your profitless and base doings, for this is righteous and
necessary anger, by which every one is indignant with himself and accuses
himself for those things in which he has erred and done amiss. And by this
indignation a certain fire is kindled in us, which, applied as it were to a
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barren field, consumes and burns up the roots of vile pleasure, and renders
the soil of the heart more fertile for the good seed of the word of YHWH.
And I think that you have sufficiently worthy causes of anger from which
that most righteous fire may be kindled, if you consider into what errors the
evil of ignorance has drawn you and how it has caused you to fall and rush
headlong into sin, from what good things it has withdrawn you, and into
what evils it has driven you, and, what is of more importance than all the
rest, how it has made you liable to ageless punishments in the world to
come. Is not the fire of most righteous indignation kindled within you for all
these things, now that the light of truth has shone upon you; and does not
the flame of that anger that is pleasing to Elohim rise within you, that every
sprout may be burnt up and destroyed from the root, if any shoot of evil
concupiscence has budded within you?
Chapter IV: Not Shalom, But a Sword
Hence, also, He who has sent us, when He had come, and had seen that
all the world had fallen into immorality, did not forthwith give shalom to
him who is in error, lest He should confirm him in evil; but set the
knowledge of truth in opposition to the ruins of ignorance of it, that, if men
would repent and look upon the light of truth, they might rightly grieve that
they all been deceived and drawn away into the precipices of error, and
might kindle the fire of salutary anger against the ignorance that had
deceived them. On this account, therefore, He said, `I have come to send fire
on the earth; and how I wish that it were kindled!’ There is therefore a
certain fight, which is to be fought by us in this life; for the word of truth
and knowledge necessarily separates men from error and ignorance, as we
have often seen putrefied and dead flesh in the body separated by the
cutting knife from its connection with the living members. Such is the effect
produced by knowledge of the truth. For it is necessary that, for the sake of
salvation, the son, for example, who has received the word of truth, be
separated from his unbelieving parents; or again, that the father be
separated from his son, or the daughter from her mother. And in this
manner the battle of knowledge and ignorance, of truth and error, arises
between believing and unbelieving kinsmen and relations. And therefore He
who has sent us said again `I am not come to send shalom on earth, but a
sword.’
Chapter V: How the Fight Begins
“But if any one say, ‘How does it seem right for men to be separated
from their parents?’ I will tell you how. Because, if they remained with them
in error, they would do no good to them, and they would themselves perish
with them. It is therefore right, and very right, that he who will be saved be
separated from him who will not. But observe this also, that this separation
does not come from those who understand aright; for they wish to be with
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their relatives, to do them good, and to teach them better things. But it is
the vice peculiar to ignorance that it will not bear to have near it the light of
truth, which confutes it; and therefore that separation originates with them.
For those who receive the knowledge of the truth, because it is full of
goodness, desire, if it be possible, to share it with all, as given by YHWH;
yea, even with those who hate and persecute them: for they know that
ignorance is the cause of their sin. So, in short, the Master Himself, when He
was being led to the stake by those who knew Him not, prayed to the Father
for His murderers, and said, `Father, forgive their sin, for they know not
what they do!’ The talmidim also, in imitation of the Master, even when they
were suffering, in like manner prayed for their murderers. But if we are
taught to pray even for our murderers and persecutors, how ought we not
to bear the persecutions of parents and relations, and to pray for their
conversion?
Chapter VI: YHWH to Be Loved More than Parents
“Then let us consider carefully, in the next place, what reason we have
for loving our parents. For this cause, it is said, we love them, because they
seem to be the authors of our life. But our parents are not authors of our
life, but means of it. For they do not bestow life, but afford the means of our
entering into this life; while the one and sole author of life is YHWH. If,
therefore we would love the Author of our life, let us know that it is He that
is to be loved. But then it is said, ‘We cannot know Him; but them we know,
and hold in affection.’ Be it so: you cannot know what Elohim is, but you can
very easily know what Elohim is not. For how can any man fail to know that
wood, or stone, or brass, or other such matter, is not Elohim? But if you will
not give your mind to consider the things that you might easily apprehend,
it is certain that you are hindered in the knowledge of Elohim, not by
impossibility, but by indolence; for if you had wished it, even from these
useless images you might have been set on the way of understanding.
Chapter VII: The Earth Made for Men.
“For it is certain that these images are made with iron tools; but iron is
wrought by fire, which fire is extinguished by water. But water is moved by
spirit; and spirit has its beginning from YHWH. For thus says the navi
Moshe: ‘In the beginning Elohim made the skies and the earth. But the earth
was invisible, and unarranged; and darkness was over the deep: and the
Ruach of Elohim was upon the waters,’ which Ruach, like the Creator’s
hand, by command of Elohim separated light from darkness; and after that
inVisible Sky produced this visible one, that He might make the higher
places a habitation for malachim and the lower for men. For your sake,
therefore, by command of Elohim, the water that was upon the face of the
earth withdrew, that the earth might produce fruits for you; and into the
earth also He inserted veins of moisture, that fountains and rivers might
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flow forth from it for you. For your sake it was commanded to bring forth
living creatures and all things that could serve for your use and pleasure. Is
it not for you that the winds blow, that the earth, conceiving by them, may
bring forth fruits? Is it not for you that the showers fall, and the seasons
change? Is it not for you that the sun rises and sets and the moon undergoes
her changes? For you the sea offers its service that all things may be subject
to you, ungrateful as you are. For all these things will there not be a
righteous punishment of vengeance, because beyond all else you are
ignorant of the Bestower of all these things, whom you ought to
acknowledge and reverence above all?
Chapter VIII: Necessity of Mikvah (Immersion)
“But now I lead you to understanding by the same paths. For you see
that all things are produced from waters. But water was made at first by the
Only-begotten; and the Almighty Elohim is the head of the Only-begotten,
by whom we come to the Father in such order as we have stated above. But
when you have come to the Father you will learn that this is His will: that
you be born anew by means of waters, which were the first created. For he
who is regenerated by water, having filled up the measure of good works, is
made heir of Him by whom he has been regenerated in incorruption. So,
with prepared minds, approach as sons to a father, that your sins may be
washed away, and it may be proven before Elohim that ignorance was their
sole cause. For if, after the learning of these things, you remain in unbelief,
the cause of your destruction will be imputed to yourselves, and not to
ignorance. And do you suppose that you can have hope towards Elohim,
even if you cultivate all obedience and all righteousness, but do not receive
mikvah? Yea rather, he will be worthy or greater punishment, who does
good works not well; for merit accrues to men from good works, but only if
they be done as Elohim commands. Now Elohim has ordered every one who
worships Him to be sealed by mikvah; but if you refuse and obey your own
will rather than YHWH’s, you are doubtless contrary and hostile to His will.
Chapter IX: Use of Mikvah
“But maybe you will say, ‘What does the mikvah in water contribute
towards the worship of Elohim?’ In the first place, because that which has
pleased Elohim is fulfilled. In the second place, because, when you are
regenerated and born again of water and of Elohim, the frailty of your
former birth, which you have through men, is cut off, and so at length you
will be able to attain salvation; but otherwise it is impossible. For thus has
the Navi ̒Emet testified to us with an oath: ‘Amein I say to you, that unless a
man is born again of water and of the Ruach, he will not enter into the
Malkuth Shamayim.’ Therefore make haste; for there is in these waters a
certain power of mercy that was borne upon them at the beginning, and
acknowledges those who are immersed under the name of the Master
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Y’shua, and rescues them from future punishments, presenting as a gift to
Elohim the spirits that are set-apart by mikvah. Commit yourselves
therefore to these waters, for they alone can quench the violence of the
future fire; and he who delays to approach to them, it is evident that the idol
of unbelief remains in him, and by it he is prevented from hastening to the
waters that confer salvation. For whether you be righteous or unrighteous,
mikvah is necessary for you in every respect: for the righteous, that
perfection may be accomplished in him, and he may be born again to
Elohim; for the unrighteous, that pardon may be guaranteed him for the
sins that he has committed in ignorance. Therefore all should hasten to be
born again to Elohim without delay, because the end of every one’s life is
uncertain.
Chapter X: Necessity of Good Works
“But when you have been regenerated by the waters of the mikvah, you
must show by good works the likeness in you of that Father who has
begotten you. Now that you know YHWH, honor Him as a father; and His
honor is that you live according to His will. And His will is, that you so live
as to know nothing of murder or adultery, to flee from hatred and
covetousness, to put away anger, pride, and boasting, to abhor envy, and to
count all such things entirely unsuitable to you. There is truly a certain
peculiar observance of our way of life, which is not so much imposed upon
men as it is sought out by every worshipper of Elohim by reason of its
purity. By reason of chastity, I say, of which there are many kinds, but first,
that every one be careful that he ‘come not near a menstruous woman’; for
this the Torah of Elohim regards as detestable. But though the Torah had
given no admonition concerning these things, should we willingly, like
beetles, roll ourselves in filth? For we ought to have something more than
the animals, as reasonable men and capable of heavenly senses, whose chief
study it ought to be to guard the conscience from every defilement of the
heart.
Chapter XI: Inward and Outward Cleansing
“Moreover, it is good, and tends to purity also, to wash the body with
water. I call it good, not as if it were that prime good of the purifying of the
mind, but because this of the washing of the body is the sequel of that good.
For so also our Master rebuked some of the Prushim (Pharisees) and
Sophrim (scribes), who seemed to be better than others, separated from the
people, calling them hypocrites, because they purified only those things that
were seen of men, but left defiled and sordid their hearts, which YHWH
alone sees. To some therefore of them—not to all—He said, `Woe to you,
Sophrim and Prushim, hypocrites, because ye cleanse the outside of the cup
and platter, but the inside is full of pollution! O blind Prushim, first make
clean what is within, and what is without will be clean also.’ For truly, if the
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mind be purified by the light of knowledge, when once it is clean and clear
then it necessarily takes care of that which is on the outside of a man, that
is, his flesh, that it also may he purified. But when that which is on the
outside, the cleansing of the flesh, is neglected, it is certain that there is no
care taken of the purity of the mind and the cleanness of the heart. Thus
therefore it comes to pass that he who is clean inwardly is without doubt
cleansed outwardly also, but not always that he who is clean outwardly is
also cleansed inwardly—to wit, when he does these things only that he may
please men.
Chapter XII: Importance of Chastity
“But this kind of chastity is also to be observed, that sexual intercourse
must not take place heedlessly and for the sake of mere pleasure, but for the
sake of begetting children. And since this observance is found even amongst
some of the lower animals, it would be a shame if it be not observed by
men, reasonable and worshipping YHWH. But there is this further reason
why chastity should be observed by those who hold the trite worship of
Elohim, in those forms of it of which we have spoken, and others of like sort,
that it is observed strictly even amongst those who are still held by the devil
in error, for even amongst them there is in some degree the observance of
chastity. What then? Will you not observe, now that you are reformed, what
you observed when you were in error?
Chapter XIII: Superiority of Moshiach’s Morality
“But maybe some one of you will say, ‘Must we then observe all things
that we did while we worshipped idols?’ Not all. But whatever things were
done well, these you ought to observe even now; because, if anything is
rightly done by those who are in error, it is certain that that is derived from
the truth; whereas, if anything is not rightly done in the true obedience, that
is, without doubt, borrowed from error. For good is good, though it be done
by those who are in error; and evil is evil, though it be done by those who
follow the truth. Or will we be so foolish, that if we see a worshipper of idols
to be sober, we will refuse to be sober, lest we should seem to do the same
things as he does who worships idols? It is not so. But let this be our study,
that if those who err do not commit murder, we should not even be angry; if
they do not commit adultery, we should not even covet another’s wife; if
they love their neighbors, we should love even our enemies; if they lend to
those who have the means of paying, we should give to those from whom
we do not hope to receive anything. And in all things, we who hope for the
inheritance of the ageless world ought to excel those who know only the
present world; knowing that if their works, when compared with our
works, be found like and equal in the day of judgment, there will be
confusion to us, because we are found equal in our works to those who are
condemned on account of ignorance and had no hope of the world to come.
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Chapter XIV: Knowledge Enhances Responsibility
“And truly confusion is our worthy portion, if we have done no more
than those who are inferior to us in knowledge. But if it be confusion to us
to be found merely equal to them in works, what will become of us if the
examination that is to take place find us inferior and worse than they are?
Hear, therefore, how our Navi ̒Emet has taught us concerning these things;
for, with respect to those who neglect to hear the words of wisdom, He
speaks thus: ‘The queen of the south will rise in judgment with this
generation, and will condemn it, because she came from the ends of the
earth to hear the wisdom of Shlomo; and, behold, a greater than Shlomo is
here, and they hear Him not.’” But with respect to those who refused to
repent of their evil deeds, He spoke thus: ‘The men of Nineveh will rise in
the judgment with this generation, and will condemn it; for they repented at
the preaching of Yonah; and, behold, a greater than Yonah is here.’ You see,
therefore, how He condemned those who were instructed out of the Torah,
by adducing the example of those who came from Goyim ignorance, and
showing that the former were not even equal to those who seemed to live in
error. From all these things, then, the statement that He propounded is
proven, that chastity, which is observed to a certain extent even by those
who live in error, should be held much more purely and strictly, in all its
forms, as we have already shown, by us who follow the truth; and the rather
because with us ageless rewards are assigned to its observance.”
Chapter XV: Mebakkerim, Zaqenim, Azariïm, and Widows Appointed
When he had said these things and others to the same effect, he
dismissed the crowds; and having, according to his custom, supped with his
friends, he went to sleep. And while in this manner he was teaching the
word of YHWH for three whole months, and converting multitudes to the
faith, at the last he ordered me to fast; and after the fast he conferred on me
the mikvah of ever-flowing water, in the fountains adjoining the sea. And
when, for the favor of regeneration divinely conferred upon me, we had
joyfully kept holiday with our brethren, Kefa ordered those who had been
appointed to go before him, to proceed to Antioch, and there to wait three
months more. And they having gone, he himself led down to the fountains,
which, I have said, are near the sea, those who had fully received the faith of
YHWH, and immersed them; and celebrating the Passover with them, he
appointed, as Mebakker over them, Maro, who had entertained him in his
house, and who was now perfect in all things; and with him he appointed
twelve zaqenim and attendants at the same time. He also instituted the
order of widows, and arranged all the services of the qahal; and charged
them all to obey Maro their Mebakker in all things that he should command
them. And thus all things being suitably arranged, when the three months
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were fulfilled, we bade farewell to those who were at Tripolis, and set out
for Antioch.
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Book VII
Chapter I: Journey from Tripolis
At length leaving Tripolis, a city of Phoinike, we made our first halt at
Ortosias, not far from Tripolis; and there we remained the next day also,
because almost all those that had believed in the Master Y’shua, unable to
part from Kefa, followed him thus far. from there we came to Antharadus.
But because there were many in our company, Kefa said to Niceta and
Aquila: “As there are immense crowds of brethren with us, and we bring
upon ourselves no little envy as we enter into every city, it seems to me that
we must take means, without doing so unpleasing a thing as to prevent
their following us, to secure that the immoral one will not stir up envy
against us on account of any display! I wish, therefore, that you, Niceta and
Aquila, would go before us with them, so that you may lead the multitude
divided into two sections, that we may enter every city of the Goyim
traveling apart, rather than in one assemblage.
Chapter II: Talmidim Divided into Two Bands
“But I know that you think it sad to be separated from me for the space
of at least two days. Believe me, that in whatever degree you love me, my
word to you is tenfold greater. But if, by reason of our mutual affection, we
will not do the things that are right and honorable, such love will appear to
be unreasonable. And therefore, without reducing in the least our love, let
us attend to those things that seem useful and necessary; especially since
not a day can pass in which you may not be present at my discussions. For I
purpose to pass through the most noted cities of the provinces one by one,
as you also know, and to reside three months in each for the sake of
teaching. Now, therefore, go before me to Laodike, which is the nearest city,
and I will follow you after two or three days, so far as I purpose. But you
will wait for me at the inn nearest to the gate of the city; and from there
again, when we have spent a few days there, you will go before me to more
distant cities. And this I wish you to do at every city, for the sake of avoiding
envy as much as in us lies, and also that the brethren who are with us,
finding lodgings prepared in the several cities by your foresight, may not
seem to be vagabonds.”
Chapter III: Order of March
When Kefa thus spoke, they of course acquiesced, saying: “It does not
greatly sadden us to do this, because we are ordered by you, who have been
chosen by the foresight of Moshiach to do and to counsel well in all things;
but also because, while it is a heavy loss not to see our master Kefa for one,
or it may be two days, yet it is not intolerable. And we think of our twelve
brethren who go before us, and who are deprived of the advantage of
hearing and seeing you for a whole month out of the three that you stay in
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every city. Therefore we will not delay doing as you order, because you
order all things aright.” And thus saying, they went forward, having
received instructions that they should speak to the brethren who journeyed
with them outside the city, and request them not to enter the cities in a
crowd and with tumult, but apart, and divided.
Chapter IV: Clement’s Joy at Remaining with Kefa
But when they were gone, I Clement rejoiced greatly because he had
kept me with himself, and I said to him: “I give thanks to Elohim that you
have not sent me forward with the others, for I should have died through
sadness.” Then said Kefa: “And what will the result be if necessity will
demand that you be sent anywhere for the purpose of teaching? Would you
die if you were separated from me for a good purpose? Would you not put a
restraint upon yourself, to bear patiently what necessity has laid upon you?
Or do you not know that friends are always together, and are joined in
memory, though they be separated bodily; as, on the other hand, some
persons are near to one another in body, but are separate in mind?”
Chapter V: Clement’s Affection for Kefa
Then I answered: “Think not, my Master, that I suffer these things
unreasonably; but there is a certain cause and reason of this affection of
mine towards you. For I have you alone as the object of all my affections,
instead of father and mother, and brethren; but above all this, is the fact
that you alone are the cause of my salvation and knowledge of the truth.
And also this I do not count of least moment, that my youthful age is subject
to the snares of lusts; and I am afraid to be without you, by whose sole
presence all effeminacy, however irrational it be, is put to shame; although I
trust, by the mercy of Elohim, that even my mind, from what it has
conceived through your instruction, will be unable to receive aught else into
its thoughts. Besides, I remember your saying at Caesarea, ‘If any one
wishes to accompany me without violating dutifulness, let him accompany
me.’ And by this you meant that he should not make any one sad, to whom
he ought according to YHWH’s appointment to cleave; for example, that he
should not leave a faithful wife, or parents, or the like. Now from these I am
entirely free, and so I am fit for following you; and I wish you would grant
me that I might perform to you the service of a servant.”
Chapter VI: Kefa’s Simplicity of Life
Then Kefa, laughing, said: “And do you not think, Clement, that very
necessity must make you my servant? For who else can spread my sheets,
and arrange my beautiful coverlets? Who will be at hand to keep my rings,
and prepare my robes, which I must be constantly changing? Who will
superintend my cooks, and provide various and choice meats to be
prepared by most complicated and various art; and all those things that are
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procured at enormous expense, and are brought together for men of
delicate upbringing, yea rather, for their appetite, as for some enormous
beast? But maybe, although you live with me, you do not know my manner
of life. I live on bread alone, with olives, and seldom even with pot-herbs;
and my dress is what you see, a tunic with a tallit2: and having these, I
require nothing more. This is sufficient for me, because my mind does not
regard things present, but things ageless, and therefore no present and
visible thing delights me. Whence I embrace and admire indeed your good
mind towards me; and I commend you the more, because, though you have
been accustomed to so great abundance, you have been able so soon to
abandon it and to accommodate yourself to this life of ours, which makes
use of necessary things alone. For we—that is, I and my brother Adamyah—
have grown up from our childhood not only orphans, but also extremely
poor, and through necessity have become used to labor, whence now also
we easily bear the fatigues of our journeyings. But rather, if you would
consent and allow it, I, who am a working man, could more easily discharge
the duty of a servant to you.”
Chapter VII: Kefa’s Humility
But I trembled when I heard this, and my tears immediately gushed
forth, because so great a man, who is worth more than the whole world, had
addressed such a proposal to me. Then he, when he saw me weeping,
inquired the reason; and I answered him: “How have I so sinned against
you, that you should distress me with such a proposal?” Then Kefa: “If it is
evil that I said I should serve you, you were first in fault in saying the same
thing to me.” Then said I: “The cases are not alike: for it becomes me to do
this to you; but it is grievous that you, who are sent as the herald of YHWH
El Shaddai to save the spirits of men, should say it to me.” Then said Kefa: “I
should agree with you, were it not that our Master Y’shua, who came for the
salvation of the whole world, and who was nobler than any of His creation,
submitted to be a servant, that He might persuade us not to be ashamed to
perform the ministry of servants to our brethren.” Then said I: “It were
foolishness in me to suppose that I can prevail with you; nevertheless I give
thanks to the providence of Elohim, because I have merited to have you
instead of parents.”
Chapter VIII: Clement’s Family History
Then said Kefa: “Is there then no one of your family surviving?” I
answered: ‘There are indeed many powerful men, coming of the stock of
Caesar; for Caesar himself gave a wife to my father, as being his relative,
2 The text said “pallium,” which is a rectangular cloak of the ancient Romans. The tallit, the
rectangular garment worn by Yisraelites, far predated the pallium. The Master YHWH (that is,
Yahshua), in Bamidbar (Numbers) 15:37-41, ordered the Tzitzit (tassels) to be attached to it at
the corners as a reminder of His mitzvot (commandments).
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and educated along with him, and of a suitably noble family. By her my
father had twin sons, born before me, not very like one another, as my
father told me; for I never knew them. But indeed I have not a distinct
recollection even of my mother; but I cherish the remembrance of her face,
as if I had seen it in a dream. My mother’s name was Matthidia, my father’s
Faustinianus: my brothers’, Faustinus and Faustus. Now, when I was barely
five years old, my mother saw a vision—so I learned from my father—by
which she was warned that, unless she speedily fled the city with her twin
sons and was absent for ten years, she and her children should perish by a
miserable fate.
Chapter IX: Disappearance of His Mother and Brothers
“Then my father, who tenderly loved his sons, put them on board a ship
with their mother, and sent them to Athens to be educated, with slaves and
maidservants, and a sufficient supply of money; retaining me only to be a
comfort to him, and thankful for this, that the vision had not commanded
me also to go with my mother. And at the end of a year my father sent men
to Athens with money for them, desiring also to know how they did; but
those who were sent never returned. Again, in the third year, my sorrowful
father sent other men with money, who returned in the fourth year, and
related that they had seen neither my mother nor my brothers, that they
had never reached Athens, and that no trace had been found of any one of
those who had been with them.
Chapter X: Disappearance of His Father
“My father hearing this, and confounded with excessive sorrow, not
knowing whither to go or where to seek, went down with me to the harbor,
and began to ask of the sailors whether any of them had seen or heard of
the bodies of a mother and two little children being cast ashore anywhere,
four years ago. At that time one told one story and another, but nothing
definite was disclosed to us searching in this boundless sea. Yet my father,
by reason of the great affection that he bore to his wife and children, was
fed with vain hopes, until he thought of placing me under guardians and
leaving me at Rome, as I was now twelve years old, and himself going in
quest of them. Therefore he went down to the harbor weeping, and going
on board a ship, took his departure; and from that time till now I have never
received any letters from him, nor do I know whether he is alive or dead.
But I rather suspect that he also has perished, either through a broken heart
or by shipwreck; for twenty years have now elapsed since then, and no
tidings of him have ever reached me.”
Chapter XI: Different Effects of Suffering on Heathens and Believers
Kefa, hearing this, shed tears of sympathy, and said to his friends who
were present: “If any man who is a worshipper of Elohim had endured what
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this man’s father has endured, immediately men would assign his belief as
the cause of his calamities; but when these things come upon miserable
Goyim, they charge their misfortunes upon fate. I call them miserable,
because they are both vexed with errors here, and are deprived of future
hope; whereas, when the worshippers of YHWH suffer these things, their
patient endurance of them contributes to their cleansing from sin.”
Chapter XII: Excursion to Aradus
After this, one of those present began to ask Kefa that early next day we
should go to a neighboring island called Aradus, which was not more than
six furlongs three-fourths of a mile off, to see a certain wonderful work that
was in it; namely, vinewood columns of immense size. To this Kefa
assented, as he was very kind. But he charged us that, when we left the ship,
we should not rush all together to see it. “For,” said he, “I do not wish you to
be noticed by the crowd.” When therefore, next day, we reached the island
by ship in the course of an hour forthwith we hastened to the place where
the wonderful columns were. They were placed in a certain Hekel, in which
there were very magnificent works of Phidias, on which every one of us
gazed earnestly.
Chapter XIII: The Beggar Woman
But when Kefa had admired only the columns, being no wise ravished
with the favor of the painting, he went out, and saw before the gates a poor
woman asking alms of those who went in; and looking earnestly at her, he
said: “Tell me, O woman, what member of your body is wanting, that you
subject yourself to the indignity of asking alms, and do not rather gain your
bread by laboring with your hands that Elohim has given you.” But she,
sighing, said: “Would that I had hands that could be moved; but now only
the appearance of hands has been preserved, for they are lifeless, and have
been rendered feeble and without feeling by my knowing of them.” Then
Kefa said: “What has been the cause of your inflicting so great an injury
upon yourself?” “Want of courage,” said she, “and nothing else; for if I had
had any bravery in me, I could either have thrown myself from a precipice,
or cast myself into the depths of the sea, and so ended my grieves.”
Chapter XIV: The Woman’s Grief
Then Kefa said: “Do you think, O woman, that those who destroy
themselves are set free from torments, and not rather that the spirits of
those who lay violent hands upon themselves are subjected to greater
punishments?” Then said she: “I wish I were sure that spirits live in the
infernal regions, for I would gladly embrace the suffering of the penalty of
suicide, only that I might see my darling children, if it were but for an hour.”
Then Kefa: “What thing is it so great, that affects you with so heavy sadness?
I should like to know. For if you informed me of the cause, I might be able
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both to show you clearly, O woman, that spirits do live in the infernal
regions; and instead of the precipice or the deep sea, I might give you some
remedy, that you may be able to end your life without torment.”
Chapter XV: The Woman’s Account
Then the woman, hearing this welcome promise, began to say: “It is
neither easy of belief, nor do I think it necessary to tell, what is my
extraction, or what is my country. It is enough only to explain the cause of
my grief, why I have rendered my hands powerless by gnawing them. Being
born of noble parents, and having become the wife of a suitably powerful
man, I had twin sons, and after them one other. But my husband’s brother
was vehemently enflamed with illegitimate love towards me; and as I
valued chastity above all things, and would neither consent to so great
immorality, nor wished to disclose to my husband the baseness of his
brother, I considered whether in any way I could escape unpolluted, and yet
not set brother against brother, and so bring the whole race of a noble
family into disgrace. I made up my mind, therefore, to leave my country
with my twins, until the incestuous lust should subside, which the sight of
me was fostering and inflaming; and I thought that our other son should
remain to comfort his father to some extent.
Chapter XVI: The Woman’s Account Continued
“Now in order to carry out this plan, I pretended that I had had a dream,
in which some deity stood by me in a vision, and told me that I should
immediately depart from the city with my twins, and should be absent until
he should command me to return; and that, if I did not do so, I should perish
with all my children. And so it was done. For as soon as I told the dream to
my husband, he was terrified; and sending with me my twin sons, and also
slaves and maidservants, and giving me plenty of money, he ordered me to
sail to Athens, where I might educate my sons, and that I should stay there
until he who commanded me to depart should give me leave to return.
While I was sailing along with my sons, I was shipwrecked in the night by
the violence of the winds, and, wretch that I am, was driven to this place;
and when all had perished, a powerful wave caught me, and cast me upon a
rock. And while I sat there with this only hope, that I might be able to find
my sons, I did not throw myself into the deep, although then my spirit,
disturbed and drunk with grief, had both the courage and the power to do
it.
Chapter XVII: The Woman’s Account Continued
“But then the day dawned, and I with shouting and howling was looking
around, if I could even see the corpses of my woeful sons anywhere washed
ashore. Some of those who saw me were moved with compassion and
searched, first over the sea, and then also along the shores, if they could find
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either of my children. But when neither of them was anywhere found, the
women of the place, taking pity on me, began to comfort me, every one
telling her own grieves, that I might take consolation from the likeness of
their calamities to my own. But this saddened me all the more; for my
disposition was not such that I could regard the misfortunes of others as
comforts to me. And when many desired to receive me hospitably, a certain
poor woman who dwells here constrained me to enter into her hut, saying
that she had had a husband who was a sailor, and that he had died at sea
while a young man, and that, although many afterwards asked her in
marriage, she preferred widowhood through love of her husband.
‘Therefore,’ said she, ‘we will share whatever we can gain by the labor of
our hands.’
Chapter XVIII: The Woman’s Account Continued
“And, not to detain you with a long and profitless story, I willingly dwelt
with her on account of the faithful affection that she retained for her
husband. But not long after, my hands (melancholy woman that I was!),
long torn with gnawing, became powerless, and she who had taken me in
fell into palsy, and now lies at home in her bed. Also the affection of those
women who had formerly pitied me grew cold. We are both helpless. I, as
you see, sit begging; and when I get anything, one meal serves two
wretches. Behold, now you have heard enough of my affairs; why do you
delay the fulfillment of your promise, to give me a remedy, by which both of
us may end our miserable life without torment?”
Chapter XIX: Kefa’s Reflections on Her Account
While she was speaking, Kefa, being distracted with much thought,
stood like one thunder-struck; and I Clement coming up, said: “I have been
seeking you everywhere, and now what are we to do?” But he commanded
me to go before him to the ship, and there to wait for him; and because he
must not be opposed, I did as he commanded me. But he, as he afterwards
told me the whole, being struck with a sort of suspicion, asked of the
woman her family, and her country, and the names of her sons; “and
straightway,” he said, “if you tell me these things, I will give you the
remedy.” But she, like one suffering violence, because she would not confess
these things, and yet was desirous of the remedy, feigned one thing after
another, saying that she was an Ephesian, and her husband a Sicilian, and
giving false names to her sons. Then Kefa, supposing that she had answered
truly, said: “Alas! O woman, I thought that some great joy should spring up
to us today; for I suspected that you were a certain woman, concerning
whom I lately learned certain like things.” But she adjured him, saying: “I
entreat you to tell me what they are, that I may know if amongst women
there be one more accursed than myself.”
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Chapter XX: Kefa’s Statement to the Woman
Then Kefa, incapable of deception, and moved with compassion, began to
say: “There is a certain young man among those who follow me for the sake
of belief and obedience, a Roman citizen, who told me that he had a father
and twin brothers, of whom not one is left to him. ‘My mother,’ he said, ‘as I
learned from my father, saw a vision, that she should depart from the
Roman city for a time with her twin sons, else they should perish by a
dreadful death; and when she had departed, she was nevermore seen.’ And
afterwards his father set out to search for his wife and sons, and was also
lost.”
Chapter XXI: A Discovery
When Kefa had thus spoken, the woman, struck with astonishment,
fainted. Then Kefa began to hold her up, and to comfort her, and to ask what
the matter was, or what she suffered. But she at length, with difficulty
recovering her breath, and nerving herself up to the greatness of the joy
that she hoped for, and at the same time wiping her face, said: “Is he here,
the youth of whom you speak?” But Kefa, when he understood the matter,
said: “Tell me first, or else you will not see him.” Then she said: “I am the
mother of the youth.” Then says Kefa: “What is his name?” And she
answered: “Clement.” Then said Kefa: “It is himself; and he it was that spoke
with me a little while ago, and whom I ordered to go before me to the ship.”
Then she fell down at Kefa’s feet and began to entreat him that he would
hasten to the ship. Then Kefa said: “Yes if you will promise me that you will
do as I say.” Then she said: “I will do anything; only show me my only son,
for I think that in him I will see my twins also.” Then Kefa said: “When you
have seen him, remain apart for a little time, until we leave the island.” “I
will do so,” she said.
Chapter XXII: A Joyful Meeting
Then Kefa, holding her hand, led her to the ship. And when I saw him
giving his hand to the woman, I began to laugh; yet, approaching to do him
honor, I tried to substitute my hand for his, and to support the woman. But
as soon as I touched her hand, she uttered a loud scream, and rushed into
my embrace, and began to devour me with a mother’s kisses. But I, being
ignorant of the whole matter, pushed her off as a mad woman; and at the
same time, though with reverence, I was somewhat angry with Kefa.
Chapter XXIII: A Miracle
But he said: “Cease! What are you doing, O Clement, my son? Do not
push away your mother.” But I as soon as I heard these words, immediately
bathed in tears, fell upon my mother, who had fallen down, and began to
kiss her. For as soon as I heard, by degrees I recalled her countenance to my
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memory; and the longer I gazed, the more familiar it grew to me. Meantime
a great multitude assembled, hearing that the woman who used to sit and
beg was recognized by her son, who was a good man. And when we wished
to sail hastily away from the island, my mother said to me: “My darling son,
it is right that I should bid farewell to the woman who took me in; for she is
poor, and paralytic, and bedridden.” When Kefa and all who were present
heard this, they admired the goodness and prudence of the woman; and
immediately Kefa ordered some to go and to bring the woman in her bed as
she lay. And when she had been brought, and placed in the midst of the
crowd, Kefa said, in the presence of all: “If I am a preacher of truth, for
confirming the faith of all those who stand by, that they may know and
believe that there is one Elohim, who made the sky and earth, in the name
of Y’shua HaMoshiach, His Son, let this woman rise.” And as soon as he had
said this, she arose whole, and fell down at Kefa’s feet; and greeting her
friend and acquaintance with kisses asked of her what was the meaning of it
all. But she shortly related to her the whole proceeding of the recognition,
so that the crowds standing around wondered.
Chapter XXIV: Departure from Aradus
Then Kefa, so far as he could, and as time permitted, addressed the
crowds on the faith of Elohim, and the commandments of Torah; and then
added, that if any one wished to know more accurately about these things,
he should come to Antioch, “where,” said he, “we have resolved to stay
three months, and to teach fully the things that pertain to salvation. For if,”
said he, “men leave their country and their parents for commercial or
military purposes, and do not fear to undertake long voyages, why should it
be thought burdensome or difficult to leave home for three months for the
sake of ageless life?” When he had said these things, and more to the same
purpose, I presented a thousand drachmas to the woman who had been so
hospitable to my mother, and who had recovered her health by means of
Kefa, and in the presence of all committed her to the charge of a certain
good man, the chief person in that town, who promised that he would gladly
do what we requested of him. I also distributed a little money among some
others, and among those women who were said formerly to have comforted
my mother in her miseries, to whom I also expressed my thanks. And after
this we sailed, along with my mother, to Antaradus.
Chapter XXV: Journeyings
And when we had come to our lodging, my mother began to ask of me
what had become of my father; and I told her that he had gone to seek her,
and never returned. But she, hearing this, only sighed; for her great joy on
my account lightened her other sorrows. And the next day she journeyed
with us, sitting with Kefa’s wife; and we came to Balaneae, where we stayed
three days, and then went on to Pathos, and afterwards to Gabala; and so
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we arrived at Laodike, where Niceta and Aquila met us before the gates, and
kissing us, conducted us to a lodging. But Kefa, seeing that it was a large and
splendid city, said that it was worthy that we should stay in it ten days, or
even longer. Then Niceta and Aquila asked of me who was this unknown
woman; and I answered: “It is my mother, whom YHWH has given back to
me by means of Rabbi Kefa.”
Chapter XXVI: Recapitulation
And when I had said this, Kefa began to relate the whole matter to them
in order, and said. “When we had come to Aradus, and I had ordered you to
go on before us, the same day after you had gone, Clement was led in the
course of conversation to tell me of his extraction and his family, and how
he had been deprived of his parents, and had had twin brothers older than
himself, and that, as his father told him, his mother once saw a vision, by
which she was ordered to depart from the city of Rome with her twin sons,
else she and they should suddenly perish. And when she had told his father
the dream, he, loving his sons with tender affection, and afraid of any evil
befalling them, put his wife and sons on board a ship with all necessaries,
and sent them to Athens to be educated. Afterwards he sent once and again
persons to inquire after them, but nowhere found even a trace of them. At
last the father himself went on the search, and until now he is nowhere to
be found. When Clement had given me this narrative, there came one to us,
asking us to go to the neighboring island of Aradus, to see vinewood
columns of wonderful size. I consented; and when we came to the place, all
the rest went into the interior of the Hekel; but I—for what reason I know
not—had no mind to go farther.
Chapter XXVII: Recapitulation Continued
“But while I was waiting outside for them, I began to notice this woman,
and to wonder in what part of her body she was disabled, that she did not
seek her living by the labor of her hands, but submitted to the shame of
beggary. I therefore asked of her the reason of it. She confessed that she
was sprung of a noble race, and was married to a no less noble husband,
‘whose brother,’ said she, ‘being inflamed by illegitimate love towards me,
desired to defile his brother’s bed. This I abhorred, and yet dared not to tell
my husband of so great immorality, lest I should stir up war between the
brothers and bring disgrace upon the family, and judged it better to depart
from my country with my twin sons, leaving the younger boy to be a
comfort to his father. And that this might be done with an honorable
appearance, I thought good to feign a dream, and to tell my husband that
there stood by me in a vision a certain deity, who told me to set out from
the city immediately with my twins, and remain until he should instruct me
to return.’ She told me that her husband, when he heard this, believed her,
and sent her to Athens, with the twin children to be educated there; but that
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they were driven by a terrible tempest upon that island, where, when the
ship had gone to pieces, she was lifted by a wave upon a rock, and delayed
killing herself only for this, ‘until,’ said she, ‘I could embrace at least the
dead limbs of my unfortunate sons, and commit them to burial. But when
the day dawned, and crowds had assembled, they took pity upon me, and
threw a garment over me. But I, miserable, entreated them with many tears,
to search if they could find anywhere the bodies of my fallen sons. And I,
tearing all my body with my teeth, with wailing and howling cried out
constantly, “Wretched woman that I am, where is my Faustus, where my
Faustinus?’”
Chapter XXVIII: More Recognitions
And when Kefa said this, Niceta and Aquila suddenly started up, and
being astonished, began to be greatly agitated, saying: “O YHWH, You Ruler
and Elohim of all, are these things true, or are we in a dream?” Then Kefa
said: “Unless we be mad, these things are true.” But they, after a short
pause, and wiping their faces, said: “We are Faustinus and Faustus: and
even at the first, when you began this narrative, we immediately fell into a
suspicion that the matters that you spoke of might truly relate to us; yet
again considering that many like things occur in men’s lives, we kept
silence, although our hearts were struck by some hope. Therefore we
waited for the end of your story, that, if it were entirely obvious that it
related to us, we might then confess it.” And when they had thus spoken,
they went in weeping to their mother. And when they found her asleep and
wished to embrace her, Kefa prevented them, saying: “Permit me first to
prepare your mother’s mind, lest it be by the great and sudden joy she lose
her reason and her understanding be disturbed, especially as she is now
stupefied with sleep.”
Chapter XXIX: “Nothing Common or Unclean”
Therefore, when our mother had risen from her sleep, Kefa began to
address her, saying: “I wish you to know, O woman, an observance of our
Torah. We worship one YHWH who made the world, and we keep His
Torah, in which He commands us first of all to worship Him and to
reverence His Name, to honor our parents, and to preserve chastity and
uprightness. But this also we observe, not to have a common table with
Goyim, unless when they believe, and on the reception of the truth are
immersed and consecrated by calling on the blessed Name of YHWH Y’shua;
and then we eat with them. Otherwise, even if it were a father or a mother,
or wife, or sons, or brothers, we cannot have a common table with them.
Since, therefore, we do this for the special cause of obedience, let it not
seem hard to you that your son cannot eat with you, until you have the
same judgment of the faith that he has.”
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Chapter XXX: “Who Can Forbid Water?”
Then she, when she heard this, said: “And what hinders me to be
immersed today? For even before I saw you I was wholly alienated from
those whom they call elohim because they were not able to do anything for
me, although I frequently and almost daily sacrificed to them. And as to
chastity, what will I say, when neither in former times did pleasures deceive
me, nor afterwards did poverty compel me to sin? But I think you know well
enough how great was my love of chastity, when I pretended that dream
that I might escape the snares of unhallowed love, and that I might go
abroad with my twins, and when I left this my son Clement alone to be a
comfort to his father. For if two were scarcely enough for me, how much
more it would have saddened their father if he had had none at all? For he
was wretched through his great affection towards our sons, so that even the
authority of the dream could scarcely prevail upon him to give up to me
Faustinus and Faustus, the brothers of this Clement, and that himself should
be content with Clement alone.”
Chapter XXXI: Too Much Joy
While she was yet speaking, my brothers could contain themselves no
longer, but rushed into their mother’s embrace with many tears and kissed
her. But she said: “What is the meaning of this?” Then said Kefa: “Don’t be
disturbed, O woman; be firm. These are your sons Faustinus and Faustus,
whom you supposed to have perished in the deep. But how they are alive
and how they escaped in that horrible night, and how the one of them is
called Niceta and the other Aquila, they will be able to explain to you
themselves, and we also will hear it along with you.” When Kefa had said
this, our mother fainted, being overcome with excess of joy. And after some
time, being restored and having come to herself, she said; “I beseech you,
darling sons, tell me what has befallen you since that dismal and cruel
night.”
Chapter XXXII: “He Brings Them unto Their Desired Haven”
Then Niceta began to say: “On that night, O mother, when the ship was
broken up and we were being tossed upon the sea, supported on a fragment
of the wreck, certain men whose way was to rob by sea found us and placed
us in their boat, and overcoming the power of the waves by rowing, by
various stretches brought us to Caesarea Stratonis. There they starved us,
beat us, and terrified us, that we might not disclose the truth. And having
changed our names, they sold us to a certain widow, a very honorable
woman named Yusta. She, having bought us, treated us as sons, so that she
carefully educated us in Greek literature and liberal arts. And when we
grew up, we also attended to philosophic studies, that we night be able to
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confute the Goyim, by supporting the halakah of YHWH’s truth by
philosophic disputations.
Chapter XXXIII: Another Wreck Prevented
“But we adhered, for friendship’s sake and boyish companionship, to
one Shimon, a magician, who was educated along with us, so that we were
almost deceived by him. For there is mentioned in our teachings of a certain
Nevi, whose coming was hoped for by all who observe them, through whom
immortal and joyful life is promised to be given to those who believe in
Him. Now we thought that this Shimon was he. But these things will be
explained to you, O mother, at a more convenient season. Meanwhile, when
we were almost deceived by Shimon, a certain colleague of our master Kefa,
Zacchai by name, warned us that we should not be duped by the magician,
but presented us to Kefa on his arrival, that by him we might be taught the
things that were sound and perfect. And this we hope will be given to you
also, even as YHWH has granted it to us, that we may be able to eat and
have a common table with you. Thus therefore it was, O mother, that you
believed that we were drowned in the sea, while we were stolen by pirates.”
Chapter XXXIV: Mikvah Must Be Preceded by Fasting
When Niceta had spoken thus, our mother fell down at Kefa’s feet,
entreating and beseeching him that both herself and her hostess might be
immersed without delay; “that,” said she, “I may not even for a single day
suffer the loss of the company and society of my sons.” In like manner, we
her sons also entreated Kefa. But he said: “What! Do you think that I alone
am unpitiful, and that I do not wish you to enjoy your mother’s society at
meals? But she must fast at least one day first, and so be immersed; and this
because I have heard from her a certain declaration, by which her faith has
been revealed to me and that has given evidence of her belief. Otherwise
she must have been instructed and taught many days before she could have
been immersed.”
Chapter XXXV: Desiring the Salvation or Others
Then said I: “I pray you, my master Kefa, tell us what is that declaration
that you say afforded you evidence of her faith?” Then Kefa: “It is her asking
that her hostess, whose kindnesses she wishes to requite, may be immersed
along with her. Now she would not ask that this favor be bestowed upon
her whom she loves, unless she believed that there is some great blessing in
mikvah. Whence, also, I find fault with very many, who, when they are
themselves immersed and believe, yet do nothing worthy of faith with those
whom they love, such as wives, or children, or friends, whom they do not
exhort to that which they themselves have attained, as they would do if
indeed they believed that ageless life is thereby bestowed. In short, if they
see them to be sick or to be subject to any danger bodily, they grieve and
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mourn, because they are sure that in this destruction threatens them. So,
then, if they were sure of this, that the punishment of ageless fire awaits
those who do not worship Elohim, when would they cease warning and
exhorting? Or, if they refused, how would they not mourn and bewail them,
being sure that ageless torments awaited them? Now, therefore, we will
send for that woman at once, and see if she loves the faith of our beliefs; and
as we find, so will we act. But since your mother has judged so faithfully
concerning mikvah, let her fast only one day before mikvah.”
Chapter XXXVI: The Sons’ Pleading
But she declared with an oath, in presence of my master Kefa’s wife, that
from the time she recognized her son, she had been unable to take any food
from excess of joy, excepting only that yesterday she drank a cup of water.
Kefa’s wife also bore witness, saying that it was even so. Then Aquila said:
“What, then, hinders her being immersed?” Then Kefa, smiling, said: “But
this is not the fast of mikvah, for it was not done in order to attain mikvah.”
Then Niceta said: “But it may be that Elohim, wishing that our mother, on
our recognition, should not be separated even for one day from
participation of our table, preordained this fasting. For as in her ignorance
she preserved her chastity, that it might profit her in order to the favor of
mikvah; so she fasted before she knew the reason of fasting, that it might
profit her in order to be immersed, and that immediately, from the
beginning of our acquaintance, she might enjoy communion of the table
with us.”
Chapter XXXVII: Kefa Unyielding
Then said Kefa: “Let not the immoral one prevail against us, taking
occasion from a mother’s love; but let you, and me with you, fast this day
along with her, and tomorrow she will be immersed: for it is not right that
the precepts of truth be relaxed and weakened in favor of any person or
friendship. Let us not shrink, then, from suffering along with her, for it is a
sin to transgress any commandment. But let us teach our bodily senses,
which are our outer senses, to be in subjection to our inner senses; and not
compel our inner senses, which savor the things that are of Elohim, to
follow the outer senses, which savor the things that are of the flesh. For to
this end also YHWH commanded, saying: ‘Whosoever will look upon a
woman to lust after her has committed adultery with her already in his
heart.’ And to this He added: ‘If thy right eye offends thee, pluck it out, and
cast it from thee: for it is profitable for thee that one of thy members
perishes, rather than thy whole body is cast into Geh Hinnom fire.’ He does
not say, ‘has offended thee,’ that you should then cast away the cause of sin
after you have sinned; but ‘if it offend you,’ that is, that before you sin you
should cut off the cause of the sin that provokes and irritates you. But let
none of you think, brethren, that YHWH recommended the cutting off of the
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members. His meaning is, that the purpose should be cut off, not the
members, and the causes that allure to sin, in order that our thought, borne
up on the chariot of sight, may push towards the love of Elohim, supported
by the bodily senses; and not give loose reins to the eyes of the flesh as to
wanton horses, eager to turn their running outside the way of the
commandments, but may subject the bodily sight to the judgment of the
mind, and not suffer those eyes of ours, which Elohim intended to be
viewers and witnesses of His work, to become panders of evil desire. And
therefore let the bodily senses as well as the internal thought be subject to
YHWH’s Torah, and let them serve His will, whose work they acknowledge
themselves to be.”
Chapter XXXVIII: Reward of Chastity
Therefore, as the order and reason of the mystery demanded, on the
following day she was immersed in the sea, and returning to the lodging,
was initiated in all the mysteries of truth in their order. And we her sons,
Niceta and Aquila and I, Clement, were present. And after this we dined
with her, and glorified Elohim with her, thankfully acknowledging the zeal
and teaching of Kefa, who showed us, by the example of our mother, that
the good of chastity is not lost with Elohim; “as, on the other hand,” said he,
“unchastity does not escape punishment, though it may not be punished
immediately, but slowly. But so well pleasing,” said he, “is chastity to
Elohim, that it confers some favor in the present life even upon those who
are in error; for future blessedness is laid up for those only who preserve
chastity and righteousness by the favor of mikvah. In short, that which has
befallen your mother is an example of this, for all this welfare has been
restored to her in reward of her chastity, for the guarding and preserving of
which continence alone is not sufficient; but when any one perceives that
snares and deceptions are being prepared, he must straightway flee as from
the violence of fire or the attack of a mad dog, and not trust that he can
easily frustrate snares of this kind by philosophizing or by humoring them;
but, as I have said, he must flee and withdraw to a distance, as your mother
also did through her true and entire love of chastity. And on this account
she has been preserved to you and you to her. And in addition, she has been
endowed with the knowledge of ageless life.” When he had said this, and
much more to the same effect, the evening having come, we went to sleep.
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Book VIII
Chapter I: The Old Workman
Now the next morning Kefa took my brothers and me with him, and we
went down to the harbor to bathe in the sea, and thereafter we retired to a
certain secret place for prayer. But a certain poor old man, a workman, as
he appeared by his dress, began to observe us eagerly without our seeing
him that he might see what we were doing in secret. And when he saw us
praying, he waited till we came out, and then saluted us, and said: “If you do
not take it amiss and regard me as an inquisitive and importunate person, I
should wish to converse with you; for I take pity on you, and would not
have you err under the appearance of truth and be afraid of things that have
no existence. Or if you think that there is any truth in them, then declare it
to me. If, therefore, you take it patiently, I can in a few words instruct you in
what is right; but if it be unpleasant to you, I will go on and do my business.”
To him Kefa answered: “Speak what you think good, and we will gladly
hear, whether it be true or false; for you are to be welcomed, because, like a
father anxious on behalf of his children, you wish to put us in possession of
what you regard as good.”
Chapter II: Genesis
Then the old man proceeded to say: “I saw you bathe in the sea, and
afterwards retire into a secret place; so observing what you were doing,
without your noticing me I saw you praying. Therefore, pitying your error, I
waited till you came out, that I might speak to you, and instruct you not to
err in an observance of this sort; because there is neither any elohim, nor
any worship, neither is there any providence in the world, but all things are
done by fortuitous chance and Genesis,” as he called it, “as I have discovered
most clearly for myself, being accomplished beyond others in the discipline
of learning. Do not err, therefore: for whether you pray, or whether you do
not pray, whatever your Genesis contains, that will befall you.” Then I
Clement was affected, I know not how, in my heart, recollecting many things
in him that seemed familiar to me; for some one says well, that what is
sprung from any one, although it may be long absent, yet a spark of
relationship is never extinguished. Therefore I began to ask of him who and
whence he was, and how descended. But he, not wishing to answer these
questions, said: “What has that to do with what I have told you? But first, if
you please, let us converse of those matters that we have propounded; and
afterwards, if circumstances require, we can disclose to one another, as
friends to friends, our names, and families, and country, and other things
connected with these.” Yet we all admired the eloquence of the man, and the
gravity of his manners, and the calmness of his speech.
Chapter III: A Friendly Conference
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But Kefa, walking along leisurely while conversing, was looking out for a
suitable place for a conference. And when he saw a quiet recess near the
harbor, he made us sit down; and so he himself first began. Neither did he
hold the old man in any contempt, nor did he look down upon him because
his dress was poor and mean. He said, therefore: “Since you seem to me to
be a learned and compassionate man, inasmuch as you have come to us and
wish that to be known to us that you consider to be good, we also wish to
expound to you what things we believe to be good and right. And if you do
not think them true, you will take in good part our good intentions towards
you as we do yours towards us.” While Kefa was thus speaking, a great
multitude assembled. Then said the old man: “Maybe the presence of a
multitude disconcerts you.” Kefa replied: “Not at all, except only on this
account, that I am afraid lest when the truth is revealed in the course of our
discussion, you are ashamed in presence of the multitude to yield and
assent to the things that you may have understood to be spoken truly.” To
this the old man answered: “I am not such a fool in my old age that,
understanding what is true, I should deny it for the favor of the rabble.”
Chapter IV: The Question Stated
Then Kefa began to say: “Those who speak the word of truth, and who
enlighten the spirits of men, seem to me to be like the rays of the sun,
which, when once they have come forth and appeared to the world, can no
longer be concealed or hidden, while they are not so much seen by men, as
they afford sight to all. Therefore it was well said by One of the heralds of
the truth, ‘Ye are the light of the world, and a city set upon a hill cannot be
hid; neither do men light a candle and put it under a bushel, but upon a
candlestick, that it may enlighten all who are in the house.’” Then said the
old man: “He said well, whoever he is. But let one of you state what,
according to his opinion, ought to be followed, that we may direct our
speech to a definite aim. For, in order to find the truth, it is not sufficient to
overthrow the things that are spoken on the other side, but also that one
should himself bring forward what he who is on the other side may oppose.
Therefore, in order that both parties may be on an equal footing, it seems to
me to be right that each of us should first enunciate what opinion he holds.
And, if you please, I will begin first. I say, then, that the world is not
governed according to the providence of elohim, because we see that many
things in it are done unjustly and disorderly; but I say that it is Genesis that
does and regulates all things.”
Chapter V: Freedom of Discussion Allowed
When Kefa was about to reply to this, Niceta, anticipating him, said:
“Would my master Kefa allow me to answer to this; and let it not be thought
forward that I, a young man, should have an encounter with an old man, but
rather let me converse as a son with a father.” Then said the old man: “Not
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only do I wish, my son, that you should set forth your opinions; but also if
any one of your associates, if any one even of the bystanders, thinks that he
knows anything, let him unhesitatingly state it. We will gladly hear it; for it
is by the contribution of many that the things that are unknown are more
easily found out.” Then Niceta therefore answered: “Do not deem me to
have done rashly, my father, because I have interrupted the speech of my
master Kefa; but rather I meant to honor him by doing this. For he is a man
of Elohim, full of all knowledge, who is not ignorant even of Greek learning,
because he is filled with the Ruach of Elohim, to whom nothing is unknown.
But because it is suitable to him to speak of heavenly things, I will answer
concerning those things that pertain to the babbling of the Greeks. But after
we have disputed in the Grecian manner, and we have come to that point
where no issue appears, then he himself, as filled with the knowledge of
Elohim, will openly and clearly disclose to us the truth on all matters, so
that not we only, but also all who are around us as hearers will learn the
way of truth. And therefore now let him sit as umpire; and when either of us
will yield, then let him, taking up the matter, give an unquestionable
judgment.”
Chapter VI: The Other Side of the Question Stated
When Niceta had thus spoken, those who had assembled conversed
among themselves: “Is this that Kefa of whom we heard is the most
approved talmid of Him who appeared in Judaea, and wrought many signs
and miracles?” And they stood gazing upon him with great fear and
veneration, as conferring upon YHWH the honor of His good servant. Which
when Kefa observed, he said to them: “Let us hear with all attention,
holding an impartial judgment of what will be said by each; and after their
encounter we also will add what may seem necessary.” And when Kefa had
said this, the crowds rejoiced. Then Niceta began to speak as follows: “You
have laid down, my father, that the world is not governed by the providence
of Elohim, but that all things are subject to Genesis, whether the things that
relate to the dispositions, or those that relate to the doings of every one.
This I could answer immediately; but because it is right to observe order,
we also lay down what we hold, as you yourself requested should be done. I
say that the world is governed by the providence of Elohim, at least in those
things that need His government. For He it is alone who holds all things in
His hand, who also made the world; the just YHWH, who will at some time
render to every one according to his deeds. Now, then, you have our
position; go on as you please, either overthrowing mine or establishing
your own, that I may meet your statements. Or if you wish me to speak first,
I will not hesitate.”
Chapter VII: The Way Cleared
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Then the old man answered: “Whether it pleases you, my son, to speak
first, or whether you prefer that I should speak, makes no difference,
especially with those who discuss in a friendly spirit. However, speak you
first, and I will gladly hear; and I wish you may be able even to follow out
those things that are to be spoken by me, and to put in opposition to them
those things that are contrary to them, and from the comparison of both to
show the truth.” Niceta answered: “If you wish it, I can even state your side
of the argument, and then answer it.” Then the old man: “Show me first how
you can know what I have not yet spoken, and so I will believe that you can
follow out my side of the argument.” Then Niceta: “Your sect is obvious,
even by the proposition that you have laid down, to those who are skilled in
doctrines of this sort; and its consequence is certain. And because I am not
ignorant of what the propositions of the philosophers are, I know what
follows from those things that you have propounded; especially because I
have frequented the schools of Epicurus in preference to the other
philosophers. But my brother Aquila has attended more to the Pyrrhonists,
and our other brother to the Platonists and Aristotelians; therefore you
have to do with learned hearers.” Then said the old man: “You have well
and logically informed us how you perceived the things that follow from the
statements that have been enunciated. But I professed something more
than the tenet of Epicurus; for I introduced the Genesis, and asserted that it
is the cause of all the doings of men.”
Chapter VIII: Instincts
When the old man had said this, I Clement said to him: “Hear, my father:
if my brother Niceta brings you to acknowledgement that the world is not
governed without the providence of Elohim, I will be able to answer you in
that part that remains concerning the Genesis; for I am well acquainted
with this doctrine.” And when I had thus spoken, my brother Aquila said:
“What is the use of our calling him father, when we are commanded to call
no man father upon earth?” Then, looking to the old man, he said, “Do not
take it amiss, my father, that I have found fault with my brother for calling
you father, for we have a precept not to call any one by that name.” When
Aquila said that, all the assembly of the bystanders, as well as the old man
and Kefa, laughed. And when Aquila asked the reason of their all laughing, I
said to him: “Because you yourself do the very thing that you find fault with
in another; for you called the old man father.” But he denied it, saying: “I am
not aware that I called him father.” Meantime Kefa was moved with certain
suspicions, as he told us afterwards; and looking to Niceta, he said, “Go on
with what you have proposed.”
Chapter IX: Simple and Compound
Then Niceta began as follows: “Everything that is, is either simple or
compound. That which is simple is without number, division, color,
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difference, roughness, smoothness, weight, lightness, quality, quantity, and
therefore without end. But that which is compound is either compounded of
two, or of three, or even of four elements, or at all events of several; and
things that are compounded can also of necessity be divided.” The old man,
hearing this, said: “You speak most excellently and learnedly, my son.” Then
Niceta went on: “Therefore that which is simple and which is without any of
those things by which that which subsists can be dissolved is without doubt
incomprehensible and infinite, knowing neither beginning nor end, and
therefore is one and alone, and subsisting without an author. But that which
is compound is subject to number, and diversity and division are
necessarily compounded by some author, and is a diversity collected into
one species. That which is infinite is therefore, in respect of goodness, a
Father; in respect of power, a Creator. Neither can the power of creating
cease in the Infinite, nor the goodness be quiescent; but He is impelled by
goodness to change existing things, and by power to arrange and
strengthen them. Therefore some things, as we have said, are changed, and
composed of two or three, some of four, others of more elements. But since
our inquiry at present is concerning the method of the world and its
substance, which, it is agreed, is compounded of four elements, to which all
those ten differences belong, which we have mentioned above, let us begin
at these lower steps, and come to the higher. For a way is afforded us to
intellectual and invisible things from those that we see and handle; as is
contained in arithmetical instructions, where, when inquiry is made
concerning divine things, we rise from the lower to the higher numbers; but
when the method respecting present and visible things is expounded, the
order is directed from the higher to the lower numbers. Is it not so?”
Chapter X: Creation Implies Providence
Then the old man said: “You are following it out exceedingly well.” Then
Niceta: “Now, then, we must inquire concerning the method of the world, of
which the first inquiry is divided into two parts. For it is asked whether it
has been made or not? And if it has not been made, itself must be that
Unbegotten from which all things are. But if it has been made, concerning
this again the question is divided into two parts, whether it was made by
itself, or by another. And if indeed it was made by itself, then without doubt
providence is excluded. If providence is not admitted, in vain is the mind
incited to virtue. In vain justice is maintained, if there be no one to render to
the just man according to his merits. But even the spirit itself will not
appear to be immortal, if there be no dispensation of providence to receive
it after its escape from the body.
Chapter XI: General or Special Providence
“Now, if it be taught that there is providence, and that the world was
made by it, other questions meet us that must be discussed. For it will be
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asked in what way providence acts, whether generally towards the whole,
or especially towards the parts, or generally also towards the parts, or both
generally towards the whole, and especially towards the parts? But by
general providence we mean this: as if Elohim, at first making the world,
has given an order and appointed a course to things, and has ceased to take
any further care of what is done. But special providence towards the parts
is of this sort, that He exercises providence over some men or places, but
not over others. But general over all and at the same time special over the
parts is in this wise: if Elohim made all things at first, and exercises
providence over each individual even to the end, and renders to every one
according to his deeds.
Chapter XII: Prayer Inconsistent with Genesis
“Therefore that first proposition, which declares that Elohim made all
things in the beginning, and having imposed a course and order upon
things, takes no further account of them, affirms that all things are done
according to what you call Genesis. To this, therefore, we will first reply;
and especially to those who worship the false elohim and defend Genesis.
Assuredly, these men, when they sacrifice to the false elohim and pray to
them, hope that they will obtain something in opposition to Genesis, and so
they annul Genesis. But when they laugh at those who incite to virtue and
exhort to continence, and say that nobody can do or suffer anything unless
what is decreed to him by fate, they assuredly cut up by the roots all
worship of any elohim. For why should you worship those from whom you
can obtain nothing—that the method of what is decreed does not allow? Let
this suffice in the meantime, in opposition to these men. But I say that the
world is made by the true Elohim and that it is at some time to be destroyed
by Him, that that world may appear that is ageless and that is made for this
end, that it may be always, and that it may receive those who, in the
judgment of Elohim, are worthy of it. But that there is another and invisible
world, which contains this visible world within itself—after we have
finished our discussion concerning the visible world, we will come to it also.
Chapter XIII: A Creator Necessary
“Now, in the meantime, that this visible world has been made, very
many wise men among the philosophers do testify. But that we may not
seem to make use of assertions as witnesses, as though we needed them, let
us inquire, if you please, concerning its principles. That this visible world is
material is sufficiently evident from the fact that it is visible. But every body
receives one of two Differentiae; for it is either compact and solid, or
divided and separate. And if the body of which the world was made was
compact and solid, and that body was parted and divided through diverse
species and parts according to its differences, there must necessarily be
understood to have been some one to separate the body that was compact
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and solid, and to draw it into many parts and diverse forms; or if all this
mass of the world was compounded and compacted from diverse and
dispersed parts of bodies, still there must be understood to have been some
one to collect into one the dispersed parts, and to invest these things with
their different species.
Chapter XIV: Mode of Creation
“And, indeed, I know that several of the philosophers were rather of the
opinion that Elohim the Creator made divisions and distinctions from one
body, which they call Matter, which yet consisted of four elements, mingled
into one by a certain tempering of Elohim. For I think that what some have
said is vain: that the body of the world is simple, that is, without any
conjunction; since it is evident that what is simple can neither be a body,
nor can be mixed, or propagated, or dissolved; all of which, we see, the
bodies of the world do. For how could it be dissolved if it were simple, and
had not within it that from which it might be resolved and divided? But if
bodies seem to be composed of two, or three, or even of four elements, who
that has even a small portion of sense does not perceive that there must
have been some one who collected several into one, and preserving the
measure of tempering, made a solid body out of diverse parts? This some
one, therefore, we call YHWH, the Creator of the world, and acknowledge
Him as the author of the universe.
Chapter XV: Theories of Creation
“For the Greek philosophers, inquiring into the beginnings of the world,
have gone some in one way and some in another. In short, Pythagoras says
that numbers are the elements of its beginnings; Callistratus says qualities;
Alcmaeon, contrarieties; Anaximander, immensity; Anaxagoras, equalities
of parts; Epicurus, atoms; Diodorus, akatonomaston (ακατονόμαστον)3 that
is, things in which there are no parts; Asclepius, Ogkoi,4 which we may call
tumors or swellings; the geometricians, ends; Democritus, ideas; Thales,
water; Heraclitus, fire; Diogenes, air; Parmenides, earth; Zeno, Empedocles,
and Plato, fire, water, air, and earth. Aristotle also introduces a fifth
element, which he called akatonomaston; that is, that which cannot be
named; without doubt indicating Elohim who made the world, by joining
3 Pronounced “ah-kah-to-NOM-a-ston,” meaning “not according to the law (Latin) or
the name (Greek) of person or thing”; an “anomaly,” in other words. Found at
www.omilosmeleton.gr/english/documents/PHRT.pdf. It seems to have a connection with
the following entries in Strong’s Greek to English lexicon: 1, as a negative prefix,
2596, and 3551. References and explanations of this footnote and the next were
supplied by Jackson Snyder.
4 “ONG-koi” is defined as a “form of corpuscular theory of matter.” See
http://links.jstor.org/sici?sici=0065-9711(1909)40%3C5%3ATAOOHA%3E2.0.CO%3B2-Q. It seems to have a
connection with definition 3591 in Strong’s Greek lexicon.
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the four elements into one. Whether, therefore, there be two, or three, or
four, or more, or innumerable elements, of which the world consists, in
every supposition there is shown to be an elohim, who collected many into
one, and again drew them, when collected, into diverse species; and by this
it is proved that the machine of the world could not have subsisted without
a maker and a disposer.
Chapter XVI: The World made of what we cannot see by a Creator
“But from the fact that, in the conjunction of the elements, if one be
deficient or in excess, the others are loosened and fall, is shown that they
took their beginning from that which is invisible. If for example, moisture
be wanting in any body, neither will the dry stand, for dry is fed by
moisture, as also cold by heat; in which, as we have said, if one be defective,
the whole is dissolved. And in this they give indications of their origin: that
they were made out of the invisible. Now if matter itself is proved to have
been made, how will its parts and its species, of which the world consists, is
thought to be unmade? But about matter and its qualities this is not the
time to speak: only let it suffice to have taught this, that YHWH is the
Creator of all things, because neither, if the body of which the world
consists was solid and united, could it be separated and distinguished
without a Creator; nor, if it was collected into one from diverse and
separate parts, could it be collected and mixed without a Maker. Therefore,
if YHWH is so clearly shown to be the Creator of the world, what room is
there for Epicurus to introduce atoms, and to assert that not only sensible
bodies, but even intellectual and rational minds are made of insensible
corpuscles?
Chapter XVII: Doctrine of Atoms Untenable
“But you will say, according to the opinion of Epicurus, that successions
of atoms coming in a ceaseless course and mixing with one another, and
conglomerating through unlimited and endless periods of time, are made
solid bodies. I do not treat this opinion as a pure fiction, and that, too, a
badly contrived one; but let us examine it, whatever is its character, and see
if what is said can stand. For they say that those corpuscles, which they call
atoms, are of different qualities: that some are moist, and therefore heavy,
and tending downwards; others dry and earthy, and therefore still heavy;
but others fiery, and therefore always pushing upwards; others cold and
inert, and always remaining in the middle. Since then some, as being fiery,
always tend upward, and others, as being moist and dry, always
downwards, and others keep a middle and unequal course, how could they
meet together and form one body? For if any one throw down from a height
small pieces of straw, for example, and pieces of lead of the same size, will
the light straws be able to keep up with the pieces of lead, though they be
equal in size? Nay; the heavier reach the bottom far more quickly. So also
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atoms, though they be equal in size, yet, being unequal in weight, the lighter
will never be able to keep pace with the heavier; but if they cannot keep
pace, certainly neither can they be mixed or form one body.
Chapter XVIII: The Concourse of Atoms Could Not Make the World
“Then, in the next place, if they are ceaselessly borne about, and always
coming, and being added to things whose measure is already complete, how
can the universe stand, when new weights are always being heaped upon so
vast weights? And this also I ask: If this expanse of the sky that we say was
constructed by the gradual concurrence of atoms, how did it not collapse
while it was in construction, if indeed the yawning top of the structure was
not propped and bound by any stays? For as those who build circular
domes, unless they bind the fastening of the central top, the whole falls at
once, so also the circle of the world, which we see to be brought together in
so favorable a form, if it was not made at once, and under the influence of a
single putting forth of divine energy by the power of a Creator, but by atoms
gradually concurring and constructing it, not as reason demanded, but as a
fortuitous issue befell, how did it not fall down and crumble to pieces before
it could be brought together and fastened? And further, I ask this: What is
the pavement on which the foundations of such an immense mass are laid?
And again, what you call the pavement, on what does it rest? And again that
other, what supports it? And so I go on asking, until the answer comes to
nothing and vacuity!
Chapter XIX: More Difficulties of the Atomic Theory
“But if any one say that atoms of a fiery quality, being joined together,
formed a body, and because the quality of fire does not tend downwards,
but upwards, that the nature of fire, always pushing upwards, supports the
mass of the world placed upon it; to this we answer: How could atoms of a
fiery quality, which always make for the highest place, descend to the lower,
and be found in the lowest place of all, so as to form a foundation for all;
whereas rather the heavier qualities, that is, the earthy or watery, always
come before the lighter, as we have said; hence, also, they assert that the
sky, as the higher structure, is composed of fiery atoms, which are lighter,
and always fly upwards? Therefore the world cannot have foundations of
fire, or any other, nor can there be any association or compacting of the
heavier atoms with the lighter, that is, of those that are always borne
downwards, with those that always fly upwards. Thus it is sufficiently
shown that the bodies of the world are consolidated by the union of atoms;
and that insensible bodies, even if they could by any means concur and be
united, could not give forms and measures to bodies, form limbs, or effect
qualities, or express quantities; all which, therefore, by their exactness,
attest the hand of a Maker, and show the operation of reason, which reason
I call the Word, and YHWH.
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Chapter XX: Plato’s Testimony
“But some one will say that these things are done by nature. Now, in this,
the controversy is about a name. For while it is evident that it is a work of
mind and reason, what you call nature, I call YHWH the Creator. It is evident
that neither the species of bodies, arranged with so necessary distinctions,
nor the faculties of minds, could or can be made by irrational and senseless
work. But if you regard the philosophers as fit witnesses, Plato testifies
concerning these things in the Timoeus, where, in a discussion on the
making of the world, he asks, whether it has existed always, or had a
beginning, and decides that it was made. ‘For,’ says he, ‘it is visible and
palpable, and corporeal; but it is evident that all things which are of this
sort have been made; but what has been made has doubtless an author, by
whom it was made. This Maker and Father of all, however, it is difficult to
discover; and when discovered, it is impossible to declare Him to the
vulgar.’ Such is the declaration of Plato; but though he and the other Greek
philosophers had chosen to be silent about the making of the world, would
it not be quite clear to all who have any understanding? For what man is
there, having even a particle of sense, who, when he sees a house having all
things necessary for useful purposes, its roof fashioned into the form of a
globe, painted with various splendor and diverse figures, adorned with
large and splendid lights; who is there, I say, that, seeing such a structure,
would not immediately pronounce that it was constructed by a most wise
and powerful artificer? And so, who can be found so foolish, as, when he
gazes upon the fabric of the sky, perceives the splendor of the sun and
moon, sees the courses and beauty of the stars, and their paths assigned to
them by fixed laws and periods, will not cry out that these things are made,
not so much by a wise and rational artificer, as by wisdom and reason itself?
Chapter XXI: Mechanical Theory
“But if you would rather have the opinions of other Greek
philosophers—and you are acquainted with mechanical science—you are of
course familiar with what is their deliverance concerning the skies. For they
suppose a sphere, equally rounded in every direction, and looking
indifferently to all points, and at equal distances in all directions from the
centre of the earth, and so stable by its own symmetry, that its perfect
equality does not permit it to fall off to any side; and so the sphere is
sustained, although supported by no prop. Now if the fabric of the world
really has this form, the divine work is evident in it. But if, as others think,
the sphere is placed upon the waters, and is supported by them, or floating
in them, even so the work of a great contriver is shown in it.
Chapter XXII: Motions of the Stars
“But lest the assertion may seem doubtful respecting things that are not
obvious to all, let us come to those things of which nobody is ignorant. Who
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disposed the courses of the stars with so great reason, ordained their
risings and settings, and appointed to each one to accomplish the circuit of
the skies in certain and regular times? Who assigned to some to be always
approaching to the setting, and others to be returning to the rising? Who
put a measure upon the courses of the sun, that he might mark out, by his
diverse motions, hours, and days, and months, and changes of seasons, or
that he might distinguish, by the sure measurement of his course, now
winter, then spring, summer, and afterwards autumn, and always, by the
same changes of the year, complete the circle with variety, without
confusion? Who, I say, will not pronounce that the director of such order is
the very wisdom of YHWH? And these things we have spoken according to
the relations given us by the Greeks respecting the science of the heavenly
bodies.
Chapter XXIII: Providence in Earthly Things
“But what will we say of those things also that we see on the earth or in
the sea? Are we not plainly taught that not only the work but also the
providence of Elohim is in them? For whereas there are on the earth lofty
mountains in certain places, their purpose is that the air, being compressed
and confined by them through the appointment of Elohim, may be forced
and pressed out into winds, by which fruits may germinate and the summer
heat may be moderated when the Pleiades glow, fired with the blaze of the
sun. But you still say, ‘Why that blaze of the sun, that moderating should be
required?’ How, then, should fruits be ripened that are necessary for the
uses of men? But observe this also, that at the meridian axis, where the heat
is greatest, there is no great collection of clouds, nor an abundant fall of
rain, lest disease should be produced among the inhabitants; for watery
clouds, if they are acted on by rapid heat, render the air impure and
pestilential. And the earth also, receiving the warm rain, does not afford
nourishment to the crops, but destruction. In this who can doubt that there
is the working of YHWH? In short, Mitsrayim, which is scorched with the
heat of Ethiopia, in its neighborhood, lest its air should be incurably
corrupted by the effects of showers, its plains do not receive rain furnished
to them from the clouds, but, as it were, an earthly shower from the
overflow of the Nile.
Chapter XXIV: Rivers and Seas
“What will we say of fountains and rivers, which flow with perpetual
motion into the sea? And, by YHWH’s power, neither does their abundant
supply fail, nor does the sea, though it receives so great quantities of water,
experience any increase, but both those elements that contribute to it and
those that are thus contributed remain in the same proportion. But you will
say to me: The salt water naturally consumes the fresh water that is poured
into it. Well, in this is revealed the work of providence, that it made that
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element salt into which it turned the courses of all the waters that it had
provided for the use of men. So that through so great spaces of time the
channel of the sea has not been filled, though it once produced a deluge
destructive to the earth and to men. Nor will any one be so foolish as to
think that this so great reason and so great providence has been arranged
by irrational nature.
Chapter XXV: Plants and Animals
(NOTE: There are a few ideas in this chapter that don’t even seem to make
sense—among those that we see as right. As Jackson Snyder pointed out, however,
the following notions were commonly believed true, not unlike the philosophies of
Charles Darwin – which are just as far-fetched – taken as scientific fact today.
Kefa’s “science” is, at least, not rooted in denial of the existence of a Creator, as
Darwinism is, and they are anomalies among all the other pronouncements made
in these chapters concerning the workings of the creation.
Before we condemn these ideas, we should consider that YHWH no doubt also
finds that some of our perceptions about Him and His Creation are, to say the least,
inaccurate; yet extends His mercy and graciousness to us all. Consider Saul’s
admonition to the Greeks found in Acts 17:30, 31. “And at the times of this
ignorance El winked.” –TAD
Note also Epistle of Barnabas 10 in which common beliefs about the natures
and habits of certain animals do not seem to mirror modern zoology, yet are used
to make certain moral or spiritual points. Reference Ep Bar 10:6. “…for the rabbit
grows an orifice in the body each year…,” etc. -JHS)
“But what will I say of plants, and what of animals? Is it not providence
that has ordained that plants, when they decay by old age, should be
reproduced by the suckers or the seeds that they have themselves
produced, and animals by propagation? And by a certain wonderful
dispensation of providence, milk is prepared in the udders of the dams for
the animals before they are born; and as soon as they are born, with no one
to guide them they seek out the store of nourishment provided for them.
And not only males are produced, but females also, that by means of both
the race may be perpetuated. But lest this should seem, as some think, to be
done by a certain order of nature, and not by the appointment of the
Creator, He has, as a proof and indication of His providence, ordained a few
animals to preserve their stock on the earth in an exceptional way. For
example, the crow conceives through the mouth, and the weasel brings
forth through the ear; and some birds, such as hens, sometimes produce
eggs conceived of wind or dust; other animals convert the male into the
female, and change their sex every year, as hares and hyenas, which they
call monsters; others spring from the earth, and get their bodies from it, as
moles; others from ashes, as vipers; others from putrefying flesh, as wasps
from horseflesh, bees from ox-flesh; others from cow dung, as beetles;
others from herbs, as the scorpion from the basil; and again, herbs from
animals, as parsley and asparagus from the horn of the stag or the she goat.
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Chapter XXVI: Germination of Seeds
“And what occasion is there to mention more instances in which YHWH
has ordained the production of animals to be effected in various ways, that
order being superseded that is thought to be assigned by nature, from
which not an irrational course of things, but one arranged by His own
reason, might be evinced? And in this also is there not a full work of
providence shown, when seeds sown are prepared by means of earth and
water for the sustenance of men? For when these seeds are committed to
the earth, the soil milks upon the seeds, as from its teats, the moisture that
it has received into itself by the will of Elohim. For there is in water a
certain power of the Ruach given by Elohim from the beginning, by whose
operation the structure of the body that is to be begins to be formed in the
seed itself, and to be developed by means of the blade and the ear; for the
grain of seed being swelled by the moisture, that power of the Ruach that
has been made to reside in water, running as an incorporeal substance
through certain narrow passages of veins, excites the seeds to growth, and
forms the species of the growing plants. By means, therefore, of the moist
element in which that vital Ruach is contained and inborn, it is caused that
not only is it revived, but also that an appearance and form in all respects
like to the seeds that had been sown is reproduced. Now, who that has even
a particle of sense will think that this method depends upon irrational
nature, and not upon divine wisdom? Lastly, also these things are done in a
resemblance of the birth of men; for the earth seems to take the place of the
womb, into which the seed being cast, is both formed and nourished by the
power of water and Ruach, as we have said before.
Chapter XXVII: Power of Water
“But in this also YHWH is to be admired, that He permits us to see and
know the things that are made, but has placed in secrecy and concealment
the way and manner in which they are done, that they may not be
competent to the knowledge of the unworthy, but may be laid open to the
worthy and faithful, when they will have deserved it. But to prove by facts
and examples that nothing is imparted to seeds of the substance of the
earth, but that all depends upon the element of water, and the power of the
Ruach that is in it. Suppose, for example, that a hundred talents’ weight of
earth are placed in a very large trough, and that there are sown in it several
kinds of seeds, either of herbs or of shrubs, and that water enough is
supplied for watering them, and that that care is taken for several years,
and that the seeds that are gathered are stored up, for example of corn or
barley and other sorts separately from year to year, until the seeds of each
sort amount to a hundred talents’ weight, then also let the stalks be pulled
up by the roots and weighed; and after all these have been taken from the
trough, let the earth be weighed, it will still give back its hundred talents’
weight undiminished. Whence, then, will we say that all that weight, and all
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the quantity of different seeds and stalks, has come? Does it not appear
without doubt that it has come from the water? For the earth retains
entirely what is its own, but the water that has been poured in all through is
nowhere, on account of the powerful virtue of the divine condition, which
by the one species of water both prepares the substances of so many seeds
and shrubs, and forms their species, and preserves the kind while
multiplying the increase.
Chapter XXVIII: The Human Body
“From all these things I think it is sufficiently and abundantly evident
that all things are produced; and the universe consists by a designing sense,
and not by the irrational operation of nature. But let us come now, if you
please, to our own substance, that is, the substance of man, who is a small
world, a microcosm, in the great world; and let us consider with what
reason it is compounded: and from this especially you will understand the
wisdom of the Creator. For although man consists of different substances,
one mortal and the other immortal, yet, by the skilful contrivance of the
Creator, their diversity does not prevent their union, and that although the
substances be diverse and alien the one from the other. For the one is taken
from the earth and formed by the Creator, but the other is given from
immortal substances; and yet the honor of its immortality is not violated by
this union. Nor does it, as some think, consist of reason, desire, and passion,
but rather such affections seem to be in it by which it may be moved in each
of these directions. For the body, which consists of bones and flesh, takes its
beginning from the seed of a man, which is extracted from the marrow by
warmth, and conveyed into the womb as into a soil, to which it adheres, and
is gradually moistened from the fountain of the blood, and so is changed
into flesh and bones, and is formed into the likeness of him who injected the
seed.
Chapter XXIX: Symmetry of the Body
“And mark in this the work of the Designer, how He has inserted the
bones like pillars, on which the flesh might be sustained and carried. Then,
again, how an equal measure is preserved on either side, that is, the right
and the left, so that foot answers to foot, hand to hand, and even finger to
finger, so that each agrees in perfect equality with each; and also eye to eye,
and ear to ear, which not only are suitable to and matched with each other,
but also are formed fit for necessary uses. The hands, for instance, are so
made as to be fit for work; the feet for walking; the eyes, protected with
sentinel eyebrows, to serve the purpose of sight; the ears so formed for
hearing, that, like a cymbal, they vibrate the sound of the word that falls
upon them, and send it inward, and transmit it even in the understanding of
the heart; whereas the tongue, striking against the teeth in speaking,
performs the part of a fiddle bow. The teeth also are formed, some for
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cutting and dividing the food, and handing it over to the inner ones; and
these, in their turn, bruise and grind it like a mill, that it may be more
conveniently digested when it is conveyed into the stomach; for this reason
they are also called grinders.
Chapter XXX: Breath and Blood
“The nostrils also are made for the purpose of collecting, inspiring, and
expiring air, that by the renewal of the breath, the natural heat that is in the
heart may, by means of the lungs, be either warmed or cooled, as the
occasion may require; while the lungs are made to abide in the breast, that
by their softness they may soothe and cherish the vigor of the heart, in
which the life seems to abide; the life, I say, not the spirit. And what will I
say of the substance of the blood, which, proceeding as a river from a
fountain, and first borne along in one channel, and then spreading through
innumerable veins, as through canals, irrigates the whole territory of the
human body with vital streams, being supplied by the agency of the liver,
which is placed in the right side, for effecting the digestion of food and
turning it into blood? But in the left side is placed the spleen, which draws
to itself, and in some way cleanses the impurities of the blood.
Chapter XXXI: The Intestines
“What reason also is employed in the intestines, which are arranged in
long circular windings that they may gradually carry off the refuse of the
food, so as neither to render places suddenly empty and so as not to be
hindered by the food that is taken afterwards? But they are made like a
membrane, that the parts that are outside of them may gradually receive
moisture, which if it were poured out suddenly would empty the internal
parts; and not hindered by a thick skin, which would render the outside dry
and disturb the whole fabric of man with distressing thirst.
Chapter XXXII: Generation
“Moreover, there is the wonder of the female form, and the cavity of the
womb, which is most suitable for receiving, and cherishing, and vivifying
the germ! Who does not believe that it has been made as it is by reason and
foresight? Because in that part alone of her body the female differs from the
male, in which the fetus being placed, is kept and cherished. And again the
male differs from the female only in that part of his body in which is the
power of injecting seed and propagating mankind. And in this there is a
great proof of providence, from the necessary difference of members. How
marvelous it is that where, under a likeness of form there is found to be
diversity of use and variety of office. For males and females equally have
teats, but only those of the female are filled with milk; that, as soon as they
have brought forth, the infant may find nourishment suited to him. But if we
see the members in man arranged with such method and that in all the rest
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of creation there is seen to be similarity of form, and a difference only in
those in which their use requires a difference, and we neither see anything
superfluous nor anything wanting in man, nor in woman anything deficient
or in excess. Who will not, from all these things, acknowledge the operation
of reason, and the wisdom of the Creator?
Chapter XXXIII: Correspondences in Creation
“With this agrees also the reasonable difference of other animals, and
each one being suited to its own use and service. This also is testified by the
variety of trees and the diversity of herbs, varying both in form and in
juices. This also is asserted by the change of seasons, distinguished into four
periods, and the circle closing the year with certain hours, days, months,
and not deviating from the appointed reckoning by a single hour. Hence, in
short, the age of the world itself is reckoned by a certain and fixed account,
and a definite number of years.
Chapter XXXIV: Time of Making the World
“But you will say, ‘When was the world made, and why so late?’ This you
might have objected, though it had been made sooner. For you might say,
‘Why not also before this?’ And so, going back through unmeasured ages,
you might still ask, ‘And why not sooner?’ But we are not now discussing
this, why it was not made sooner; but whether it was made at all. For if it is
obvious that it was made, it is necessarily the work of a powerful and
supreme Creator; and if this is evident, it must be left to the choice and
judgment of that all-knowing Creator when He should please to make it;
unless indeed you think that all this wisdom, which has constructed the
immense fabric of the world, and has given to the several objects their
forms and kinds, assigning to them a habit not only in accordance with
beauty, but also most convenient and necessary for their future uses,
unless, I say, you think that this alone has escaped it, that it should choose a
convenient season for so magnificent a work of creation. He has doubtless a
certain reason and evident causes why, and when, and how He made the
world; but it were not proper that these should be disclosed to those who
are reluctant to inquire into and understand the things that are placed
before their eyes, and that testify of His providence. For those things that
are kept in secret and are hidden within the senses of Hokmah, as in a royal
treasury, are laid open to none but those who have learned of Him, with
whom these things are sealed and laid up. It is YHWH Elohim, therefore,
who made all things, and Himself was made by none. But those who speak
of nature instead of Elohim, and declare that all things were made by
nature, do not perceive the mistake of the name that they use. For if they
think that nature is irrational, it is most foolish to suppose that a rational
creature can proceed from an irrational creator. But if it is Reason—that is,
Logos—by which it appears that all things were made, they change the
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name without purpose, when they make statements concerning the reason
of the Creator. If you have anything to say to these things, my father, say
on.”
Chapter XXXV: A Contest of Hospitality
When Niceta had thus spoken, the old man answered: “You indeed, my
son, have conducted your argument wisely and vigorously; so much so, that
I do not think the subject of providence could be better treated. But as it is
now late, I wish to say some things tomorrow in answer to what you have
argued; and if on these you can satisfy me, I will confess myself a debtor to
your favor.” And when the old man said this, Kefa rose up. Then one of
those present, a chief man of the Laodikeans, requested of Kefa and us that
he might give the old man other clothes instead of the mean and torn ones
that he wore. Kefa and we embraced this man, praising him for his
honorable and excellent intention, and Kefa said: “We are not so foolish and
disrespectful as not to bestow the things that are necessary for bodily uses
upon him to whom we have committed so precious words; and we hope
that he will willingly receive them, as a father from his sons, and also we
trust that he will share with us our house and our living.” While we said
this, and that chief man of the city strove to take the old man away from us
with the greatest urgency and with many blandishments, while we the more
eagerly strove to keep him with us, all the people cried out that it should
rather be done as the old man himself pleased; and when silence was
obtained, the old man, with an oath, said: “Today I will stay with no one, nor
take anything from any one, lest the choice of the one should prove the
sorrow of the other; afterwards these things may be, if so it seem right.”
Chapter XXXVI: Arrangements for Tomorrow
And when the old man had said this, Kefa said to the chief man of the
city: “Since you have shown your goodwill in our presence, it is not right
that you should go away sorrowful; but we will accept from you favor for
favor. Show us your house, and make it ready, so that the discussion that is
to be tomorrow may be held there, and that any who wish to be present to
hear it may be admitted.” When the chief man of the city heard this, he
rejoiced greatly; and all the people also heard it gladly. And when the
crowds had dispersed, he pointed out his house; and the old man also was
preparing to depart. But I commanded one of my attendants to follow the
old man secretly, and find out where he stayed. And when we returned to
our lodging, we told our brethren all our dealings with the old man; and so,
as usual, we supped and went to sleep.
Chapter XXXVII: “The Form of Sound Words … from Me”
But on the following day Kefa arose early and called us, and we went
together to the secret place in which we had been on the previous day, for
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the purpose of prayer. And when, after prayer, we were coming from there
to the appointed place, he exhorted us by the way, saying: “Hear me, most
beloved fellow servants: It is good that every one of you, according to his
ability, contribute to the advantage of those who are approaching to the
faith of our Way; and therefore do not shrink from instructing the ignorant,
and teaching according to the wisdom that has been bestowed upon you by
the providence of Elohim, yet so that you only join the eloquence of your
discourse with those things that you have heard from me, and that have
been committed to you. But do not speak anything that is your own, and
that has not been committed to you, though it may seem to yourselves to be
true; but hold forth those things, as I have said, that I myself have received
from the Navi ̒Emet, Y’shua, and have delivered to you, although they may
seem to be less full of authority. For thus men often do who turn away from
the truth, while they believe that they have found out, by their own
thoughts, a form of truth more true and powerful.”
Chapter XXXVIII: The Chief Man’s House
To these counsels of Kefa we willingly assented, saying to him that we
should do nothing but what was pleasing to him. Then said he: “That you
may therefore be exercised without danger, each of you conduct the
discussion in my presence, one succeeding another, and each one clearly
explaining his own questions. Now, then, as Niceta discoursed sufficiently
yesterday, let Aquila conduct the discussion today; and after Aquila,
Clement; and then I, if the case will require it, will add something.”
Meantime, while we were talking in this way, we came to the house; and the
master of the house welcomed us, and led us to a certain apartment,
arranged after the manner of a theatre, and beautifully built. There we
found great crowds waiting for us who had come during the night and
amongst them the old man who had argued with us yesterday. Therefore
we entered, having Kefa in the midst of us, looking about if we could see the
old man anywhere; and when Kefa saw him hiding in the midst of the
crowd, he called to him, saying: “Since you possess a spirit more
enlightened than most, why do you hide and conceal yourself in modesty?
Rather come here, and set forth your sentiments.”
Chapter XXXIX: Recapitulation of Yesterday’s Argument
When Kefa had thus spoken, immediately the crowd began to make
room for the old man. And when he had come forward, he thus began:
“Although I do not remember the words of the discourse that the young
man delivered yesterday, yet I remember the general meaning and the
order of it; and therefore I think it necessary, for the sake of those who
were not present yesterday, to call up what was said, and to repeat
everything shortly, that, although something may have escaped me, I may
he reminded of it by him who delivered the discourse, who is now present.
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This, then, was the gist of yesterday’s discussion: that all things that we see,
inasmuch as they consist in a certain proportion, and art, and form, and
species, must be believed to have been made by intelligent power; but if it
be mind and reason that has formed them, it follows that the world is
governed by the providence of the same reason, although the things that are
done in the world may seem to us to be not quite rightly done. But it
follows, that if Elohim and Mind is the creator of all things, He must also be
just; but if He is just, He necessarily judges. If He judges, it is of necessity
that men be judged with respect to their doings; and if every one is judged
in respect of his doings, there will at some time be a righteous separation
between Zaddikim and sinners. This, I think, was the substance of the whole
discourse.
Chapter XL: Genesis
“If, therefore, it can be shown that mind and reason created all things, it
follows that those things that come after are also managed by reason and
providence. But if unintelligent and blind nature produces all things, the
reason of judgment is undoubtedly overthrown; and there is no ground to
expect either punishment of sin or reward of well doing where there is no
judge. Since, then, the whole matter depends upon this, and hangs by this
head, do not take it amiss if I wish this to be discussed and handled
somewhat more fully. For in this, the first gate, as it were, is shut towards
all things that have been put before us, and therefore I wish first of all to
have it opened to me. Now therefore hear what my doctrine is; and if any
one of you pleases, let him reply to me: for I will not be ashamed to learn, if
I hear that which is true, and to assent to him who speaks rightly. The
discourse, then, which you delivered yesterday, which asserted that all
things consist by art, and measure, and reason, does not fully persuade me
that it is mind and reason that has made the world; for I have many things
that I can show to consist by competent measure, and form, and species,
and that yet were not made by mind and reason. Then, besides, I see that
many things are done in the world without arrangement, consequence, or
justice, and that nothing can be done without the course of Genesis. This I
will in the sequel prove most clearly from my own case.”
Chapter XLI: The Rainbow
When the old man had thus spoken, Aquila answered: “As you yourself
proposed that any one who pleased should have an opportunity of
answering to what you might say, my brother Niceta permits me to conduct
the argument today.” Then the old man: “Go on, my son, as you please.” And
Aquila answered: “You promised that you would show that there are many
things in the world that have a form and species arranged by equal reason
that yet it is evident were not effected by Elohim as their Creator. Now,
then, as you have promised, point out these things.” Then said the old man:
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“Behold, we see the bow in the heaven assume a circular shape, completed
in all proportion, and have an appearance of reality, which in all probability
neither mind could have constructed nor reason described; and yet it is not
made by any human mind. Behold, I have set forth the whole in a word: now
answer me.”
Chapter XLII: Types and Forms
Then said Aquila: “If anything is expressed from a type and form, it is at
once understood that it is from reason, and that it could not be made
without mind; since the type itself, which expresses figures and forms, was
not made without mind. For example, if wax be applied to an engraved ring,
it takes the stamp and figure from the ring, which undoubtedly is without
sense; but then the ring, which expresses the figure, was engraved by the
hand of a workman, and it was mind and reason that gave the type to the
ring. So then the bow also is expressed in the air; for the sun, impressing its
rays on the clouds in the process of disbursement, and affixing the type of
its circularity to the cloudy moisture, as it were to soft wax, produces the
appearance of a bow; and this, as I have said, is effected by the reflection of
the sun’s brightness upon the clouds, and reproducing the brightness of its
circle from them. Now this does not always take place, but only when the
opportunity is presented by the disbursement of moistened clouds. And
consequently, when the clouds again are condensed and unite, the form of
the bow is dissolved and vanishes. Finally, the bow never is seen without
sun and clouds, just as the image is not produced unless there is the type
and wax or some other material. Nor is it wonderful if Elohim the Creator in
the beginning made types, from which forms and species may now be
expressed. But this is similar to that, that in the beginning Elohim created
insensible elements that He might use for forming and developing all other
things. But even those who form statues first make a mold of clay or wax,
and from it the figure of the statue is produced. And then afterwards a
shadow is also produced from the statue, which shadow always bears the
form and likeness of the statue. What will we say then? That the insensible
statue forms a shadow finished with as diligent care as the statue itself? Or
will the finishing of the shadow be unhesitatingly ascribed to him who has
also fashioned the statue?
Chapter XLIII: Things Apparently Useless and Vile Made by Elohim
“If, then, it seems to you that this is so, and what has been said on this
subject is enough, let us come to inquire into other matters. Or if you think
that something is still wanting, let us go over it again.” And the old man
said: “I wish you would go over this again, since there are many other things
that I see to be made in like manner: for both the fruits of trees are
produced in like manner, beautifully formed and wonderfully rounded; and
the appearance of the leaves is formed with immense gracefulness, and the
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green membrane is woven with exquisite art. Then, moreover, will we say
that fleas, mice, lizards, and such like, are made by Elohim? Hence, from
these vile objects a conjecture is derived concerning the superior, that they
are by no means formed by the art of mind.” “You infer well,” said Aquila,
“concerning the texture of leaves, and concerning small animals, that from
these, belief is withdrawn from the superior creatures. But these things
should not deceive you and cause you to think that Elohim, working as it
were only with two hands, could not complete all things that are made; but
remember how my brother Niceta answered you yesterday, how he truly
disclosed the mystery before the time, as a son speaking with his father, and
explained why and how things are made that seem to be useless.”
Chapter XLIV: Orderly and Disorderly
Then the old man: “I should like to hear from you why those useless
things are made by the will of that supreme mind! If,” said he, “it is totally
obvious to you that there is in them the work of mind and reason, and then
you will not hesitate to say also why they were made, and to declare that
they have been rightly made.” To this the old man added: “I am not able, my
son, to say that those things that seem formed by art are made by mind, by
reason of other things that we see to be done unjustly and disorderly in the
world.” “If,” says Aquila, “those things that are done disorderly do not allow
you say that they are done by YHWH’s providence, why don’t those things
that are done orderly compel you to say that they are done by YHWH, and
that irrational nature cannot produce a rational work? For it is certain, nor
do we at all deny, that in this world some things are done orderly, and some
disorderly. Should we believe, therefore, that those things that are done
rationally are done by Providence, but those that are done irrationally and
inordinately, that seem to befall naturally, are accidents? But I wonder that
men do not perceive that where there is sense that things may be done in
both an orderly and disorderly fashion, but where there is no sense neither
the one nor the other can be done, for reason makes order, and the course
of order necessarily produces something out of order, if anything contrary
is allowed to disturb order.” Then the old man: “I wish you would show me
how this very thing is done!”
Chapter XLV: Motions of the Sun and Moon
Says Aquila: “I will do so without delay. Two visible signs are shown in
heaven: one of the sun, the other of the moon; and these are followed by
five other stars, each describing its own separate orbit. These, therefore,
Elohim has placed in the sky, by which the temperature of the air may be
regulated according to the seasons, and the order of changes and
alternations may be kept. But by means of the very same, if at any time He
sends plague and corruption upon the earth for the sins of men, the air is
disturbed, pestilence is brought upon animals, blight upon crops, and a
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destructive year in every way upon men. Thus it is that by one and the same
means order is both kept and destroyed. For it is clear even to the
unbelieving and unskillful that the course of the sun, which is useful and
necessary to the world, and which is assigned by Providence, is always kept
orderly; but the courses of the moon, in comparison of the course of the
sun, seem to the unskillful to be inordinate and unsettled in her waxings
and wanings. For the sun moves in fixed and orderly periods, for from him
are hours, from him the day when he rises, from him also the night when he
sets; from him months and years are reckoned, from him the variations of
seasons are produced; while, rising to the higher regions, he tempers the
spring; but when he reaches the top of the heaven, he kindles the summer’s
heats: again, sinking, he produces the temper of autumn; and when he
returns to his lowest circle, he bequeaths to us the rigor of winter’s cold
from the icy binding of heaven.
Chapter XLVI: Sun and Moon Both Minister Good and Evil
“But we will discourse at greater length on these subjects at another
time. Now, meantime, don’t we see that though he is that good servant for
regulating the changes of the seasons, yet, when chastisement is inflicted
upon men according to the will of Elohim, he glows more fiercely and burns
up the world with more vehement fires? In like manner also the course of
the moon, and that changing that seems to the unskillful to be disorderly, is
adapted to the growth of crops, and cattle, and all living creatures; for by
her waxings and wanings, by a certain wonderful contrivance of
providence, everything that is born is nourished and grows. We could speak
about that more at length and unfold the matter in detail, but that seems to
be enough to answer the question as proposed. So, by the very same
appliances by which they are produced, all things are nourished and
increased! On the other hand when, from any just cause, the regulation of
the appointed order is changed, corruption and distemper arise, so that
chastisement may come upon men by the will of Elohim, as we have said
above.
Chapter XLVII: Chastisements on the Righteous and the Immoral
“But maybe you will say, ‘What of the fact that, in that common
chastisement, like things befall the good and the evil?’ It is true, and we
confess it; but the chastisement of the righteous turns to their advantage,
that, being afflicted in the present life, they may become more purified to
the future, in which perpetual Shabbat is prepared for them, and that at the
same time even the evil may somewhat profit from their chastisement by
turning to righteousness, or else that the just sentence of the future
judgment may be passed upon them; since in the same chastisements the
righteous give thanks to YHWH, while the unrighteous blaspheme.
Therefore, since the opinion of things is divided into two parts, that some
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things are done by order and others against order, it ought, from those
things that are done according to order, to be believed that there is a
providence; but with respect to those things that are done against order, we
should look for their causes from those who have learned them by the
teaching of the navi. For those who have become acquainted with discourse
of naviïm know when and for what reason blight, hail, and pestilence and
similar things, have occurred in every generation, and for what sins these
have been sent as a punishment; whence causes of sadness, lamentations,
and grieves have befallen the human race; whence also trembling sickness
has ensued, and that this has been from the beginning the punishment for
murder.
Chapter XLVIII: Chastisements for Sins
“For in the beginning of the world there were none of these evils, but
they took their rise from the rebellion of men; and thence, with the constant
increase of iniquities, the number of evils has also increased. But for this
reason YHWH has decreed a judgment with respect to all men, because the
present life was not such that every one could be dealt with according to his
deserving. Those things, therefore, that were well and orderly appointed
from the beginning, when no causes of evil existed, are not to be judged of
from the evils that have befallen the world by reason of the sins of men. In
short, as an indication of the things that were from the beginning, some
tribes are found that are strangers to these evils. For the Seres, because
they live chastely, are kept free from them all; for they do not come at a
woman after she has conceived, or while she is being purified. No one there
eats unclean flesh. They know nothing of zebahim, but all are shoftim to
themselves according to justice. For this reason they are not chastened with
those plagues of which we have spoken. They live to extreme old age and
die without sickness. But we, miserable as we are, dwelling as it were with
deadly serpents—I mean with immoral men—necessarily suffer with them
the plagues of afflictions in this world, but we cherish hope from the
comfort of good things to come.”
Chapter XLIX: Elohim’s Precepts Despised
“If,” said the old man, “even the righteous are tormented on account of
the iniquities of others, Elohim ought, as foreseeing this, to have
commanded men not to do those things from which it should be necessary
that the righteous be afflicted with the unrighteous; or if they did them, He
ought to have applied some correction or purification to the world.”
“Elohim,” said Aquila, “did so command, and gave precepts by the naviïm
how men ought to live; but even these precepts they despised. Indeed, if any
desired to observe them, they afflicted them with various injuries until they
drove them from their purposed observance, turned them to the rabble of
infidelity, and made them like themselves.
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Chapter L: The Flood
“So, in short, at the first, when all the earth had been stained with sins,
YHWH brought a flood upon the world, which you say was done by
Deukalion,5 and at that time He saved a certain righteous man, with his
sons, in an ark, and with him the race of all plants and animals. And yet even
those who sprang from them, after a time again did deeds like to those of
their predecessors; for those things that had befallen them were forgotten,
so that their descendants did not even believe that the flood had taken
place. So Elohim also decreed that there should not be another flood in the
present world, else there should have been one in every generation,
according to the account of their sins by reason of their unbelief; but He
rather granted that certain malachim who delight in evil should bear sway
over the several tribes—and to them was given power over individual men,
yet only on this condition, if any one first had made himself subject to them
by sinning—until He should come who delights in good, and by Him the
number of the righteous should be completed, and by the increase of the
number of obedient men all over the world disobedience should be in some
measure repressed, and it should be known to all that all that is good is
done by YHWH.
Chapter LI: Evils Brought in by Sin
“But by the freedom of the will, every man, while he is unbelieving in
regard to things to come, runs into evils by doing evil deeds. And these are
the things in the world that seem to be done contrary to order, which owe
their existence to man’s rebellion against Torah. Therefore the purpose of
YHWH is for man to worship Him, which He granted to men in the
beginning. They were walking in the good way of life in order to enjoy
incorruptible good things. But when they sinned, they gave birth to evil by
sin. And to every good thing evil is joined as by a certain covenant of
alliance on the part of sin, since indeed the earth has been polluted with
human blood, and altars have been lighted to demons, and they have
polluted the very air by the filthy smoke of zebahim; and so at length the
elements, being first corrupted, have handed over to men the fault of their
corruption, as roots nourish the branches and the fruit.
Chapter LII: “No Rose without Its Thorn”
“Observe therefore in this, as I have said, how justly YHWH comes to the
help of those who have been injured; that, inasmuch as evils that had
derived their origin from sin were associated with the good things of
Elohim, He should assign separate chiefs to these two departments. And to
Him who rejoices in good He has appointed the ordering of good things,
5 See reference at http://en.wikipedia.org/wiki/Deucalion (reference supplied by Jackson Snyder).
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that He might bring those who believe to the faith of His providence. But to
him who rejoices in evil, He has given over those things that are done
without order and uselessly, from which of course the faith of His
providence comes into doubt, and thus a just division has been made by a
just Elohim. Hence therefore it is that whereas the orderly course of the
stars produces faith that the world was made by the hand of a designer, on
the other hand, the disturbance of the air, the pestilent breeze, the
uncontrolled fire of the lightning, cast doubt upon the work of providence.
For, as we have said, every good thing has its corresponding contrary evil
thing joined with it; as hail is opposite to the fertilizing showers, the
corruption of mildew is associated with the gentle dew, the whirlwinds of
storms are joined with the soft winds, unfruitful trees with fruitful, noxious
herbs with useful, and wild and destructive animals with gentle ones. But all
these things are arranged by Elohim, because that the choice of men’s will
has departed from the purpose of good, and fallen away to evil.
Chapter LIII: Everything Has Its Corresponding Contrary
“So this division holds in all the things of the world; and as there are
obedient men, so there are also rebellious; as there are naviïm, so also there
are false naviïm; and amongst the Goyim there are philosophers and false
philosophers. Also the Arabian tribes, and many others, have imitated the
circumcision of the Yahudaïm for the service of their disobedience. So also
the worship of demons is contrary to the divine worship, mikvah to mikvah,
laws to the Torah, false shlichim to shlichim, and false morim to morim. And
hence it is that among the philosophers some assert providence, others
deny it; some maintain that there is one Elohim, others that there are more
than one: in short, the matter has come to this, that whereas demons are
expelled by the word of Elohim, by which it is declared that there is a
providence, the magical art, for the confirmation of infidelity, has found out
ways of imitating this by contraries. Thus has been discovered the method
of counteracting the poison of serpents by incantations, and the effecting of
cures contrary to the word and power of Elohim. The magic art has also
found out ministries contrary to the malachim of Elohim, placing the calling
up of spirits and the figments of demons in opposition to these. And, not to
prolong the discourse by a further enumeration, there is nothing whatever
that makes for the belief of providence, which has not something, on the
other hand, prepared for unbelief; and therefore they who do not know that
division of things, think that there is no providence, by reason of those
things in the world that are discordant from themselves. But do you, my
father, as a wise man, choose from that division the part that preserves
order and makes for the belief of providence, and do not only follow that
part that runs against order and neutralizes the belief of providence.”
Chapter LIV: An Illustration
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To this the old man answered: “Show me a way, my son, by which I may
establish in my mind one or the other of these two orders, the one of which
asserts, and the other denies, providence.” Aquila answered, “To one having
a right judgment the decision is easy. For this very thing that you say, order
and disorder, may be produced by a contriver, but not by insensible nature.
For let us suppose, by way of illustration, that a great mass were torn from a
high rock, and cast down headlong, and when clashed upon the ground
were broken into many pieces, could it in any way be that, amongst that
multitude of fragments, there should be found even one that should have
any perfect figure and shape?” The old man answered: “It is impossible.”
“But,” said Aquila, “if there be present a statuary, he can by his skilful hand
and reasonable mind form the stone cut from the mountain into whatever
figure he pleases.” The old man said: “That is true.” “Therefore,” says Aquila,
“when there is not a rational mind, no figure can be formed out of the mass;
but when there is a designing mind, there may be both form and deformity:
for example, if a workman cuts from the mountain a block to which he
wishes to give a form, he must first cut it out unformed and rough; then, by
degrees hammering and hewing it by the rule of his art, he expresses the
form that he has conceived in his mind. Thus, therefore, from infirmity or
deformity, by the hand of the workman form is attained, and both proceed
from the workman. In like manner, therefore, the things that are done in the
world are accomplished by the providence of a contriver, although they
may seem not quite orderly. And therefore, because these two ways have
been made known to you, and you have heard the divisions of them, flee
from the way of unbelief, lest it lead you to that prince who delights in evils;
but follow the way of faith, that you may come to that King who delights in
good men.”
Chapter LV: The Two Kingdoms
To this the old man answered: “But why was that prince made who
delights in evil? And from what was he made? Or was he not made?” Aquila
said: “The treatment of that subject belongs to another time. But that you
may not go away altogether without an answer to this, I will give a few hints
on this subject also. Elohim, foreseeing all things before the creation of the
world, knowing that the men who were to be would some of them indeed
incline to good, but others to the opposite, assigned those who should
choose the good to His own government and His own care, and called them
His peculiar inheritance; but He gave over the government of those who
should turn to evil to those malachim who, not by their substance, but by
opposition, were unwilling to remain with Elohim, being corrupted by the
vice of envy and pride. Those, therefore, he made worthy sarim of worthy
subjects; yet he so delivered them over to those malachim, that they have
not the power of doing what they will against them, unless they transgress
the bounds assigned to them from the beginning. And this is the bound
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assigned, that unless one first do the will of the demons, the demons have
no power over him.”
Chapter LVI: Origin of Evil
Then the old man said: “You have stated it excellently, my son. It now
remains only that you tell me whence is the substance of evil. For if it was
made by Elohim, the evil fruit shows that the root is at fault; for it appears
that it also is of an evil nature. But if this substance was co-ageless with
Elohim, how can that which was equally unproduced and co-ageless be
subject to the other?” “It was not always,” said Aquila; “but neither does it
necessarily follow, if it was made by Elohim, that its Creator should be
thought to be such as is that which has been made by Him. For indeed
Elohim made the substance of all things; but if a reasonable mind, which has
been made by Elohim, does not acquiesce in the Torah of its Creator, and go
beyond the bounds of the temperance prescribed to it, how does this reflect
on the Creator? Or if there is any reason higher than this, we do not know it;
for we cannot know anything perfectly, and especially concerning those
things for our ignorance of which we are not to be judged. But those things
for which we are to be judged are most easy to be understood, and are
dispatched almost in a word. For almost the whole rule of our actions is
summed up in this, that what we are unwilling to suffer we should not do to
others. For as you would not be killed, you must beware of killing another;
and as you would not have your own marriage violated, you must not defile
another’s bed; you would not be stolen from, neither must you steal; and
every matter of men’s actions is comprehended within this rule.”
Chapter LVII: The Old Man Unconvinced
Then the old man: “Do not take amiss, my son, what I am going to say.
Though your words are powerful, yet they cannot lead me to believe that
anything can be done apart from Genesis. For I know that all things have
been done to me by the necessity of Genesis, and therefore I cannot be
persuaded that either to do well or to do ill is in our power; and if we have
not our actions in our power, I cannot believe that there is a judgment to
come by which either punishments may be inflicted on the evil or rewards
bestowed on the good. In short, since I see that you are initiated in this sort
of learning, I will lay before you a few things from the art itself.” “If,” says
Aquila, “you wish to add anything from that science, my brother Clement
will answer you with all care, since he has attended more fully to the
science of mathematics. For I can maintain in other ways that our actions
are in our own power; but I ought not to presume upon those things that I
have not learned.”
Chapter LVIII: Sitting in Judgment upon YHWH
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When Aquila had thus spoken, then I Clement said: “Tomorrow, my
father, you will speak as you please, and we will gladly hear you; for I
suppose it will also be gratifying to you that you have to do with those who
are not ignorant of the science that you profess.” When, therefore, it had
been settled between the old man and me, that on the following day we
should hold a discussion on the subject of Genesis—whether all things are
done under its influence, or there be anything in us not done by Genesis, but
by the judgment of the mind—Kefa rose up, and began to speak to the
following effect: “To me it is exceedingly wonderful that things that can
easily be found out men make difficult by hidden thoughts and words; and
those especially who think themselves wise, and who, wishing to
comprehend the will of YHWH, treat Elohim as if He were a man, indeed as
if He were something less than a man: for no one can know the purpose or
mind of a man unless he himself reveal his thoughts; and neither can any
one learn a profession unless he be for a long time instructed by a master.
How much more must it be that no one can know the mind or the work of
the invisible and incomprehensible Elohim, unless He Himself sends a navi
to declare His purpose and expound the way of His creation, so far as it is
lawful for men to learn it! Hence I think it ridiculous when men judge of the
power of Elohim in natural ways, and think that this is possible and that
impossible to Him, or this greater and that less, while they are ignorant of
everything; who, being unrighteous, judge the righteous YHWH; unskilled,
judge the contriver; corrupt, judge the incorruptible; created, judge the
Creator.
Chapter LIX: The Navi ̒Emet Y’shua
“But I would not have you think, that in saying this I take away the
power of judging concerning things; but I give counsel that no one walk
through devious places, and rush into errors without end. And therefore I
advise not only wise men, but indeed all men who have a desire of knowing
what is advantageous to them, that they seek after the Navi ̒Emet Y’shua;
for it is He alone who knoweth all things, and who knoweth what and how
every man is seeking. For He is within the mind of every one of us, but in
those who have no desire of the knowledge of Elohim and His
righteousness, He is inoperative; but He works in those who seek after that
which is profitable to their spirits, and kindles in them the light of
knowledge. So seek Him first of all; and if you do not find Him, do not expect
that you will learn anything from any other. But He is soon found by those
who diligently seek Him through love of the truth, and whose spirits are not
taken possession of by immorality. For He is present with those who desire
Him in the innocence of their spirits, who bear patiently, and draw sighs
from the bottom of their hearts through love of the truth. But He deserts
malevolent minds, because as a navi He knows the thoughts of every one.
And therefore let no one think that he can find Him by his own wisdom,
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unless, as we have said, he empty his mind of all immorality, and conceive a
pure and faithful desire to know Him. For when any one has so prepared
himself, He Himself as a navi, seeing a mind prepared for Him, of His own
accord offers Himself to his knowledge.
Chapter LX: His Deliverances Not to Be Questioned
“Therefore, if any one wishes to learn all things, he must do so “little by
little”6, for, being mortal, he will not be able to comprehend all at once the
counsel of Elohim and to scan immensity itself. But if, as we have said, he
desires to learn all things, let him seek after the Navi ̒Emet; and when he
has found Him, let him not treat with Him by questions and disputations
and arguments; but if He has given any response, or pronounced any
judgment, it cannot be doubted that this is certain. And therefore, before all
things, let the Navi ̒Emet be sought, and His words be laid hold of. In
respect to these, this only should be discussed by every one, that he may
satisfy himself if they are truly Dabarim haNavi; that is, if they contain
undoubted faith of things to come, if they mark out definite times, if they
preserve the order of things, if they do not relate as last those things that
are first, nor as first those things that were done last, if they contain nothing
subtle, nothing composed by magic art to deceive, or if they have not
transferred to themselves things that were revealed to others, and have
mixed them with falsehoods. And when all these things have been discussed
by right judgment, it is established that they are words of the navi, so they
ought to be at once believed concerning all things on which they have
spoken and answered.
Chapter LXI: Ignorance of the Philosophers
“For let us consider carefully the work of YHWH. For whereas the
philosophers have introduced certain subtle and difficult words, so that not
even the terms that they use in their discourses can be known and
understood by all, YHWH has shown that those who thought themselves
word-framers are altogether unskillful as respects the knowledge of the
truth. For the knowledge of things that is imparted by the Navi ̒Emet Y’shua
is simple, and plain, and brief; which those men walking through devious
places and through the stony difficulties of words, are wholly ignorant of.
Therefore, to modest and simple minds, when they see things come to pass
that have been foretold, it is enough and more than enough that they may
receive most certain knowledge from most certain foreknowledge. And for
the rest may they be at shalom, having received evident knowledge of the
truth. For all other things are treated by opinion, in which there can be
6 Whereas the text says, “he cannot do it by discussing them one by one” (the italics being added by
the translator/interpreter), the reading as is is in agreement with the understanding of Yeshayahu
(Isaiah) 28:9-10, where it explains that we have to learn “line upon line precept upon precept.” This
is also agreeable with the context of Clement’s writings.
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nothing firm. For what speech is there that may not be contradicted? And
what argument is there that may not be overthrown by another argument?
And hence it is, that by disputation of this sort men can never come to any
end of knowledge and learning, but find the end of their life sooner than the
end of their questions.
Chapter LXII: End of the Conference
“And, therefore, since amongst these things are uncertain, we must
come to the Navi ̒Emet. Abba YHWH wants Him to be loved by all, and
accordingly He has been pleased wholly to extinguish those opinions that
have originated with men, and in regard to which there is nothing like
certainty, that He might be the more sought after, and that He whom they
had obscured should show to men the way of truth. For on this account also
Elohim made the world and filled it. Whence also He is everywhere near to
them who seek Him, though He is sought in the remotest ends of the earth.
But if any one seeks Him not in a pure, set-apart and faithful manner, He is
indeed within him, because He is everywhere, and is found within the
minds of all men. But, as we have said before, He is dormant to the
unbelieving and is held to be absent from those by whom His existence is
not believed.” And when Kefa had said this, and more to the same effect,
concerning Y’shua, he dismissed the crowds. And when he very earnestly
entreated the old man to remain with us, he could prevail nothing; but he
also departed, to return next day, as had been agreed upon. And after this,
we also, with Kefa, went to our lodging, and enjoyed our accustomed food
and rest.
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Book IX
Chapter I: An Explanation
On the following day, Kefa, along with us, hastened early to the place in
which the discussion had been held the day before; and when he saw that
great crowds had assembled there to hear, and saw the old man with them,
he said to him: “Old man, it was agreed yesterday that you should confer
today with Clement; and that you should either show that nothing takes
place apart from Genesis, or that Clement should prove that there is no such
thing as Genesis, but that what we do is in our own power.” To this the old
man answered: “I both remember what was agreed upon and I keep in
memory the words that you spoke after the agreement was made, in which
you taught that it is impossible for man to know any thing unless he learn
from the Navi ̒Emet.” Then Kefa said: “You do not know what I meant; but I
will now explain to you. I spoke of the will and purpose of Elohim, which He
had before the world was, and by which purpose He made the world,
appointed times, gave the Torah, promised a world to come to the righteous
for the rewarding of their good deeds, and decreed punishments to the
unjust according to a judicial sentence. I said that this counsel and this will
of Elohim cannot be found out by men, because no man can gather the mind
of Elohim from conjectures and opinion, unless a navi sent by Him declare
it. I did not therefore speak of any doctrines or studies; they cannot be
found out or known without a navi; for I know that both arts and sciences
can be known and practiced by men, once they have learned, not from the
Navi ̒Emet, but from human instructors.
Chapter II: Preliminaries
“Since, therefore, you profess to be conversant with the position of the
stars and the courses of the heavenly bodies, and that from these you can
convince Clement that all things are subject to Genesis, or that you will
learn from him that all things are governed by providence, and that we have
something in our own power, it is now time for you two to set about this.”
To this the old man answered: “Now indeed it was not necessary to raise
questions of this kind, if it were possible for us to learn from the Navi
‘Emet, and to hear in a definite proposition that anything depends on us
and on the freedom of our will. For your yesterday’s discourse affected me
greatly, in which you disputed concerning the power of the navi. Whence
also I assent to and confirm your judgment that nothing can be known by
man with certainty and without doubt, seeing that he has but a short period
of life—a brief and slender breath, by which he seems to be kept in life.
However, since I am understood to have promised to Clement, before I
heard anything of the power of the navi, that I should show that all things
are subject to Genesis, or that I should learn from him that there is
something in ourselves, let him do me this favor, that he first begin, and
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propound and explain what may be objected. For I, ever since I heard from
you a few words concerning the power of prophecy, have, I confess, been
confounded, considering the greatness of foreknowledge. Nor do I think
that anything ought to be received that is collected from conjectures and
opinion.”
Chapter III: Beginning of the Discussion
When the old man had said this, I Clement began to speak as follows:
“YHWH by His Son created the world as a double house, separated by the
interposition of this firmament, which is called heaven; and appointed
malachim to dwell in the higher, and a multitude of men to be born in this
visible world, from amongst whom He might choose friends for His Son,
with whom He might rejoice, and who might be prepared for Him as a
beloved bride for a bridegroom. But even till the time of the marriage,
which is the revelation of the world to come, He has appointed a certain
power, to choose out and watch over the good ones of those who are born
in this world, and to preserve them for His Son, who is without sin, set apart
in a certain place of the world, in which there are already some who are
there being prepared, as I said, as a bride adorned for the coming of the
bridegroom. For the prince of this world and of the present age is like an
adulterer who corrupts and violates the minds of men, and, seducing them
from the love of the true bridegroom, allures them to strange lovers.
Chapter IV: Why the Evil Prince Was Made
“But some one will say, ‘How then was it necessary that that prince
should be made, who was to turn away the minds of men from the Sar
‘Emet?’ Because YHWH, who, as I have said, wished to prepare friends for
His Son, did not wish to create them so that they could not possibly be
anything else, but such as should desire of their own choice and will to be
good; because neither is that praiseworthy that is not desirable, nor is that
judged to be good that is not sought for with purpose. For there is no credit
in being that from which the necessity of your nature does not admit of
your changing. Therefore the providence of Elohim has willed that a
multitude of men should be born in this world, that those who should
choose a good life might be selected from many. And because He foresaw
that the present world could not consist except by variety and inequality,
He gave to each mind freedom of motions, according to the diversities of
present things, and appointed this prince, through that prince’s own
suggestion7 of those things that run contrary, that the choice of better
things might depend upon the exercise of virtue!
7 The adversary became evil by choice, not because of being made evil in the first place. See Yeshayahu
(Isaiah) 14:14-17 and Yechezqel (Ezekiel) 28:11-19, for example. YHWH turns this to His
servants’ advantage, as explained further on.
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Chapter V: Necessity of Inequality
“But to make our meaning plainer, we will explain it by particulars. Was
it proper, for example, that all men in this world should be melekim, or
sarim, or masters, or morim, or lawyers, or geometers, or goldsmiths, or
bakers, or smiths, or grammarians, or rich men, or farmers, or perfumers,
or fishermen, or poor men? It is certain that all could not be these. Yet the
life of men requires all these professions and many more, and they cannot
do without this variety of occupations. Therefore inequality is necessary in
this world. For there cannot be a melek, unless he has subjects over whom
he may rule and reign; nor can there be a master, unless he has one over
whom he may bear sway; and in like manner of the rest.
Chapter VI: Arrangements of the World for the Exercise of Virtue
“Therefore the Creator, knowing that no one would come to the contest
of his own accord, while labor is shunned, that is, to the practice of those
professions that we have mentioned, by means of which either the justice or
the mercy of every one can be shown, made for men a body susceptible to
hunger, and thirst, and cold, in order that men, being compelled for the sake
of supporting their bodies, might come down to all the professions that we
have mentioned, by the necessity of livelihood. For we are taught to
cultivate every one of these arts for the sake of food, drink, and clothing.
And in this the purpose of each one’s mind is shown, whether he will supply
the demands of hunger and cold by means of thefts, and murders, and
perjuries, and other crimes of that sort; or whether, keeping justice and
mercy and continence, he will fulfill the service of imminent necessity by
the practice of a profession and the labor of his hands. For if he supply his
bodily wants with justice, and obedience, and mercy, he comes forth as a
victor in the contest set before him, and is chosen as a friend of the Son of
YHWH. But if he serves carnal lusts, by frauds, iniquities, and crimes, he
becomes a friend of the prince of this world, and of all demons; by whom he
is also taught this: to ascribe to the courses of the stars the errors of his own
evil doings, although he chooses them on purpose and willingly. For arts are
learned and practiced, as we have said, under the compulsion of the desire
of food and drink; which desire, when the knowledge of the truth comes to
any one, becomes weaker, and frugality takes its place. For what expense
has those who use water and bread, and only expect it from YHWH?
Chapter VII: The Old and the New Birth
“There is therefore, as we have said, a certain necessary inequality in the
dispensation of the world. Since indeed all men cannot know all things and
accomplish all works, yet all need the use and service of almost all. And on
this account it is necessary that one work, and another pay him for his
work; that one be servant, and another be master; that one be subject,
another be melek. But this inequality, which is a necessary provision for the
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life of men, YHWH has turned into an occasion of justice, mercy, and
humanity: that while these things are transacted between man and man,
every one may have an opportunity of acting justly with him to whom he
has to pay wages for his work, and of acting mercifully to him who cannot
pay his debt through sickness or poverty, and of acting humanely towards
those who by their creation seem to be subject to him; also of maintaining
gentleness towards subjects and of doing all things according to YHWH’s
Torah. For He has given a Torah, thereby aiding the minds of men, that they
may the more easily perceive how they ought to act with respect to
everything, in what way they may escape evil, and in what way tend to
future blessings; and how, being regenerate in water, they may by good
works extinguish the fire of their old birth. For our first birth descends
through the fire of lust, and therefore, by the divine appointment, this
second birth is introduced by water, which may extinguish the nature of
fire; and that the spirit enlightened by YHWH’s Set-apart Spirit may cast
away the fear of the first birth, provided, however, it so live for the time to
come, that it do not at all seek after any of the pleasures of this world, but
be, as it were, a pilgrim and a stranger and a citizen of another city.
Chapter VIII: Uses of Evils
“But if you will say that in those things indeed in which the necessity of
creation demands the service of arts and works, ‘Any one may have it in his
power to maintain justice, and to put what restraint he pleases either upon
his desires or his actions,’ what will we say of the sicknesses and infirmities
that befall men, and of some being harassed with demons, and fevers, and
cold fits, and some being attacked with madness, or losing their reason, and
all those things that overwhelm the race of man with innumerable curses?
To this we say that if any one considers the reason of the whole mystery, he
will pronounce these things to be more just than those that we have already
explained. For Elohim has given a nature to men by which they may be
taught concerning what is good and to resist evil; that is, they may learn
arts and to resist vain pleasures, and to set the Torah of Elohim before them
in all things. And for this end He has permitted certain contrary powers to
wander up and down in the world and to strive against us, for the reasons
that have been stated before, that by striving with them the palm of victory
and the merit of rewards may accrue to the righteous.
Chapter IX: “Conceived in Sin”
“From this, therefore, sometimes the result of any persons acting
incontinently and being willing not so much to resist as to yield—to give
harbor to these impulses in themselves—by their noxious breath an
intemperate, ill-conditioned, and diseased progeny is begotten. For while
lust is supposedly gratified but no care is taken in the copulation,
undoubtedly a weak generation is affected with the defects and frailties of
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those demons who instigate these evil deeds. And therefore parents are
responsible for their children’s defects of this sort, because they have not
observed the Torah of intercourse. Though there are also more secret
causes, by which spirits are made subject to these evils, which it is not to
our present purpose to state, yet it behooves every one to acknowledge the
Way of YHWH, that he may learn from it the observance of generation and
avoid causes of impurity, that that which is begotten may be pure. For it is
not right that on the one hand, in the planting of shrubs and the sowing of
crops a suitable season is sought for, and the land is cleaned, and all things
are suitably prepared, lest the seed that is sown be injured and perish, that
on the other hand, in the case of man only, who is over all these things,
there should be no attention or caution in sowing his seed.
Chapter X: Flax Smeared with Pitch
“But what, it is said, of the fact that some who in their childhood are free
from any bodily defect, yet in process of time fall into those evils, so that
some are even violently hurried on to death? Concerning these also the
account is at hand, and is almost the same: for those powers that we have
said to be contrary to the human race are in some way invited into the heart
of every one by many and diverse lusts, and find a way of entrance. And
they have in them such influence and power as can only encourage and
incite, but cannot compel or accomplish. If, therefore, any one consents to
them so as to do those things that he immorally desires, his consent and
deed will find the reward of destruction and the worst kind of death. But if,
thinking of the future judgment, he be checked by fear, and reclaim himself,
so that he does not accomplish in action what he has conceived in his evil
thought, he will not only escape present destruction, but also future
punishments. For every cause of sin seems to be like flax smeared over with
pitch, which immediately breaks into flame as soon as it receives the heat of
fire; and the kindling of this fire is understood to be the work of demons. If,
therefore, any one be found smeared with sins and lusts as with pitch, the
fire easily gets the mastery of him. But if the flax be not steeped in the pitch
of sin, but in the water of purification and regeneration, the fire of the
demons will not be able to be kindled in it.
Chapter XI: Fear
“But some one will say, ‘And what will we do now, who have already
been smeared with sins as with pitch?’ I answer: ‘Only hasten to be washed,
that the fuel of the fire may be cleansed out of you by the invocation of
YHWH Y’shua and that for the future you may bridle your lusts by fear of
the judgment to come, and by His constant power beat back the hostile
powers whenever they tempt you.’ But you say, ‘If any one fall into love,
how will he be able to contain himself, though he see before his eyes even
that river of fire that they call Pyriphlegethon?’ This is the excuse of those
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who will not be converted to repentance. But now I would not have you talk
of Pyriphlegethon. Place before you human punishments, and see what
influence fear has. When any one is brought to punishment for the crime of
love and is bound to the stake to be burned, can he at that time conceive any
desire of her whom he loved, or place her image before his eyes? ‘By no
means,’ you will say. You see, then, that present fear cuts off unrighteous
desires. But if those who believe in Elohim, and who confess the judgment
to come and the penalty of ageless fire, if they do not refrain from sin, it is
certain that they do not believe with full faith: for if faith is certain, fear also
becomes certain. But if there be any defect in faith, fear also is weakened,
and then the contrary powers find opportunity of entering. And when they
have consented to their persuasions, they necessarily become subject also
to their power, and by their instigation are driven to the precipices of sin.
Chapter XII: Astrologers
“Therefore the astrologers, being ignorant of such mysteries, think that
these things come by the courses of the heavenly bodies. Hence also, in
their answers to those who go to them to consult them as to future things,
they are deceived in very many instances. Nor is it to be wondered at, for
they are not naviïm; but, by long practice, the authors of errors find a sort of
refuge in those things by which they were deceived, and introduce certain
Climacteric Periods, that they may pretend a knowledge of uncertain things.
For they represent these Climacterics as times of danger, in which one
sometimes is destroyed, sometimes is not destroyed, not knowing that it is
not the course of the stars but the operation of demons that regulates these
things. And those demons, being anxious to confirm the error of astrology,
deceive men to sin by mathematical calculations, so that when they suffer
the punishment of sin, either by the permission of Elohim or by legal
sentence, the astrologer may seem to have spoken truth. And yet they are
deceived even in this; for if men be quickly turned to repentance, and
remember and fear the future judgment, the punishment of death is
remitted to those who are converted to Elohim by the favor of mikvah.
Chapter XIII: Retribution Here or Hereafter
“But some one will say, ‘Many have committed even murder and
adultery and other crimes, and have suffered no evil.’ This indeed is rare
among men, except that it may often be for those who know not the counsel
of Elohim. But Elohim, who knows all things, knows how and why he who
sins does sin, and what cause leads each one to sin. This, however, is in
general to be noticed, that if any are evil, not so much in their mind as in
their doings, and are not borne to sin under the incitement of purpose, upon
them punishment is inflicted more speedily, and more in the present life;
for everywhere and always Elohim renders to every one according to his
deeds as He judges to be expedient. But those who purposely practice
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immorality, so that they sometimes even rage against those from whom
they have received benefits, and who take no thought for repentance—their
punishment He defers to the future. For these men do not, like those of
whom we spoke before, deserve to end the punishment of their crimes in
the present life. But it is allowed them to occupy the present time as they
will, because their correction is not such as to need temporal chastisements,
but such as to demand the punishment of inheriting ageless fire. And there
their spirits will seek repentance, where they will not be able to find it.
Chapter XIV: Knowledge Deadens Lusts
“But if, while in this life, they had placed before their eyes the
punishments that they will then suffer, they would certainly have bridled
their lusts, and would in nowise have fallen into sin. For the understanding
in the spirit has much power for cutting off all its desires, especially when it
has acquired the knowledge of heavenly things, by means of which, having
received the light of truth, it will turn away from all darkness of evil actions.
For as the sun obscures and conceals all the stars by the brightness of his
shining, so also the mind, by the light of knowledge, renders all the lusts of
the being ineffective and inactive, sending out upon them the thought of the
judgment to come as its rays, so that they can no longer appear in the being.
Chapter XV: Fear of Men and of Elohim
“But as a proof that the fear of Elohim is quite effective for the
repressing of lusts, take the example of human fear. Who is there among
men that has never coveted his neighbor’s goods? And yet they are
restrained and act honestly, through fear of the punishment that is
prescribed by the laws. Through fear, tribes are subject to their melekim,
and armies obey with arms in their hands. Slaves, although they are
stronger than their masters, yet through fear submit to their masters’ rule.
Even wild beasts are tamed by fear; the strongest bulls submit their necks
to the yoke, and huge elephants obey their masters, through fear. But why
do we use human examples, when even divine are not wanting? Does not
the earth itself remain under the fear of precept, which it testifies by its
motion and quaking? The sea keeps its prescribed bounds; the malachim
maintain shalom; the stars keep their order and the rivers their channels. It
is certain also that demons are put to flight by fear. And not to lengthen the
discourse by too many particulars, see how the fear of Elohim, restraining
everything, keeps all things in proper harmony and in their fixed order.
How much more, then, may you be sure that the lusts of demons that arise
in your hearts may be extinguished and wholly abolished by the admonition
of the fear of YHWH, when even the inciters of lust are themselves put to
flight by the influence of fear? You know that these things are so; but if you
have anything to answer, proceed.”
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Chapter XVI: Imperfect Conviction
Then said the old man: “My son Clement has wisely framed his
argument, so that he has left us nothing to say to these things; but all his
discourse that he has delivered on the nature of men has this bearing, that
along with the fact that freedom of will is in man, there is also some cause of
evil apart from him, whereby men are indeed incited by various lusts, yet
are not compelled to sin; and that for this reason, be said, because fear is
much more powerful than they, and it resists and checks the violence of
desires, so that, although natural emotions may arise, yet sin may not be
committed, those demons being put to flight who incite and inflame these
emotions. But these things do not convince me; for I am conscious of certain
things from which I know well that by the arrangement of the heavenly
bodies men become murderers or adulterers and perpetrate other evils;
and in like manner honorable and modest women are compelled to act well.
Chapter XVII: Astrological Lore
“In short, when Mars, holding the center in his house, regards Saturn
quarterly, with Mercury towards the centre, the full moon coming upon
him, in the daily Genesis, he produces murderers, and those who are to fall
by the sword, bloody, drunken, lustful, devilish men, inquirers into secrets,
malefactors, scoffers, and such like; especially when there was no one of the
good stars looking on. But again Mars himself, having a quarterly position
with respect to Venus, in a direction toward the centre, while no good star
looks on, produces adulterers and incestuous persons. Venus with the
Moon, in the borders and houses of Saturn, if she was with Saturn, and Mars
looking on, produces women that are loud and overbearing, ready for
agriculture, building, and every manly work, to commit adultery with whom
they please, and not to be convicted by their husbands, to use no delicacy,
no ointments, nor feminine robes and shoes, but to live after the fashion of
men. But the unencouraging Venus makes men to be as women, and not to
act in any respect as men, if she is with Mars in Aries; on the contrary, she
produces women if she is in Capricorn or Aquarius.”
Chapter XVIII: The Reply
And when the old man had pursued this subject at great length, and had
enumerated every kind of mathematical figure, and also the position of the
heavenly bodies, wishing thereby to show that fear is not sufficient to
restrain lusts, I answered again: “Truly, my father, you have argued most
learnedly and skillfully; and reason herself invites me to say something in
answer to your discourse, since indeed I am acquainted with the science of
mathematics, and gladly hold a conference with so learned a man. Listen
therefore, while I reply to what you have said that you may learn distinctly
that Genesis is not at all from the stars, and that it is possible for those who
have recourse to YHWH to resist the assault of demons; and, as I said
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before, that not only by the fear of Elohim can natural lusts be restrained,
but even by the fear of men, as we will now instruct you.
Chapter XIX: Refutation of Astrology
“There are, in every country or kingdom, laws imposed by men,
enduring either by writing or simply through custom, which no one easily
transgresses. In short, the first Seres, who dwell at the beginning of the
world, have a law not to know murder, nor adultery, nor whoredom, and
not to commit theft, and not to worship idols; and in all that country, which
is very large, there is neither Hekel, nor image, nor harlot, nor adulteress,
nor is any thief brought to trial. But neither is any man ever slain there; and
no man’s liberty of will is compelled, according to your doctrine, by the fiery
star of Mars, to use the sword for the murder of man; nor does Venus in
conjunction with Mars compel to adultery, although of course with them
Mars occupies the middle circle of heaven every day. But amongst the Seres
the fear of laws is more powerful than the configuration of Genesis.
Chapter XX: Brahmans8
“There are likewise amongst the Bactrians in the Indian countries
immense multitudes of Brahmans, who also themselves from the tradition
of their ancestors and peaceful customs and laws, neither commit murder
nor adultery, nor worship idols, nor have the practice of eating animal food,
are never drunk, never do anything maliciously, but always fear Elohim.
And these things indeed they do, though the rest of the Indians commit both
murders and adulteries, and worship idols, and are drunken, and practice
other immoralities of this sort. Indeed, in the western parts of India itself
there is a certain country, where strangers, when they enter it, are taken
and slaughtered and eaten; and neither have good stars prevented these
men from such immoralities and from accursed food, nor have evil stars
compelled the Brahmans to do any evil. Again, there is a custom among the
Persians to marry mothers, and sisters, and daughters. In all that district
the Persians contract incestuous marriages.
Chapter XXI: Districts of Heaven
“And that those who study mathematics may not have it in their power
to use that subterfuge by which they say that there are certain districts of
heaven to which it is granted to have some things peculiar to themselves,
some of that tribe of Persians have gone to foreign countries, who are called
HaMagaei, of whom there are some to this day in Media, others in Parthia,
some also in Mitsrayim, and a considerable number in Galatia and Phrygia,
all of whom maintain the form of this incestuous tradition without variation
8 A source that is anonymous for lack of memory states that the Brahmins have their name from
being descendants of Avraham. If so, that would well explain how they came by the moral qualities
expounded here.
From the Journal of T. Flavius Clemens
213
and hand it down to their posterity to be observed, even although they have
changed their district of heaven; nor has Venus with the Moon in the
confines and houses of Saturn, with Saturn also and Mars looking on,
compelled them to have a Genesis among other men.
Chapter XXII: Customs of the Gelones
“Amongst the Geli also there is a custom that women cultivate the fields,
build, and do every manly work; and they are also allowed to have
intercourse with whom they please and are not found fault with by their
husbands or called adulteresses: for they have promiscuous intercourse
everywhere, and especially with strangers. They do not use ointments; they
do not wear dyed garments or shoes. On the other hand, the men of the
Gelones are adorned, combed, clothed in soft and various-colored garments,
decked with gold, and besmeared with ointments, and that not through lack
of manliness, for they are most warlike, and most keen hunters. Yet the
whole women of the Gelones had not at their birth the unfavorable Venus in
Capricorn or Aquarius; nor had all their men Venus placed with Mars in
Aries, by which configuration the Chaldean science asserts that men are
born effeminate and dissolute.
Chapter XXIII: Manners of the Susidae
“But, further, in Susa the women use ointments, and indeed of the best
sort, being decked with ornaments and precious stones; also they go abroad
supported by the aid of their maidservants, with much greater ambition
than the men. They do not, however, cultivate modesty, but have
intercourse indifferently with whomsoever they please, with slaves and
guests, such liberty being allowed them by their husbands; and not only are
they not blamed for this, but they also rule over their husbands. And yet the
Genesis of all the Susan women have not Venus, with Jupiter and Mars in
the middle of the heaven in the houses of Jupiter. In the remoter parts of the
East, if a boy be treated unnaturally, when it is discovered, he is killed by his
brothers, or his parents, or any of his relations, and is left unburied. And
again, among the Gauls, an old law allows boys to be thus treated publicly;
and no disgrace is thought to attach to it. And is it possible, that all those
who are so basely treated among the Gauls, have had Lucifer with Mercury
in the houses of Saturn and the confines of Mars?
Chapter XXIV: Different Customs of Different Countries
“In the regions of Britain several men have one wife; in Parthia many
women have one husband; and each part of the world adheres to its own
manners and institutions. None of the Amazons have husbands, but, like
animals, they go out from their own territories once a year about the vernal
equinox, and live with the men of the neighboring tribe, observing a sort of
solemnity the while, and when they have conceived by them they return;
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and if they bring forth a male child, they cast him away, and rear only
females. Now, since the birth of all is at one season, it is absurd to suppose
that in the case of males Mars is at the time in equal portions with Saturn,
but never in the Genesis of females; and that they have not Mercury placed
with Venus in his own houses, so as to produce either painters, or sculptors,
or moneychangers; or in the houses of Venus, so that perfumers, or singers,
or poets might be produced. Among the Saracens, and Upper Libyans, and
Moors, and the dwellers about the mouths of the ocean, and also in the
remote districts of Germany, and among the Sarmatians and Scythians, and
all the tribes who dwell in the regions of the Pontic shore, and in the island
Chrysea, there is never found a moneychanger, nor a sculptor, nor a painter,
nor an architect, nor a geometrician, nor a tragedian, nor a poet. Can it be
therefore that the influence of Mercury and Venus must be wanting among
them?
Chapter XXV: Not Genesis, But Free Will
“The Medes alone in all the world throw men still breathing to be
devoured by dogs; yet they have not Mars with the Moon placed in Cancer
all through their daily Genesis. The Indians burn their dead and the wives of
the dead voluntarily offer themselves, and are burned with them. But all the
Indian women who are burned alive have not the Sun under the earth in
nightly Genesis, with Mars in the regions of Mars. Very many of the
Germans end their lives by the halter; but all have not therefore the Moon
with Hora begirt by Saturn and Mars. From all this it appears that the fear of
the laws bears sway in every country, and the freedom of will that is
implanted in man by the spirit complies with the laws; and Genesis can
neither compel the Seres to commit murder, nor the Brahmans to eat flesh,
nor the Persians to shun incest, nor the Indians to refrain from suttee9, nor
the Medes from being devoured by dogs, nor the Parthians from having
many wives, nor the women of Mesopotamia from preserving their chastity,
nor the Greeks from athletic exercises, nor the Gallic boys from being
abused; nor can it compel the barbarous tribes to be instructed in the
studies of the Greeks; but, as we have said, each tribe observes its own laws
according to free will, and annuls the decrees of Genesis by the strictness of
laws.
Chapter XXVI: Climates
“But someone skilled in the science of mathematics will say that Genesis
is divided into seven parts, which they call climates, and that over each
9 Concerning this practice in India, called “suttee” (sut-TEE), the living wife being cremated with the
husband’s corpse: Certain gentlemen from India, in the early 1960’s, described to this writer how
suttee had been practiced from ancient days in their country, but was at least reduced during the
British occupation and also discouraged and further reduced by their government after they had
gained their independence.
From the Journal of T. Flavius Clemens
215
climate one of the seven heavenly bodies bears rule; and that those diverse
laws to which we have referred are not given by men, but by those
dominant stars according to their will, and that that which pleases the star
is observed by men as a law. To this we will answer, in the first place, that
the world is not divided into seven parts; and in the second place, that if it
were so, we find many different laws in one part and one country; and
therefore there are neither seven according to the number of the heavenly
bodies, nor twelve according to the number of the signs, nor thirty-six
according to that of the divisions of ten degrees; but they are innumerable.
Chapter XXVII: Doctrine of “Climates” Untenable
“Moreover, we ought to remember the things that have been mentioned,
that in the one country of India there are both persons who feed on human
flesh, and persons who abstain even from the flesh of sheep, and birds, and
all living creatures; and that the Magusaei marry their mothers and
daughters not only in Persia, but that in every tribe where they dwell they
keep up their incestuous customs. Then, besides, we have mentioned also
innumerable tribes, which are wholly ignorant of the studies of literature,
and also some wise men have changed the laws themselves in several
places; and some laws have been voluntarily abandoned, on account of the
impossibility of observing them, or on account of their baseness. Assuredly
we can easily ascertain how many rulers have changed the laws and
customs of tribes that they have conquered, and subjected them to their
own laws. This is manifestly done by the Romans, who have brought under
the Roman law and the civil decrees almost the whole world, and all tribes
who formerly lived under various laws and customs of their own. It follows,
therefore, that the stars of the tribes that have been conquered by the
Romans have lost their climates and their portions.
Chapter XXVIII: Yahudai Customs
“I will add another thing that may satisfy even the most incredulous. All
the Yahudaïm who live under the Torah of Moshe circumcise their sons on
the eighth day without fail, and shed the blood of the tender infant. But no
one of the Goyim has ever submitted to this on the eighth day; and, on the
other hand, no one of the Yahudaïm has ever omitted it. How then will the
account of Genesis stand with this, since Yahudaïm live in all parts of the
world, mixed with Goyim, and on the eighth day suffer the cutting of a
member? And no one of the Goyim, but only they themselves, as I have said,
do this, induced to it not by the compulsion of any star, nor by the perfusion
of blood, but by the Torah that they observe. And in whatever part of the
world they are, this sign is familiar to them. But also the fact that one Name
is among them all, wherever they are, does this also come through Genesis?
And also that no child born among them is ever exposed, and that on every
seventh day they all rest, wherever they may be, and do not go upon a
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journey, and do not use fire? Why is it, then, that no one of the Yahudaïm is
compelled by Genesis to go on a journey, or to build, or to sell or buy
anything on that day?
Chapter XXIX: The Good News More Powerful Than “Genesis”
“But I will give a still stronger proof of the matters in hand. For, behold,
scarcely seven years have yet passed since the advent of the righteous and
Navi ̒Emet Y’shua, and in the course of these, the spiritually ignorant of all
tribes coming to Judaea, and moved both by the signs and miracles that they
saw, and by the grandeur of His doctrine, received His faith; and then going
back to their own countries, they rejected the Torahless rites of the Goyim,
and their incestuous marriages. In short, among the Parthians—as Thoma,
who is preaching the good news amongst them, has written to us—not
many now are addicted to polygamy; nor among the Medes do many throw
their dead to dogs; nor are the Persians pleased with intercourse with their
mothers, or incestuous marriages with their daughters; nor do the Susan
women practice the adulteries that were allowed them; nor has Genesis
been able to force those into crimes whom the teaching of truth restrained.
Chapter XXX: “Genesis” Inconsistent with YHWH’s Justice
“Behold, from the very matter in which we are now engaged draw an
inference, and from the circumstances in which we are now placed deduce a
conclusion, how, through a rumor only reaching the ears of men that a Navi
had appeared in Judaea to teach men with signs and miracles to worship
one Elohim, all were expecting with prepared and eager minds, even before
the coming of my master Kefa, that some one would announce to them what
He taught who had appeared. But lest I should seem to carry the
enumeration too far, I will tell you what conclusion ought to be drawn from
the whole. Since YHWH is righteous, and since He Himself made the nature
of men, how could it be that He should place Genesis in opposition to us,
which should compel us to sin, and then that He should punish us when we
do sin? Whence it is certain that YHWH punishes no sinner either in the
present life or in that to come, except because He knows that he could have
conquered, but neglected victory. For even in the present world He takes
vengeance upon men, as He did upon those who perished in the deluge,
who were all destroyed in one day, yea, in one hour, although it is certain
that they were not all born in one hour according to the order of Genesis.
But it is most absurd to say that it befalls us by nature to suffer evils, if sins
had not gone before.
Chapter XXXI: Value of Knowledge
“And therefore, if we desire salvation, we ought above all to seek after
knowledge, being sure that if our mind remain in ignorance, we will endure
not only the evils of Genesis, but also whatever other evils from without the
From the Journal of T. Flavius Clemens
217
demons may please, unless fear of Torah and of the judgment to come resist
all our desires, and check the violence of sinning. For even human fear does
much good, and also much evil, unknown to Genesis, as we have shown
above. Therefore our mind is subject to errors in a threefold manner: from
those things that come to us through evil custom; or from those lusts that
the body naturally stirs up in us; or from those that hostile powers incite us
to. But the mind has it in its own nature to oppose and fight against these,
when the knowledge of truth shines upon it, by which knowledge fear of the
judgment to come is imparted, which is a fit governor of the mind, and
which can recall it from the precipices of lusts. That these things, therefore,
are in our power, has been sufficiently stated.
Chapter XXXII: Stubborn Facts
“Now, old man, if you have any thing to say in answer to these things,
say on.” Then said the old man, “You have most fully argued, my son; but I,
as I said at first, am prevented by my own consciousness from according
assent to all this incomparable statement of yours. For I know both my own
Genesis and that of my wife, and I know that those things have been done
that our Genesis prescribed to each of us; and I cannot now be withdrawn
by words from those things that I have ascertained by facts and deeds. In
short, since I perceive that you are excellently skilled in this sort of learning,
hear the horoscope of my wife, and you will find the configuration whose
issue has occurred. For she had Mars with Venus above the centre, and the
Moon setting in the houses of Mars and the confines of Saturn. Now this
configuration leads women to be adulteresses, and to love their own slaves,
and to end their days in foreign travel and in waters. And this has so come
to pass. For she fell in love with her slave, and fearing at once danger and
reproach, she fled with him, and going abroad, where she satisfied her love,
she perished in the sea.”
Chapter XXXIII: An Approaching Recognition
Then I answered: “How know you that she cohabited with her slave
abroad, and died in his society?” Then the old man said: “I know it with
perfect certainty; not indeed that she was married to the slave, as indeed I
had not even discovered that she loved him. But after she was gone, my
brother gave me the whole story, telling me that first she had loved him, but
he, being honorable as a brother, would not pollute his brother’s bed with
the stain of incest. But she, being both afraid of me and unable to bear the
terrible reproaches (and yet she should not be blamed for that to which her
Genesis compelled her), pretended a dream, and said to me: ‘Some one
stood by me in a vision, who ordered me to leave the city without delay
with my twins.’ When I heard this, being anxious for her safety and that of
my sons, I immediately sent away her and the children, retaining with
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myself one who was younger. For this she said that he had permitted who
had given her warning in her sleep.”
Chapter XXXIV: The Other Side of the Story
Then I Clement, understanding that he perchance was my father, was
drowned in tears, and my brothers also were ready to rush forward and to
disclose the matter; but Kefa restrained them, saying: “Be quiet, until I give
you permission.” Therefore Kefa, answering, said to the old man: “What was
the name of your younger son?” And he said: “Clement.” Then Kefa: “If I will
this day restore to you your most chaste wife and your three sons, will you
believe that a modest mind can overcome unreasonable impulses, and that
all things that have been spoken by us are true, and that Genesis is
nothing?” Then said the old man: “As it is impossible for you to perform
what you have promised, so it is impossible that anything can take place
apart from Genesis.” Then says Kefa: “I wish to have all who are here
present as witnesses that I will this day hand over to you your wife, who is
living most chastely, with your three sons. And now take a token of these
things from this, that I know the whole story much more accurately than
you do; and I will relate the whole occurrences in order, both that you may
know them, and that those who are present may learn.”
Chapter XXXV: Revelations
When he had said this, he turned to the crowds, and thus began: “This
person whom you see, O men, in this poor garb, is a citizen of the city Rome,
descended of the stock of Caesar himself. His name is Faustinianus. He
obtained as his wife a woman of the highest rank, Matthidia by name. By
her he had three sons, two of whom were twins; and the one who was the
younger, whose name was Clement, is this man!” When he said this, he
pointed to me with his finger. “And his twin sons are these men, Niceta and
Aquila, the one of whom was formerly called Faustinus and the other
Faustus.” But as soon as Kefa pronounced our names, all the old man’s
limbs were weakened, and he fell down in a swoon. But we his sons rushed
to him, and embraced and kissed him, fearing that we might not be able to
recall his spirit. And while these things were going on, the people were
confounded with very wonder.
Chapter XXXVI: New Revelations
But Kefa ordered us to rise from embracing our father, lest we should
kill him; and he himself, laying hold of his hand, and lifting him up as from a
deep sleep, and gradually reviving him, began to set forth to him the whole
true record: how his brother had fallen in love with Matthidia, and how she,
being very modest, had been unwilling to inform her husband of his
brother’s illicit love, lest she should stir up hostility between the brothers,
and bring disgrace upon the family; and how she had wisely pretended a
From the Journal of T. Flavius Clemens
219
dream, by which she was ordered to depart from the city with her twin
sons, leaving the younger one with his father; and how on their voyage they
had suffered shipwreck through the violence of a storm; and how, when
they were cast upon an island called Antaradus, Matthidia was thrown by a
wave upon a rock, but her twin children were seized by pirates and carried
to Caesarea, and there sold to a Torah-observant woman, who treated them
as sons, and brought them up, and caused them to be educated as
gentlemen; and how the pirates had changed their names, and called the
one Niceta and the other Aquila; and how afterwards, through common
studies and acquaintanceship, they had adhered to Shimon; and how they
had turned away from him when they saw him to be a magician and a
deceiver, and had come to Zacchai; and how subsequently they had been
associated with himself; and how Clement also, setting out from the city for
the sake of learning the truth, had, through his acquaintance with Yosef
barNaba, come to Caesarea. and had become known to him, and had
adhered to him, and how he had been taught by him the faith of Y’shua; and
also how he had found and recognized his mother begging at Antaradus,
and how the whole island rejoiced at his recognition of her; and also
concerning her sojourn with her most chaste hostess, and the healing that
he had wrought upon her, and concerning the liberality of Clement to those
who had been kind to his mother; and how afterwards, when Niceta and
Aquila asked who the strange woman was, and had heard the whole story
from Clement, they cried out that they were her twin sons Faustinus and
Faustus; and how they had unfolded the whole history of what had befallen
them; and how afterwards, by the persuasion of Kefa himself, they were
presented to their mother with caution, lest she should die by the sudden
joy.
Chapter XXXVII: Another Recognition
But while Kefa was detailing these things in the hearing of the old man,
in a narrative that was most pleasing to the crowd, so that the hearers wept
through wonder at the events, and through compassion for sufferings
incident to humanity, my mother, hearing (I know not how) of the
recognition of my father, rushed into the middle of us in breathless haste,
crying out, and saying: “Where is my husband, my master Faustinianus, who
has been so long afflicted, wandering from city to city in search of me?”
While she shouted thus like one demented, and gazed around, the old man,
running up, began to embrace and hug her with many tears. And while
these things were going on, Kefa requested the crowds to disperse, saying
that it was unseemly to remain longer; but that opportunity must be
afforded them of seeing one another more privately. “But tomorrow,” said
he, “if any of you wish it, let them assemble to hear the word.”
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Chapter XXXVIII: “Malachim Unawares”
When Kefa had said this, the crowds dispersed; and when we also were
intending to go to our lodging, the master of the house said to us: “It is base
and immoral that such and so great men should stay in a hostelry, when I
have almost my whole house empty, and very many beds spread, and all
necessary things provided.” But when Kefa refused, the wife of the
householder prostrated herself before him with her children, and besought
him, saying, “I entreat you, stay with us.” But not even so did Kefa consent,
until the daughter of those people who asked him, who had been for a long
time vexed with an unclean spirit, and bound with chains, who had been
shut up in a closet, having had the demon expelled from her, and the door of
the closet opened, came with her chains and fell down at Kefa’s feet, saying:
“It is right, my master, that you keep my deliverance-feast here today, and
not sadden me or my parents.” But when Kefa asked what was the meaning
of her chains and of her words, her parents, gladdened beyond hope by the
recovery of their daughter, were, as it were, thunderstruck with
astonishment, and could not speak; but the servants who were in
attendance said: “This girl has been possessed of a demon from her seventh
year, and used to cut, and bite, and even to tear in pieces, all who attempted
to approach her, and this she has never ceased to do for twenty years till the
present time. Nor could any one heal her, or even approach her, for she
rendered many helpless, and even destroyed some; for she was stronger
than any man, being doubtless strengthened by the power of the demon.
But now, as you see, the demon has fled from your presence, and the doors
that were shut with the greatest strength have been opened, and she herself
stands before you in her sound mind, asking of you to make the day of her
recovery joyful both to herself and her parents, and to remain with them.”
When one of the servants had made this statement, and the chains of their
own accord were loosened from her hands and feet, Kefa, being sure that it
was by his means that soundness was restored to the girl, consented to
remain with them. And he ordered those also who had remained in the
lodging, with his wife, to come over; and every one of us having got a
separate bedchamber, we remained; and having taken food in the usual
manner, and given praises to YHWH, we went to sleep in our individual
apartments.
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Book X
Chapter I: Probation
But in the morning, after sunrise, I Clement, and Niceta and Aquila, along
with Kefa, came to the apartment in which my father and mother were
sleeping; and finding them still asleep, we sat down before the door, when
Kefa addressed us in such terms as these: “Listen to me, most beloved
fellow servants: I know that you have a great affection for your father;
therefore I am afraid that you will urge him too soon to take upon himself
the yoke of obedience, while he is not yet prepared for it; and to this he may
indeed consent, through his affection for you. But this is not to be depended
on; for what is done for the sake of men is not worthy of approval, and soon
falls to pieces. Therefore it seems to me, that you should permit him to live
for a year according to his own judgment; and during that time he may
travel with us, and while we are instructing others he may hear with
simplicity; and as he hears, if he has any right purpose of acknowledging the
truth, he will himself request that he may take up the yoke of Torah
observance; or if he do not please to take it, he may remain a friend. For
those who do not take it up heartily, when they begin not to be able to bear
it, not only cast off that which they had taken up, but by way of excuse, as it
were. For their weakness, they begin to speak evil of the way of truth and
obedience, and to malign those whom they have not been able to follow or
to imitate.”
Chapter II: A Difficulty
To this Niceta answered: “My master Kefa, I say nothing against your
right and good counsels; but I wish to say one thing, that thereby I may
learn something that I do not know. What if my father should die within the
year during which you recommend that he should be put off? He will go
down to Geh Hinnom helpless, and so be tormented for ever.” Then said
Kefa: “I embrace your kindly purpose towards your father, and I forgive you
in respect of things of which you are ignorant. For do you suppose that, if
any one is thought to have lived righteously, he will forthwith be saved? Do
you not think that he must be examined by Him who knows the secrets of
men, as to how he has lived righteously, whether it be done according to the
rule of the Goyim, obeying their institutions and laws; or for the sake of the
friendship of men; or merely from custom, or any other cause; or from
necessity, and not on account of righteousness itself, and for the sake of
Elohim? For those who have lived righteously, for the sake of Elohim alone
and His righteousness, they will come to ageless rest, and will receive the
perpetuity of the heavenly malkuth. For salvation is not attained by force,
but by liberty; and not through the favor of men, but by the faith of Elohim.
Then, besides, you ought to consider that YHWH knows things beforehand,
and knows whether this man is one of His. But if He knows that he is not,
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what will we do with respect to those things that have been determined by
Him from the beginning? But wherein I can, I give counsel: when he is
awake, and we sit down together, then do you, as if you wished to learn
something, ask a question about those matters that it is small for him to
learn; and while we speak to one another, he will gain instruction. But yet
wait first to see if he himself asks anything; for if he does so, the occasion of
discourse will be all the more fit. But if he does not ask anything, let us by
turns put questions to one another, wishing to learn something, as I have
said. Such is my judgment. State what is yours.”
Chapter III: A Suggestion
And when we had commended his right counsel, I Clement said: “In all
things, the end for the most part looks back upon the beginning, and the
issue of things is similar to their commencement. I hope, therefore, with
respect to our father also, since YHWH by your means has given a good
beginning, that He will bestow also an ending suitable to the beginning, and
worthy of Himself. However, I make this suggestion, that if, as you have
said, we begin to speak, in presence of my father, as if for the purpose of
discussing some subject, or learning something from one another, you, my
master Kefa, ought not to occupy the place of one who has anything to
learn; for if he see this, he will rather be offended. For he is convinced that
you fully know all things, as indeed you do. How then will it be, if he sees
you pretending ignorance? This, as I have said, will rather hurt him, being
ignorant of your design. But if we brothers, while we converse among
ourselves, are in any doubt, let a fitting solution be given by you to our
inquiry. For if he sees even you hesitating and doubting, then truly he will
think that no one has knowledge of the truth.”
Chapter IV: Free Inquiry
To this Kefa answered: “Let us not concern ourselves about this; and if
indeed it is fitting that he enter the gate of life, YHWH will afford a fitting
opportunity; and there will be a beginning from Elohim, and not from man.
And therefore, as I have said, let him journey with us, and hear our
discussions; but because I saw you in haste, therefore I said that
opportunity must be sought; and when Elohim will give it, do you comply
with my advice in what I will say.” While we were thus talking, a boy came
to tell us that our father was now awake; and when we were intending to go
in to him, he himself came to us, and saluting us with a kiss, after we had sat
down again, he said: “Is it permitted to one to ask a question, if he wishes it;
or is silence enforced, after the manner of the Pythagoreans?” Then said
Kefa: “We do not compel those who come to us either to keep silence
continually, or to ask questions; but we leave them free to do as they will
knowing that he who is anxious about his salvation, if he feels pain in any
part of his being, does not suffer it to be silent. But he who neglects his
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salvation, no advantage is conferred upon him if he is compelled to ask,
excepting this only, that he may seem to be earnest and diligent. So, if you
need an answer to your question, ask on.”
Chapter V: Good and Evil
Then the old man said: “There is a saying very prevalent among the
Greek philosophers to the effect that there is in reality neither good nor evil
in the life of man; but that men call things good or evil as they appear to
them, prejudiced by the use and custom of life. For not even murder is
really an evil, because it sets the spirit free from the bonds of the flesh.
Further, they say that even just judges put to death those who commit
crimes; but if they knew homicide to be an evil, just men would not do that.
Neither do they say that adultery is an evil; for if the husband does not
know, or does not care, there is, they say, no evil in it. But neither, say they,
is theft an evil; for it takes away what one does, not possession from
another who has it. And, indeed, it ought to be taken freely and openly; but
in that it is done secretly, that is rather a reproof of his inhumanity from
whom it is secretly taken. For all men ought to have the common use of all
things that are in this world; but through injustice one says that this is his,
and another that that is his, and so division is caused among men. In short, a
certain man, the wisest among the Greeks, knowing that these things are so,
says that friends should have all things common. Now, in all things
unquestionably wives are included. He says also that, as the air and the
sunshine cannot be divided, so neither ought other things to be divided,
which are given in this world to all to be possessed in common, but should
be so possessed. But I wished to say this, because I am desirous to turn to
well doing, and I cannot act well unless I first learn what is good; and if I can
understand that, I will thereby perceive what is evil, that is, opposite to
good.
Chapter VI: Kefa’s Authority
“But I should like that one of you, and not Kefa, should answer what I
have said; for it is not fitting to take words and instruction at his hand, with
questions; but when he gives a deliverance on any subject, that should be
held without answering again. And therefore let us keep him as an umpire;
so that if at any time our discussion does not come to an issue, he may
declare what seems good to him, and so give an undoubted end to doubtful
matters. And now therefore I could believe, content with his sole opinion, if
he expressed any opinion; and this is what I will do at last. Yet I wish first to
see if it is possible by discussion to find what is sought. My wish therefore is
that Clement should begin first, and should show if there is any good or evil
in substance or in actions.”
Chapter VII: Clement’s Argument
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To this I answered: “Since indeed you wish to learn from me if there is
any good or evil in nature or in act, or whether it is not rather that men,
prejudiced by custom, think some things to be good, and others to be evil,
forasmuch as they have made a division among themselves of common
things, which ought, as you say, to be as common as the air and the
sunshine; I think that I ought not to bring before you any statements from
any other quarter than from those studies in which you are well versed, and
that you support, so that what I say you will receive without hesitation. You
assign certain boundaries of all the elements and the heavenly bodies, and
these, you say, meet in some without hurt, as in marriages; but in others
they are hurtfully united, as in adulteries. And you say that some things are
general to all, but other things do not belong to all, and are not general. But
not to make a long discussion, I will speak briefly of the matter. The earth
that is dry is in need of the addition and admixture of water, that it may be
able to produce fruits, without which man cannot live: this is therefore a
legitimate conjunction. On the contrary if the cold of hoarfrost be mixed
with the earth, or heat with the water, a conjunction of this sort produces
corruption; and this, in such things, is adultery.”
Chapter VIII: Admitted Evils
Then my father answered: “But as the harmfulness of an inharmonious
conjunction of elements or stars is immediately betrayed, so ought also
adultery to he immediately shown that it is an evil.” Then I: “First tell me
this, whether, as you yourself have confessed, evils are produced from
incongruous and inharmonious mixture; and then after that we will inquire
into the other matter.” Then my father said: “The nature of things is as you
say, my son.” Then I answered: “Since, then, you wish to learn of these
things, see how many things there are that no one doubts to be evils. Do you
think that a fever, a fire, sedition, the fall of a house, murder, prisons, racks,
pains, mournings, and such like, are evils?” Then said my father: “It is true,
my son, that these things are evil, and very evil; or, at all events, whoever
denies that they are evil, let him suffer them!”
Chapter IX: Existence of Evil on Astrological Principles
Then I answered: “Since, therefore, I have to deal with one who is skilled
in astrological science, I will treat the matter with you according to that
science, that, taking my method from those things with which you are
familiar, you may the more readily acquiesce. Listen now, therefore: you
confess that those things that we have mentioned are evils, such as fevers,
conflagrations, and such like. Now these, according to you, are said to be
produced by malignant stars, such as the humid Saturn and the hot Mars;
but things contrary to these are produced by benignant stars, such as the
temperate Jupiter and the humid Venus. Is it not so?” My father answered:
“It is so, my son; and it cannot be otherwise.” Then said I: “Since you say,
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therefore, that good things are produced by good stars—by Jupiter and
Venus, for example—let us see what is the product where any one of the
evil stars is mixed with the good, and let us understand that that is evil. For
you lay it down that Venus makes marriages, and if she have Jupiter in her
configuration she makes the marriages chaste; but if Jupiter be not
regarding, and Mars be present, then you pronounce that the marriages are
corrupted by adultery.” Then said my father: “It is even so.” Then I
answered: “Therefore adultery is an evil, seeing that it is committed
through the admixture of evil stars; and, to state it in a word all things that
you say that the good stars suffer from the mixture of evil stars are
undoubtedly to be pronounced to be evil. Those stars, therefore, by whose
admixture we have said that fevers, configurations, and other such like evils
are produced, those, according to you, work also murders, adulteries, thefts,
and also produce haughty and stolid men.”
Chapter X: How to Make Progress
Then my father said: “Truly you have shown briefly and incomparably
that there are evils in actions; but still I should wish to learn this: how
Elohim justly judges those who sin, as you say, if Genesis compels them to
sin?” Then I answered: “I am afraid to speak anything to you, my father,
because it becomes me to hold you in all honor, else I have an answer to
give you, if it were becoming.” Then says my father: “Speak what occurs to
you, my son; for it is not you, but the method of inquiry, that does the
wrong, as a modest woman to an incontinent man, if she is indignant for her
safety and her honor.” Then I answered “If we do not hold by the principles
that we have acknowledged and confessed, but if those things that have
been defined are always loosened by forgetfulness, we will seem to be
weaving Penelope’s web, undoing what we have done. And therefore we
ought either not to acquiesce too easily, before we have diligently examined
the doctrine propounded; or if we have once acquiesced, and the
proposition has been agreed to, then we ought to keep by what has been
once determined, that we may go on with our inquiries respecting other
matters.” And my father said: “You say well, my son; and I know why you
say this: it is because in the discussion yesterday on natural causes, you
showed that some malignant power, transferring itself into the order of the
stars, excites the lusts of men, provoking them in various ways to sin, yet
not compelling or producing sins.” To this I answered: “It is well that you
remember it; and yet, though you to remember it, you have fallen into
error.” Then said my father: “Pardon me, my son; for I have not yet much
practice in these things: for indeed your discourses yesterday, by their
truth, shut me up to agree with you; yet in my consciousness there are, as it
were, some remains of fevers, which for a little hold me back from faith, as
from health. For I am distracted, because I know that many things, yes,
almost all things, have befallen me according to Genesis.”
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Chapter XI: Test of Astrology
Then I answered: “I will therefore tell you, my father, what is the nature
of mathematics, and do you act according to what I tell you. Go to a
mathematician, and tell him first that such and such evils have befallen you
at such a time, and that you wish to learn of him whence, or how, or through
what stars they have befallen you. He will no doubt answer you that a
malignant Mars or Saturn has ruled your times, or that some one of them
has been periodic; or that some one has regarded you diametrically, or in
conjunction, or centrally; or some such answer will he give, adding that in
all these some one was not in harmony with the malignant one, or was
invisible, or was in the figure, or was beyond the division, or was eclipsed,
or was not in contact, or was among the dark stars; and many other like
things will he answer, according to his own reasons, and will condescend
upon particulars. After him go to another mathematician, and tell him the
opposite, that such and such good came to you at that time, mentioning to
him the same time, and ask him from what parts of your Genesis this good
has come to you, and take care, as I said, that the times are the same with
those about which you asked concerning evils. And when you have deceived
him concerning the times, see what figures he will invent for you, by which
to show that good things ought to have befallen you at those very times. For
it is impossible for those treating of the Genesis of men not to find in every
quarter, as they call it, of the heavenly bodies, some stars favorably placed,
and some unfavorably; for the circle is equally complete in every part,
according to mathematics, admitting of diverse and various causes, from
which they can take occasion of saying whatever they please.
Chapter XII: Astrology Baffled by Free Will
“For, as usually is the case when the slow of understanding see
unfavorable dreams and can make nothing certain out of them, when any
event occurs, then they adapt what they saw in the dream to what has
occurred; so also is mathematics. For before anything is past, nothing is
declared with certainty; but afterwards they gather the causes of the event.
And thus often, when they have been at fault, and the thing has fallen out
otherwise, they take the blame to themselves, saying that it was such and
such a star that opposed, and that they did not see it; not knowing that their
error does not proceed from their unskillfulness in their art, but from the
inconsistency of the whole system. For they do not know what those things
are that we indeed desire to do, but in regard to which we do not indulge
our desires. But we who have learned the reason of this mystery know the
cause, since, having freedom of will, we sometimes oppose our desires, and
sometimes yield to them. And therefore the issue of human doings is
uncertain, because it depends upon freedom of will. For a mathematician
can indeed indicate the desire that a malignant power produces; but
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whether the acting or the issue of this desire will be fulfilled or not, no one
can know before the accomplishment of the thing, because it depends upon
freedom of will. And this is why ignorant astrologers have invented to
themselves the talk about climacterics as their refuge in uncertainties, as
we showed fully yesterday.
Chapter XIII: People Admitted
“If you have anything that you wish to say to this, say on.” Then my
father: “Nothing can be more true, my son, than what you have stated.” And
while we were thus speaking among ourselves, some one informed us that a
great multitude of people were standing outside, having assembled for the
purpose of hearing. Then Kefa ordered them to be admitted, for the place
was large and convenient. And when they had come in, Kefa said to us: “If
any one of you wishes, let him address the people and discourse concerning
idolatry.” To whom I Clement answered: “Your great benignity and
gentleness and patience towards all encourages us, so that we dare speak in
your presence, and ask what we please; and therefore, as I said, the
gentleness of your disposition invites and encourages all to undertake the
precepts of saving doctrine. This I never saw before in any one else, but in
you only, with whom there is neither envy nor indignation. Or what do you
think?”
Chapter XIV: No Man Has Universal Knowledge
Then Kefa said: “These things come not only from envy or indignation;
but sometimes there is bashfulness in some persons, fearing that they may
not be able to answer fully the questions that may be proposed, and so they
avoid the discovery of their want of skill. But no one ought to be ashamed of
this, because there is no man who ought to profess that he knows all things;
for there is only One who knows all things, even He who also made all
things. For if our Master declared that He knew not the day and the hour
whose signs even He foretold, and referred the whole to the Father, how
will we account it disgraceful to confess that we are ignorant of some
things, since in this we have the example of our Master? But this only we
profess, that we know those things that we have learned from the Navi
̒Emet; and that those things have been delivered to us by the Navi ̒Emet,
which He judged to be sufficient for human knowledge.”
Chapter XV: Clement’s Disclosure
Then I Clement went on to speak thus: “At Tripolis, when you were
disputing against the Goyim, my master Kefa, I greatly wondered at you,
that although you were instructed by your father according to the fashion of
the Hebrews and in observances of your own Torah and were never
polluted by the studies of Greek learning, you argued so magnificently and
so incomparably; and that you even touched upon some things concerning
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the histories of the false elohim, which are usually declaimed in the
theatres. But as I perceived that their fables and blasphemies are not so
well known to you, I will discourse upon these in your hearing, repeating
them from the very beginning, if it please you.” Then says Kefa: “Say on; you
do well to assist my preaching.” Then said I: “I will speak, therefore, because
you order me, not by way of teaching you, but of making public what foolish
opinions the Goyim entertain of the false elohim.”
Chapter XVI: Would that All Elohim’s People Were Naviïm
But when I was about to speak, Niceta, biting his lip, beckoned to me to
be silent. And when Kefa saw him, he said: “Why would you repress his
liberal disposition and noble nature, that you would have him be silent for
my honor, which is nothing? Or do you not know, that if all tribes, after they
have heard from me the preaching of the truth, and have believed, would
betake themselves to teaching, they would gain the greater kavod for me, if
indeed you think me desirous of glory? For what so glorious as to prepare
talmidim for Moshiach, not who will be silent, and will be saved alone, but
who will speak what they have learned, and will do good to others? I wish
indeed that both you, Niceta, and you beloved Aquila, would aid me in
preaching the word of Elohim, and the rather because those things in which
the Goyim err are well known to you; and not you only, but all who hear me,
I wish, as I have said, so to hear and to learn, that they may be able also to
teach: for the world needs many helpers, by whom men may be recalled
from error.” When he had spoken thus, he said to me: “Go on then, Clement,
with what you have begun.”
Chapter XVII: Goyim Cosmogony
And I immediately rejoined: “Seeing that when you were disputing at
Tripolis, as I said, you discoursed much concerning the elohim of the Goyim
profitably and convincingly, I desire to set forth in your presence the
ridiculous legends concerning their origin, both that you may not be
unacquainted with the falsehood of this vain superstition, and that the
hearers who are present may know the disgraceful character of their error.
The wise men, then, who are among the Goyim, say that first of all things
was chaos, and that this, through a long time solidifying its outer parts,
made bounds to itself and a sort of foundation being gathered, as it were,
into the manner and form of a huge egg, within which, in the course of a
long time, as within the shell of the egg, there was cherished and vivified a
certain animal; and that afterwards, that huge globe being broken, there
came forth a certain kind of man of double sex, which they call masculofeminine.
This they called Phanetas, from appearing, because when it
appeared, they say, and then also light shone forth. And from this, they say
that there were produced substance, prudence, motion, and coming
together, and from these the skies and the earth were made. From the
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heaven they say that six males were produced, whom they call Titans; and
in like manner, from the earth six females, whom they called Titanides. And
these are the names of the males who sprang from the heaven: Oceanus,
Coeus, Crios, Hyperion, Iapetus, and Chronos, who amongst us is called
Saturn. In like manner, the names of the females who sprang from the earth
are these: Theia, Rhea, Themis, Mnemosyne, Tethys, and Hebe.
Chapter XVIII: Family of Saturn
“Of all these, the firstborn of the heaven took to wife the firstborn of
earth; the second the second, and in like manner all the rest. The first male,
therefore, who had married the first female, was on her account drawn
downwards; but the second female rose upwards, by reason of him to
whom she was married; and so each doing in their order, remained in those
places that fell to their share by the nuptial lot. From their intercourse they
assert that innumerable others sprang. But of these six males, the one who
is called Saturn received in marriage Rhea, and having been warned by a
certain oracle that he who should be born of her should be more powerful
than himself, and should drive him from his kingdom, he determined to
devour all the sons that should be born to him. First, then, there is born to
him a son called Hades, who amongst us is called Orcus; and him, for the
reason we have just stated, he took and devoured. After him he begot a
second son, called Neptune; and him he devoured in like manner. Last of all,
he begot him whom they call Jupiter; but him his mother Rhea pitying, by
stratagem withdrew from his father when he was about to devour him. And
first, indeed, that the crying of the child might not be noticed, she made
certain Corybantes strike cymbals and drums, that by the deafening sound
the crying of the infant might not be heard.
Chapter XIX: Their Destinies
“But when he understood from the lessening of her belly that her child
was born, he demanded it, that he might devour it; then Rhea presented
him with a large stone, and told him that that was what she had brought
forth. And he took it, and swallowed it; and the stone, when it was
devoured, pushed and drove forth those sons whom he had formerly
swallowed. Therefore Orcus, coming forth first, descended, and occupies
the lower, that is, the infernal regions. The second, being above him—he
whom they call Neptune—is thrust forth upon the waters. The third, who
survived by the artifice of his mother Rhea, she put upon a she-goat and
sent into heaven.
Chapter XX: Doings of Jupiter
“But enough of the old wife’s fables and genealogy of the Goyim; for it
were endless if I should set forth all the generations of those whom they call
elohim, and their immoral doings. But by way of example, omitting the rest,
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I will detail the immoral deeds of him only whom they hold to be the
greatest and the chief, and whom they call Jupiter. For they say that he
possesses heaven, as being superior to the rest; and he, as soon as he grew
up, married his own sister, whom they call Juno, in which truly he at once
becomes like a beast. Juno bears Vulcan; but, as they relate, Jupiter was not
his father. However, by Jupiter himself she became mother of Medea; and
Jupiter having received a response that one who should be born of her
should be more powerful than himself, and should expel him from his
kingdom, took her and devoured her. Again Jupiter produced Minerva from
his brain, and Bacchus from his thigh. After this, when he had fallen in love
with Thetis, they say that Prometheus informed him that, if he lay with her,
he who should be born of her should be more powerful than his father; and
for fear of this, he gave her in marriage to one Peleus. Subsequently he had
intercourse with Persephone, who was his own daughter by Ceres and by
her be begot Dionysius, who was torn in pieces by the Titans. But calling to
mind, it is supposed that his own father Saturn might beget another son,
who might be more powerful than himself, and might expel him from the
kingdom, he went to war with his father, along with his brothers the Titans;
and having beaten them, he at last threw his father into prison, and cut off
his genitals, and threw them into the sea. But the blood that flowed from the
wound, being mixed with the waves, and turned into foam by the constant
churning, produced her whom they call Aphrodite, and whom with us they
call Venus. From his intercourse with her who was thus his own sister, they
say that this same Jupiter begot Cypris, who, they say, was the mother of
Cupid.
Chapter XXI: A Black Catalogue
“Thus much of his incests; I will now speak of his adulteries. He defiled
Europa, the wife of Oceanus, of whom was born Dodonaeus; Helen, the wife
of Pandion, of whom Musaeus; Eurynome, the wife of Asopus, of whom
Ogygias; Hermione, the wife of Oceanus, of whom the Graces, Thalia,
Euphrosyne, Aglaia; Themis, his own sister, of whom the Hours, Eurynomia,
Dice, Irene; Themisto, the daughter of Inachus, of whom Arcas; Idaea, the
daughter of Minos, of whom Asterion; Phoenissa, the daughter of Alphion,
of whom Eudymion; Io, the daughter of Inachus, of whom Epaphus;
Hippodamia and Isione, daughters of Danaus, of whom Hippodamia was the
wife of Olenus, and Isione of Orchomenus or Chryses; Carme, the daughter
of Phoenix, of whom was born Britomartis, who was an attendant of Diana;
Callisto, the daughter of Lycaon, of whom Orcas; Lybee, the daughter of
Munantius, of whom Belus; Latona, of whom Apollo and Diana; Leandia, the
daughter of Enrymedon, of whom Coron; Lysithea, the daughter of Evenus,
of whom Helenus; Hippodamia, the daughter of Bellerophon, of whom
Sarpedon; Megaclite, the daughter of Macarius, of whom Thebe and Locrus;
Niobe, the daughter of Phoronens, of whom Argus and Pelasgus; Olympias,
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the daughter of Neoptolemus, of whom Alexander; Pyrrha, the daughter of
Prometheus, of whom Helmetheus; Protogenia and Pandora, daughters of
Deucalion, of whom he begot Aethelius, and Dorus, and Melera, and
Pandorus; Thaicrucia, the daughter of Proteus, of whom was born
Nympheus; Salamis, the daughter of Asopus, of whom Saracon; Taygete,
Electra, Maia, Plutide, daughters of Atlas, of whom respectively he begot
Lacedaemon, Dardanus. Mercury, and Tantalus; Phthia, the daughter of
Phoroneus, of whom be begot Achaeus; Chonia, the daughter of Aramnus, of
whom he begot Lacon; Chalcea, a nymph, of whom was born Olympus;
Charidia, a nymph, of whom Alcanus; Chloris, who was the wife of Ampycus,
of whom Mopsus was born; Cotonia, the daughter of Lesbus, of whom
Polymedes; Hippodamia, the daughter of Anicetus; Chrysogenia, the
daughter of Peneus, of whom was born Thissaeus.
Chapter XXII: Vile Transformation of Jupiter
“There are also innumerable adulteries of his of which no offspring was
the result, which it would be tedious to enumerate. But amongst those
whom we have mentioned, he violated some being transformed, like a
magician. In short, he seduced Antiope, the daughter of Nycteus, when
turned into a satyr, and of her were born Amphion and Zethus; Alemene,
when changed into her husband Amphitryon, and of her was born Hercules;
Aegina, the daughter of Asopus, when changed into an eagle, of whom
Aeacus was born. So also he defiled Ganymede, the son of Dardanus, being
changed into an eagle; Manthea, the daughter of Phocus, when changed into
a bear, of whom was born Arctos; Danae, the daughter of Acrisius, being
changed into gold, of whom Perseus; Europa, the daughter of Phoenix,
changed into a bull, of whom were born Minos, Rhadamanthus, and
Sarpedon; Eurymedusa, the daughter of Achelaus, being changed into an
ant, of whom Myrmidon; Thalia, the nymph, being changed into a vulture, of
whom were born the Palisci, in Sicily; Imandra, the daughter of Geneanus,
at Rhodes, being changed into a shower; Cassiopeia, being changed into her
husband Phoenix, and of her was born Anchinos; Leda, the daughter of
Thestius, being changed into a swan, of whom was born Helen; and again
the same, being changed into a star, and of her were born Castor and Pollux;
Lamia, being changed into a lapwing; Mnemosyne, being changed into a
shepherd, of whom were born the nine Muses; Nemesis, being changed into
a goose; the Cadmian Semele, being changed into fire, and of her was born
Dionysius. By his own daughter Ceres he begot Persephone, whom also
herself he defiled, being changed into a dragon.
Chapter XXIII: Why an Elohim?
“He also committed adultery with Europa, the wife of his own uncle
Oceanus, and with her sister Eurynome, and punished their father; and he
committed adultery with Plute, the daughter of his own son Atlas, and
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condemned Tantalus, whom she bore to him. Of Larisse, the daughter of
Orchomenus, he begot Tityon, whom also he consigned to punishment. He
carried off Dia, the wife of his own son Ixion, and subjected him to perpetual
punishment; and almost all the sons who sprang from his adulteries he put
to violent deaths; and indeed the sepulchers of almost all of them are well
known. Yea, the sepulcher of this parricide himself, who destroyed his
uncles and defiled their wives, who committed whoredom with his sisters,
this magician of many transformations, is shown among the Cretans, who,
although they know and acknowledge his horrid and incestuous deeds, and
tell them to all, yet are not ashamed to confess him to be an elohim. Whence
it seems to me to be wonderful, yea, exceeding wonderful, how he who
exceeds all men in immorality and crimes, has received that devoted and
good name that is above every name, being called the father of Elohim and
men; unless he who rejoices in the evils of men has persuaded evil,
miserable spirits to confer honor above all others upon him whom he saw
to excel all others in crimes, in order that he might allure all to the imitation
of his evil deeds.
Chapter XXIV: Folly of Polytheism
“But also the sepulchers of his sons, who are regarded amongst these as
Elohim, are openly pointed out, one in one place, and another in another:
that of Mercury at Hermopolis; that of the Cyprian Venus at Cyprus; that of
Mars in Thrace; that of Bacchus at Thebes, where he is said to have been
torn in pieces; that of Hercules at Tyre, where he was burnt with fire; that of
Aesculapius in Epidaurus. And all these are spoken of, not only as men who
have died, but as immoral men who have been punished for their crimes;
and yet they are adored as Elohim by foolish men.
Chapter XXV: Dead Men Deified
“But if they choose to argue, and affirm that these are rather the places
of their birth than of their burial or death, the former and ancient doings
will be convicted from those at hand and still recent, since we have shown
that they worship those whom they themselves confess to have been men,
and to have died, or rather to have been punished; as the Syrians worship
Adonis, and the Mitsrayim Osiris; the Trojans, Hector; Achilles is
worshipped at Leuconesus, Patroclus at Pontus, Alexander the Macedonian
at Rhodes; and many others are worshipped, one in one place and another
in another, whom they do not doubt to have been dead men. Whence it
follows that their predecessors also, falling into a like error, conferred
divine honor upon dead men, who may have had some power or some skill,
and especially if they had stupefied stolid men by magical fantasies.
Chapter XXVI: Metamorphoses
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“Hence there has now been added, that the poets also adorn the
falsehoods of error by elegance of words, and by sweetness of speech
persuade that mortals have been made immortal; yea more, they say that
men are changed into stars, and trees, and animals, and flowers, and birds,
and fountains, and rivers. And but that it might seem to be a waste of words,
I could even enumerate almost all the stars, and trees, and fountains, and
rivers, which they assert to have been made of men; yet, by way of example,
I will mention at least one of each class. They say that Andromeda, the
daughter of Cepheus, was turned into a star; Daphne, the daughter of the
river Lado, into a tree; Hyacinthus, beloved of Apollo, into a flower; Callisto
into the constellation that they call Arctos; Progne and Philomela, with
Tereus, into birds; that Thysbe in Cilicia was dissolved into a fountain; and
Pyramus, at the same place, into a river. And they assert that almost all the
stars, trees, fountains, and rivers, flowers, animals, and birds, were at one
time human beings.”
Chapter XXVII: Inconsistency of Polytheists
But Kefa, when he heard this, said: “According to them, then, before men
were changed into stars, and the other things that you mention, the heaven
was without stars and the earth without trees and animals; and there were
neither fountains, nor rivers, nor birds. And without these, how did those
men themselves live, who afterwards were changed into them, since it is
evident that, without these things, men could not live upon the earth?” Then
I answered: “But they are not even able to observe the worship of their own
elohim consistently; for every one of those whom they worship has
something dedicated to himself, from which his worshippers ought to
abstain: as they say the olive is dedicated to Minerva, the she-goat to
Jupiter, seeds to Ceres, wine to Bacchus, water to Osiris, the ram to
Hammon, the stag to Diana, the fish and the dove to the demon of the
Syrians, fire to Vulcan; and to each one, as I have said, is there something
specifically set apart, from which the worshippers are bound to abstain, for
the honor of those to whom they are set apart. But were one abstaining
from one thing, and another from another, by doing honor to one of the
elohim, they incur the anger of all the rest; and therefore, if they would
conciliate them all, they must abstain from all things for the honor of all, so
that, being self-condemned by a just sentence before the day of judgment,
they should perish by a most wretched death through starvation.
Chapter XXVIII: Buttresses of the Goyim
“But let us return to our purpose. What reason is there, yea, rather, what
madness possesses the minds of men, that they worship and adore as a god,
a man whom they not only know to be disobedient, immoral, profane—I
mean Jupiter—incestuous, a parricide, an adulterer, but even proclaim him
publicly as such in their songs in the theatres? Or if by means of these deeds
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he has deserved to be a god, and then also, when they hear of any
murderers, adulterers, parricides, incestuous persons, they ought to
worship them also as elohim. But I cannot understand why they venerate in
him what they execrate in others.” Then Kefa answered: “Since you say that
you cannot understand it, learn of me why they venerate immorality in him.
In the first place, it is that, when they themselves do like deeds, they may
know that they will be acceptable to him, inasmuch as they have but
imitated him in his immorality. In the second place, because the ancients
have left these things skillfully composed in their writings, and elegantly
engrafted in their verses. And now, by the aid of youthful education, since
the knowledge of these things adheres to their tender and simple minds, it
cannot without difficulty be torn from them and cast away.”
Chapter XXIX: Allegories
When Kefa had said this, Niceta answered: “Do not suppose, my master
Kefa, but that the learned men of the Goyim have certain plausible
arguments, by which they support those things that seem to be
blameworthy and disgraceful. And this I state, not as wishing to confirm
their error (for far be it from me that such a thing should ever come into my
thought); but yet I know that there are amongst the more intelligent of
them certain defenses, by which they are accustomed to support and color
over those things that seem to be absurd. And if it please you that I should
state some of them—for I am to some extent acquainted with them—I will
do as you order me.” And when Kefa had given him leave, Niceta proceeded
as follows.
Chapter XXX: Cosmogony of Orpheus
“All the literature among the Greeks that is written on the subject of the
origin of antiquity is based upon many authorities, but especially two,
Orpheus and Hesiod. Now their writings are divided into two parts, in
respect of their meaning—that is the literal and the allegorical; and the
vulgar crowd has flocked to the literal—but all the eloquence of the
philosophers and learned men is expended in admiration of the allegorical.
It is Orpheus, then, who says that at first there was chaos, ageless,
unbounded, unproduced, and that from it all things were made. He says that
this chaos was neither darkness nor light, neither moist nor dry, neither hot
nor cold, but that it was all things mixed together, and was always one
unformed mass; yet that at length, as it were after the manner of a huge egg,
it brought forth and produced from itself a certain double form, which had
been wrought through immense periods of time, and which they call
masculo-feminine, a form concrete from the contrary admixture of such
diversity; and that this is the principle of all things, which came of pure
matter, and which, coming forth, effected a separation of the four elements,
and made heaven of the two elements that are first, fire and air, and earth of
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the others, earth and water; and of these he says that all things now are
born and produced by a mutual participation of them. So much for Orpheus.
Chapter XXXI: Hesiod’s Cosmogony
“But to this Hesiod adds, that after chaos the heaven and the earth were
made immediately, from which he says that those eleven were produced
(and sometimes also he speaks of them as twelve) of whom he makes six
males and five females. And these are the names that he gives to the males:
Oceanus, Coeus, Crius, Hyperion, Iapetus, and Chronos, who is also called
Saturn. Also the names of the females are: Theia, Rhea, Themis,
Mnemosyne, and Tethys. And these names they thus interpret allegorically.
They say that the number is eleven or twelve: that the first is nature itself,
which also they would have to be called Rhea, from Flowing; and they say
that the other ten are her accidents, which also they call qualities; yet they
add a twelfth, namely Chronos, who with us is called Saturn, and him they
take to be time. Therefore they assert that Saturn and Rhea are time and
matter; and these, when they are mixed with moisture and dryness, heat
and cold, produce all things.
Chapter XXXII: Allegorical Interpretation
“She therefore (Rhea, or nature), it is said, produced, as it were, a certain
bubble that had been collecting for a long time; and it being gradually
collected from the spirit that was in the waters, swelled, and being for some
time driven over the surface of matter, from which it had come forth as
from a womb, and being hardened by the rigor of cold, and always
increasing by additions of ice, at length was broken off and sunk into the
deep, and drawn by its own weight, went down to the infernal regions; and
because it became invisible it was called Hades, and is also named Orcus or
Pluto. And since it was sunk from the top to the bottom, it gave place to the
moist element to flow together; and the grosser part, which is the earth,
was laid bare by the retirement of the waters. They say, therefore, that this
freedom of the waters, which was formerly restrained by the presence of
the bubble, was called Neptune after the bubble attained the lowest place.
After this, when the cold element had been sucked down to the lower
regions by the concretion of the icy bubble, and the dry and the moist
element had been separated, there being now no hindrance, the warm
element rushed by its force and lightness to the upper regions of the air,
being borne up by wind and storm. This storm, therefore, which in Greek is
called kataigio, they called Aegis—that is, a she-goat; and the fire that
ascended to the upper regions they called Jupiter; so they say that he
ascended to Olympus riding on a she-goat.
Chapter XXXIII: Allegory of Jupiter, Etc.
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“Now this Jupiter the Greeks would have to be called from his living, or
giving life, but our people from his giving succor. They say, therefore, that
this is the living substance, which, placed in the upper regions, and drawing
all things to itself by the influence of heat, as by the convolution of the brain,
and arranging them by the moderation of a certain tempering, is said from
his head to have produced wisdom, whom they call Minerva, who was
called Athena by the Greeks on account of her immortality; who, because
the father of all created all things by his wisdom, is also said to have been
produced from his head, and from the principal place of all, and is
represented as having formed and adorned the whole world by the
regulated admixture of the elements. Therefore the forms that were
impressed upon matter, that the world might be made, because they are
constrained by the force of heat, are said to be held together by the energy
of Jupiter. And since there are enough of these, and they do not need
anything new to be added to them, but each thing is repaired by the
produce of its own seed, the hands of Saturn are said to be bound by
Jupiter; because, as I have said, time now produces from matter nothing
new: but the warmth of seeds restores all things according to their kinds;
and no birth of Rhea—that is, no increase of flowing matter—ascends
further. And therefore they call that first division of the elements the
mutilation of Saturn, because he cannot any more produce a world.
Chapter XXXIV: Other Allegories
“And of Venus they give forth an allegory to this effect. When, say they,
the sea was put under the air, and when the brightness of the skies shone
more pleasantly, being reflected from the waters, the loveliness of things,
which appeared fairer from the waters, was called Venus; and she, it, being
united with the air as with her, its, own brother, so as to produce beauty,
which might be the object of desire, is said to have given birth to Cupid. In
this way, therefore, as we have said, they teach that Chronos, who is Saturn,
is allegorically time; Rhea is matter; Hades—that is, Orcus—is the depth of
the infernal regions; Neptune is water; Jupiter is air—that is, the element of
heat; Venus is the loveliness of things; Cupid is desire, which is in all things,
and by which posterity is propagated, or even the reason of things, which
gives delight when wisely looked into. Hera—that is, Juno—is said to be
that middle air that descends from heaven to earth. To Diana, whom they
call Proserpine, they hand over the air below. They say that Apollo is the
Sun himself, which goes round the heaven; that Mercury is speech, by which
a reason is rendered for everything; that Mars is unrestrained fire, which
consumes all things. But not to delay you by enumerating everything, those
who have the more abstruse intelligence concerning such things think that
they give fair and just reasons, by applying this sort of allegory to every one
of their objects of worship.”
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Chapter XXXV: Uselessness of These Allegories
When Niceta had thus spoken, Aquila answered: “Whoever he was that
was the author and inventor of these things, he seems to me to have been
very rebellious, since he covered over those things that seem to be pleasant
and seemly, and made the ritual of his superstition to consist in base and
shameful observances, since those things that are written according to the
letter are manifestly unseemly and base; and the whole observance of their
religion consists in these, that by such crimes and impieties they may teach
men to imitate their elohim whom they worship. For in these allegories
what profit can there be to them? For although they are framed so as to be
decent, yet no use is derived from them for worship, nor for amendment of
morals.
Chapter XXXVI: The Allegories: an Afterthought
“Whence it is the more evident that prudent men, when they saw that
the common superstition was so disgraceful, so base, and yet they had not
learned any way of correcting it, or any knowledge, endeavored with what
arguments and interpretations they could to veil unseemly things under
seemly speech, and not, as they say, to conceal seemly reasons under
unseemly fables. For if this was the case, surely their statues and their
pictures would never be made depicting their vices and crimes. The swan,
which committed adultery with Leda, would not be represented, nor the
bull that committed adultery with Europa; nor would they turn into a
thousand monstrous shapes him whom they think better than all. And
assuredly, if the great and wise men who are amongst them knew that all
this is fiction and not truth, would not they charge with rebellion and
blasphemy those who should exhibit a picture or carve an image of this sort,
to the injury of the Elohim? In short, let them present a melek of their own
time in the form of an ox, or a goose, or an ant, or a vulture, and let them
write the name of their melek upon it, and set up such a statue or figure in a
public place, and they will soon be made to feel the wrong of their deed, and
the greatness of its punishment.
Chapter XXXVII: Like False Elohim, Like Worshippers
“But since those things rather are true that the public baseness testifies,
and concealments have been sought and fabricated by prudent men to
excuse them by seemly speeches, therefore are they not only not
prohibited, but even in the very mysteries figures are produced of Saturn
devouring his sons, and of the boy hidden by the cymbals and drums of the
Corybantes; and with respect to the mutilation of Saturn, what better proof
of its truth could there be, than that even his worshippers are mutilated, by
a like miserable fate, in honor of their Elohim? Since then these things are
manifestly seen, who will be found of so little sense, yea, of such stolidity,
that he does not perceive that those things are true concerning the
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unfortunate Elohim, which their more unfortunate worshippers attest by
the wounding and mutilation of their bodies?
Chapter XXXVIII: Writings of the Poets
“But if, as they say, these things, so creditably and obediently done, are
dispensed by so discreditable and disobedient a ritual, assuredly he is evil,
whoever either gave forth these things at first, or persists in fulfilling them,
now that they have sadly been given forth. And what will we say of the
scrolls of the poets? Ought not they, if they have debased the honorable and
obedient deeds of the Elohim with base fables, to be forthwith cast away
and thrown into the fire, that they may not persuade the still tender age of
boys that Jupiter himself, the chief of the elohim, was a parricide towards
his parents, incestuous towards his sisters and his daughters, and even
impure towards boys; that Venus and Mars were adulterers, and all those
things that have been spoken of above? What do you think of this matter,
my master Kefa?”
Chapter XXXIX: All for the Best
Then he answered: “Be sure, beloved Aquila, that all things are done by
the good providence of Elohim that the cause that was to be contrary to the
truth should not only be infirm and weak, but also base. For if the assertion
of error had been stronger and more truth-like, any one who had been
deceived by it would not easily return to the path of truth. If even now,
when so many immoral and disgraceful things are related concerning the
elohim of the Goyim, scarce any one forsakes the base error, how much
more if there had been in it anything seemly and truth-like? For the mind is
with difficulty transferred from those things with which it has been imbued
in early youth; and on this account, as I said, it has been affected by YHWH,
that the substance of error should be both weak and base. But all other
things also YHWH dispenses fitly and advantageously, although the method
of the divine dispensation, as good, and the best possible, is not clear to us
who are ignorant of the causes of things.”
Chapter XL: Further Information Sought
When Kefa had thus said, I Clement asked Niceta that he would explain
to us, for the sake of instruction, some things concerning the allegories of
the Goyim, which he had carefully studied; “for,” said I, “it is useful that
when we dispute with the Goyim, we should not be unacquainted with
these things.” Then said Niceta: “If my master Kefa permits me, I can do as
you ask me.” Then said Kefa: “Today I have given you leave to speak in
opposition to the Goyim, as you know.” And Niceta said: “Tell me then,
Clement, what you would have me speak about.” And I said to him: “Inform
us how the Goyim represent matters concerning the supper of the elohim,
which they had at the marriage of Peleus and Thetis. What do they make of
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the shepherd Paris, and what of less Juno, Minerva, and Venus, between
whom he acted as judge? What of Mercury, and what of the apple, and the
other things that follow in order?”
Chapter XLI: Explanation of Mythology
Then Niceta: “The affair of the supper of the elohim stands in this wise.
They say that the banquet is the world, that the order of the elohim sitting
at table is the position of the heavenly bodies. Those whom Hesiod calls the
first children of heaven and earth, of whom six were males and six females,
they refer to the number of the twelve signs, which go round all the world.
They say that the dishes of the banquet are the reasons and causes of
things, sweet and desirable, which in the shape of inferences from the
positions of the signs and the courses of the stars, explain how the world is
ruled and governed. Yet they say these things exist after the free manner of
a banquet, inasmuch as the mind of every one has the option whether he
will taste aught of this sort of knowledge, or whether he will refrain; and as
in a banquet no one is compelled, but every one is at liberty to eat, so also
the manner of philosophizing depends upon the choice of the will. They say
that discord is the lust of the flesh, which rises up against the purpose of the
mind, and hinders the desire of philosophizing; and therefore they say that
the time was that in which the marriage was celebrated. Thus they make
Peleus and the nymph Thetis to be the dry and the moist element, by the
admixture of which the substance of bodies is composed. They hold that
Mercury is speech, by which instruction is conveyed to the mind; that Juno
is chastity, Minerva courage, Venus lust, Paris the understanding. If
therefore, say they, there is in a man a barbarous and uncultivated
understanding, and ignorant of right judgment, he will despise chastity and
courage, and will give the prize, which is the apple, to lust; and thereby, ruin
and destruction will come not only upon himself, but also upon his
countrymen and the whole race. These things, therefore, it is in their power
to compose from whatever matter they please; yet they can be adapted to
every man; because if any one has a pastoral and rustic and uncultivated
understanding, and does not wish to be instructed, when the heat of his
body will make suggestions concerning the pleasure of lust, straightway he
despises the virtues of studies and the blessings of knowledge, and turns his
mind to bodily pleasures. And hence it is that implacable wars arise, cities
are destroyed, and countries fall, even as Paris, by the abduction of Helen,
armed the Greeks and the barbarians to their mutual destruction.”
Chapter XLII: Interpretation of Scripture
Then Kefa, commending his statement, said: “Ingenious men, as I
perceive, take many counterfeits—looking much like truth—from the
things that they read; and therefore great care is to be taken, that when the
law of Elohim is read, it be not read according to the understanding of our
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own mind. For there are many sayings in the set-apart Scriptures that can
be drawn to that sense that every one has preconceived for himself; and
this ought not to be done. For you ought not to seek a foreign and
extraneous sense, which you have brought from without, which you may
confirm from the authority of the Scriptures, but to take the sense of truth
from the Scriptures themselves; and therefore it behooves you to learn the
meaning of the Scriptures from him who keeps it according to the truth
handed down to him from his fathers, so that he can authoritatively declare
what he has rightly received. But when one has received an entire and firm
rule of truth from the Scriptures, it will not be improper if he contribute to
the establishment of true doctrine anything from common education and
from liberal studies, which, it may be, he has attached himself to in his
boyhood; yet so that, when he has learned the truth, he renounce falsehood
and pretence.”
Chapter XLIII: A Word of Exhortation
And when he had said this, he looked to our father, and said: “You
therefore, old man, if indeed you care for your spirit’s safety, that when you
desire to be separated from the body, it may, in consequence of what may
be a short conversion, find ageless rest, ask about whatever you please, and
seek counsel, that you may be able to cast off any doubt that remains in you.
For even to young men the time of life is uncertain; but to old men it is not
even uncertain, for there is no doubt that there is but little time remaining
to them. And therefore both young and old ought to be very earnest about
their conversion and repentance, and to be taken up with the adornment of
their spirits for the future with the worthiest ornaments, such as the
halakah of truth, the favor of chastity, the splendor of righteousness, the
fairness of obedience, and all other things with that it becomes a reasonable
mind to be adorned. Then, besides, they should break off from unseemly
and unbelieving companions, and keep company with the faithful, and
frequent those assemblies in which subjects are handled relating to
chastity, righteousness and obedience; to pray to YHWH always heartily,
and to ask of Him those things that ought to be asked of Elohim; to give
thanks to Him; to repent truly of their past doings; in some measure also, if
possible, by deeds of mercy towards the poor, to help their repentance. For
by these means pardon will be more easily bestowed, and mercy will be
sooner shown to the merciful.
Chapter XLIV: Earnestness
“But if he who comes to repentance is of more advanced age, he ought
the more to give thanks to Elohim, because, having received the knowledge
of the truth, after all the violence of carnal lust has been broken, there
awaits him no fight of contest, by which to repress the pleasures of the body
rising against the mind. It remains, therefore, that he be exercised in the
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learning of the truth, and in works of mercy, that he may bring forth fruits
worthy of repentance; and that he do not suppose that the proof of
conversion is shown by length of time, but by strength of devotion and of
purpose. For minds are wide open to Elohim; and He does not take account
of times, but of hearts. For He approves if any one, on hearing the preaching
of the truth, does not delay, nor spend time in negligence, but immediately,
and if I may say so, in the same moment, abhorring the past, begins to
desire things to come, and burns with love of the heavenly kingdom.
Chapter XLV: All Ought to Repent
“So, let no one of you longer neither dissemble nor look backwards, but
willingly approach to the Good News of the Malkuth of YHWH. Let not the
poor man say, ‘When I will become rich, then I will be converted.’ Elohim
does not ask money of you, but a merciful heart and a compliant mind. Nor
let the rich man delay his conversion by reason of worldly care, while he
thinks how he may dispose the abundance of his fruits; nor say within
himself, ‘What will I do? Where will I bestow my fruits?’ Nor say to his
being, ‘You have much goods laid up for many years; feast and rejoice.’ For
it will be said to him, ‘You fool, this night your spirit will be taken from time,
and whose will those things be that you have provided?’ Therefore let every
age, every sex, and every condition, haste to repentance, that they may
obtain ageless life. Let the young be thankful that they put their necks under
the yoke of discipline in the very violence of their desires. The old also are
themselves praiseworthy, because they change for the fear of Elohim, the
custom of a long time in that they have been sadly occupied.
Chapter XLVI: The Sure Word of Prophecy
“Let no one therefore put off. Let no one delay. For what occasion is
there for delaying to do well? Or are you afraid, lest, when you have done
well, you do not find the reward as you supposed? And what loss will you
sustain if you do well without reward? Would not conscience alone be
sufficient in this? But if you find as you anticipate, will you not receive great
things for small, and ageless for temporal? But I say this for the sake of the
unbelieving. For the things that we preach are as we preach them; because
they cannot be otherwise, since they have been promised by the word of the
navi.
Chapter XLVII: “A Faithful Saying, and Worthy of All Acceptation”
“But if any one desires to learn exactly the truth of our preaching, let
him come to hear! Let him ascertain what the Navi ̒Emet Y’shua is; and then
at length all doubtfulness will cease to him, unless with obstinate mind he
resist those things that he finds to be true. For there are some whose only
object it is to gain the victory in any way whatever, and who seek praise for
this rather than their salvation. These ought not to have a single word
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addressed to them, lest both the noble word suffer injury, and condemn to
ageless death him who is guilty of the wrong done to it. For what is there in
respect of which any one ought to oppose our preaching, or in respect of
which the word of our preaching is found to be contrary to the belief of
what is true and honorable? It says that YHWH the Father, the Creator of all,
is to be honored, as also His Son, who alone knows Him and His will, and
who alone is to be believed concerning all things that He has enjoined. For
He alone is the Torah and the Torah-giver, and the righteous Judge, whose
law decrees that YHWH, who is Elohim of all, is to be honored by a sober,
chaste, just, and merciful life, and that all hope is to be placed in Him alone.
Chapter XLVIII: Errors of the Philosophers
“But some one will say that precepts of this sort are given by the
philosophers also. Nothing of the kind: for they do indeed give
commandments concerning justice and sobriety, but they are ignorant that
elohim is the recompenser of good and evil deeds; and therefore their laws
and precepts only shun a public accuser, but cannot purify the conscience.
For why should one fear to sin in secret, who does not know that there is a
witness and a judge of secret things? Besides, the philosophers in their
precepts add that even the elohim, who are demons, are to be honored; and
this alone, even if in other respects they seemed worthy of approval, is
sufficient to convict them of the most dreadful disobedience, and condemn
them by their own sentence, since they declare indeed that there is one
elohim, yet command that many be worshipped, by way of humoring
human error. But also the philosophers say that Elohim is not angry, not
knowing what they say. For anger is evil when it disturbs the mind so that it
loses right counsel. But that anger that punishes the immoral does not bring
disturbance to the mind; but it is one and the same affection, so to speak,
which assigned rewards to the good and punishment to the evil; for if He
should bestow blessings upon the good and the evil, and confer equal
rewards upon the obedient and the disobedient, He would appear to be
unjust rather than good.
Chapter XLIX: YHWH’s Longsuffering
“But you say, ‘Neither ought Elohim to do evil.’ You say truly; nor does
He. But those who have been created by Him, while they do not believe that
they are to be judged, indulging their pleasures, have fallen away from
obedience and righteousness. But you will say, ‘If it is right to punish the
immoral, they ought to be punished immediately when they do immorally.’
You indeed do well to make haste; but He who is ageless, and from whom
nothing is secret, inasmuch as He is without end, in the same proportion is
His patience extended, and He regards not the swiftness of vengeance, but
the causes of salvation. For He is not so much pleased with the death as
with the conversion of a sinner. Therefore, in short, He has bestowed upon
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men set-apart immersion, to which, if any one makes haste to come, and for
the future remains without stain, all his sins are thenceforth blotted out,
which were committed in the time of his ignorance.
Chapter L: Philosophers Not Benefactors of Men
“For what have the philosophers contributed to the life of man by saying
that Elohim is not angry with men? They only teach them to have no fear of
any punishment or judgment, and thereby take away all restraint from
sinners. Or what have they benefited the human race, who have said that
there is no Elohim, but that all things happen by chance and accident? What
but that men, hearing this, and thinking that there is no judge, no guardian
of things, are driven headlong, without fear of any one, to every deed that
either rage, or avarice, or lust may dictate. For they truly have much
benefited the life of man who have said that nothing can be done apart from
Genesis; that is, that every one, ascribing the cause of his sin to Genesis,
might in the midst of his crimes declare himself innocent, while he does not
wash out his guilt by repentance, but doubles it by laying the blame upon
fate. And what will I say of those philosophers who have maintained that
the elohim are to be worshipped, and such elohim as were described to you
a little while ago? What else was this but to decree that vices, crimes, and
base deeds should be worshipped? I am ashamed of you, and I pity you, if
you have not yet discovered that these things were unworthy of belief, and
rebellious, and disgusting, or if, having discovered and ascertained them to
be evil, you have nevertheless worshipped them as if they were good, yes,
even the best.
Chapter LI: Y’shua Moshiach the Navi ̒Emet
“Then, besides, of what sort is that which some of the philosophers have
presumed to speak even concerning Elohim, though they are mortal, and
can only speak by opinion concerning invisible things, or concerning the
origin of the world, since they were not present when it was made, or
concerning the end of it, or concerning the treatment and judgment of
spirits in the infernal regions, forgetting that it belongs indeed to a
Reasonable Man to know things present and visible, but that it is the part of
prophetic foreknowledge alone to know things past, and things future, and
things invisible? These things, therefore, are not to be gathered from
conjectures and opinions, in which men are greatly deceived, but from faith
in prophetic truth, as this doctrine of ours is. For we speak nothing of
ourselves, nor announce things gathered by human judgment; for this were
to deceive our hearers. But we preach the things that have been committed
and revealed to us by the Navi ̒Emet, Y’shua. And concerning His prophetic
foreknowledge and power, if any one, as I have said, wishes to receive clear
proofs, let him come instantly and be alert to hear, and we will give evident
proofs by which he will seem not only to hear the power of prophetic
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foreknowledge with his ears, but even to see it with his eyes and handle it
with his hand; and when he has entertained a sure faith concerning Him, he
will without any labor take upon him the yoke of righteousness and
obedience; and so great sweetness will he perceive in it, that not only will
he not find fault with any labor being in it, but will even desire something
further to be added and imposed upon him.”
Chapter LII: Appion and Anubion
And when he had said this, and more to the same purpose, and had
cured some who were present who were infirm and possessed of demons,
he dismissed the crowds, while they gave thanks and praised YHWH
Elohim, charging them to come to the same place on the following days also
for the sake of hearing. And when we were together at home, and were
preparing to eat, one entering told us that Appion Pleistonices, with
Anubion, were lately come from Antioch, and were lodging with Shimon.
Then my father, when he heard this, rejoiced, and said to Kefa: “If you
permit me, I should like to go and salute Appion and Anubion, for they are
great friends of mine; and it may be that I will be able to persuade Anubion
to dispute with Clement on the subject of Genesis.” Then Kefa said: “I
consent; and I commend you, because you respect your friends. But
consider how all things occur to you according to your wish by Elohim’s
providence; for, behold, not only have the objects of proper affection been
restored to you by the appointment of Elohim, but also the presence of your
friends is arranged for you.” Then said my father: “Truly I consider that it is
so as you say.” And when he had said this, he went away to Anubion.
Chapter LIII: A Transformation
But we, sitting with Kefa the whole night, asking questions, and learning
of him on many subjects, remained awake through very delight in his
teaching and the sweetness of his words; and when it was daybreak, Kefa,
looking at me and my brothers, said: “I wonder what has befallen your
father.” And while he was speaking my father came in, and found Kefa
speaking to us about him. And when he had saluted he began to apologize,
and to explain the reason why he had remained abroad. But we, looking at
him, were horrified; for we saw on him the face of Shimon, yet we heard the
voice of our father. And when we shrank from him, and cursed him, my
father was astonished at our treating him so harshly and barbarously. Yet
Kefa was the only one who saw his natural countenance; and he said to us:
“Why do you curse your father?” And we, along with our mother, answered
him: “He appears to us to be Shimon, though he has our father’s voice.”
Then Kefa: “You indeed know only his voice, which has not been changed by
the sorceries; but to me also his face, which to others appears changed by
Shimon’s art, is known to be that of your father Faustinianus.” And looking
at my father, he said: “The cause of the dismay of your wife and your sons is
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this—the appearance of your countenance does not seem to be as it was,
but the face of the detestable Shimon appears in you.”
Chapter LIV: Excitement in Antioch
And while he was thus speaking, one of those returned who had gone
before to Antioch, and said to Kefa: “I wish you to know, my master Kefa,
that Shimon at Antioch, doing many signs and prodigies in public, has
inculcated upon the people nothing but what tends to excite hatred against
you, calling you a magician, a sorcerer, a murderer; and to such an extent
has he stirred up hatred against you, that they greatly desire, if they can
find you anywhere, even to devour your flesh. And therefore we who were
sent before, seeing the city greatly moved against you, met together in
secret, and considered what ought to be done.
Chapter LV: A Stratagem
“And when we saw no way of getting out of the difficulty, there came
Cornelius the centurion, being sent by Caesar to the president of Caesarea
on public business. Him we sent for alone, and told him the reason why we
were sorrowful, and entreated him that, if he could do anything, he should
help us. Then he most readily promised that he would straightway put him
to flight, if only we would aid his plans. And when we promised that we
would be active in doing everything, he said, ‘Caesar has ordered sorcerers
to be sought out and destroyed in the city of Rome and through the
provinces, and a great number of them have been already destroyed. I will
therefore give out, through my friends, that I am come to apprehend that
magician, and that I am sent by Caesar for this purpose, that he may be
punished with the rest of his fraternity. Let your people, therefore, who are
with him in disguise, intimate to him, as if they had heard it from some
quarter that I am sent to apprehend him; and when he hears this, he is sure
to take to flight. Or if you think of anything better, tell me. Why need I say
more?’ It was so done by those of ours who were with him, disguised for the
purpose of acting as spies on him. And when Shimon learned that this was
come upon him, he received the information as a great kindness conferred
upon him by them, and took to flight. He therefore departed from Antioch,
and, as we have heard, came hither with Athenodorus.
Chapter LVI: Shimon’s Design in the Transformation
“All we, therefore, who went before you, considered that in the
meantime you should not go up to Antioch, till we see if the hatred of you
that he has sown among the people be in any degree lessened by his
departure.” When he who had come from Antioch had imparted this
information, Kefa, looking to our father, said, “Faustinianus, your
countenance has been transformed by Shimon HaMag, as is evident; for he,
thinking that he was being sought for by Caesar for punishment, has fled in
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terror, and has placed his own countenance upon you, so that you might be
apprehended instead of him, and put to death, that so he might cause
sorrow to your sons.” But my father, when he heard this, crying out, said
with tears: “You have judged rightly, O Kefa: for Anubion also, who is very
friendly with me, began to inform me in a certain mysterious way of his
plots; but to my detriment I did not believe him, because I had done him no
harm.”
Chapter LVII: Great Grief
And when all of us, along with my father, were agitated with sorrow and
weeping, meantime Anubion came to us, intimating to us that Shimon had
fled during the night, making for Judaea. But seeing our father lamenting
and bewailing himself, and saying, “Wretch that I am, not to believe when I
heard that he is a magician! What has befallen wretched me, that on one
day, being recognized by my wife and my sons, I have not been able to
rejoice with them, but have been rolled back to the former miseries that I
endured in my wandering!” But my mother, tearing her disheveled hair,
bewailed much more bitterly, we also, confounded at the change of our
father’s countenance, were, as it were, thunderstruck and beside ourselves,
and could not understand what was the matter. But Anubion, seeing us all
thus afflicted, stood like one dumb. Then Kefa, looking at us his sons, said:
“Believe me that this is your very father; so also I charge you that you
respect him as your father. For Elohim will afford some opportunity on
which he will be able to put off the countenance of Shimon, and to recover
the manifest figure of your father—that is, his own.”
Chapter LVIII: How It All Came About
Then, turning to my father, he said: “I gave you leave to salute Appion
and Anubion, who, you said, were your friends from boyhood, but not that
you should speak with Shimon.” Then my father said: “I confess I have
sinned.” Then said Anubion: “I also with him beg and entreat of you to
pardon the old man—good and noble man as he is. It is sad that he was
seduced and imposed upon by the magician in question; for I will tell you
how the thing was done. When he came to salute us, it seemed by
coincidence that at that very time we were standing around him, hearing
him tell that he intended to flee away that night, for that he had heard that
some persons had come even to this city of Laodike to apprehend him by
command of the emperor, but that he wished to turn all their rage against
this Faustinianus, who has lately come hither. And he said to us: ‘Only you
make him sup with us, and I will compound a certain ointment, with which,
when he has supped, he will anoint his face, and from that time he will seem
to all to have my countenance. But you first anoint your faces with the juice
of a certain herb, that you may not be deceived as to the change of his
countenance, so that to all except you he will seem to be Shimon.’
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Chapter LIX: A Scene of Mourning
“And when he said this, I said to him, ‘And what advantage will you gain
from this deed?’ Then Shimon said: ‘In the first place, that those who are
seeking me may lay hold on him, and so give over the search for me. But if
he be punished by Caesar, that his sons may have much sorrow, who
forsook me, and fled to Kefa, and are now his assistants.’ Now I confess to
you, Kefa, what is true. I did not dare then tell Faustinianus; but neither did
Shimon give us opportunity of speaking with him in private and disclosing
to him fully Shimon’s design. Meantime, about the middle of the night,
Shimon has fled away, making for Judaea. And Athenodorus and Appion
have gone to convoy him; but I pretended bodily indisposition, that I might
remain at home, and make him return quickly to you, if he may in any way
be concealed with you, lest, being seized by those who are in quest of
Shimon, he be brought before Caesar, and perish without cause. And now, in
my anxiety about him, I have come to see him, and to return before those
who have gone to convoy Shimon come back.” And turning to us, Anubion
said: “I, Anubion, indeed see the true countenance of your father, because I
was previously anointed by Shimon himself, as I have told you, that the real
face of Faustinianus might appear to my eyes; whence I am astonished and
wonder at the art of Shimon HaMag, because you standing here do not
recognize your father.” And while my father and mother, and all of us, wept
for the things that had befallen, Anubion, moved with compassion, also
wept.
Chapter LX: A Counterplot
Then Kefa, moved with compassion, promised that he would restore the
face of our father, saying to him: “Listen, Faustinianus: As soon as the error
of your transformed countenance will have conferred some advantage on
us, and will have under served the designs that we have in view, then I will
restore to you the true form of your countenance; on condition, however,
that you first dispatch what I will command you.” And when my father
promised that he would with all his might fulfill everything that he might
charge him with, provided only that he might recover his own countenance,
Kefa thus began: “You have heard with your own ears, that one of those
who had been sent before has returned from Antioch, and told us how
Shimon, while he was there, stirred up the multitudes against me, and
inflamed the whole city into hatred of me, declaring that I am a magician,
and a murderer, and a deceiver, so that they are eager, if they see me, even
to eat my flesh. Do therefore what I tell you: leave Clement with me, and go
before us to Antioch, with your wife, and your sons Faustus and Faustinus.
And I will also send others with you, whom I think fit, who will observe
whatsoever I command them.
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Chapter LXI: A Mine Dug
“When therefore you come with them to Antioch, as you will be thought
to be Shimon, stand in a public place, and proclaim your repentance, and
say: ‘I Shimon declare to you, and confess that all that I said concerning Kefa
was false: for he is neither a seducer, nor a magician, nor a murderer, nor
any of the things that I spoke against him; but I said all these things under
the instigation of madness. I therefore entreat you, even I myself, who a
short time ago gave you causes of hatred against him, that you think no
such thing concerning him. But lay aside your hatred cease from your
indignation; because he is truly sent by Elohim for the salvation of the
world—a talmid and apostle of the Navi ̒Emet. So I advise, exhort, and
charge you that you hear him, and believe him when he preaches to you the
truth, lest if you despise him, your very city suddenly perish. But I will tell
you why I now make this confession to you. This night an angel of Elohim
rebuked me for my immorality, and scourged me terribly, because I was an
enemy to the herald of the truth. Therefore I entreat you, that even if I
myself should ever again come to you, and attempt to say anything against
Kefa, you will not receive nor believe me. For I confess to you, I was a
magician, a seducer, a deceiver; but I repent, for it is possible by repentance
to blot out former evil deeds.’”
Chapter LXII: A Case of Conscience
When Kefa made this intimation to my father, he answered: “I know
what you wish; do not trouble yourself further: for I understand and know
what I am to undertake when I come to the place.” And Kefa gave him
further instruction, saying: “When therefore you come to the place, and see
the people turned by your discourse, and laying aside their hatred, and
returning to their longing for me, send and tell me, and I will come
immediately; and when I come, I will without delay set you free from this
strange countenance, and restore to you your own, which is known to all
your friends.” And having said this, he ordered my brothers to go with him,
and at the same time our mother Matthidia, and some of our friends. But my
mother refused to go along with him, and said: “It seems as if I should be an
adulteress if I were to associate with the countenance of Shimon; but if I be
compelled to go along with him, it is at all events impossible that I can lie in
the same bed with him; but I do not know if I can consent even to go with
him.” And when she stoutly refused, Anubion began to exhort her, saying:
“Believe me and Kefa. But does not even his voice persuade you that he is
your husband Faustinianus, whom truly I love not less than you do? And, in
short, I also myself will come with you.” And when Anubion had said this,
my mother promised that she would go with him.
Chapter LXIII: A Pious Fraud
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Then said I: “Elohim arranges our affairs to our liking; for we have with
us Anubion an astrologer, with whom, if we come to Antioch, we will
dispute with all earnestness on the subject of Genesis.” And when our father
had set out, after the middle of the night, with those whom Kefa had
ordered to accompany him, and with Anubion; in the morning, before Kefa
went to the discussion, those men returned who had convoyed Shimon,
namely Appion and Athenodorus, and came to us inquiring after my father.
But Kefa, when he was informed of their coming, ordered them to enter.
And when they were seated, they asked, “Where is Faustinianus?” Kefa
answered: “We do not know; for since the evening that he went to you, no
one of his friends has seen him. But yesterday morning Shimon came
inquiring for him; and because we gave him no answer, I know not what he
meant, but he said that he was Faustinianus. But when nobody believed
him, he went and lamented, and threatened that he would destroy himself;
and afterwards he went away towards the text ends here, not saying where.
Chapter LXIV: A Competition in Lying
When Appion heard this, and those who were with him, they raised a
great howling, saying: “Why have you done this? Why did you not receive
him?” And when Athenodorus was going to tell me that it was my father
Faustinianus himself, Appion prevented him, and said: “We have learned
from some one that he has gone with Shimon, and that at the entreaty of
Faustinianus himself, being unwilling to see his sons, because they are
Yahudaïm. When therefore we heard this, we came to inquire after him
here; but since he is not here, it appears that he must have spoken truly
who told us that he has gone with Shimon. This, therefore, we tell you.” But
I Clement, when I understood the designs of Kefa, that he wished to make
them suppose that the old man would be required at their hands, so that
they might be afraid and flee away, I began to aid his design, and said to
Appion: “Listen, dear Appion: what we believe to be good, we wish to
deliver to our father also; but if he will not receive it, but rather, as you say,
flees away through abhorrence of us—it may be harsh to say so—we care
nothing about him.” And when I had said this, they departed, cursing my
cruelty, and followed the track of Shimon, as we learned on the following
day.
Chapter LXV: Success of the Plot
Meantime, while Kefa was daily, according to his custom, teaching the
people, and working many miracles and cures, after ten days came one of
our people from Antioch, sent by my father, informing us how my father
stood in public, accusing Shimon, whose face indeed he seemed to wear,
and extolling Kefa with unmeasured praises, and commending him to all the
people, and making them long for him, so that all were changed by his
speech, and longed to see him; and that many had come to love Kefa so
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much, that they raged against my father in his character of Shimon, and
thought of laying hands on him, because he had done such wrong to Kefa!
“So,” said he, “make haste, lest he be murdered; for he sent me with speed
to you, being in great fear, to ask you to come without delay, that you may
find him alive, and also that you may appear at the favorable moment, when
the city is growing in affection towards you.” He also told us how, as soon as
my father entered the city of Antioch, the whole people were gathered to
him, supposing him to be Shimon; and he began to make public confession
to them all, according to what the restoration of the people demanded: for
all, as many as came, both noble and common, both rich and poor, hoping
that some miracles would be wrought by him in his usual way, he addressed
thus:
Chapter LXVI: Truth Told by Lying Lips
“It is long that the divine patience bears with me, Shimon, the most
miserable of men; for whatever you have wondered at in me was done, not
by means of truth, but by the lies and tricks of demons, that I might subvert
your faith and condemn my own spirit. I confess that all things that I said
about Kefa were lies; for he never was either a magician or a murderer, but
has been sent by Elohim for the salvation of you all; and if from this hour
you think that he is to be despised, be assured that your very city may
suddenly be destroyed. But, you will ask, ‘What is the reason that I make this
confession to you of my own accord?’ I was vehemently rebuked by an
angel of Elohim this night, and most severely scourged, because I was his
enemy. I therefore entreat you, that if from this hour even I myself will ever
open my mouth against him, you will drive me from your sight; for that foul
demon, who is an enemy to the salvation of men, speaks against him
through my mouth, that you may not attain to life by his means. For what
miracle could the magic art show you through me? I made brazen dogs
bark, and statues move, men change their appearances, and suddenly
vanish from men’s sight; and for these things you ought to have cursed the
magic art, which bound your spirits with devilish fetters, that I might show
you a vain miracle, that you might not believe Kefa, who cures the sick in
the name of Him by whom he is sent, and expels demons, and gives sight to
the blind, and restores health to the palsied, and raises the dead.”
Chapter LXVII: Faustinianus is Himself Again
Whilst he made these and similar statements, the people began to curse
him, and to weep and lament because they had sinned against Kefa,
believing him to be a magician or immoral man. But the same day, at
evening, Faustinianus had his own face restored to him, and the appearance
of Shimon HaMag left him. Now Shimon, hearing that his face on
Faustinianus had contributed to the kavod of Kefa, came in haste to
anticipate Kefa, and intending to cause by his art that his likeness should be
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taken from Faustinianus, when Moshiach had already accomplished this
according to the word of His apostle. But Niceta and Aquila, seeing their
father’s face restored after the necessary proclamation, gave thanks to
Elohim, and would not suffer him to address the people any more.
Chapter LXVIII: Kefa’s Entry into Antioch
But Shimon began, though secretly, to go amongst his friends and
acquaintances, and to malign Kefa more than before. Then all spat in his
face, and drove him from the city, saying: “You will be chargeable with your
own death, if you think of coming hither again, speaking against Kefa.”
These things being known at Laodike, Kefa ordered the people to meet on
the following day; and having ordained one of those who followed him as
Mebakker over them, and others as zaqenim, and having immersed
multitudes, and restored to health all who were troubled with sicknesses or
demons, he stayed there three days longer; and all things being properly
arranged, he bade them farewell, and set out from Laodike, being much
longed for by the people of Antioch. And the whole city began to hear,
through Niceta and Aquila, that Kefa was coming. Then all the people of the
city of Antioch, hearing of Kefa’s arrival, went to meet him, and almost all
the old men and the nobles came with ashes sprinkled on their heads, in
this way testifying their repentance, because they had listened to the
magician Shimon, in opposition to his preaching.
Chapter LXIX: Kefa’s Thanksgiving
Stating these and such like things, they bring to him those distressed
with sicknesses, and tormented with demons, paralytics also, and those
suffering diverse perils; and there were an infinite number of sick people
collected. And when Kefa saw that they not only repented of the evil
thoughts they had entertained of him through means of Shimon, but also
that they showed so entire faith in Elohim, that they believed that all who
suffered from every sort of ailment could be healed by him, he spread out
his hands towards heaven, pouring out prayers with tears, and gave thanks
to YHWH, saying: “I bless You, O Father YHWH, worthy of all praise, who
have deigned to fulfill every word and promise of Your Son, that every
creature may know that You alone are Elohim in heaven and in earth.”
Chapter LXX: Miracles
With such sayings, he went up on a height, and ordered all the multitude
of sick people to be ranged before him, and addressed them all in these
words: “As you see me to be a man like to yourselves, do not suppose that
you can recover your health from me, but through Him who, coming down
from heaven, has shown to those who believe in Him a perfect medicine for
body and spirit. Hence let all this people are witnesses to your declaration,
that with your whole heart you believe in YHWH Y’shua HaMoshiach, that
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they may know that themselves also may be saved by Him.” And when all
the multitude of the sick with one voice cried out that He is the true Elohim
whom Kefa preaches, suddenly an overpowering light of the favor of Elohim
appeared in the midst of the people; and the paralytics being cured, began
to run to Kefa’s feet, the blind to shout on the recovery of their sight, the
lame to give thanks on regaining the power of walking, the sick to rejoice in
restored health; some even who were barely alive, being already without
consciousness or the power of speech, were raised up; and all the lunatics,
and those possessed of demons, were set free.
Chapter LXXI: Success
So great favor of His power did the Shechinah—YHWH’s presence—
show on that day, that all, from the least to the greatest, with one voice
confessed YHWH; and not to delay you with many words, within seven
days, more than ten thousand men, believing in Elohim, were immersed and
consecrated by sanctification: so that Theophilus, who was more exalted
than all the men of power in that city, with all eagerness of desire
consecrated the great palace of his house under the name of a qahal, and a
chair was placed in it for the apostle Kefa by all the people; and the whole
multitude assembling daily to hear the word, believed in the healthful
doctrine that was avouched by the efficacy of cures.
Chapter LXXII: Joyful Ending
Then I Clement, with my brothers and our mother, spoke to our father,
asking him whether any remnants of unbelief remained in him. And he said:
“Come and you will see, in the presence of Kefa, what an increase of faith
has grown in me.” Then Faustinianus approached, and fell down at Kefa’s
feet, saying: “The seeds of your word, which the field of my mind has
received, are now sprung up, and have so advanced to fruitful maturity, that
nothing is wanting but that you separate me from the chaff by that spiritual
reaping-hook of yours, and place me in the garner of YHWH, making me
partaker of the divine table.” Then Kefa, with all alacrity grasping his hand,
presented him to me, Clement, and my brothers, saying: “As Elohim has
restored your sons to you, their father, so also your sons restore their father
to Elohim.” And he proclaimed a fast to all the people, and on the next
Shabbat he immersed him; and in the midst of the people, taking occasion
from his conversion, he related all his fortunes, so that the whole city
received him as an angel, and paid him no less honor than they did to the
apostle.
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APPENDIX A
Kefa’s Letter to Ya’akov
Chapter I: Doctrine of Reserve
Chapter II: Misrepresentation of Kefa's Doctrine
Chapter III: Initiation
Chapter IV: An Adjuration Concerning the Receivers of the Book
Chapter V: The Adjuration Accepted
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Kefa to Ya’akov, the master and Mebakker of the devoted Congregation,
under the Father of all, through Y’shua HaMoshiach, wishes shalom always.
Chapter I: Doctrine of Reserve
Knowing, my brother, your eager desire after that which is for the
advantage of us all, I beg and beseech you not to communicate to any one of
the Goyim the scrolls of my preachings that I sent to you, nor to any one of
our own tribe before trial; but if any one has been proved and found
worthy, then to commit them to him, after the manner in which Moshe
delivered his scrolls to the Seventy who succeeded to his chair. For this
reason also the fruit of that caution appears even till now. For his
countrymen keep the same rule of monarchy and polity everywhere, being
unable in any way to think otherwise, or to be led out of the way of the
much-indicating Scriptures. For, according to the rule delivered to them,
they endeavour to correct the discordances of the Scriptures, if any one not
being blest to know the traditions is confounded at the various utterances
of the naviïm. For this reason they charge no one to teach, unless he has
first learned how the Scriptures must be used. And thus they have amongst
them one Elohim, one Torah, one hope.
Chapter II: Misrepresentation of Kefa's Doctrine
In order, therefore, that the like may also be to those among us as to
these Seventy, give the scrolls of my preachings to our brethren, with the
like mystery of initiation, that they may indoctrinate those who wish to take
part in teaching; for if it be not so done, our word of truth will be rent into
many opinions. And this I know, not as being a navi, but as already seeing
the beginning of this very evil. For some from among the Goyim have
rejected my Torah-observant preaching, attaching themselves to certain
Torahless and trifling preaching of the man who is my enemy. And these
things some have attempted while I am still alive, to transform my words by
certain various interpretations, in order to bring about the dissolution of
the Torah; as though I also myself were of such a mind, but did not freely
proclaim it, which YHWH forbid! For such a thing were to act in opposition
to the Torah of YHWH that was spoken by Moshe, and was borne witness to
by our Master in respect of its ageless continuance; for thus he spoke: "The
skies and the earth will pass away, but one yud or one punctuation mark
will in no wise pass from the Torah." And this He has said that all things
might come to pass. But these men, professing, I know not how, to know my
mind, undertake to explain my words, which they have heard of me, more
intelligently than I who spoke them, telling their talmidim that this is my
meaning, which indeed I never thought of. But if, while I am still alive, they
dare thus to misrepresent me, how much more will those who will come
after me dare to do so!
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Chapter III: Initiation
Therefore, that no such thing may be done, for this end I have prayed
and besought you not to communicate the scrolls of my preaching that I
have sent you to any one, whether of our own tribe or of another tribe,
before trial; but if any one, having been tested, has been found worthy, then
to hand them over to him, according to the initiation of Moshe, by which he
delivered his scrolls to the Seventy who succeeded to his chair; in order that
thus they may keep the faith, and everywhere deliver the rule of truth,
explaining all things after our tradition; lest being themselves dragged
down by ignorance, being drawn into error by conjectures after their mind,
they bring others into the like pit of destruction. Now the things that
seemed good to me, I have fairly pointed out to you; and what seems good
to you, do you, my master, becomingly perform. Farewell.
Chapter IV: An Adjuration Concerning the Receivers of the Book
1. Therefore Ya’akov, having read the letter, sent for the zaqenim; and
having read it to them, said: "Our Kefa has strictly and becomingly charged
us concerning the establishing of the truth, that we should not communicate
the scrolls of his preachings, which have been sent to us, to any one at
random, but to one who is good and obedient, and who wishes to teach, and
who is circumcised, and faithful. And these are not all to be committed to
him at once; that, if he be found injudicious in the first, the others may not
be entrusted to him. For this reason let him be proved not less than six
years. And then according to the initiation of Moshe, he that is to deliver the
scrolls should bring him to a river or a fountain, which is living water, where
the regeneration of the righteous takes place, and should make him, not
swear-for that is not according to Torah-but to stand by the water and
adjure, as we ourselves, when we were re-generated, were made to do for
the sake of not stoning.
2. "And let him say: ‘I take to witness heaven, earth, water, in which all
things are comprehended, and in addition to all these, that, air also that
pervades all things, and without which I cannot breathe, that I will always
be obedient to him who gives me the scrolls of the preachings; and those
same scrolls that he may give me, I will not communicate to any one in any
way, either by writing them, or giving them in writing, or giving them to a
writer, either myself or by another, or through any other initiation, or trick,
or method, or by keeping them carelessly, or placing them before any one,
or granting him permission to see them, or in any way or manner
whatsoever communicating them to another; unless I will ascertain one to
be worthy, as I myself have been judged, or even more so, and that after a
probation of not less than six years; but to one who is obedient and good,
chosen to teach, as I have received them, so I will commit them, doing these
things also according to the will of my Mebakker.
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3. "‘But otherwise, though he were my son or my brother, or my friend,
or otherwise in any way pertaining to me by kindred, if he be unworthy,
that I will not vouchsafe the favor to him, as is not fitting; and I will neither
be terrified by plot nor mollified by gifts. But if even it should ever seem to
me that the scrolls of the preachings given to me are not true, I will not so
communicate them, but will give them back. And when I go abroad, I will
carry them with me, whatever of them I have in my possession. But if I be
not minded to carry them about with me, I will not suffer them to be in my
house, but will deposit them with my Mebakker, having the same faith, and
setting out from the same persons as myself. But if it befall me to be sick,
and in expectation of death, and if I be childless, I will act in the same
manner. But if I die having a son who is not worthy, or not yet capable, I will
act in the same manner. For I will deposit them with my Mebakker, in order
that if my son, when he grows up, be worthy of the trust, he may give them
to him as his father's bequest, according to the terms of this engagement.
4. "‘And that I will thus do, I again call to witness heaven, earth, water, in
which all things are enveloped, and in addition to all these, the allpervading
air, without which I cannot breathe, that I will always be
obedient to him who gives me these scrolls of the preachings, and will
observe in all things as I have engaged, or even something more. To me,
therefore, keeping this covenant, there will be a part with the devoted ones;
but to me doing anything contrary to what I have covenanted, may the
universe be hostile to me, and the all-pervading ether, and the Elohim who
is over all, to whom none is superior, than whom none is greater. But if even
I should come to the acknowledgment of another elohim, I now swear by
him also, be he or be he not, that I will not do otherwise. And in addition to
all these things, if I will lie, I will be accursed living and dying, and will be
punished with everlasting punishment.
"And after this, let him partake of bread and salt with him who commits
them to him."
Chapter V: The Adjuration Accepted
Ya’akov having thus spoken, the zaqenim were in an agony of terror.
Therefore Ya’akov, perceiving that they were greatly afraid, said: "Hear me,
brethren and fellow-servants. If we should give the scrolls to all
indiscriminately, and they should be corrupted by any daring men, or be
perverted by interpretations, as you have heard that some have already
done, it will remain even for those who really seek the truth, always to
wander in error. For this reason it is better that they should be with us, and
that we should communicate them with all the aforementioned care to
those who wish to live obediently, and to save others. But if any one, after
taking this adjuration, will act otherwise, he will with good reason incur
ageless punishment. For why should not he who is the cause of the
destruction of others not be destroyed himself?” The zaqenim, therefore,
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being pleased with the sentiments of Ya’akov exclaimed, "Blessed be He
who, as foreseeing all things, has graciously appointed you as our
Mebakker; "and when they had said this, we all rose up, and prayed to the
Father and YHWH of all, to whom be kavod for ever. Amein.
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APPENDIX B
Clement’s Letter to Ya’akov
Greeting
Chapter I: Kefa's Martyrdom
Chapter II: The Anointing of Clement
Chapter III: “I Am Not Fit to be Mebakker”
Chapter IV: The Recompense of the Reward
Chapter V: A Charge
Chapter VI: The Duty of an Mebakker
Chapter VII: Duties of Zaqenim
Chapter VIII: “Do Good Unto All”
Chapter IX: “Let Brotherly Love Continue”
Chapter X: “Whatsoever Things are Honest”
Chapter XI: Doubts to be Satisfied
Chapter XII: Duties of Azariïm
Chapter XIII: Duties of Morim
Chapter XIV: -The Vessel of the Congregation
Chapter XV: Incidents of the Voyage
Chapter XVI: The Mebakker's Labors and Reward
Chapter XVII: The People's Duties
Chapter XVIII: “As a Heathen Man and a Publican”
Chapter XIX: Installation of Clement
Chapter XX: Clement's Obedience
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CLEMENT to Ya’akov, the Master, and the Mebakker of Mebakkerot, who
rules Yahrushalayim, the set-apart qahal of the Ivrim, and the congregations
everywhere excellently rounded by the providence of YHWH, with the zaqenim
and attendants, and the rest of the brethren, shalom be always.
Chapter I: Kefa's Martyrdom
Be it known to you, my master, that Simeon, who, for the sake of the true
faith, and the most sure foundation of his doctrine, was set apart to be the
foundation of the qahal, and for this end was by Y’shua Himself, with His
truthful mouth, named Kefa, the first-fruits of our Master, the first of the
shlichim; to whom first the Father revealed the Son; whom the Moshiach,
with good reason, blessed; the called, and elect, and associate at table and in
the journeyings of Moshiach; the excellent and approved talmid, who, as
being fittest of all, was commanded to enlighten the darker part of the
world, namely the West, and was enabled to accomplish it,--and to what
extent do I lengthen my discourse, not wishing to indicate what is sad,
which yet of necessity, though reluctantly, I must tell you—he himself, by
reason of his immense love towards men, having come as far as Rome,
clearly and publicly testifying, in opposition to the immoral one who
withstood him, that there is to be a good King over all the world, while
saving men by his Elohim-inspired doctrine, himself, by violence, exchanged
this present existence for life.
Chapter II: The Anointing Of Clement
But about that time, when he was about to die, the brethren being
assembled together, he suddenly seized my hand, and rose up, and said in
presence of the qahal: "Hear me, brethren and fellow-servants. Since, as I
have been taught by the Master and Teacher Y’shua Moshiach, whose
apostle I am, the day of my death is approaching, I lay hands upon this
Clement as your mebakker; and to him I entrust my chair of discourse, even
to him who has journeyed with me from the beginning to the end, and thus
has heard all my discourses—who, in a word, having had a share in all my
trials, has been found steadfast in the faith; whom I have found, above all
others, obedient, philanthropic, pure, learned, chaste, good, upright, largehearted,
and striving generously to bear the ingratitude of some of the
talmidim. For this reason I communicate to him the power of binding and
loosing, so that with respect to everything that he will decree in the earth, it
will be decreed in the skies. For he will bind what ought to be bound, and
loose what ought to be loosed, as knowing the role of the qahal. Therefore
hear him, as knowing that he who grieves the mebakker of the truth sins
against Moshiach and offends YHWH the Father of all. For this reason he
will not live; and therefore it becomes him who presides to hold the place of
a physician, and not to cherish the rage of an irrational beast."
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Chapter III: “I Am Not Fit To Be Mebakker”
While he thus spoke, I knelt to him, and entreated him, declining the
honor and the authority of the chair. But he answered: "Concerning this
matter do not ask me; for it has seemed to me to be good that thus it be, and
all the more if you decline it. For this chair has not need of a presumptuous
man, ambitious of occupying it, but of one obedient in conduct and deeply
skilled in the word of Elohim. But show me a better than yourself, who has
traveled more with me, and has heard more of my discourses, and has
learned better the regulations of the qahal, and I will not force you to do
well against your will. But it will not be in your power to show me your
superior; for you are the choice first-fruits of the multitudes saved through
me. However, consider this further, that if you do not undertake the
administration of the qahal, through fear of the danger of sin, you may be
sure that you sin more, when you have it in your power to help the
righteous, who are, as it were, at sea and in danger, and will not do so,
providing only for your own interest, and not for the common advantage of
all. But that it behooves you altogether to undertake the danger, while I do
not cease to ask it of you for the help of all, you well understand. The
sooner, therefore, you consent, so much the sooner will you relieve me from
anxiety.
Chapter IV: The Recompense Of The Reward
"But I myself also, O Clement, know the grieves and anxieties, and
dangers and reproaches, that are appointed you from the uninstructed
multitudes; and these you will be able to bear nobly, looking to the great
reward of patience bestowed on you by Elohim. But also consider this fairly
with me: When has Moshiach need of your aid? Now, when the immoral one
has sworn war against His bride; or in the time to come, when He will reign
victorious, having no need of further help? Is it not evident to any one who
has even the least understanding that it is now? Therefore with all goodwill
hasten in the time of the present necessity to do battle on the side of
this good King, whose character it is to give great rewards after victory.
Therefore take the oversight gladly; and all the more in good time, because
you have learned from me the administration of the qahal, for the safety of
the brethren who have taken refuge with us.
Chapter V: A Charge
"However, I wish, in the presence of all, to remind you, for the sake of
all, of the things belonging to the administration. It becomes you, living
without reproach, with the greatest earnestness to shake off all the cares of
life, being neither a surety nor an advocate nor involved in any other
worldly business. For Moshiach does not wish to appoint you either a judge
or an arbitrator in business or negotiator of the worldly affairs of the
present life, lest, being confined to the present cares of men, you should not
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have opportunity by the word of truth to separate the good among men
from the bad. But let the talmidim perform these offices to one another, and
not withdraw you from the discourses that are able to save. For as it is
immoral for you to undertake worldly cares and to omit the doing of what
you have been commanded to do, so it is sin for every talmid if they do not
stand by one another even in worldly necessities. And if all do not
understand to take order that you be without care in respect of the things in
which you ought to be, let them learn it from the attendants; that you may
have the care of the qahal always, in order both to your administering it
well, and to your holding forth the words of truth.
Chapter VI: The Duty of an Mebakker
"Now, if you were occupied with worldly cares, you should deceive both
yourself and your hearers. For not being able, on account of occupation, to
point out the things that are advantageous, both you should be punished, as
not having taught what was profitable, and they, not having learned, should
perish by reason of ignorance. Why do you then preside over them without
anxiety, so as to send forth seasonably the words that are able to save them;
and so let them listen to you, knowing that whatever the ambassador of the
truth will bind upon earth is bound also in heaven, and what he will loose is
loosed. But you will bind what should be bound, and loose what should be
loosed? And these, and such like, are the things that relate to you as
mebakker.
Chapter VII: Duties of Zaqenim
"And with respect to the zaqenim, take these instructions. Above all
things, let them join the young at the proper time in marriage, anticipating
the entanglements of youthful lusts. But neither let them neglect the
marriage of those who are already old; for lust is vigorous even in some old
men. Lest, therefore, fornication find a place among you, and bring upon
you a grave pestilence, take precaution, and search, lest at any time the fire
of adultery be secretly kindled among you. For adultery is a very terrible
thing, even such that it holds the second place in respect of punishment, the
first being assigned to those who are in error, even although they be chaste.
Why then do you, as zaqenim of the qahal, exercise the spouse of Moshiach
to chastity (by the spouse I mean the body of the qahal); for if she is
understood to be chaste by her royal Bridegroom, she will obtain the
greatest honor; and you, as wedding guests, will receive great
commendation? But if she be caught having sinned, she herself indeed will
be cast out; and you will suffer punishment, if at any time her sin has been
through your negligence.
Chapter VIII: "Do Good Unto All"
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"Above all things then be careful about chastity; for fornication has been
marked out as a bitter thing in the estimation of YHWH. But there are many
forms of fornication, as also Clement himself will explain to you. The first is
adultery, that a man should not enjoy his own wife alone, or that a woman
should not enjoy her own husband alone. If any one is chaste, he is able also
to love fellow humans, on account of which he will obtain ageless mercy.
For as adultery is a great evil, so showing love to other people is the
greatest good. So love all your brethren with sober and compassionate eyes,
performing to orphans the part of parents, to widows that of husbands,
affording them sustenance with all kindliness, arranging marriages for
those who are in their prime, and for those who are without a profession,
the means of necessary support through employment; giving work to the
capable, and alms to the incapable.
Chapter IX: "Let Brotherly Love Continue"
"But I know that you will do these things if you fix love into your minds;
and for its entrance there is one only fit means, namely, the common
partaking of food. See to it then that you are frequently one another's guests
as you are able, and that you may continue in it. For it is the cause of welldoing,
and well-doing of salvation. Therefore all of you present your
provisions in common to all your brethren in Elohim, knowing that, giving
temporal things, you will receive ageless things. Much more feed the
hungry, and give drink to the thirsty, and clothing to the naked; visit the
sick; showing yourselves to those who are in prison, help them as you are
able, and receive strangers into your houses with all cheerfulness. However,
not to speak in detail, love of fellow humans will teach you to do everything
that is good, as animosity to people suggests ill-doing to those who will not
be saved.
Chapter X: “Whatsoever Things are Honest”
"Let the brethren who have causes to be settled not be judged by the
worldly authorities; but let them by all means be reconciled by the zaqenim
of the qahal, yielding ready obedience to them. Moreover, also, flee avarice,
inasmuch as it is able, under pretext of temporal gain, to deprive you of
ageless blessings. Carefully keep your balances, your measures, your
weights, and the things belonging to your business, just. Be faithful with
respect to your trusts. Moreover, you will persevere in doing these things,
and things similar to these, until the end, if you have in your hearts an
ineradicable remembrance of the judgment that is from Elohim. For who
would sin, being persuaded that at the end of life there is a judgment
appointed by the righteous Elohim, who only now is long-suffering and
good, that the good may in future enjoy forever unspeakable blessings; but
the sinners being found as evil, will obtain an eternity of unspeakable
punishment. And, indeed, it would be reasonable to doubt that these things
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are so, were it not that the Navi of the truth has said and sworn that it will
be.
Chapter XI: Doubts to be Satisfied
"So then, being talmidim of the Navi ̒Emet, laying aside doublemindedness,
from which comes ill-doing, eagerly undertake well-doing. But
if any of you doubt concerning the things that I have said are to be, let him
confess it without shame, if he cares for his own inner being, and he will be
satisfied by the mebakker. But if he has believed rightly, let his conduct be
with confidence, as fleeing from the great fire of condemnation, and
entering into the ageless good malkuth of Elohim.
Chapter XII: Duties of Azariïm
"Moreover let the attendants of the qahal, going about with intelligence,
be as eyes to the mebakker, carefully inquiring into the doings of each
member of the qahal, ascertaining who is about to sin, in order that, being
arrested with admonition by the mebakker, he may, to his benefit, not
accomplish the sin. Let them check the disorderly, that they may not desist
from assembling to hear the discourses, so that they may be able to
counteract by the word of truth those anxieties that fall upon the heart from
every side by means of worldly casualties and evil communications; for if
they long remain without instruction, they become fuel for the fire. And let
them learn who are suffering under bodily disease, and let them bring them
to the notice of the multitude who do not know of them, that they may visit
them, and supply their wants according to the judgment of the mebakker.
Yea, though they do this without his knowledge, they do nothing amiss.
These things, then, and things like to these, let the attendants attend to.
Chapter XIII: Duties of Morim
"Let the morim instruct, being first instructed; for it is a work relating to
the spirits of men. For the teacher of the word must understand the various
judgments of the learners. The morim must therefore be learned, and
irreproachable, of much experience, and approved, as you will know that
Clement is, who is to be your instructor after me. For it were too much for
me now to go into details. However, if you be of one mind, you will be able
to reach the haven of rest, where is the peaceful city of the great King.
Chapter XIV: The Vessel of the Congregation
"For the whole business of the qahal is like unto a great ship, bearing
through a violent storm - men who are of many places, and who desire to
inhabit the city of the good malkuth. Let, therefore, Elohim be your
shipmaster; and let the pilot be likened to Moshiach, the mate to the
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mebakker, and the sailors to the attendants, the midshipmen to the morim,
the multitude of the brethren to the passengers, the world to the sea; the
foul winds to temptations, persecutions, and dangers; and all manner of
afflictions to the waves; the land winds and their squalls to the discourses
of deceivers and false naviïm; the promontories and rugged rocks to the
judges in high places threatening terrible things; the meetings of two seas,
and the wild places, to unreasonable men and those who doubt of the
promises of truth. Let hypocrites be regarded as like to pirates. Moreover,
account the strong whirlpool, and the Tartarean Charybdis, and murderous
wrecks, and deadly founderings, to be nothing but sins. In order, therefore,
that, sailing with a fair wind, you may safely reach the haven of the hopedfor
city, pray so as to be heard. But prayers become audible by good deeds.
Chapter XV: Incidents of the Voyage
"Let therefore the passengers remain quiet, sitting in their own places,
lest by disorder they occasion rolling or careening. Let the midshipmen give
heed to the fare. Let the attendants neglect nothing with which they are
entrusted; let the zaqenim, like sailors, studiously arrange what is needful
for each one. Let the mebakker, as the mate, wakefully ponder the words of
the pilot alone. Let Moshiach, even Y’shua, be loved as the pilot, and alone
believed in the matters of which He speaks; and let all pray to Elohim for a
prosperous voyage. Let those sailing expect every tribulation, as traveling
over a great and troubled sea, the world: sometimes, indeed, disheartened,
persecuted, dispersed, hungry, thirsty, naked, hemmed in; and, again,
sometimes united, congregated, at rest; but also sea-sick, giddy, vomiting,
that is, confessing sins, like disease-producing bile—I mean the sins
proceeding from bitterness, and the evils accumulated from disorderly
lusts, by the confession of which, as by vomiting, you are relieved of your
disease, attaining healthful safety by means of carefulness.
Chapter XVI: The Mebakker's Labors and Reward
"But know all of you that the mebakker labors more than you all;
because each of you suffers his own affliction, but he his own and that of
every one. So, O Clement, preside as a helper to every one according to your
ability, being careful of the cares of all. Whence I know that in your
undertaking the administration, I do not confer but receive a favor. But take
courage and bear it generously, as knowing that YHWH will recompense
you when you enter the haven of rest, the greatest of blessings, a reward
that cannot be taken from you, in proportion as you have undertaken more
labor for the safety of all. So that, if many of the brethren should hate you on
account of your lofty righteousness, their hatred will not at all hurt you, but
the love of the righteous Elohim will greatly benefit you. Therefore
endeavor to shake off the praise that arises from injustice and to attain the
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266
profitable praise that is from Moshiach on account of righteous
administration."
Chapter XVII: The People's Duties
Having said this and more than this, he looked again upon the multitude,
and said: "And you also, my beloved brethren and fellow-servants, be
subject to the mebakker of the truth in all things, knowing this, that he who
grieves him has not received Moshiach, with whose chair he has been
entrusted; and he who has not received Moshiach will be regarded as
having despised the Father; so he will be cast out of the good malkuth. On
this account, endeavor to come to all the assemblies, lest as deserters you
incur the charge of sin through the disheartening of your captain. So all of
you think before all else of the things that relate to him, knowing this, that
the immoral one, being the more hostile on account of every one of you,
wars against him alone. Do you therefore strive to live in affection towards
him, and in kindliness towards one another, and to obey him, in order that
both he may be comforted and you may be saved.
Chapter XVIII: “As a Heathen Man and a Publican”
"But some things also you ought of yourselves to consider, on account of
his not being able to speak openly by reason of the plots. Such as: if he be
hostile to any one, do not wait for his speaking; and do not take part with
that man, but prudently follow the mebakker’s will, being enemies to those
to whom he is an enemy, and not conversing with those with whom he does
not converse, in order that every one, desiring to have you all as his friends,
may be reconciled to him and be saved, listening to his discourse. But if any
one remains a friend of those to whom he is an enemy, and speaks to those
with whom he does not converse, he also himself is one of those who would
waste the qahal. For, being with you in body, but not with you in judgment,
he is against you; and is much worse than the open enemies from without,
since with seeming friendship he disperses those who are within."
Chapter XIX: Installation of Clement
Having thus spoken, he laid his hands upon me in the presence of all,
and compelled me to sit in his own chair. And when I was seated, he
immediately said to me: "I entreat you, in the presence of all the brethren
here, that whenever I depart from this life, as depart I must, you send to
Ya’akov the brother of the Master a brief account of your reasonings from
your boyhood, and how from the beginning until now you have journeyed
with me, hearing the discourses preached by me in every city, and seeing
my deeds. And then at the end you will not fail to inform him of the manner
of my death, as I said before. For that event will not grieve him very much,
when he knows that I obediently went through what it behooved me to
suffer. And he will get the greatest comfort when he learns that not an
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267
unlearned man or one ignorant of life-giving words or not knowing the rule
of the qahal, will be entrusted with the chair of the teacher after me. For the
discourse of a deceiver destroys the spirits of the multitudes who hear."
Chapter XX: Clement's Obedience
Therefore I, my master Ya’akov, having promised as I was ordered, have
not failed to write in scrolls by chapters the greater part of his discourses in
every city, which have been already written to you and sent by himself as
for a token; and thus I dispatched them to you, inscribing them "Clement’s
Epitome of the Popular Preaching of (Simeon) Kefa."
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APPENDIX C
Glossary
Adamah Adam
Adamyah Andrew
Amein amen, truly, true
av, avi, abba, abbi father, a term of endearment
Avraham Abraham
azari, azariïm attendant, attendants
Bar purity; though in Aramaic it means son
barNaba Barnabas
besorah Good News, Gospel, body flesh
Chatta’ah sin
Chochmah Wisdom, often personified
Dameshek Damascus
echad one, united; one begotten son
El Elyon an ancient title of YHWH - strongest of the strong
ones
El hagadol great power
El Shaddai an ancient title of YHWH - highest of the strong
ones
El, Eloha, Elohim the common title of YHWH - the Strong or Mighty
One
Elohim Mochin Great Mind
Emet true, truth
Gibbor tyrant
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Gibborim in this context, the race of mighty monsters,
offspring of angels and humans
Goy, Goyim all people outside of Israel - dog
Halakah an interpretation of the laws of the Scriptures
Halakah community rules, "the walk" or "teaching"
HaShatan satan, the adversary
Hekel the temple in Jerusalem
Ivrim Hebrews
Kadoshim, Qadoshim set-apart, devoted ones
Kavod radiance, esteem, glory
Kavod, kavod ha gadol great honor, esteem, glory or radiance
Kayafa Caiaphas, the High Priest
Kefa Cephas, Peter - also Kepha / Kefa (Aramaic)
Kohen priest
Kohen haGadol High Priest
kohen, kohenim priest, priests
Laodike Laodicea
Levi levite, minister
malach, malachim messenger or angel, often disguised as a man
Malachim angels, messengers, spiritual beings
Malachim haGadol Archangels, Seraphim
Malkuth kingdom or nation
Malkuth Shamayim Kingdom of the Heavens
Mattityahu Matthew
mebakker, mevakre the highest authority in a congregation
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Melech, Melechim king, kings
melek, melekim king, kings
mikvah, mikvot ritual dunking in water, immersion, baptism
Mitsrayim old term for part of Egypt
mitzvah, mitzvoth rule, rules, commandments
Mitzvot commandments, ordinances
Moshe Moses
Moshiach Anointed as King, Messiah
Navi 'Emet, ha The True Prophet - a lost teaching
rediscovered
navi, naviim prophet, prophets - those who see the
future
Nazar, Nazarene keeper, guardian, consecrated
Nephilim the race of fallen angels
Noach Noah
Philippos Philip
Prush, Prushim Pharisee, Pharisees
Qahal congregation
Rabbi great one, often refers to an authorized
teacher
Ruach spirit
Ruach haKodesh Set-apart or Devoted [Holy] Spirit
Sar, sarim prince, princes
Shamayim skies, heavens, the invisible heaven
Shaul Paul of the Bible
Shimeon, Simeon Kefa's name; Acts 15:14, 2 Peter 1:1
From the Journal of T. Flavius Clemens
271
Shimon Mag (mawg rhymes with dog) Simon Magus, a demigog
and illusionist; see Acts 8:9
shofet, shoftim ruler and judge
sholiac, shlichim emmisary, apostle, office of Apostle
Shomron, Shomroni Samaria, Samaritan
Shua, yeshua rescue, save, deliver
Sophrim secretaries, scribes, journalists of religion
Talmidim colleagues in learning Torah; students
teshuvah return to Father YHWH through
repentance
Thoma Thomas
Torah the ordinances given Moshe on Sinai
Y’shua abbreviated form of YAHSHUA, name of the
Savior (Jesus)
Ya’akov haZaddik James (Jacob) the Just, brother of Jesus
Ya'akov Jacob, James
Yahad an exclusive assembly of believers in YHWH
Yahrushalayim Jerusalem
Yahud, Yahudaïm Jew, Jews
Yericho Jericho
yeshua deliverance, salvation, resuce and related words
YHWH Creator's name, often pronounced Yahweh, Yahuweh
Yisrael, Yisraelim Israel and those of Israel
Yochanan John
Yosef barNaba Joseph Barnabas
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272
yud and tagin jot and tittle, a small letter and a mark from
Hebrew
Zacchai Zacchaeus, the wee little man
Zaddikim First, the Zadokites, righteous followers of Torah
Second, Sadducees, lovers of money, fame and
recognition
Zebah, Zebahim sacrifice, sacrifices of animals
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273
CODEX SINAITICUS:
THE H. T. ANDERSON NEW TESTAMENT:
So far as we know, Anderson’s is the only Sinaiticus English
New Testament in print at this time.
Anderson's famous yet very
rare English translation
(1866) of the 3rd to 4th
century Sinaiticus Greek
New Testament, thought by
scholars to be the earliest
complete New Testament
manuscript in existence.
THIS IS NOT A FACSIMILE
OR SCANNED COPY. This is
a first edition of the text
published in easy-to-read
Georgia font with 2 points
between verses, including
public domain versions of
the last books of the Sinaiticus;
which are, Epistle of
Barnabas, Shepherd of
Hermas, the Didaché (or
Teaching of the Twelve),
plus “The Sonnini Manuscript“
of Acts 29. Available
in hard or softcover at
www.Apostolia.us.
The Nazarene Acts of the Apostles or The Recognitions of Clement
274
About Jackson Snyder
My life has been a “Quest for the Historic Jesus.” The “Christ of Faith” has
no foundation if the “Christ of History” was only a “marginal Jew.” Let us
inquire into the original life and teachings of the Master rather than receive
such important information from a dogmatic religion or creed. When we
find him, if we find him worthy, let us live our lives so that he might find us
worthy of life.
There is a new interest among cutting edge scholars in Jesus research as our
generation has been witness to so very many antiquities that are telling us
so much more about him. As one scholar says, “I am excited that our
scholarship is opening up much new knowledge, thus making it available to
whosoever will receive it.” And I have personally been very excited to
receive it. Now after many years of study and writing, I feel as though I
know him, and am a part of his special family – one of the brothers – James,
Simon, Joseph, and Judah.
So I teach the history of the first century BC through the first century AD. I
use mainly primary sources, including biblical literature and many letters
and books of these centuries, to bring life to the Savior and his family.
I am an ordained minister with the United Methodist Church, retired. For
the last 15 years I have been teaching the faith of the sect of the Nazoreans
(Acts 24:5) as set forth by Yahshua ben Yosef and his successors. A
statement of specific beliefs may be found here:
Education:
Indiana University, A.G.S. & B.G.S.
Emory University, Atlanta, M.Div.
Baptist Hospital, Pensacola, C.P.E. (Clinical Pastoral Education)
Wesley Synod, Toledo, D. Humane Let.
Printed Publications:
Didache! Hora'ah! (Greek and English) Lessons of the Master for All the
Tribes by the Twelve
Epistle of Barnabas, A New Translation (Greek and English)
Codex Sinaiticus: The H. T. Anderson New Testament (editor)
The Authentic Peter: The Preaching of Simeon Kefa from the Journal of T.
Flavius Clemens (editor)
I Enoch, Sky-tripper: A True Names Translation of 1 Enoch
Kata Mattyah: According to Matthew: A New, True Names Translation
Spiritual Gifts Revelation: Volume 2: Miracles by the Book
Spiritual Gifts Revelation: Volume 1: Charismata, Theory & Assessment
From the Journal of T. Flavius Clemens
275
EloHymnal: 100 True Name Scripture Psalms
Sing the Scriptures! And Discover Your Hebrew Roots
Odes of Shalom: Netzari Songs of Extraterrestrial Love
Electronic Publications:
The Snyder Bible www.JacksonSnyder.org
Netzarim Virtual Yahad www.nevy.us
Secret Sayings of the Savior www.JacksonSnyder.com/sss
Bible News www.bible-news.com
About Ted Dornan
Theodore Allan “Ted” Dornan was born in 1940 in Chicago, Illinois. He
grew up in the Chicago Public School system in a time when the teachers
were still interested in reading from the Bible, particularly about the
children of Yisrael being delivered from slavery in Mitsrayim and their
wanderings in the wilderness.
Ted became particularly interested in Bible study when a Sunday school
pastor suggested to him at age 12 that he was a good candidate for a
preacher, to which he aspired.
He received his Associates of Arts degree in music Southeast Community
College in Beatrice, Nebraska after attending Manhattan Bible College in
Manhattan, Kansas. In 1964, he quit attending Sunday school in favor of the
Radio Church of God, which later became the Worldwide Church of God.
In the early ’90s, he began to learn about the Hebrew Roots of our faith
from such rabbis as David Hargis, Eddie Chumney, Monte Judah, and others,
finally taking the last two years of training under the rabbis Moshe
Koniuchowsky and Jackson Snyder.
Ted is retired from a trade union. He lives in South Florida, where he serves
as assistant to Rav Moshe Koniuchowsky of B’nai Yahshua Synagogues
Worldwide.
Ted’s voice is heard in the Recognition’s audio book. He has also completed
a True Name edition and audio of The Epistle of Barnabas, both of which
can be acquired through www.Apostolia.com.
About Chris Plourde
Chris Plourde has been the penultimate editor for this work. He is
consecrated in the Order of Shoterim (Assistants, “Deacons”), serving in
that capacity for the Netzari Vero Yahad.
The Nazarene Acts of the Apostles or The Recognitions of Clement
276

 Excerpt from The Preaching of Simeon Kefa from the Journal of T. Flavius Clemens
Book IV
Chapter XIV: Yahweh Both Good and Righteous
“Hence, since so many false and erratic religions have been introduced into the world, we have been sent, as good merchants, bringing unto you the worship of the true Yahweh, handed down from the fathers, and preserved; as the seeds of which we scatter these words amongst you, and place it in your choice to choose what seems to you to be right. For if you receive those things which we bring you, you shall not only be able yourselves to escape the incursions of the demon, but also to drive them away from others; and at the same time you shall obtain the rewards of eternal good things. But those who shall refuse to receive those things which are spoken by us shall be subject in the present life to diverse demons and disorders of sicknesses, and their spirits after their departure from the body shall be tormented for ever. For Yahweh is not only good, but also just; for if He were always good, and never just to render to every one according to his deeds, goodness would be found to be injustice. For it were injustice if the disobedient and the obedient were treated by Him alike.
Chapter XV: How Demons Get Power over Men
“Therefore demons, as we have just said, when once they have been able, by means of opportunities afforded them, to convey themselves through base and evil actions into the bodies of men, if they remain in them a long time through their own negligence, because they do not seek after what is profitable to their souls, they necessarily compel them for the future to fulfill the desires of the demons who dwell in them. But what is worst of all, at the end of the age, when that demon shall be consigned to eternal fire, of necessity the spirit also which obeyed him, shall with him be tortured in eternal fires, together with its body which it hath polluted.
Chapter XVI: Why They Wish to Possess Men
“Now that the demons are desirous of occupying the bodies of men, this is the reason. They are spirits baring their purpose turned to wickedness. Therefore by immoderate eating and drinking, and lust, they urge men on to sin, but only those who entertain the purpose of sinning, who, while they seem simply desirous of satisfying the necessary cravings of nature, give opportunity to the demons to enter into them, because through excess they do not maintain moderation. For as long as the measure of nature is kept, and legitimate moderation is preserved, the mercy of Yahweh does not give them liberty to enter into men. But when either the mind falls into impiety, or the body is filled with immoderate meat or drink, then, as if invited by the will and purpose of those who thus neglect themselves, they receive power as against those who have broken Torah imposed by Yahweh.
Chapter XVII: The Besorah Gives Power over Demons
“You see, then, how important is the acknowledgment of Yahweh, and the observance of the divine obedience, which not only protects those who believe from the assaults of the demon, but also gives them command over those who rule over others. And therefore it is necessary for you, who are of the Gentiles, to betake yourselves to Yahweh, and to keep yourselves from all uncleanness, that the demons may be expelled, and Yahweh may dwell in you And at the same time, by prayers, commit yourselves to Yahweh, and call for His aid against the impudence of the demons; for ‘whatever things you ask, believing, you shall receive.’ But even the demons themselves, in proportion as they see faith grow in a man, in that proportion they depart from him, residing only in that part in which something of infidelity still remains; but from those who believe with full faith, they depart without any delay. For when a spirit has come to the faith of Yahweh, it obtains the virtue of heavenly water, by which it extinguishes the demon like a spark of fire.
Chapter XVII: This Power in Proportion to Faith
“There is therefore a measure of faith, which, if it be perfect, drives the demon perfectly from the soul; but if it has any defect, something on the part of the demon still remains in the portion of infidelity; and it is the greatest difficulty for the soul to understand when or how, whether fully or less fully, the demon has been expelled from it. For if he remains in any quarter, when he gets an opportunity, he suggests thoughts to men’s hearts; and they, not knowing whence they come, believe the suggestions of the demons, as if they were the perceptions of their own spirits. Thus they suggest to some to follow pleasure by occasion of bodily necessity; they excuse the passions of others by excess of gall; they color over the madness of others by the vehemence of melancholy; and even extenuate the folly of some as the result of abundance of phlegm. But even if this were so, still none of these could be hurtful to the body, except from the excess of meats and drinks; because, when these are taken in excessive quantities, their abundance, which the natural warmth is not sufficient to digest, curdles into a sort of poison, and it, flowing through the bowels and all the veins like a common sewer, renders the motions of the body unhealthy and base. Wherefore moderation is to be attained in all things, that neither may place be given to demons, nor the spirit, being possessed by them, be delivered along with them to be tormented in eternal fires.
Chapter XIX: Demons Incite to Idolatry
“There is also another error of the demons, which they suggest to the senses of men, that they should think that those things which they suffer, they suffer from such as are called elohim, in order that thereby, offering sacrifices and gifts, as if to propitiate them, they may strengthen the worship of false religion, and avoid us who are interested in their salvation, that they may be freed from error; but this they do, as I have said, not knowing that these thing are suggested to them by demons, for fear they should be saved. It is therefore in the power of every one, since man has been
made possessed of free-will, whether he shall hear us to life, or the demons to destruction. Also to some, the demons, appearing visibly under various figures, sometimes throw out threats, sometimes promise relief from sufferings, that they may instill into those whom they deceive the opinion of their being elohim, and that it may not be known that they are demons. But they are not concealed from us, who know the mysteries of the creation, and for what reason it is permitted to the demons to do those things in the present world; how it is allowed them to transform themselves into what figures they please, and to suggest evil thoughts, and to convey themselves, by means of meats and of drink consecrated to them, into the minds or bodies of those who partake of it, and to concoct vain dreams to further the worship of some idol.
Chapter XX: Folly of Idolatry
“And yet who can be found so senseless as to be persuaded to worship an idol, whether it be made of gold or of any other metal? To whom is it not manifest that the metal is just that which the artificer pleased? How then can the divinity be thought to be in that which would not be at all unless the artificer had pleased? Or how can they hope that future things should be declared to them by that in which there is no perception of present things? For although they should divine something, they should not straightway be held to be elohim; for divination is one thing, divinity is another. For the Pythons also seem to divine, yet they are not elohim; and, in short, they are driven out of men by Messianics. And how can that be Elohim which is put to flight by a man? But maybe you will say, What as to their effecting cures, and their showing how one can be cured? On this principle, physicians ought also to be worshipped as elohim, for they cure many; and in proportion as any one is more skilful, the more he will cure.
Chapter XXI: Heathen Oracles
“Whence it is evident that they since they are demoniac spirits, know some things both more quickly and more perfectly than men; for they are not retarded in their learning by the heaviness of a body. And therefore they, as being spirits, know without delay and without difficulty what physicians attain after a long time and by much labor. It is not wonderful, therefore, if they know somewhat more than men do; but this is to be observed, that what they know they do not employ for the salvation of souls, but for the deception of them, that by means of it they may indoctrinate them in the worship of false religion. But Yahweh, that the error of so great deception might not be concealed, and that He Himself might not seem to be a cause of error in permitting them so great license to deceive men by divinations, and cures, and dreams, has of His mercy furnished men with a remedy, and has made the distinction of falsehood and truth patent to those who desire to know. This, therefore, is that distinction: what is spoken by the true Yahweh, whether by prophets or by diverse visions, is always true; but what is foretold by demons is not always true. It is therefore an evident sign that those things are not spoken by the true Yahweh, in which at any time there is falsehood; for in truth there is never falsehood. But in the case of those who speak falsehoods, there may occasionally be a slight mixture of truth, to give as it were seasoning to the falsehoods.
Chapter XXII: Why They Sometimes Come True
“But if any one says, ‘What is the use of this,’ that they should be permitted even sometimes to speak truth, and thereby so much error be introduced amongst men? Let him take this for answer: If they had never been allowed to speak any truth, then they would not foretell anything at all; while if they did not foretell, they would not be known to be demons. But if demons were not known to be in this world, the cause of our struggle and contest would be concealed from us, and we should suffer openly what was done in secret, that is, if the power were granted to them of only acting against us, and not of speaking. But now, since they sometimes speak truth, and sometimes falsehood, we ought
to acknowledge, as I have said, that their responses are of demons, and not of Yahweh, with whom there is never falsehood.
Chapter XXIII: Evil Not in Substance
“But if any one, proceeding more curiously, inquire: ‘What then was the use of Yahweh's making these evil things, which should have so great a tendency to subvert the minds of men?’ To one proposing such a question, we answer that we must first of all inquire whether there is any evil in substance. And although it would be sufficient to say to him that it is not suitable that the creature judge the Creator, but that to judge the work of another belongs to him who is either of equal skill or equal power; yet, to come directly to the point, we say absolutely that there is no evil in substance. But if this be so, then the Creator of substance is vainly blamed.
Chapter XXIV: Why Yahweh Permits Evil
“But you will meet me by saying, Even if it has come to this through freedom of will, was the Creator ignorant that those whom He created would fall away into evil? He ought therefore not to have created those who, He foresaw, would deviate from the path of righteousness. Now we tell those who ask such questions, that the purpose of assertions of the sort made by us is to show why the wickedness of those who as yet were not, did not prevail over the goodness of the Creator. For if, wishing to fill up the number and measure of His creation, He had been afraid of the wickedness of those who were to be, and like one who could find no other way of remedy and cure, except only this, that He should refrain from His purpose of creating, lest the wickedness of those who were to be should be ascribed to Him; what else would this show but unworthy suffering and unseemly feebleness on the part of the Creator, who should so fear the acting of those who as yet were not, that He refrained from His purposed creation?
Chapter XXV: Evil Beings Turned to Good Account
“But, setting aside these things, let us consider this earnestly, that Yahweh the Creator of the universe, foreseeing the future differences of His creation, foresaw and provided diverse ranks and different offices to each of His creatures, according to the peculiar movements which were produced from freedom of will; so that while all men are of one substance in respect of the method of creation, there should yet be diversity in ranks and offices, according to the peculiar movements of minds, to be produced from liberty of will. Therefore He foresaw that there would be faults in His creatures; and the method of His justice demanded that punishment should follow faults, for the sake of amendment. It behooved, therefore, that there should be ministers of punishment, and yet that freedom of will should draw them into that order. Moreover, those also must have enemies to conquer, who had undertaken the contests for the heavenly rewards. Thus, therefore, neither are those things destitute of utility which are thought to be evil, since the conquered unwillingly acquire eternal rewards for those by whom they are conquered. But let this suffice on these points, for in process of time even more secret things shall be disclosed.
Chapter XXVI: Evil Malachim Seducers
“Now therefore, since you do not yet understand how great darkness of ignorance surrounds you, meantime I wish to explain to you whence the worship of idols began in this world. And by idols, I mean those lifeless images which you worship, whether made of wood, or earthenware, or stone, or brass, or any other metals: of these the beginning was in this wise. Certain malachim, having left the course of their proper order, began to favor the vices of men, and in some measure to lend unworthy aid to their lust, in order that by these means they might indulge their own pleasures the more; and then, that they might not seem to be inclined of their own accord to unworthy services, taught men that demons could, by certain arts-that is, by magical invocations-be made to obey men; and so, as from a furnace and workshop of wickedness, they filled the whole world with the smoke of impiety, the light of piety being withdrawn.