Table of Contents
- The Syriac Clementine Recognitions and Homilies 2
- (Rec. 3:8) "Therefore the God Who is without beginning begat His firstborn Son before all created things, (Col. 1:15) as is seemly for God, while He was neither changed nor succeeded nor divided, nor did He emanate, nor was He even diminished in anything. For you recall how bodily passions are things that we have even avoided ascribing to the soul, as we have feared lest its immortality, once they had been ascribed to it, would be nullified for it. Therefore, the existing God begat and did not suffer any division, for, by the fact that He wills, His Power was not found deficient for His Will, nor did He go beyond His Power for the object of His Will, but rather equally, according to whatever He wills, thus even does He beget by the fact that He exists and did not come into being with passivity. For if bodies that are subject to the necessity of density supply subsistence for shadows, increasingly much more to the Self-Existent Power that did not come into being should we grant that the Only-Begotten follows after Him. On account of this, then, in truth he was appropriately called the Begotten,' because in his being he is not the Father. But I remember that Simon was complaining that we had said that the Son of the Father is the Messiah, and he spoke blasphemy against us, as namely: You equate human beings and plants with God. (Rec. 2:49) ' Hasten yourselves from your entire soul to learn."
Parent:: SyriacClementineRecognitionsAndHomilies
The Syriac Clementine Recognitions and Homilies 2
(Rec. 2:1; Hom. 3:1) But when the day of the discourse came, Peter, at the time of the rooster crowing, awakened all of us. We were then in the house, all thirteen of us, of whom the first after Peter was Zacchaeus, thereafter Zephaniah, Joseph, Micah, Eliezer, Phineas, Lazarus, Elisha, and after them I, Clement, and Nicodemus, and thereafter Nicetas and Aquila who formerly were disciples of Simon but finally, by means of Zacchaeus, were instructed so as to be confirmed in the Faith of God through our Lord Jesus the Messiah. Yet from the women not even one was among us. But while the evening lamp still remained, we all came together and sat down, and thus Peter saw that all of us were attentively fixing our eyes upon him. He gave us salutation and immediately, with that salutation, he taught its explanation, saying: "I marvel, O my brethren, at human nature, how it is suitable and prepared for many things. But I have now remembered to tell you something that I have learned by experience, for immediately at midnight I awaken of my own accord and thenceforth I am unable to sleep again. This then has happened to me ever since I have been continually hearing the words of our Lord. Because I have charged the love of them to my mind, I wake up so that after being awakened I may remember, know, and be able to recall them. While therefore I was doing this, because I was joyfully vigilant, a custom possessed me to awaken even if there is nothing for me to contemplate. And through the same custom, by some hidden cause that occurs to me, I am suddenly transformed. In this way, then, another custom is mixed and transformed with the former custom, truly as much as is suitable and right without being so much as unnatural, for it is not possible to go completely without sleep, otherwise not even the night would have been made suitable for the restfulness of sleep."
(Rec. 2:2) And after I heard, I said: "You have spoken well, O Peter; for one custom is transformed by another custom. Wherefore even when I first journeyed by sea, as darkness and dizziness initially seized me, I was put off because of this, for I could not bear the smell and acridity of the sea. And then after a few days, I became accustomed and easily endured the voyage, and I ate something with a sailor that before seven years ago was a food I never would have tasted. But now from a second custom, hunger comes over me in that hour wherein I ate with the sailor, for even this, through previous experience, I know shall again be transformed by custom. However, I believe you that it has thus happened to you to awaken. But now within its time, because it is useful, you wanted to mention it so that even we would want to thrust away a little sleep from ourselves, so that in this way we could find the teaching brought near to us. For after the digestion of a meal, by nature the mind is receptive to the quiet of the night and easily finds remembrance of the things that are said."
(Rec. 2:3) But Peter was greatly happy about this, for I had understood the helpful occasion of his account, and he commended me. Then openly, for the sake of alerting all of us about this matter, he began to speak thus: "The time now is accordingly appropriate for me to inquire about that which is set before us. I speak, then, concerning Simon: how shall I know what his planning and what his actions are? If anyone knows this, do not neglect telling it to me, for it would be a great help for me to know this. For if we have a commandment on account of foods first to inquire and learn who is worthy, so that we may yet receive a meal with him, how is it not increasingly more urgent for us to know to whom we owe the words of Eternal Life so that he may believe? For when we are careful and have diligence about not throwing pearls to swine, (Matt. 7:6) how then is it not wicked to throw the words of Eternal Life to every contrary person for dishonor?
(Rec. 2:4) "But furthermore, it is appropriate for me to know who this man is because of this. For if I learn about him by his manners that he is honest with the things of which no person is doubtful, especially those acknowledged of the Fear of God--that is I say, sobriety, justice, mercy, meekness, and the things corresponding to them that everyone knows to be good even if they profess unwillingly--then it is right, on account of the things in which he is manifestly honest, for us to give him the knowledge lacking to him so that the bad things that are found of his conduct can be cleansed from his mind. But if I learn about him that he is opposed to these matters, as being ruled by things that are manifestly sinful, it is only appropriate for me to reprove him and bear witness against him, so that perhaps indeed he will change his planning and conduct. For those who are thus after testimony, it is not right to reveal the Mysteries concerning the Knowledge of God to them before they are turned back in their deeds and rectified. But if perhaps he will come and be provoked with us to speak of things not proper for him to speak, because he is disorderly in his behavior, it is prudently fitting for us to mock him because it is inappropriate to be interrogated continually on account of people who are idiotic listeners, those who already will think of us as ignorant of something and rage at us because of this, as thus we would become divided and greatly injured while they are ignorant of our thinking."
(Rec. 2:5) Now after Peter told us these things, Nicetas asked of him permission to speak; and when Peter allowed him, he said: "Forgive me, O Peter, for I am greatly afraid lest in the disputation with Simon you shall be found inferior. For it happens whenever one person speaks the truth, he cannot prevail because the listeners are either indiscriminate, prejudiced to the contrary, or without care for the better, as they desire victory for whomever they give preference. But with all these things, Simon is also a cunning and crafty sophist who has grown strong in the objections and stratagems of syllogisms; but more grievous and evil than all, he is also greatly skilled in sorceries. Wherefore I fear lest-- on account of his being strongly fortified from every side in the presence of those hearers who do not know him--when he will speak lies, they shall be considered truths by them, for not even we would have been able to escape from him and believe in Jesus if we had not been a help to him in his deeds through sorcery and recognized that he was a deceiver."
(Rec. 2:6) And after Nicetas said these things, even Aquila asked that he might also permit him to say something, and he proceeded to say: "Receive also me and my good will toward you, for I too am in conflict like Nicetas. And do not disdain me because of this, because for a person to be concerned about his friend comes from love, but to ignore a person is no less than hatred. For I call witness to God that it is not because you are inferior in my eyes as if, being feeble in disputation, I fear lest you shall be found inferior to Simon, for indeed I have never been present while you have conducted a disputation. Wherefore I do not know the matters pertaining to you, but I do know the impieties of this one. Yet I am concerned about your honor, also about the souls of the listeners, and before everything about the truth. For in everything that he wills he is an able sorcerer, because he especially has no friends. Indeed, we accurately know all these things, for from our youth we were ministering helpers for him in his impieties, and if we were not verily in truth Friends of God, even until now we would have been erroneously working his same things with him. However, the Love of God that was innate within us was able to turn away the enemy to evil and the children of the house to good. Wherefore I surmise that our case was not without Providence first to become his friends, to ascertain how he performs those deeds of wonder, and afterward to get an idea of him and flee from him. For who would not marvel at the wonders done by him, so as to think of him as a god come down from the heavens for the salvation of human beings? But I confess about my own affairs that if I had not been his helper in the things done by him, even I would have been compelled. Wherefore it was not a great matter of ours to depart and flee from him, for we knew that he did these things by sorcery as a man who is a sorcerer and a magician. But if you also want to accurately know all the matters pertaining to him--whose son he is, from where he comes, what he wants, the matters pertaining to him, and how these are the things that he has done--hear now:
(Rec. 2:7; Hom. 2:22) "This Simon's father is Antonius and his mother is Rachel from the people of the Samaritans and the village of Gitthonin. He is a sorcerer and has greatly educated himself in the science of the Greeks. He has also been exalted and inspired, and he wants it to be thought that he is a power above the Creator. Concerning himself he mysteriously says: I am the Messiah and I am called "the Standing One."' But he uses this name because he says, I am indissoluble,' as if his body were transfixed with divine power so as to be able to preserve himself throughout all time. Wherefore he was called `the Standing One,' as if he cannot fall under decay.
(Rec. 2:8; Hom. 2:24) "For after John the Baptist was killed, as even you know, Dositheus received authority over this very sect with thirty elect and one woman called `Sihra,' as if the thirty were to be the course of the moon. This Simon--I know not how--for the sake of loving vainglory, met Dositheus and with a false friendship requested of him that, when any one from those thirty should die, he would immediately be appointed in the place of the one who died--for not even before a trial does one enter in and become appointed, nor of that number is anyone added or subtracted. On account of this, all the remainder of those who adhere to them, because of desiring to be deemed worthy of a place, exhibit the manners that are acceptable to their order, so that, after the death of one man from the thirty, they may appoint from those men adhering to them someone they choose who is worthy of the place of the one who died. Therefore, Dositheus was revered in many things, and when the number diminished he appointed Simon.
(Rec. 2:9) "But Simon, after a little while, fell in love with her who is called Sihra,' and to us he narrated all his own affairs: how, being a sorcerer and loving her who is called Sihra,' he loves glory and because of dishonor was unwilling to hastily draw near to her for desire. But he told us, With patience I am able to make an outward show,' if even we would help him with the things he desires, and he promised as a reward for this service of ours that he would grant us to be reckoned as gods and worthy of all honors. He told us that all his possessions would be ours: Only consent to me in this, that I shall be your chief--I who through sorcery am able to work many signs so that we shall be able to establish our glory and renown. For surely if they wish to seize us, I am able to become invisible, and when I want to be seen I am seen. And if I must flee, I can bore through a mountain and pass through as if it were soft clay. If I should throw myself down from a high mountain, it is as if heavily carried I descend to the earth. I can free myself and make those who have bound us to be bound, and if the prison house has been shut up, I can open the gate. I can give the breath of life to images so that those who see them shall think that they are human beings. I can create new plants with life so that they bring forth shoots from the earth that shall blossom in an hour. And if I will throw myself into the fire, I am not burned. I can transform myself and appear to have the faces of two different persons. I can become a sheep and appear as a goat. I can give a beard to an infant. I can fly through the air. I can exhibit gold, make kings, and I can stupefy them and be worshiped. I can be deemed worthy of praises by every person so that they will make an image of me in order to serve and worship me as if a god. And whatever is sought out of the many things that I say, whatever I wish I am able to do. For behold, many things are done as experiments on account of me. For surely at one time, when Rachel my mother ordered me to go to the harvest, I commanded a sickle that was lying there to go and reap, and it thus produced over ten times as much. I have produced new plants that are mysterious to the imagination, I have made an artichoke sprout in an hour's notice, and I have bored through this nearby mountain.'
(Rec. 2:10) "Now while he was saying these things about plants and boring through the mountain, we were astounded that he was false even to me, as if intending to deceive us about himself--for we knew that these things were so from former generations, but he wanted to be glorified as having done them. Therefore, after we heard these things and others more impious than them, we hastened according to his will and spread many rumors and told many lies about him--and these things before he would do any of the things that he promised--so that people would think him to be a god.
(Rec. 2:11; Hom. 2:24) "Nevertheless, in the beginning when he (Simon) was among the thirty Disciples of Dositheus, he was accusing Dositheus before them: He does not purely teach you doctrine, and he does this not as through spite, but because he is ignorant.' And when in time Dositheus grew enraged with his excessive accusing--for with guile Simon intended to destroy him in order to sway the mind of the many and show himself to be the Standing One--in a rage he went to the house of their teaching, as was customary, and found Simon and beat him, but the rod seemed to pass through Simon as if through smoke. And Dositheus was astonished because of this and said to him: If you are the Standing One, even I will worship you.' And when Simon said, `I am he,' Dositheus knew that he himself was not the Standing One, and he fell down and worshiped him. Thus he placed himself lower among those twenty-nine elect, and in his own expected place he established Simon and commanded that everyone should listen to him. Now when Simon stood in Dositheus' expected place, Dositheus, who received the place of Simon, fell down and died.
(Rec. 2:12; Hom. 2:25) "Therefore, after the death of Dositheus, Simon took Sihra; and he goes about until now, as you see, deceiving the multitude and saying that I am more powerful than the Creator, for I am able to do something greater.' And concerning Sihra, who is with him, he says: From the highest heavens she descended into the world, and she is namely "Wisdom"-- the mother of everything--for whose sake the Greeks and Barbarians were gathered together with a semblance of the form of her truth. For if in truth she exists within the eon relative to the first god, then she was revealed to that first one alone.' However, as he persuasively says these things while mixed with the fables of the Greeks, he deceives many. Now, I want to mention something that I saw. For when this Sihra of his was in a tower and a great multitude had quickly gathered for a sight of her and stood on all sides of the tower, she, from all sides of the tower and from all the windows, seemed to appear to the entire multitude as if she were gazing out. And he worked many wonders so that human beings would be astounded and think of him that he is perchance indeed the God of all.
(Rec. 2:13; Hom. 2:26) "But to Nicetas and I (Aquila), when we had asked him whether it was possible for him to explain to us how these things can be effected through sorcery and what the nature of these things accordingly is, Simon affirmed that he would be able to speak as if to his beloved friends. And he began to speak thus: I have made the soul of an innocent child, who was violently killed and summoned by secret adjurations, to follow me so that it will only do everything that I command it.' And when I said to him, Is it possible for a soul to do such things?' he returned me the answer: I want you to be assured of this, that, second after God, the soul of every human being is able to make visitation once it has stripped off the great darkness of the body and possesses foreknowledge. For this reason, even for necromancy--the divination of the dead--do people call and raise it up.' But I returned him an answer: For what reason, then, do the souls of the slain not take vengeance upon those who killed them?' And Simon said: Remember what I told you, for when it has gone forth out of the body it shall also possess foreknowledge.' I said to him, I remember,' and he returned me an answer: Because in the instant it goes out from the body, immediately, since it foreknows everything, it is convinced that there is a Judgment, and every person, in the place of the evil things that they have here committed, yields their retribution and judgment. Wherefore it does not now want vengeance to be exacted from those who harmed it on account of the evils that it too has committed here, being sorrowful. But with all of them, the angels who stand over them do not even allow them to go forth or do anything.' And I again returned him an answer: If they do not allow them to come here or do whatever they want, how can they come and fulfill the will of the sorcerer who calls upon them?' And he told me: Even while they want to go, they do not allow them, but when they have adjured the angels with an oath that is great and exalted, because they have the excuse of the violence of our adjuring them, they give us the souls of those whom we seek, as it is not they who are reckoned violent offenders, but we who bring violence upon them.' Thereupon my friend Nicetas, who you see, because he was no longer able to endure, hastily responded the thing that even I was prepared to do, for I was previously intending to find him out in all these matters. But then Nicetas said to him: You then do not fear the Day of Judgment, who compel angels by violence, call upon souls, deceive human beings, and barter with many to be believed as a god? But how can you even convince us that there is no Judgment, as certain people from the Jews allege, and also that souls are not immortal, as some people suppose, while you see them with your own eyes and remember the Judgment from God that is upon human beings, as you say?'
(Rec. 2:14) "And Simon, because of these things, grew pale in his color and he returned an answer: Do not think of me that I am a man of your generation, for I am neither a sorcerer nor a lover of Sihra nor the son of Antonius. For before Rachel, my mother, had intercourse with him, while she was still a virgin she conceived me. Because I am able to become as great or small as I wish, I therefore appeared as a human being among humans. And for the sake of a test, I have first chosen you as friends for me, so that I may place you in the heavens and in hidden places after the test. Therefore I have falsely asserted human things about myself so that I may fully know what kind of love you hold for me.' But I, Aquila, after having heard these things, despised him, being astounded at his unashamed impudence. And I blushed for him and feared lest something should happen to us because of him. I gestured to Nicetas to be compliant with him alongside me and I said to him: Do not be angry, for you are a god over us corruptible humans--you who are incorruptible. However, receive our sincere affection, for until now we did not know who you were so that we might believe divine things about you, as we had neither discovered the truth nor known that you are the one sought by us.'
(Rec. 2:15) "Therefore we audaciously spoke these things and others like them to him, and he, foolish and confused, thought that he had deceived me. And furthermore, being exceedingly haughty, he responded to us: `I will have mercy upon you because of your love for me, who am a god--for you loved when you did not know me, and you sought me while you were ignorant. For if you do not know, to be a god is to become as small and great as much as one pleases, but in this way I have appeared to human beings. I am now beginning to tell you the truth. At one time by my power I changed air into water, transformed water into blood, made them become firm flesh, formed a new human child, and made manifest a greater work than the One Who made the world--for the Maker of the world made a human being out of earth, but I, from pure air, have done something that is more difficult. And I dissolved him and restored him into air, but I formed an image in his likeness and placed it in my home's interior for the sake of a demonstration and remembrance.' And after he said these things, we knew that it was the boy who had violently died and whose soul he willed for everything serving him, as he had said."
(Rec. 2:16) Peter then, after hearing these things, cried and said: "I wonder at the great Patience of God and the presumption of human beings from of old. For what reason shall thence be able to persuade Simon to confess that God judges when the wicked and sinners have acted, while he accordingly thinks that he is served by souls with things that he desires? In truth, then, they are not souls, but they are demons that beguile him. Therefore he has convinced himself that souls are immortal and judged on account of things they do here, and that he especially sees by deed something that is believed by us through reason. For what if demons are beguiling him, but he thinks he is seeing the beings of souls? By all this he multiplies evil. But when will he acknowledge that he acts and works wickedly, or that he shall be judged because of these things, for he at once makes himself an enemy to God and is rash with these things--things that are not even lawful to be spoken? But thus, O my brethren, for some people it is not because they have a lack of proof that they will not be convinced of the Word of the Fear of God, but because of the magnitude of their own sins or the wicked preconception of the things that are placed in their mind. Wherefore they are not even able to earnestly believe.
(Rec. 2:17) "However, because love for the Creator of the world is sufficient to rescue and save those who love Him, the Evil One has diffused himself in order to make human beings enemies toward Him. Wherefore he has even confuted them and is for the open injustice of people from among them. For I call witness of heaven and earth, that if it had been permitted by God for the Evil One to cause human beings to sin as much as he wanted, then already, even from of old, all human beings would have perished. But God does not grant this to him because of His Mercy, for if they were holding fast and trusting in the love of Him, all human beings would be rescued and saved, although on account of the sins of fools they would be chastised because of His Justice. But now, many have been convicted who are enemies of God, and the Evil One enters into their conscience and presents himself to them as if he were better than the Creator. But to some of them, when they are watchful, he appears with the illusion of phantoms and promises things more excellent than the Creator. But he will do these same things by reason of the justice that he has forsaken, and it is permitted to him."
(Rec. 2:18) And against these things Aquila said: "Why then are human beings at fault, if the Evil One, being transformed and exalted however he pleases, promises things more excellent than the Creator?" And Peter said: "I think there is nothing more just than this, but listen how this is so and give me an answer. If your son, who has grown up with all instruction and Providence, and has become a man by means of you, should yet desert you in his ingratitude and give to another who is richer the honor that he owes you, and on account of greater profit reject his natural father, would you say that he has acted justly, or has he acted wickedly?" And Aquila returned him an answer: "It is apparent to everyone that he has acted wickedly." And Peter said: "If you therefore say regarding a human being that this is wicked, how much more especially regarding God Who alone is honorable, for He created the good within us inasmuch as he made us exist from nothing, and He has even promised us that after we please Him here He will give us Life and Eternal Happiness? There is especially no greater evil. Wherefore, so that the unjust shall be reproved, He has allowed the Evil One to appear in many forms and promise strange things as if greatly advantageous. But what if there truly was some strange alien apart from the God Who created us, would it be right and appropriate if we had deserted the One Who is truly our Maker and Father?" And Aquila said: "Forbear and let it not be!" And Peter said: "How then can we say without understanding that, behold, the Evil One by the permission of the One Who is truly God proclaims other gods, either higher than the One Who truly exists or lower than Him, because those who desire to desert their Creator shall be reproved as unjust on the Day of Judgment facing every person. And the unjust shall be rejected from the eternal Kingdom, for to those who truly are his friends, God intends to give them of that which He has to eternity. But these things shall be carefully and accurately explained at another time. However, I wanted to know what Simon finally did."
(Rec. 2:19; Hom. 3:29) And Nicetas returned him an answer: "Finally, when he perceived that we despised him--for we were telling each other about his sorcery and deeds--we deserted him and were drawn near to Zacchaeus. We told him the same things--those we have even now told you--and then Zacchaeus received us, convinced us of the matters concerning our Lord Jesus the Messiah, educated us in the faith, and confirmed us." And after Nicetas said these things, Zacchaeus, who had gone out a little before, came, entered, and said: "It is now time, O Peter, to go out and speak, for a great multitude has assembled in the courtyard and awaits you. In their midst, as if honored by them, stands Simon." But Peter, so as to pray, ordered me to withdraw-- because I had not yet been washed from the things formerly committed by me in ignorance--and to the rest he said: "Arise to pray, and ask God through His Messiah, with His Mercies that are not lacking and without end, that I will go out for the distinction and Life of the human beings who were created by Him." And after he said these things, he went out into the place of a great courtyard beneath the open air. There many divided multitudes were assembling, and when he then stood up and saw throughout great silence the eyes of all the people beholding him, and then Simon the Sorcerer standing like a warlord, he began to speak thus:
(Rec. 2:20; Hom. 3:30) "May peace and wellness be with all of you who are prepared to give your right hand to the Truth of God; for those who are joined to His Will are necessarily reckoned as doing something good by Him. They receive for themselves something great: He helps them walk in the path of His Justice. Wherefore it is virtuous first to seek His Justice and His Kingdom: His Justice for the sake of deeds and discipline, and His Kingdom as the reward of the work of endurance, which for the good is the happiness of eternal blessings. But for the wicked who have not been guided according to His Will, He punishes their wickedness here. Therefore, for us it is useful and necessary, as timely, to ascertain the Will of God, so that we may also be able to act and do. And whatever we do on account of the presence of a good reward shall make it possible. But if, before actions and deeds, we come to a disputation to inquire and question things neither present nor apparent to us, while lacking understanding, we shall fail, for even the time of each person among us is short and, that we are judged on account of works, we are judged not on account of knowledge of hidden things. Wherefore it is not meet to leave off seeking what is right for us to do in order to find Eternal Life.
(Rec. 2:21) "For if we shall be concerned in this short time of ours with things that are neither present nor helpful to us, we shall go empty of good works as having been brought to naught because of works for the sake of which we are even to be judged, for everything has its own time. For here we must work, but there we shall be recompensed. Therefore, so that we will not fail, let us first seek justice so that thus, as travelers, we will carry good provisions with us-- those that are good deeds--and, as if to a city, we will go to the Kingdom of God. For to those who are upright and honest, because the world was created by Him, He is manifest and made known, as throughout all His Creation the evidence of Him is seen. Therefore, because God is manifest and known, we should seek the things of His Justice and the things of His Kingdom, for on account of the world they shall receive us. But if our mind enjoins us to seek something from among the hidden things before works, as we live because of them, we should convince ourselves with a reason. For it is first appropriate to do good works so that, because of them, we may live there and be refreshed by the Holy Spirit as pure and good, and additionally we shall be able to know all hidden things without investigation because the Holy Spirit shall be with us--things that now, not even if a person were to seek them with unlimited time, not only would he not understand them, but he would greatly err and bring himself to destruction because he did not will to enter into the path of justice by means of the Gate of Life.
(Rec. 2:22) "Wherefore I advise that we should first seek His Justice so that when we shall travel thereon, as if on a highway, we shall be able to overtake the True Prophet, not by swiftness of feet, but by good deeds. And thus we may ask him about the need of the highway and of the city. We want to know these things of ourselves or travel with him and enter into the city with him. We then shall see everything with our own eyes and, after learning, we shall cease and be quiet because they shall become acquainted with everything for us. Be it known to you, therefore, the highway is good discipline and deeds and the travelers of the highway are those who do good things. But the gate is the Prophet and the city is the Kingdom, wherein the Father eternally sits before everyone and makes ready to be seen by those who have pure hearts. Therefore, it should not weary us to travel on the highway, for at the end of the highway there is rest. For even he, the True Prophet, from the beginning of the world hastens us to rest and runs with us to eternity. Therefore he is with us on all days, but when it is necessary for him to be revealed, he is revealed and straightens those who have sought iniquity, turning them with his true words toward his own truth, and he becomes for them a cause of Eternal Life. Therefore my own advice, which is acceptable to the True Prophet, is this: we should first inquire concerning justice, especially those professing to know God. If therefore anyone has something more useful and suitable than this to propose, let him speak only kindly and calmly. For even because of this in the beginning, in the cause of salutation, I prayed that peace would be upon you."
(Rec. 2:23) And Simon returned an answer against these things: "We do not need peace from you, for peace and agreement are nothing advantageous to the discovery of truth. For even rebels, adulterers, and every gathering of the wicked, is at peace and agreement with itself. Even if we then, for the sake of peace, were to assent to every word brought to us, we would still not be helping the hearers at all. However, we will talk contrary and depart from each other as friends. Wherefore you should not first say peace,' but war,' which is its father. And as much as you can, refute error when it does not indiscriminately end for you an advantageous friendship. I want you to know this before all else: whenever two are fighting with each other, there is only peace at the defeat of one of them. Wherefore fight as much as you can, and do not seek peace without war, for this is impossible. But if then it is possible, explain how."
(Rec. 2:24) And Peter returned an answer, saying: "Behold, O people, and listen with understanding to whatever it is that I, your brother, propose. Resolve in your mind and think of the world as being a great plain, and from two cities there are two kings who are opposed to each other. From each one of them a certain agent shall go out into the middle, but he who is good shall advise thus: that all of them should be of one mind without killing and slaughter, for it is reckoned better to reconcile themselves so that all of them shall have no war and they may escape and live. But he who is contrary shall say: `Not so, but by war and conflict, so that not he who is worthy, but he who is more powerful shall have life and deliverance among those remaining.' Which one would you choose? As I think, you would choose the better one so that it would peacefully prevail that all of you would escape and live. This then is what I seek. It is not as Simon says, that for the sake of peace we should agree with one another in things that are wickedly spoken, but we should peacefully listen in the love of truth.
(Rec. 2:25) "For when people in a disputation have perceived that their error is confuted, in order to hide it, they begin to make confusion so that their confutation shall not be exposed. Wherefore I seek for the disputation to be conducted with a patient spirit, which is appropriate so that if any of the things spoken might be thought to have been spoken incorrectly, we will allow it to be examined once again by each other, lest something was spoken to the contrary but heard otherwise--because it was not explained well--or if it was spoken well but understood otherwise. Wherefore we should wait for the reasoning of each other so that with the patience of reasoning there may be a reconciliation of the matter and it shall show itself in understanding. Therefore we should not do violence to each other, nor obstruct and cut each other off, nor take to grievances; and we should guard ourselves. But furthermore, we should receive and remember the things that were not spoken well so that, in a completely just way, whatever we have sought shall be able to be found. For we ought to know that whoever is overcome by one knowing the truth has not been defeated, but only the ignorance within him, which is an evil demon, as whoever of his own accord is vigilant against it and drives it out of himself finds the Way of Life and Truth. For the situation before us is to help each other, not to conquer badly by means of it, but in order to know our true Life and be well justified. If therefore in the love of truth we will honestly seek and acknowledge the things that are well spoken, even God, Who knows the will of every person, will secretly yield and give over into the mind of each person of us the things that we are lacking due to the frailty of our reasoning and disputation. Indeed, because He is just, He brings some of us near to the discovery of whatever is lacking, but for others of us He determines that we shall not find even something that is apparent. Therefore, because the Way of God is peaceful, we should conduct our disputation calmly. And now, if anyone wants to inquire with me about something that he desires, I am ready for him. But if no one wants to argue with me, I will begin to speak, and I will place opposite of me the matters that are contrary and refute them."
(Rec. 2:26) But when Peter began to speak a discourse exhorting everyone, Simon cut off his discourse and said: "Why are you hastening to discuss things pleasing to yourself, so that deceitfully against them you may bring forth the things that you are prepared to put up for your arguments? And thus to those who are ignorant of your trick, you shall seem to be speaking correctly, although without it ever relating to me it would suit you and establish your reasoning. But even now, because you have valiantly promised to resolve the questioning of anyone who asks you, return me first an answer." And Peter said to him: "I am ready for you, if only you will calmly prepare your words." But Simon returned an answer against these things, saying: "Do you not understand, O ignorant one, that you act contrary to your Teacher, for your seeking peace is alien to your Teacher, who chose war for himself without consideration of any human being? But if you justly request peace from the listeners, your Teacher was acting unjustly, for he said: `I did not come to bring peace on earth, but rather war.' (Matt. 10:34) Therefore, if you do well, he did wrongly, but if he taught you well, you do wrongly, acting without having considered and understood, or you want to do something contrary to what he taught you."
(Rec. 2:27) And Peter returned an answer against these things: "Not even he who sent me acted wrongly for having brought war, and neither do I act contrary to him in wanting to bring peace. But you, without knowledge, have hastily found fault before understanding, for you have not heard that our Teacher told the peacemakers that they would be called the Children of God. (Matt. 5:9) Wherefore I do this not as having been disobedient to my Teacher, for he advised them to make peace for the sake of blessing." And Simon said: "While you intend to make an excuse for yourself, O Peter, you have exposed a greater evil regarding your Teacher, for while he did not come to make peace, he advised others to do this. Furthermore, how does that other saying of his agree with this, for he said: `It is enough for a disciple to be like his master'?" (Matt. 10:25)
(Rec. 2:28) And Peter said: "Our Teacher was truly a Prophet and, being at every moment mindful of himself, did not speak things to his contrary, and he did not even advise us to do this, for he said: `I did not come to bring peace, but rather war. And henceforth you shall see that the father sets himself against his son, the son against his father, a man against his wife, wife against man, a mother against her daughter, a daughter against her mother, a brother against his brother, a mother-in-law against her daughter-in-law, and a friend against his friends.' (Matt. 10:34-35) (Luke 12:53) He promised to make great peace and learning, for in the beginning, because he wanted every person to be saved and live, he sent them out and encouraged every person to endure the lot of their trial. He indeed gave blessing to the poor, for on account of their poverty they are able to receive the Kingdom of Heaven, so that for the sake of a good hope they could be happy with this and not deal falsely and covet, for covetousness is one of the deadly sins. And furthermore, he promised the hungry and thirsty that they would be satisfied with eternal blessings so that they might easily endure their poverty and be unwilling to do wrong by anything. In like manner, then, he gave blessing to those who are pure in their heart. Thus, by this means they may see God, as every person who wants this must agree not to pollute his mind with a wicked desire.
(Rec. 2:29) "However, while making use of this proposition, our Teacher was instructing and teaching that, in the beginning with peace, even those who are in tribulation should abide with a patience wherein their justice is able to be preserved. Then he gave woe to those who are rich in pleasure and luxuries. Wherefore they should turn and give to the needy so that they will not, on account of their need, sin by things that are necessary and required. And they should give of their own things, for while they had a commandment to love their neighbors, they did not even love them in their tribulation. Now while he was saying these things, he had convinced some of them, but others of them were becoming enemies against him. He afterward advised those who had been convinced by him to make peace with one another, for he said: Blessed are the peacemakers, for they shall be called "the Children of God."' (Matt. 5:9) But he has promised war to those who have disobeyed and chosen hostility for themselves. This is the warning by which he said: From now on you shall see a son separated from his father, a man from his wife, a daughter from her mother, a brother from his brother, a mother-in-law from her daughter-in-law, a friend from his friend, and a man's enemies are the children of his house.' (Matt. 10:35-36) (Luke 12:53) For after there has been a warning in all houses, those who have repented, straightened their way of life, and been saved, shall live. But those who were ashamed, and remained as they were, were increasingly grieved, and much more than before they had shown themselves sinners and become lost.
(Rec. 2:30) "But he did this at the end of the time given for teaching, and he reproved the Scribes and Pharisees on account of their bad doctrine and dishonest deeds, and truly it was not for all of them, but only for those to whom the teaching from Moses had been delivered. They hid it as if it were a key fit for the Temple of the Kingdom. These things, then, he testified about faithful Moses, for he ministered throughout the entire Temple. And so our Lord has commanded even us to do thus, for when he sent forth us Apostles to preach he told us: `Whatsoever city or house into which you enter, proclaim peace within that house. And if there shall be present a son of peace, your peace shall come upon them; but if not, your peace shall return upon you. And when you go out from there, shake off the dust of your feet. It shall be more tolerable for the land of Sodom and Gomorrah on the Day of Judgment than for that city or that house.' (Matt. 10:11-15) (Luke 10:5-6) But it is not with kindness, for he told us we must shake off the dust of our feet upon the disobedient before they shall be reproved. (Luke 10:11)
(Rec. 2:31) "And now even we act in accordance with our Teacher, as we are the first to speak peacefully, talking so that without disturbance every person may be able to be saved and live. But when some have therewith been dishonest and unreceptive, thenceforth shall we fight against them, knowing that we have been compelled by them to confront their deficiency. For not infrequently do we fight against the same thing, the same thing that brings against the believers enmity, war, and persecution by means of the unbelievers, for the believers wisely cause peace to turn back upon themselves from those who hate it. Wherefore I am able to do this even to you now after testimony. But if I were not a worker of truthfulness, I would have already consented to you only for the sake of a peace of my own sort with you that could bring to naught many nearby who are ignorant of a concealed motive. I seek now not that peace which shall reconcile one with another as you think, but only silence, calmness, and endurance, so that with a patient spirit the things that are said without uproar might be able to be understood by this nearby multitude, and they shall be spared from division and worthy to stand by for future counsel. For when they are divided in their thinking, naught is possible except that they should fall: `For every kingdom that is divided against itself is destroyed.'(Matt. 12:25) And against these things, now, speak whatever you will."
(Rec. 2:32) And Simon said: "You do not understand the laboriousness of your ignorance and, affirming the words of your Teacher, you speak as if it were granted to him for your sake to have been a Prophet--he who I am able to demonstrate to have contradicted himself in many things. Therefore, immediately from this saying you have now said, I will make a reproof of him, for you have said that your Teacher said: Every kingdom, city, or house that shall be divided against itself shall not stand.' (Matt. 12:25) But in another place he said: I am the sword that divides those who are within the house. And from now on you shall see the father separated from his son, the mother from her daughter, the brother from his brother, a mother-in-law from her daughter-in- law, and a friend from his friend. For if there shall be five in one house, three shall be divided against two. But if there shall be three, two shall be divided against one.' (Matt. 10:34-35) (Luke 12:51-53) Therefore, because everything divided must fall, the one who makes division is the cause of the falling, and thus he is wicked. Say something cunning against this."
(Rec. 2:33) And Peter said: "Shamelessly and hastily, O Simon, do you find fault with things that you do not understand. However, I will first proceed making a defense of the first thing wherein you found fault with me, that I presuppose the words of my Teacher and make an exposition with them. Our Lord, when he sent forth us Apostles, commanded us how we should teach the Gentiles all the things that he commanded us. Therefore we cannot even speak them after the manner that we heard them, for he did not command us to speak them, but only to teach concerning them how each one of them is according to the truth. But he also does not permit us to speak of our own because we are Apostles. For the sake of these things we have been sent out to take up and speak only about them--that is, he sent us to establish and strengthen his words by means of examples. Now if I say something that our Lord who sent me did not say, I am a false apostle, as having permitted myself to speak something unacceptable to him. For whoever does something like this errs, thinking himself better than the one who sent him, and he says things inferior and deficient apart from anything acceptable to the one who sent him. One who does wrong or edits them, speaking over them, and one who is then received because he believes--yea, not even such is truly an Apostle. Only according to the consistency of things that are reckoned inconsistent is one able to show that he acts as an Apostle. But he is reckoned and not proven to be an Apostle, for it is not proper that if someone does something similar to another, he is one who has been found to resemble him. However, for the sake of the assurance of the hearers, it is right that in a few words I should make my argument that I now remain to make, even though I am not pleasing you. However, if I attempt to do this, I hope together with the one who sent me that it shall not be possible for me to be reproved, for he was a Prophet and was all the time faithful. But if he was not a Prophet, let us first query this."
(Rec. 2:34) And Simon said: "I do not need to learn this, but rather how does this agree with that? For if it can be demonstrated that this does not agree with that, it shall have been shown that he is not a Prophet." And Peter said: "But if I first demonstrate that he is a Prophet, even the things that are thought inconsistent are not inconsistent. For no one is a Prophet on account of a consistency of words, because many are able to do this. Therefore, while consistency does not make a Prophet manifest, much more especially not even inconsistency, because there are many things that are thought by people to be inconsistent with one another but that truly have a mutual consistency within themselves. In a similar way, even foolish things are thought consistent with one another, but through questioning there is an inconsistency within them. Wherefore, I say that there is no other way that is more straightforward than this for an inquiry and proof that these things are accordingly so. But we should first ascertain whether he is a Prophet who spoke the things that are thought to be inconsistent. For if he is a Prophet, the things that are thought to be inconsistent have consistency within them but are misunderstood. And now, even if I will say that I am an Apostle of my own accord, I am not an Apostle. By this I would not be speaking the things of the one who sent us. And even if of my own accord I will not contradict myself, with appropriateness I am not to be believed, for this is not my charge. And now, know that we speak nothing of our own accord, but all are the words of the one who sent us and commanded us to teach--that is, we will make confirmation of the truth of his words."
(Rec. 2:35) And Simon said: "Teach me how it is consistent that, if divisions cause falling, he has claimed to save and rescue if he is the one who has made them? How is he good?" And Peter said: "Hear how all consistency corresponds to what is preached to you, for it would be inconsistent had our Teacher said, `Every kingdom, city, and house cannot stand if it is divided,' (Matt. 12:25) and also said this same thing was bad. But he promised that he would do this for the sake of good things, and this is entirely appropriate. Listen, because everything divided cannot stand, whether evil or good, he is the one who divides those who are in error with the Word of Truth in order that error may fall. In this way, evil also wants to divide truth with some erroneous eloquence, so that the truth shall not be able to stand." And Simon said: "It is not evident whether your Teacher divided error, rather than truth, in order for it to fall." And Peter said: "This is another inquiry. If therefore it is agreeable to you that everything divided must fall, there is now something remaining for me to show if you will peacefully ask, for our Jesus speaks truth and divides error in order that it may be destroyed and fall."
(Rec. 2:36) And Simon said: "Leave off this word of peace that you frequently mention and speak in a few words something that you know and profess." And Peter said: "Why are you afraid of frequently hearing about peace? Or did you not know that the end of the justice of the Law is peace? For from sins come contentions, to which correspond wars, and thus by listening to the Law peace occurs on account of not sinning. But even within a disputation, if in the love of truth some will dispute against one another, then by these actions surely they will not sin." And Simon said: "You seem to me incapable of saying in a few words what you know and profess." And Peter said: "I speak according to my own will without arrangement because I have not been constrained by your intermittent questioning. However, by my own will I hasten intermittently to say something that is of common benefit. Wherefore in a few words I say that there is One God Who made the world, Who for the sake of justice faithfully recompenses everything and everyone according to his deeds at some time. However, I know that as a counter argument a great many words may prevail over this."
(Rec. 2:37) And Simon said: "I am astounded at the keenness of your thinking; nevertheless, I do not accept your incorrect opinion, for you have wisely foreseen in the things spoken what disconfirms you and you have already confessed that even you know by argument that a great many words may prevail over it. For nothing can establish the assertion of yours that it is in truth immediately so, that there is One God Who made the world. First of all, who agrees with you in this?--I think none of the Greeks, nor idiots, nor the philosophers, but not even the most ignorant or feeble of the Jews, nor I who know their Law." And Peter returned an answer: "Leave off talking about the opinion of others. Tell me yourself--for you are near to me and I am near to you--what seems right to you?" And Simon said: "I could speak what I truly know, but it wearies me and I fear, being cognizant that if I say something that is not agreeable to you, nor to these uninstructed multitudes whom you please, on account of your confusion you will stop up your ears and flee because there is nothing for you to say against these things. But the undiscerning multitudes will help you and receive you, for you are to them an easy teacher of the things with which they are accustomed. But they will despise me, as though I were deceiving them with a new and false hope and wanting to be contrary and confuse the thinking of all of them."
(Rec. 2:38) And Peter said: "Why have you already linked us together as if we were not separate? Is it only because you have nothing true to say? But if you have aught, begin to speak without preparing these handiworks, if you are confident about the words spoken by you. And if something you say does not please the people, they may depart, but if they will stand by, being compelled by arguments, they may be convinced. But only begin to speak that which is both agreeable and pleasing to you." And Simon said: "I say that there are many gods, but one is the hidden God of them all." And Peter asked him: "Are you able to demonstrate this God, Whom you say is hidden, from the Scriptures that the Jews believe in, or from others of which we all are unaware from the Greeks, or from those writings of your own? First demonstrate that they are prophetic, so that by secure demonstration we may believe in them."
(Rec. 2:39) And Simon said: "I am able to give you demonstrations from only the Law of the Jews. For it is manifest to everyone who professes the Fear of God that it is necessary to boast oneself with it, even if it is for each person to make up his own mind. For it gives counsel concerning the entire faith of those who profess the Fear of God, as this same Law belongs to the One Who created the world. Wherefore even if a person will speak truth or falsehoods, if he will not construct arguments from it of the things that he professes, it is impossible for him to be received. Wherefore I, being complete in the knowledge of the Law, have rightly said that there are many gods and one is their hidden Ruler Who is their God. But that there are many gods, the Law testifies to me first from the appearance of the Serpent, by means of it saying to the first woman Eve, On the day you eat from the Tree of Knowledge, you shall become like God,' (Gen. 3:5) that is, like those who made the human being. Indeed, after they ate, God himself testifies, saying: Behold, Adam has become like one of us.' (Gen. 3:22) Therefore, there are many gods who were also his makers, for even in the beginning God says thus to those who were with Him, Let us make a human being;' (Gen. 1:26) and furthermore even His saying, Let us drive him out;' (Gen. 3:22) also, Come, let us go down and divide them into languages,' (Gen. 11:7) shows there are many gods. Furthermore, it is written, You shall not revile the gods, nor curse the princes of your people;' (Exod. 22:28) but also this, `The LORD alone ruled over them, and there was no strange god with Him,' (Deut. 32:12) shows that there are many gods. However, I could present many other sayings from the Law, both apparent and obscure, for there are many. One of them was chosen by lot to be the god for the Jewish people. But it is not concerning Him that I speak, but rather concerning the god of this One whom the Jews did not even know, for he is not even their God, but only of those who have known him."
(Rec. 2:40) And after Peter heard, he said: "Do not fear, O Simon, for we are neither stopping up our ears nor fleeing. For it is ours first to show this against your false case: One alone is God, Who is the Creator of the heavens and the earth, and of all those who are called `gods' He is the only God. If then I can show that there is no other new god, but only He, you will confess now that there is no greater error and crime than the one you have committed." And Simon said: "Why, indeed, although I am unwilling to confess it, would not those who are nearby testify that for their sake even this is the disputation?"
(Rec. 2:41) And Peter said: "Listen so that you may know, first of all, that even if there are infinite beings that are called gods,' they are however beneath that One of the Jews, of Whom there is none greater and not even is any like Him nor equal to Him. It is written that the Prophet Moses spoke thus to them: The LORD your God is the God of gods and the LORD of lords, the great God.' (Deut. 10:17) Therefore, there are many called gods,' but One is greater than them all, and He is the God of the Jews. He is the God even of those called gods,' for it is not the case that if a person was called a god' that he truly is a god. Indeed, even Moses was called the god of Pharaoh,' (Exod. 7:1) and everyone admits that he was a human being. But also the judges were called gods,' and behold, they are visibly mortal. Even the idols of the Gentiles are called gods,' and all of us know that they are not; but this was visited upon the wicked as a punishment from above. Because they did not know the One Who truly is God, anything whatsoever can become a god to them, for they did not want to receive knowledge of the One capable of bestowing everything and know Him. Wherefore they were delivered over to things that cannot do anything so that they shall not even receive any of the things they desire when they ask them, for they are lifeless. But from the living, they are not even able to yield or harm anything, for they are under the authority of the One.
(Rec. 2:42) "Indeed, God' is mentioned in three distinct ways: the One yea Who truly is, also one sent from the One Who truly is, and one ruling by the authority of his sender may be addressed by the Name of God Who sent him--as he listens to the Name of His Authority, obedience shall be reckoned to the honor of the One Who sent him. Wherefore when an angel appears to a person, if the man has wisdom, having a likeness of truth for the proof of this knowledge in the way that even Moses did and those who received the truth from Moses, he asks about the name of the angel who has appeared. And thereafter constraining him a little before, he mentions the God above himself and confesses Him to be the LORD, as he (the angel) is not God. The LORD indeed enables a person to become anything granted to him, because He apportions him to guide the people given over to him. But he cannot say that he is God after questioning, for it is not permitted to one who truly is not Him to testify this about himself. Indeed, the Most High is the only God. He divided the entire earth into seventy-two parts and appointed princes over them. And the one greater than them, after God, is the Prince of the angels who flee and take refuge with the God Who divides. He was appointed in order to guide God-fearing people and also those who, not by their own accord but by God, were called the gods of the wicked,' as they have authority over their lives similar to God in the way that even Moses was appointed for Pharaoh and the judges who are judged. Wherefore indeed is it written, `You shall not revile the gods and you shall not curse the princes of your people,' (Exod. 22:28) for the judges of the Jews shall be renowned as gods. But the Messiah is the god of those judges--he who is even the Judge of all. But truly, neither angels nor human beings nor any created thing can actually be gods, for they have a necessity placed over them as is becoming: for the angels to suffer, for human beings to die, and then for the Creation to be dissolved. Or as in truth, anything He has made He wills and whatever He wills He will make. This One alone rightly and appropriately is God, Who is not only alive but is also able to grant others to live, for whatever He gives, even He can take it away whenever He wills.
(Rec. 2:43) "Wherefore thus proclaims the Scripture in the presence of the God of the Jews: See now, see that I, I and no other apart from Me, kill and even I make alive; I smite and even I heal; and there is none who delivers out of My Hands.' (Deut. 32:39) Indeed, there is not even a god furthermore who is a hidden power with Him, for it is not said: There is a savior and a killer.' Again, the Scripture of the Jews gives warning, because it knew the future imaginations of those who were still to be, for they would profess other gods in the earth or in the heavens apart from the One Who truly is God. It says: The LORD your God is the God in the heavens above and in the earth beneath, and there is no other apart from Him.' (Deut. 4:39) How then does anyone dare to say that there is another god apart from the One of the Jews? It is not for me to say. But furthermore, it says: To the LORD your God belong the heavens, the heaven of heavens, the earth, and all that is in them. And for your fathers, He chose to love them and you after them.' (Deut. 10:14-15) Thus in every way the Scripture gave warning that the One Who created the world is alone truly God. Even those of their opinion, however, are in accordance with the Word.
(Rec. 2:44) "Also this do I say to you: even if yea there were truly gods, they are beneath the One of the Jews Who created everything. For thus says the Scripture to the Jews: The LORD your God is the God of gods and the LORD of lords.' (Deut. 10:17) And for the sake of the One Whom the Scripture recognizes to be justly reigning, it says, You shall fear the LORD your God and Him alone shall you serve;' (Deut. 6:13) (Deut. 10:20) and again: Hear, O Israel, the LORD your God is One.' (Deut. 6:4) Wherefore when they were accordingly confirmed with this opinion in their thinking, immediately having been saved all together, all of them cried out and said as having partaken of a drop of the Holy Spirit, Who is like You among the gods, O LORD?' (Exod. 15:11) and again: Who is like our God?' (Ps. 18:31) Now afterward, as they were able to receive the greatness of Principality and sole rule--which Moses denominated many times due to the need of the people--he introduced purity of service and said: You shall not make mention of the names of gods.' (Exod. 23:13) He recalled the same thing, then, by which the curse came upon the Serpent, and he said: `Because it first mentioned gods, it was condemned to eat dust. For this reason, the mouth that first spoke of many gods shall be filled with dust.' But if you even begin to introduce many gods and dilute the true word with the introduction of some other better god, you are craftily intending to make a desolation of the soul.
(Rec. 2:45) "But as for us, you will not find us consenting to your effrontery. For if we shall err and agree with you, when we are judged the excuse of saying that you beguiled us does not at all help us because it did not even help the first woman who wrongly believed and said, The Serpent beguiled me,' (Gen. 3:13) for she received the punishment of death. Wherefore the good Moses reminded the people about the Dominion of the One God and he exhorted them, saying, Take heed and do not stray from the LORD your God,' (Deut. 8:11) and he reminded them with that same word by which even the woman who erred made an excuse; and she was not at all helped. But with all these things, even if the True Prophet of God appeared, gave signs and wonders so that we would believe, and then told us to worship other gods apart from the God of the Jews, we still ought not to believe him. For thus the Law of God has taught us through the Tradition that has purely kept the Word: `If there shall arise among you a prophet or a dreamer of dreams, who shall give you a sign or a wonder, and there shall come to pass for you the sign or wonder that he gives you, and he tells you to go and serve other gods whom you do not know, you shall not listen to the words of that prophet or that dreamer of dreams because he tests you in order to see whether you are friends of the LORD your God.' (Deut. 13:1-3)
(Rec. 2:46) "Because our Lord gave signs and wonders and proclaimed their God, rightly and cautiously has he been believed by the hearers. But as for you, even if you truly were a prophet and gave the signs and wonders that you promise, yet preaching of another god or gods--because in truth you have evidently sprung forth as a test for God-fearing people--rightly are you not to be believed, for One truly is God. Wherefore even our Lord Jesus, the Messiah who came, advised that they should inquire not after God--for they well knew Who He is--but after his justice, (Matt. 6:33) which the Scribes received by means of Moses' Tradition and hid as a key fit for the Temple of the Kingdom. (Luke 11:52) Thus they knew God, for because of this he did not even advise them to seek after Him, and this would have been impossible if they were truly ignorant of God. He would have left off this in order to advise them to seek after that which is better than everything, but he found fault with them in very minor things, especially in comparison to God. I speak then about the blue-fringe of their garments, about the straps of their sandals, about their prayer in the markets, and other things that are accordingly very minor--as I formerly said--because he did not have that great matter with which to blame them."
(Rec. 2:47) But Simon said against these things: "From your very own Teacher I will refute you, for he even introduced and professed the same God Who was unacquainted with your generations. For although Adam knew the God Who made him, Who is the Maker of the world, and even Enoch knew that he was translated by Him, and also Noah, who was commanded by Him to make an ark, and in a similar fashion even Abraham, Isaac, Jacob, Moses, and all people of all the Gentiles have confessed that this One is God Who created the world, this Jesus of yours finally appeared after your fathers and said: `No one knows the Father except the Son, nor does anyone know the Son except the Father, and also those to whom God wants to reveal him.' (Matt. 11:27) In this way, then, even your Jesus preached of another god who is hidden from everyone and mysteriously unknown."
(Rec. 2:48) And Peter said to him: "Look at how many times you contradict yourself and are not ashamed, for even if our Jesus knew the hidden God, Moses appeared predicting the coming Prophet Jesus in the form that he existed. Now, indeed, not even Moses was ignorant of Him, for he was a Prophet, as also was Jesus who knew hidden things. Wherefore then, if the Father of all is hidden and the Son existed from the beginning, he revealed Him as he willed throughout all generations. On account of this, not even any one from among the fathers was ignorant of Him. But how can you be worthy of knowledge of the Father when you reject the Son, the one whom all people honor on account of the Father? He confers honors to him until the end when all of them together shall know that he is the Son."
(Rec. 2:49) And against these things Simon said: "Remember that you even said that God has a Son, and you senselessly do dishonor, for like animals and non-breathing things you say that He was passive. But this is not the time to refute this matter on account of all your senselessness, for I hasten to speak about the infinite light. Hear this! Doubtlessly there is a certain hidden light that is a power infinite in its greatness, which not even the Creator knew, nor Moses the Lawgiver, nor Jesus the Teacher."
(Rec. 2:50) And Peter said: "Does it not seem to you to be greatly deficient thinking, that even if one believes there is another higher than the God Who truly exists, and says the same things about division, that doubtlessly, before he will content himself with the other, he will want to boast this same thing. Now is there any other person more hasty and impudent than yourself who will believe you while even you are doubtful? For if there is another power that is unknown--not even to the Creator of the world, nor to Moses the Prophet and Lawgiver, nor to Jesus the Teacher--how then shall the hidden power not be known to anyone except to one alone, that is to say, to you who are thus among all of them? But how, if there is something new, has it not conferred on us another new sense so that, with this new thing granted to us, we might be able to know that there is something new? Unless perchance you say that it is unable to confer this, but how then did it grant this to you? Unless perchance it is because you have willed it, but then even we are able to will, although in danger and peril we are unwilling. If now it has revealed itself to you, why not also to us? But if you by yourself have understood something that the Prophets did not know, even so, like a prophet, tell us what we are thinking. One thing is suitable, for if there is within you a spirit equal to those who are like you, perhaps you also may know these thoughts. But if you are unable to speak some thought of us who are nearby, how have you learned the thoughts of some hidden one, or even whether the same thing alone is an existence that is hidden from all?
(Rec. 2:51) "Believe me, then, that you would not have even known what light was if you had not received by means of it both for you to see and even for it to be seen. For by means of your understanding the five kinds of senses that have been made known to you, you are also supplied above those from which they came. You have wrongly assumed something greater that truly is a dream and is not true, for until we have a new sense apart from the five you cannot demonstrate that there is a new god." And Simon said: "Because everything is complete with five senses, the power cannot yield anything new that does not exist." And Peter said: "You lie, for there is a sixth sense that is called `foreknowledge,' for the five senses are receivers of knowledge, but the sixth is the signifier of foreknowledge. How then do you know this hidden power, which not even the Prophets knew, while you are not a prophet? I want to hear." And then Simon began to say: "This power, which I claim to be hidden, is higher than that God Who created the world, nor has any one of the angels known it, nor the demons, the Jews, or the creatures that have come into being by means of that Creator. When not even the Creator knew of it, the One Who also gave the Law, that same Law taught me while even it did not indicate the matter that it taught."
(Rec. 2:52) And Peter said: "I wonder how you are able to learn more than the Law, your teacher; and how then do you bring proofs from it when you do not even know that the Lawgiver created the whole world together with all of us? Here you stand while this small court is sufficient for you." And Simon, after seeing Peter laugh with the entire multitude, said: "You laugh, O Peter, while the words that are spoken are such as these?" And Peter returned him an answer: "Do not become angry Simon, for we have done nothing apart from the things that we promised. For we have not stopped up our ears and we have not even immediately taken to flight once we heard; however, we have not even been altogether stirred. For not even is this case spoken by you convincing, as if due to resembling a true case we might be frightened and stirred in our thinking. Rather, offer me this promise of yours to make known how, when someone seeks God by means of the Law, he can learn something that its Giver did not indicate." And Simon said: "If you will desist from your laughing, I will give you a complete demonstration." And Peter returned him an answer: "I will even desist from laughing so that I may be able to know how, while the Law was given by God, you have learned something of which even the Lawgiver Who is God did not indicate, as you say."
(Rec. 2:53) And Simon said: "Listen now: everyone confesses by means of Providence, which is inexplicable, that one alone does not come into being--a good god more excellent than all, by whom everything took a beginning and to whom, by necessity, it is right for everything after him to be subject on account of what is principal. Therefore, after I understood that God the Creator of the world, according to the Law given by Him, has commanded something inferior in many ways and that this does not become the perfection of a god, I perceived and understood that there is another who is perfect. For especially this One, as the Scriptures relate, was seen inferior in everything and weak. First, the human being whom He formed did not remain such as He had intended, and He is not good because, to the first human being, He gave the commandment to eat of all the trees in Paradise, but not to eat of the Tree of Knowledge, and if he should eat, then he should die. Why then did He forbid him to eat and to know what is good or evil so as to see and be able to flee from evil things and choose the good? But behold, He did not even permit him, and when he ate and acquired knowledge, even by the covering of his nakedness he did honor, and he learned that it is shameful to stand naked before the God Who had made them. This One appointed death as a punishment for the one who had learned to honor Him, and He cursed the Serpent that had made it manifest. But if He cursed it as injurious, for what reason did He not restrain it beforehand? But if it was because he was yet to taste of the good, for the sake of this He should have excluded the Serpent from making it known, because from the beginning He had forbidden evil to exist. For either He did not foreknow and on account of this was ignorant, or rather, if while knowing He did not prevent it, He is weak, or He was not good, for He did not will to do good.
(Rec. 2:54) "Therefore the One Who, as the Law relates, formed the human being and made the world, because He is weak--as I have demonstrated--has granted us to know that another exists who is perfect. For it is right that there must exist one who is more powerful than all, as on account of him even the Creation keeps its order. From this I know that it is always proper for there to exist one who is better than all, more powerful than all, and to whom I rank the Maker of the world--as the Scriptures of God relate--inferior by comparison, for it is reckoned that there must exist one who alone is perfect. And I recognized a god without any book from the Scriptures. In this way then, O Peter, I was able to learn from the Law something that the Law did not indicate. But even if I had existed before the Law or the Law did not intentionally mention the weakness of the One Who created the world, I would be able to know, from the evil things that exist within the world and are neither rectified nor guided aright, that God Who created the world is weak because He does not rectify and guide aright the things that evilly exist. Or if He is able and has the power but does not want to make rectification, He is evil. But if He is neither able nor together with this even willing, He is both weak and evil, and it compels us to recognize that there is another god who is more powerful than all. But speak anything you have to say against these things."
(Rec. 2:55) And Peter said: "These complaints, O Simon, occasion those who will accept against God all such things, for they are presumptuous to read the Law without understanding. But furthermore, even before they will become instructed by the Law in order to know it, they have supposed that they have accurately understood its matters. However, as if in like manner to you we were to understand and interpret the matters of the Scriptures, that God is weak, He is not good, and all the things that you have wanted to say, by the same accusation falls even that power about which you speculate in this matter, for in danger and great peril exists the one about whom you speculate. Therefore already I say even thus about it that, as it does not guide aright and rectify the evil things that exist here, either it is weak or, if while being able it is unwilling, it is evil. If then it is unable, it is weak, but if it is unwilling and unable, it is both evil and weak. Therefore, on account of its own subordination, the blame is equally with it. For it is only already apparent that the One Who created the world exists by means of having made this world, as everyone confesses, but the power that you proclaim demonstrates that there is nothing, even if only this, that might be known to exist.
(Rec. 2:56) "How then are we to forsake God the Maker, in Whose world we dwell and rejoice in everything of His, in order to look for something of which we do not even see anything at all, but cannot even know because it does not exist? But if you say that it is a light brighter than the light here, you have taken its name from here and you likewise magnify within the word its existence. And if, furthermore, you will mention mind, the living, the good, or whatever, you take it from this place, speak, and merely magnify it within the word. How then, when you do not have anything new--even if you shall be so reckoned--will you introduce another new power apart from the One Who truly is God, for you do not even have a new name to call it? For not only is this One called `the Power,' but there even exist certain Powers for the sake of His Glory. Is it not now pleasing to you that we should look to the God Who created us, as a Father Who instructs us according to his understanding? If then there is another better than Him, as you say, surely it would not take punishment of us. But if it does take punishment, it is evil. But this God of ours about Whom I speak, if He makes punishment He is not evil, but only just, for He has educated His human beings. But the one that has not had anything to do with us, if it takes punishment of us because we did not flee to it, how is it good, for it inflicts us punishment on account of our not having forsaken our Father, fled to it, and put trust in sickly imaginations? How then do you say that it is good, for it is not even just?"
(Rec. 2:57) And Simon said: "You are so completely mistaken, O Peter, for our souls are from the good Most High, but they came here in captivity." And Peter said: "Then he is not hidden from all, as you said a little while ago. But how did this good one allow this to have happened prior to our punishment, for he is more powerful than all?" And Simon said: "He sent the One Who made the world in order for Him to make it, but the One Who made it proclaimed and made Himself known." And Peter said: "Then in what manner a little while ago did you say he was not hidden, for he would have been unknown when the souls came from there? And even the One Who made the world was sent by him, as you said that He came, proclaimed, and made Himself known instead of the one who sent Him. But tell me this: the one, then, who sent Him, did he not know the wrongdoing of the One Who was sent? For if he did not know, he is ignorant, or if then he did know and allowed Him, he does evil; however, if he did not allow Him, he is weak, or if then he was able to make one better than Him and did not do so, he is not good, but if he knew that it was for something fine and did not prohibit Him, He is much better Who ventured to do a good greater than the one whom He could not precede."
(Rec. 2:58) And Simon said: "He helps those who want to know him and become his own." And Peter said: "Not even is this the end, for even the One Whom you confess with me to be God has done this." And Simon said: "Except the good one, at their mere acknowledgment of him, helps them, but the One Who created the world when they have kept His Law." And Peter said: "Then he saves adulterers, murderers, and lovers of foolishness because of their acknowledgment of him, but he does not save the modest, the good, and the merciful, because they did not find some evidence of his existence and did not recognize him. Exceedingly great is the good that you profess: not only does he save adulterers, but he does not even save the just and the modest!" And Simon said: "Indeed, it is a great goal for human beings to know him while they are in the body, for nothing is a worse darkness than the filthy body that is malignant for the soul." And Peter said: "Then that good one wants something difficult, but the One Who truly is God requires something easy. Let him leave us then, as being good, to our own Father Who made us. And after we have gone out from the body and have left off this darkness, we may then be able to know Him, as at that time the soul may especially know its Creator, the One alone Who is God, and remain with Him without wanting another, for it obtains pure knowledge and does not do evil. Will it flee and take refuge with another power, one that has not been known to any other person except to Simon alone? But how is he good if he does not want the modest and the just? How then is he merciful, for if a person will not first act wickedly against his Father, he cannot know that he will help him? But I do not know by these senses that he is so good. How does one know that there is another god? How then is it justice that, when a person has acted wickedly against the Maker of his good things, he has become acceptable to this god?"
(Rec. 2:59) And Simon said: "It is not wicked on account of profit to flee to one who shall be with glory." And Peter said: "If, as you say, it is not wicked to flee and take refuge with a stranger, it is exceedingly more just to remain with our own Father, even if He were poor. But if it is not wicked to abandon one of our own for the sake of something better, in order to flee and take refuge with another, and God Who created the world is not angry about this, this one would be most exceedingly good had he not been angry about our having remained with the God Who made us. I think that he would especially receive us, as having kept true with the God Who made us, when he considers that, even if we were his own, we have not been enticed with another for the sake of keeping true. But those who have fled and taken refuge with him for the sake of a rich promise, if they shall find another that is better than him, they may even abandon him. Especially in this they are not his natural children, as they would have been able to reject the father of their nature." And Simon said: "But what if these souls do not know him and he truly is their father?"
(Rec. 2:60) And Peter returned him an answer: "You introduce a great weakness. For it is not possible, if the souls were belonging to the better, that they came down below by means of the inferior. And not even unless they knew him, would the souls here, once separated from the body, have been punished by him. Rather, they would even here have been forgiven because he did not know their coming down to a place that--as I say--is strange. But you seem to me to be ignorant of what a father is, and a God. But rather, I could tell you from where, when, and how these souls come into being, but I am not allowed to tell you now, because you err from that which is better than all." And Simon said: "There shall come for you a time when you shall be sorry that you did not understand what I told you about the hidden power." And Peter said: "Give me then, as I have already said, being yourself either a new god or someone having come to me from this new one, some new sense, so that with this new sense we shall be able to know this new god. Indeed, the senses that were created within us keep true to the True Prophet, for to receive knowledge of another--another that does not exist--is not their nature."
(Rec. 2:61) And Simon said: "Be attentive and do as I say, as if you were to find yourself approaching an unseen pathway. Now listen, have you never in thought stretched forth your mind to faraway regions or islands, being so completely fixed therein that you do not even see the things that are near to you, nor know yourself where you are sitting because of the contentment of that vision?" And Peter said: "Truly, Simon, this has happened to me many times." And Simon said: "Thus so, even now, stretch forth your mind to the heavens and behold the place that must exist beyond the universe where there are neither heavens nor earth, lest by the shadows of these things there be any more darkness. Therein, because there are neither bodies nor darkness without end, by necessity light exists. Consider what sort of light this is, for if the whole world is full of the sun's light, being a small body, what would you think of that which is infinite and incorporeal? How much more would we say that the light of the sun was darkness rather than light?"
(Rec. 2:62) And when Simon had spoken, Peter returned him an answer, saying: "Listen with a patient spirit concerning these two matters, even concerning the example of thought and also concerning the incomprehensible light. I know in truth, O Simon, that in thought I have stretched forth my mind to faraway islands and regions, so that I could see them in my mind no less than that which is in my eyes. Therefore once in Capernaum, in the beginning when I was catching fish, I was sitting upon a rock and a fishhook was cast into the deep for me. I did not perceive that a fish was caught because my mind was stretching forth to the beloved Jerusalem, to which I had been traveling many times for the sake of offering. Truly, however, I was also envisioning this Caesarea out of love for the many wondrous things therein, even when it had not been seen by me. And I was imputing to it all the things pertaining to a city that it should not have--even certain gates and walls, and also baths, markets, streets, and things corresponding to them. I was thinking about all this and envisioning these things as if I were to forget myself, truly, as you formerly said: that I should not even see that which was near me, nor bring myself to remember where I was sitting.
(Rec. 2:63) "In summary, many times my thought was excessively idling in faraway cities, and I did not perceive that I had caught a great fish that was attached to the fishhook. While all this was forcefully pulling on me, as if that fish would snatch itself away from me because of the great force, I was unperceptive and was many times being driven to fall over. Thereupon my brother Andrew, who was sitting near me and forcefully hitting me many times as if he were waking me from a great sleep, said: Do you not see, O Peter, the fish that you have caught? Why does your mind wander, and what has happened to you so as not to be modest enough to speak with me?' But I was slightly angry with him because he had defrauded me of the beloved things that were upon me, and I said to him: Nothing bad has happened to me. I was seeing Jerusalem, which is beloved to me, and with it even Caesarea. And so now here I am in my body in Capernaum, but in my soul I was wandering in Jerusalem and Caesarea.' And then Andrew, I know not how, told me a word of hidden truth:
(Rec. 2:64) "`Look Shimeon (Peter), what have you done? For those who are about to become demoniacs and be driven insane by their innate thoughts thus in the beginning imagine, but thereafter from a lack of satisfaction, their mind pours out things that do not exist. This then is what happens when the soul is seized with infirmity and does not see the things that exist: one perceives things that do not exist. For as the insane see the things for which they frequently hope as likenesses, because their soul is driven away into great madness, these things come upon it. And thus even all the things that they are carrying at the time from such dissoluteness quietly swallow up their mind and they do not see the things that exist and are nearby, and the things that do not exist, similarly, they think they exist and see them nearby. But thus again, even many who are burning with thirst see fountains and rivers when they have fallen asleep, like when in imagination they think that they are drinking something they are not drinking. This then happens to them from the dehydration of the body: their souls pine away. Therefore, the passion of the soul and of the body can make imaginations seem as if they are real.
(Rec. 2:65) "And that this is so, listen concerning the Jerusalem that you love. While you were sitting there, you were seeing it as it truly exists, for it was formerly seen by you in truth. But behold, even after its likeness do you speak of Caesarea, which you think you have seen.' And I then, in youthful thinking, had thought that it truly existed thus, according to that which I was imagining in my mind, affirming greatness and exalting it. And I was saying, It truly exists thus,' according to how I was supposing to have envisioned it. But when I came hither, I blamed myself, for I had not even seen anything similar in my preconception. Rather, I was imagining things from whatever I already knew. From gates I was even imagining gates in my mind, in truth, from those that were formerly seen by me, for a person is unable to imagine anything new unless one has received provisions from similar things that were formerly seen by him. Indeed, if one had conceived and thought of bulls with five heads, they are not then their own five heads, for the idea of their five heads, it seems to me, comes from those that were formerly seen by me with one head. And even you, now, if in truth you say such things, that by stretching forth your mind you think that you have seen beyond the heavens to the infinite, I say that it is foolishness for you to stretch forth your mind into the hearts of each person from among those who are nearby and tell us their thoughts and opinions-- except let it not be your associates and helpers."
(Rec. 2:66) And Simon returned an answer against these things, saying: "Because you speak many things as if through fables, listen! It is thus impossible for a person to conceive of anything that does not truly exist, for things that do not exist have no likeness. They are not even able to come to the imagination of a person." And Peter said: "What is it, then, that if a person should think of it, it would exist? Or concerning the place that one has not discovered, if one imagines that it is light and yet another that it is darkness, how again is it possible that although it is light it can be darkness?" And Simon said: "I shall now leave off what I have said. You--what do you think about the heavens? Tell me."
(Rec. 2:67) And Peter said: "If you were denying the fountain of light, I was showing you what it is and how it is infinite. It is not an imagination of falsehoods, but it follows and is constituted from the necessity that it truly exists and did not come into being from another place, but from the Law and by nature, so that you shall know that the Law has especially indicated that it is infinite. If then it is infinite, this indicates that there is nothing that is now hidden from it, and thereby that it is false for us to think that there is anything that God does not know when it has been established from the Law that He is the All-Knowing. But I will not speak to you now about that which is infinite, unless you first confess with me the comprehensibility of these heavens that are finite, or, as you have said, demonstrate the contrary from the Law. But if you cannot know the things that are finite, much more do you not even know that which is infinite, nor can you know."
(Rec. 2:68) And Simon returned an answer against these things: "It is better for one to believe simply and plainly that God exists and only this heaven is visible over the whole world." And Peter said: "Not so; rather one should say that One God truly exists, but the heavens are those of which, if they truly came into being as the Law says, a higher one contains even this visible one in completion, for everything is enwrapped and passes away so that the older may be seen by those who are worthy after the Judgment." And Simon said against these things: "These things are as you say to one who believes they possibly might exist thus, but for one who requires of you their proof from the Law it is not possible for you to give it to him, especially then concerning the knowledge of the infinite light."
(Rec. 2:69) And Peter said: "Do not think of us that we hold these things by faith alone, but also with proof. Wherefore not even do I want to commit to them through faith, for it is not prudent. Indeed, it is good for a person to receive a matter through proof because its truth, which has been given to him, is not lost to him. But one who simply agrees to something that is told to him is not prudent with it, and perhaps it is not even assuredly true, for he is not prudent and guarding that which he easily believes since it is also easy for him not to believe. And it is not then certain, because he does not know why it is something that he believes. From disbelief, then, comes the great true faith."
(Rec. 2:70) And Simon said: "This is a great thing professed, for you promise to show of the Law that it reveals the eternal infinite light." And when Peter said, "Whenever you please," Simon said: "Since the day has passed by today, tomorrow, when I arrive and speak against you, demonstrate to me that the world was made and souls are immortal, and I shall be for you a helper in your preaching." And after he said these things, he (Simon) left him and there went out with him one-third part of the crowds that came in with him, who were about a thousand. But the others bent down upon their knees and fell before Peter; then he prayed over them, expelled demons from them, and healed those who were sick. He dismissed the entire crowd while rejoicing and he ordered them to come early the next day. Then after the crowds had departed, Peter ordered them to spread out on the ground in the place of the court beneath the open air where the disputation was held, and he reclined with those eleven, but I reclined and received food with other people who were beginning to be lovers of inquiry.
(Rec. 2:71) Peter then kindly considered, lest I be discouraged, and said: "It is not out of pride, O Clement, that I do not eat with those who are still not cleansed; rather I am afraid lest I harm myself without helping them in any way. For I am convinced that anyone who has worshiped idols at any time--I say then, things that are called `gods'--is not free from unclean spirits, for because he is familiar with demons, a cohabiter from them seizes and afflicts him. Therefore he is impure by means of unclean spirits if he has been worshiping idols because of fear or because of love. But if he repents from the unclean sacrifices he has tasted on account of having partaken of a table of demons, and if he repents from adultery on account of iniquitous intercourse--for these things are highways of demons for averting souls by means of bodily corruptions--because of avoiding sins, for this sake, after purification we baptize those who are worthy so that the unclean spirits that were hidden within their souls may depart from them. But it is difficult, because they do not even show themselves existing therein so as not to be driven out on account of whatever has been openly seen.
(Rec. 2:72) "Indeed, it is beloved by them (demons) to remain in the body of human beings so that they may receive within them the pleasure of the things they love. For whatever has separated a soul from good things, by an evil inclination, makes all human beings accordingly a habitation for demons. One of them is this Simon, in whom this disease has taken hold, and a cure is no longer possible for him because, being that it is not by his own will that the demon is in him, if we should wish to expel it from him, since it is inseparable from himself, we would affirm him dead and incur a judgment of murder. However, no one from among you should grieve that he is separated from our table, for each person wills to be separated for some time, because few have been separated who after a little while wanted to be baptized. But there are many who have consented after much time, for each person has it within his own power to make the time shorter or longer for his repentance on account of his Salvation and Life. And now, it is permitted for you to eat with us when you will, but it is not when we will, for nothing can persuade us to eat with you unless you first receive Baptism. And now it is you hindering us from eating with you, and it is not us, for behold, it is our desire immediately to baptize you." And when he had finished saying these things, he blessed and ate, and after he was satisfied, he gave thanks and praise, and he went inside and slept, and then even we did likewise, for it was becoming evening.
(Rec. 3:2) And after Peter said these things, Aquila said to him: "You have spoken rightly, but for our sake tell us the matters pertaining to the truth." And Peter said: "Whatever you wish, ask it now." And Aquila said: "Tell of the account concerning the Principality, or Principalities and Powers, and that with which Simon has found fault, as if it were inappropriate for it to be said that the Son of God is the Messiah, for it should not be reckoned to Him to suffer things similar to plants, and the rest of non-breathing things, and also the breathing beasts." (Rec. 2:49) And then Peter, after seeing that all of us wanted to hear the entire account concerning these matters, committed them to us thus: