Writings of Sulpitius Severus
Advanced Information
Translated, with preface, and notes,
by Rev. Alexander Roberts, D.D.,
Professor of Humanity, University of St. Andrews, Scotland.
Published in 1886 by Philip Schaff,
New York: Christian Literature Publishing Co.
The Doubtful Letters Of Sulpitius Severus.
.
Letter I.
A Letter of the Holy Presbyter Severus to His Sister Claudia Concerning the
Last Judgment.
Chapter I.
On reading your letters, my feelings were, in many ways, deeply moved,
and I could not refrain from tears. For I both wept for joy because I
could perceive from the very language of your letters, that you were
living according to the precepts of the Lord God, and out of my
exceeding desire after you, I could not help lamenting that, without
any fault on my part, I was parted from you; and I would have felt
this still more strongly had you not sent me a letter. Should I not,
then, enjoy the company of such a sister? But I call your salvation to
witness, that I have very often wished to come to you, but have up
till now been prevented, through the opposition of him [139] who is
accustomed to hinder us. For, in my eager desire, I was both urgent to
satisfy my wishes by seeing you; and we seemed, if we should meet,
likely to accomplish more effectually the work of the Lord, since by
comforting one another we should live with the heavy load of this
world trodden under our feet. But I do not now fix the day or time of
visiting you, because, as often as I have done so, I have not been
able to fulfil my purpose. I shall wait on the will of the Lord, and
hope that, by my supplications and your prayers, he may bring it about
that we reap some advantage from our perseverance. [140]
Footnotes
[139] It is obvious that, in this whole passage, Sulpitius has in his
mind the language of St. Paul, Rom. i. 9-12.
[140] Halm reads præsentia, instead of the old reading perseverantia`,
but apparently without good grounds.
Chapter II.
But because you have desired from me in all my letters which I had
sent to you precepts to nourish your life and faith, it has come to
pass that, through the frequency of my writings to you, I have now
exhausted language of that kind; and I can really write nothing new to
you, so as to avoid what I have written before. And in truth, through
the goodness of God, you do not now need to be exhorted, inasmuch as,
perfecting your faith at the very beginning of your saintly life, you
display a devoted love in Christ. One thing, however, I do press upon
you, that you do not go back on things you have already passed away
from, that you do not long again for things you have already scorned,
and that, having put your hand to the plow, you do not look back [141]
again, retracing your steps; for, undoubtedly, by falling into this
fault, your furrow will lose its straightness, and the cultivator will
not receive his own proper reward. Moreover, he does not secure even a
measure of the reward, if he has, in a measure, failed. For, as we
must flee from sin to righteousness, so he who has entered on the
practice of righteousness must beware lest he lay himself open to sin.
For it is written that "his righteousness shall not profit the
righteous on the day on which he has gone astray." [142] For this,
then, we must take our stand, for this we must labor, that we, who
have escaped from sins, do not lose the prepared rewards. For the
enemy stands ready against us, that he may at once strike the man who
has been stripped of the shield of faith. Our shield, therefore, is
not to be cast aside, lest our side be exposed to attack; and our
sword is not to be put away, lest the enemy then begin to give up all
fear: moreover, we know that if he sees a man fully armed, he will
retreat. Nor are we ignorant that it is a hard and difficult thing
daily to fight against the flesh and the world. But if you reflect
upon eternity, and if you consider the kingdom of heaven, which
undoubtedly the Lord will condescend to bestow upon us although we are
sinners, what suffering, I ask, is sufficiently great, by which we may
merit such things? And besides, our struggle in this world is but for
a short time; for although death do not speedily overtake us, old age
will come. The years flow on, and time glides by; while, as I hope,
the Lord Jesus will speedily call us to himself, as being dear to his
heart.
Footnotes
[141] Luke ix. 62.
[142] Ezek. xviii. 24.
Chapter III.
O how happy shall be that departure of ours, when Christ shall receive
us into his own abode after we have been purged [143] from the stains
of sin through the experience [144] of a better life! Martyrs and
prophets will meet with us, apostles will join themselves to us,
angels will be glad, archangels will rejoice, and Satan, being
conquered, will look pale, though still retaining his cruel
countenance, inasmuch as he will lose all [145] advantage from our
sins which he had secured for himself in us. He will see glory granted
us through mercy, and merits honored by means of glory. We shall
triumph over our conquered foe. Where shall now the wise men of the
world appear? Where shall the covetous man, where shall the adulterer,
where shall the irreligious, where shall the drunkard, where shall the
evil-speaker be recognized? What shall these wretched beings say in
their own defense? "We did not know thee, Lord; we did not see that
thou wast in the world: thou didst not send the prophets: thou didst
not give the law to the world: we did not see the patriarchs: we did
not read the lives of the saints. Thy Christ never was upon the earth:
Peter was silent: Paul refused to preach: no Evangelist taught. There
were no martyrs whose example we should follow: no one predicted thy
future judgment: no one commanded us to clothe the poor: no one
enjoined us to restrain lust: no one persuaded us to fight against
covetousness: we fell through ignorance, not knowing what we did."
Footnotes
[143] Clericus here remarks that "these words clearly teach us that
Severus knew of no other purgation than that by which we are cleansed
in this life from sin by a change of character and which change if we
steadily maintain, then, when life is ended, we are received into the
abode of Christ, without any dread of the fire of purgatory."
[144] "conversatione."
[145] Having led us into sin that we might be condemned along with
himself. The meaning, however, is obscure.
Chapter IV.
Against these, from among the company of the saints, righteous Noah
shall first proclaim, "I, Lord, predicted that a deluge was about to
come on account of the sins of men, and after the deluge I set an
example to the good in my own person; since I did not perish with the
wicked who perished, that they might know both what was the salvation
of the innocent, and what the punishment of sinners." After him,
faithful Abraham will say in opposition to them, "I, Lord, about the
mid-time [146] of the age of the world, laid the foundation of the
faith by which the human race should believe in thee; I was chosen as
the father of the nations, that they might follow my example; I did
not hesitate, Lord, to offer Isaac, while yet a youth, as a sacrifice
to thee, that they might understand that there is nothing which ought
not to be presented to the Lord, when they perceived that I did not
spare even my only son: I left, Lord, my country, and my family, at
thy command, that they also might have an example teaching them to
leave the wickedness of the world and the age: I, Lord, was the first
to recognize thee, though under a corporeal [147] form, nor did I
hesitate to believe who it was that I beheld, although thou didst
appear to me in a different form from thine own, that these might
learn to judge, not according to the flesh, but according to the
spirit." Him the blessed Moses will support in his pleadings, saying:
"I Lord, delivered the law to all these, at thy command, that those
whom a free [148] faith did not influence, the spoken law at least
might restrain: I said, `Thou shalt not [149] commit adultery,' in
order that I might prevent the licentiousness of fornication: I said,
`Thou shalt love [150] thy neighbor,' that affection might abound; I
said, `Thou shalt worship the Lord alone,' [151] in order that these
might not sacrifice to idols, or allow temples to exist; I commanded
that false witness should not be spoken, that I might shut the lips of
these people against all falsehood. I set forth the things which had
been done and said from the beginning of the world, through the
working within me of the spirit of thy power, that a knowledge of
things past might convey to these people instruction about things to
come. I predicted, O Lord Jesus, thy coming, that it might not be an
unexpected thing to these people, when they were called to acknowledge
him whom I had before announced as about to come." [152]
Footnotes
[146] Abraham lived (in round numbers) about 2000 years b.c., and
assuming the beginning of the world to have been about 4000 years
b.c., he may thus be said to have lived about "the mid-time." The note
of Clericus which refers the words to the end of the world seems quite
mistaken.
[147] The reference is to Gen. xviii.
[148] A faith having no regard to either rewards or punishments.
[149] Ex. xx. 14.
[150] Lev. xix. 18.
[151] Deut. vi. 13.
[152] Ex. xx. 3, &c.
Chapter V.
After him, there will stand up David worthy of his descendant the
Lord, and declare: "I, Lord, proclaimed thee by every means; I set
forth that only thy name was to be worshiped; I said, `Blessed is the
man [153] who fears the Lord'; I said too, `The saints shall [154] be
joyful in glory'; and I said, `The desire of the wicked [155] shall
perish,' that these people might acknowledge thee and cease to sin. I,
when I had become possessed of royal power, clothed in sackcloth, with
dust spread beneath me, and with the emblems of my greatness laid
aside, lay down in my clothes, that an example might be given to these
people of gentleness and humility. I spared my enemies who desired to
slay me, that these people might approve of my mercifulness, as worthy
of being imitated." After him, Isaiah, who was worthy of the Spirit of
God, will not be silent; but will say: "I, Lord, whilst thou wast
speaking through my mouth, gave this warning,--`Woe to those [156] who
join house to house,' that I might set a limit to covetousness. I bore
witness that thine anger came upon the wicked, that at any rate fear
of punishment, if not hope of reward, might keep back these people
from their evil deeds."
Footnotes
[153] Ps. cxi. 1.
[154] Ps. cxlix. 5.
[155] Ps. cxii. 10.
[156] Isa. v. 8.
Chapter VI.
After these, and several others who have discharged for us the duties
of instruction, the Son of God himself will speak thus: "I, certainly,
exalted on a lofty seat, holding heaven in my hand, and the earth in
my fist, extended within and without, in the inside of all things
which are produced, and on the outside of all [157] things that move,
inconceivable, infinite in the power [158] of nature, invisible to
sight, inaccessible to touch, in order that I might exist as the least
of you (for the purpose of subduing the hardness of your heart and for
softening your faithlessness by sound doctrines), condescended to be
born in flesh, and, having laid aside the glory of God, I assumed the
form of a servant, so that, sharing with you in bodily infirmity, I
might in turn bring you to a participation in my glory, through
obedience to the precept of salvation. I restored health to the sick
and infirm, hearing to the deaf, sight to the blind, the power of
speech to the dumb, and the use of their feet to the lame; that I
might influence you, by heavenly signs, all the more easily to believe
in me, and in those things which I had announced, I promised you the
kingdom of heaven; I also, in order that you might have an example of
escape from punishment, placed in Paradise the robber who acknowledged
me almost at the moment of his death, that ye might follow even the
faith of him who had been thought worthy of having his sins forgiven
him. And that by my example in your behalf, ye yourselves also might
be able to suffer; I suffered for you, that no man might hesitate to
suffer for himself what God [159] had endured for man. I showed myself
after my resurrection, in order that your faith might not be
overthrown. I admonished the Jews in the person of Peter; I preached
to the Gentiles in the person of Paul; and I do not regret doing so,
for good results followed. The good have understood my work; the
faithful have perfected it; the righteous have completed it; the
merciful have consummated it: there have been a large number of
martyrs, and a large number of saints. Those to whom I thus refer were
undoubtedly in the same body and in the same world as you. Why, then,
do I find no good work in you, ye descendants of vipers? Ye have shown
no repentance for your wicked deeds, even at the very end of your
earthly course. And what does it profit that ye honor me with your
lips, when you deny me by your deeds and works? Where are now your
riches, where your honors, where your powers, and where your
pleasures? I pronounce no new sentence over you: you simply incur the
judgment which I formerly predicted."
Footnotes
[157] The divine omnipresence is here denoted.
[158] Or, according to another punctuation, "inconceivable in nature,
infinite in power."
[159] Clericus thinks this expression unscriptural, and fitted to
support heresy. But it may be justified by such a passage as Acts xx.
28, if theou can be accepted as the correct reading, which is now
generally agreed upon.
Chapter VII.
Then will the Evangelist repeat this to the wretched beings, "Go ye
[160] into outer darkness, where shall be weeping and gnashing of
teeth." O ye miserable men, whom these words do not now impress! They
shall then see their own punishment, and the glory of others. Let them
use this present world, provided they do not enjoy that eternity which
is prepared for the saints. Let them abound in riches: let them rest
on gold; provided that there they be found needy and destitute. Let
them be wealthy in this world, provided they be poor in eternity, for
it is written regarding them, "The rich were in [161] want, and
suffered hunger." But the Scripture has added what follows respecting
the good,--"but those who seek the Lord shall not want any good
thing."
Therefore, my sister, although those people mock at us, and although
they call us foolish and unhappy, let us all the more joyfully exult
in such reproaches, by which glory is heaped up for us, and punishment
for them. And do not let us laugh at their folly, but rather grieve
over their unhappiness; because there is among them a large number of
our own people, whom if we win over, our glory shall be increased. But
however they may conduct themselves, let them be to us as Gentiles and
publicans; but let us keep ourselves safe and sound. If they rejoice
now over us lamenting, it will be our turn afterwards to rejoice over
their suffering. Farewell, dearest sister, and tenderly beloved in
Christ.
Footnotes
[160] St. Matt. xxii. 13.
[161] Ps. xxxiv. 10: the above rendering entirely departs from the
Hebrew text.
.
Letter II.
A Letter of Sulpitius Severus to His Sister Claudia Concerning Virginity.
Chapter I.
How great blessedness, among heavenly gifts, belongs to holy
virginity, besides the testimonies of the Scriptures, we learn also
from the practice of the Church, by which we are taught that a
peculiar merit belongs to those who have devoted themselves to it by
special consecration. For while the whole multitude of those that
believe receive equal gifts of grace, and all rejoice in the same
blessings of the sacraments, those who are virgins possess something
above the rest, since, out of the holy and unstained company of the
Church, they are chosen by the Holy Spirit, and are presented by the
bishop [162] at the altar of God, as if being more holy and pure
sacrifices, on account of the merits of their voluntary dedication.
This is truly a sacrifice worthy of God, inasmuch as it is the
offering of so precious a being, and none will please him more than
the sacrifice of his own image. For I think that the Apostle
especially referred to a sacrifice of this kind, when he said, "Now, I
beseech you, brethren, by the mercy of God, that you present your
bodies a living sacrifice, holy and acceptable [163] to God."
Virginity, therefore, possesses both that which others have, and that
which others have not; while it obtains both common and special grace,
and rejoices (so to speak) in its own peculiar privilege of
consecration. For ecclesiastical authority permits us to style virgins
also the brides of Christ; while, after the manner of brides, it veils
those whom it consecrates to the Lord, openly exhibiting those as very
especially about to possess spiritual marriage who have fled away from
carnal fellowship. And those are worthily united, after a spiritual
manner, to God, in accordance with the analogy of marriage, who, from
love to him, have set at nought human alliances. In their case, that
saying of the apostle finds its fullest possible fulfillment, "He who
is joined to the Lord, [164] is one spirit."
Footnotes
[162] "per summum sacerdotem."
[163] Rom. xii. 1.
[164] 1 Cor. vi. 17.
Chapter II.
For it is a great and a divine thing, almost beyond a corporeal
nature, to lay aside [165] luxury, and to extinguish, by strength of
mind, the flame of concupiscence, kindled by the torch of youth; to
put down by spiritual effort the force of natural delight; to live in
opposition to the practice of the human race; to despise the comforts
of wedlock; to disdain the sweet enjoyments derived from children; and
to regard as nothing, in the hope of future blessedness, everything
that is reckoned among the advantages of this present life. This is,
as I have said, a great and admirable virtue, and is not undeservedly
destined to a vast reward, in proportion to the greatness of its
labor. The Scripture says, "I will give to the eunuchs, saith the
Lord, a place in my house and within my walls, a place counted better
than [166] sons and daughters; I will give them an eternal name, and
it shall not [167] fail." The Lord again speaks concerning such
eunuchs in the Gospel, saying, "For there are eunuchs who have made
themselves eunuchs for the kingdom of heaven's sake." [168] Great,
indeed, is the struggle connected with chastity, but greater is the
reward; the restraint is temporal, but the reward will be eternal. For
the blessed Apostle John also speaks concerning these, saying that
"they follow the Lamb whithersoever he goeth." [169] This, I think, is
to be understood to the following effect, that there will be no place
in the court of heaven closed against them, but that all the
habitations of the divine mansions will be thrown open before them.
Footnotes
[165] "sopire luxuriam," lit. to put to sleep.
[166] "a filiis et filiabus": a mistaken rendering of the Hebrew text.
[167] Isa. lvi. 5.
[168] Matt. xix. 12.
[169] Rev. xiv. 4.
Chapter III.
But that the merit of virginity may shine forth more clearly, and that
there may be a better understanding as to how worthy it is of God, let
this be considered, that the Lord God, our Saviour, when, for the
salvation of the human race, he condescended to assume mankind, chose
no other than a virgin's womb, that he might show how virtue of this
kind especially pleased him; and that he might point out the
blessedness of chastity to both sexes, he had a virgin mother, while
he himself was ever to remain in a like condition. He thus furnished
in his own person to men, and in the person of his mother to women, an
example of virginity, by which it might be proved, with respect to
both sexes, that the blessed state of purity possessed the fullness of
divinity, [170] for whatever dwelt in the Son was also wholly in the
mother. But why should I take pains to make known the excellent and
surpassing merit of chastity, and to set forth the glorious good of
virginity, when I am not ignorant that many have discoursed on this
subject, and have proved its blessedness by most conclusive reasons,
and since it can never be a matter of doubt to any reflecting mind,
that a thing has all the more merit, the more difficult it is of
accomplishment? For if any one judges chastity to be of no moment or
only of small consequence, it is certain that he is either ignorant of
the matter, or is not willing to incur the trouble it implies. Hence
it comes to pass that those always derogate from the importance of
chastity, who either do not possess it, or who are unwillingly
compelled to maintain it.
Footnotes
[170] The text is here most uncertain; that adopted by Halm seems
unintelligible.
Chapter IV.
Now, therefore, since we have set forth, although in few words, both
the difficulty and the merit of purity, great care must be taken lest
a matter which in itself implies great virtue, and is also destined to
a vast reward, should fail to produce its proper fruits. For the more
precious every sort of thing is, the more it is guarded with anxious
solicitude. And since there are many things which fail to secure their
proper excellence, unless they are assisted by the aid of other
things, as is, for instance, the case with honey, which, unless it is
preserved by the protection of wax, and by the cells of the
honeycombs, and is indeed, to state the matter more truly, sustained
by these, loses its deliciousness and cannot exist apart by itself;
and again as it is with wine, which, unless it be kept in vessels of a
pleasant odor, and with the pitch frequently renewed, loses the power
of its natural sweetness; so great care must be taken lest perchance
some things may be necessary also to virginity, without which it can
by no means produce its proper fruits, and thus a matter of so great
difficulty may be of no advantage (while all the time it is believed
to be of advantage), because it is possessed without the other
necessary adjuncts. For unless I am mistaken, chastity is preserved in
its entirety, for the sake of the reward to be obtained in the kingdom
of heaven, which it is perfectly certain no one can obtain who does
[171] not deserve eternal life. But that eternal life cannot be
merited except by the keeping of all the divine commandments, the
Scripture testifies, saying, "If thou wilt enter into life, keep the
commandments." [172] Therefore no one has that life, except the man
who has kept all the precepts of the law, and he who has not such life
cannot be a possessor of the kingdom of heaven, in which it is not the
dead, but the living who shall reign. Therefore virginity, which hopes
for the glory of the kingdom of heaven, will profit nothing by itself,
unless it also possess that to which eternal life is promised, by
means of which the reward of the kingdom of heaven is possessed. Above
all things, therefore, the commandments which have been enjoined upon
us must be kept by those who preserve chastity in its entireness, and
who are hoping for its reward from the justice of God, lest otherwise
the pains taken to maintain a glorious chastity and continence come to
nothing. No one acquainted with the law does not know that virginity
is above [173] the commandment or precept, as the Apostle says, "Now,
as to virgins, I have no precept of the Lord, but I give my advice."
[174] When, therefore, he simply gives advice about maintaining
virginity, and lays down no precept, he acknowledges that it is above
the commandment. Those, therefore, who preserve virginity, do more
than the commandment requires. But it will then only profit you to
have done more than was commanded, if you also do that which is
commanded. For how can you boast that you have done more, if, in
respect to some point, you do less? Desiring to fulfill the Divine
counsel, see that, above all things, you keep the commandment: wishing
to attain to the reward of virginity, see that you keep fast hold of
what is necessary to merit life, that your chastity may be such as can
receive a recompense. For as the observance of the commandments
ensures life, so, on the other hand, does the violation give rise to
death. And he who through disobedience has been doomed to death cannot
hope for the crown pertaining to virginity; nor, when really handed
over to punishment, can he expect the reward promised to chastity.
Footnotes
[171] "quod sine æternæ vitæ merito neminem consequi posse satis
certum est."
[172] Matt. xix. 17.
[173] "supra mandatum": Clericus remarks on this, "Non supra, sed
præter, nam ea de re nihil præcepit Christus."
[174] 1 Cor. vii. 25.
Chapter V.
Now, there are three kinds of virtue, by means of which the possession
of the kingdom of heaven is secured. The first is chastity, the
second, contempt of the world, and the third, righteousness, which, as
when joined together, they very greatly benefit their possessors, so,
when separated, they can hardly be of any advantage, since every one
of them is required, not for its own sake only, but for the sake of
another. First of all, then, chastity is demanded, that contempt of
the world may more easily follow, because the world can be more easily
despised by those who are not held fast in the bonds of matrimony.
Contempt of the world, again, is required, in order that righteousness
may be maintained, which those can with difficulty fully preserve who
are involved in desires after worldly advantages, and in the pursuit
of mundane pleasures. Whosoever, therefore, possesses the first kind
of virtue, chastity, but does not, at the same time, have the second,
which is contempt of the world, possesses the first almost to no
purpose, since he does not have the second, for the sake of which the
first was required. And if any one possesses the first and second, but
is destitute of the third which is righteousness, he labors in vain,
since the former two are principally required for the sake of the
third. For what profits it to possess chastity in order to contempt of
the world, and yet not to have that on account of which you have the
other? Or why should you despise the things of the world, if you do
not observe righteousness, for the sake of which it is fitting that
you should possess chastity, as well as contempt for the world? For as
the first kind of virtue is on account of the second, and the second
on account of the third, so the first and the second are on account of
the third; and if it does not exist, neither the first nor the second
will prove of any advantage.
Chapter VI.
But you perhaps say here, "Teach me, then, what righteousness is, so
that knowing it, I may be able more easily to fully practice it."
Well, I shall briefly explain it to you, as I am able, and shall use
the simplicity of common words, seeing that the subject of which we
treat is such as ought by no means to be obscured by attempts at
eloquent description, but should be opened up by the simplest forms of
expression. For a matter which is necessary to all in common ought to
be set forth in a common sort of speech. Righteousness, then, is
nothing else than not to commit sin; and not to commit sin is just to
keep the precepts of the law. Now, the observance of these precepts is
maintained in a two-fold way--thus, that one do none of those things
which are forbidden, and that he strive to fulfill the things which
are commanded. This is the meaning of the following statement: "Depart
from evil, and do [175] good." For I do not wish you to think that
righteousness consists simply in not doing evil, since not to do good
is also evil, and a transgression of the law takes place in both,
since he who said, "Depart from evil" said also, "and do good." If you
depart from evil, and do not do good, you are a transgressor of the
law, which is fulfilled, not simply by abhorring all evil deeds, but
also by the performance of good works. For, indeed, you have not
merely received this commandment, that you should not deprive one who
is clothed of his garments, but that you should cover with your own
the man who has been deprived of his; nor that you should not take
away bread of his own from one who has it, but that you should
willingly impart of your bread to him who has none; nor that you
should not simply not drive away a poor man from a shelter of his own,
but that you should receive him when he has been driven out, and has
no shelter, into your own. For the precept which has been given us is
"to weep with them that [176] weep." But how can we weep with them, if
we share in none of their necessities, and afford no help to them in
those matters on account of which they lament? For God does not call
for the fruitless moisture of our tears; but, because tears are an
indication of grief, he wishes you to feel the distresses of another
as if they were your own. And just as you would wish aid to be given
you if you were in such tribulation, so should you help another in
accordance with the statement, "Whatsoever ye would that men should do
unto you, do ye even so [177] to them." For to weep with one that
weeps, and at the same time to refuse to help, when you can, him that
weeps, is a proof of mockery, and not of piety. In short, our Saviour
wept with Mary and Martha, the sisters of Lazarus, and proved the
feeling of infinite compassion within him by the witness of his tears.
But works, as the proofs of true affection soon followed, when
Lazarus, for whose sake the tears were shed, was raised up and
restored to his sisters. This was sincerely to weep with those who
wept, when the occasion of the weeping was removed. But he did it, you
will say, as having the power. Well, nothing is demanded of you which
it is impossible for you to perform: he has fulfilled his entire duty
who has done what he could.
Footnotes
[175] Ps. xxxiv. 14.
[176] Rom. xii. 15.
[177] Matt. vii. 12.
Chapter VII.
But (as we had begun to remark) it is not sufficient for a Christian
to keep himself from wickedness, unless he also has fulfilled the
duties implied in good works, as is very distinctly proved by that
statement in which the Lord threatened that those will be doomed to
eternal fire, who, although they have done no evil, have not done all
that is good, declaring, "Then will the king say to those who are on
his right hand: depart from me, ye cursed, into eternal fire, which my
Father has prepared for the devil and his angels; for I was hungry,
and ye gave me not to eat; I was thirsty, and ye gave me no [178]
drink," with what follows. He did not say, "Depart from me, ye cursed,
because ye have committed murder, or adultery, or theft"; for it is
not because they had done evil, but because they had not done good,
that they are condemned, and doomed to the punishments of the eternal
Gehenna; nor because they had committed things which were forbidden,
but because they had not been willing to do those things which had
been commanded. And from this it is to be observed what hope those can
have, who, in addition, do some of those things which are forbidden,
when even such are doomed to eternal fire as have simply not done the
things which are commanded. For I do not wish you to flatter yourself
in this way,--if you have not done certain things, because you have
done certain other things, since it is written, "Whosoever shall keep
the whole law, and yet offend in one point, has become guilty of all."
[179] For Adam sinned once, and died; and do you think that you can
live, when you are often doing that which killed another person, when
he had only done it once? Or do you imagine that he committed a great
crime, and was therefore justly condemned to a severer punishment? Let
us consider, then, what it was he really did. He ate of the fruit of
the tree, contrary to the commandment. What then? Did God punish man
with death for the sake of the fruit of a tree? No: not on account of
the fruit of the tree, but on account of the contempt of the
commandment. The question, therefore, is not about the nature of the
offense, but about the transgression of the commandment. And the same
being who told Adam not to eat of the fruit of the tree, has commanded
you not to speak evil, not to lie, not to detract, not to listen to a
detractor, to swear not at all, not to covet, not to envy, not to be
drunken, not to be greedy, not to render evil for evil to any one, to
love your enemies, to bless them that curse you, to pray for them that
malign and persecute you, to turn the other cheek to one smiting you,
and not to go to law before a worldly tribunal, so that, if any one
seeks to take away your goods, you should joyfully lose them, to flee
from the charge of avarice, to beware of the sin of all pride and
boastfulness, and live, humble and meek, after the example of Christ,
avoiding fellowship with the wicked so completely that you will not
even eat with fornicators, or covetous persons, or those that speak
evil of others, or the envious, or detractors, or the drunken, or the
rapacious. Now, if you despise him in any such matter, then, if he
spared Adam, he will also spare you. Yea, he might have been spared
with better reason than you, inasmuch as he was still ignorant and
inexperienced, and was restrained by the example of no one who had
previously sinned, and who had died on account of his sin. But after
such examples as you possess, after the law, after the prophets, after
the gospels, and after the apostles, if you still set your mind on
transgressing, I see not in what way pardon can be extended to you.
Footnotes
[178] Matt. xxv. 41.
[179] James ii. 10.
Chapter VIII.
Do you flatter yourself on account of the attribute of virginity?
Remember Adam and Eve fell when they were virgins, and that the
perfect purity of their bodies did not profit them when they sinned.
The virgin who sins is to be compared to Eve, and not to Mary. We do
not deny that, in the present life, there is the remedy of repentance,
but we remind you rather to hope for reward, than to look for pardon.
For it is disgraceful that those should ask for indulgence who are
expecting the crown of virginity, and that those should commit
anything unlawful who have even cut themselves off from things lawful;
for it must be remembered that it is lawful to contract an alliance by
marriage. And as those are to be praised who, from love to Christ, and
for the glory of the kingdom of heaven, have despised the tie of
wedlock, so those are to be condemned who, through the pleasure of
incontinence, after they have vowed themselves to God, have recourse
to the Apostolic remedy. Therefore, as we have said, those who decline
marriage despise not things unlawful, but things lawful. And if that
class of people swear, if they speak evil of others, if they are
detractors, or if they patiently listen to detractors, if they return
evil for evil, if they incur the charge of covetousness with respect
to other people's property, or of avarice in regard to their own, if
they cherish the poison of revenge or envy, if they either say or
think anything unbefitting against the institutions of the law or the
Apostles, if with a desire of pleasing in the flesh, they exhibit
themselves dressed up and adorned, if they do any other unlawful
things, as is only too common, what will it profit them to have
spurned what is lawful, while they practice what is not lawful? If you
wish it to be of advantage to you, that you have despised things
lawful, take care that you do not any of those things which are not
lawful. For, it is foolish to have dreaded that which is in its nature
less, and not to dread that which is intrinsically more [or not to
avoid those things [180] which are interdicted, while such things as
are permitted meet with contempt]. For the Apostle says, "She that is
unmarried careth for the things of the Lord, how she may please God,
that she may be holy both in body and spirit; but she who is married
careth for the things of this world, how she may please [181] her
husband." He thus affirms that the married woman pleases her husband
by thinking of worldly things, while the unmarried woman pleases God,
inasmuch as she has no anxiety about the things of the world. Let him
tell me, then, whom she desires to please, who has no husband, and yet
cares for the things of the world? Shall not the married woman, in
such a case, be preferred to her? Yes, since she by caring for the
things of the world pleases at least her husband, but the other
neither pleases her husband, since she does not have one, nor can she
please God. [182] But it is not fitting that we should pass over in
silence that which he said: "The unmarried woman careth for the things
of the Lord, how she may please God, that she may be holy both in body
and spirit" [she careth, he says, for the things of the Lord; she does
not care for the things of the world, or of men, but for the things of
God]. What, then, are the things of the Lord? Let the Apostle tell:
"Whatsoever [183] things are holy, whatsoever things are just,
whatsoever things are lovely, whatsoever things are of good report, if
there be any virtue, and if there be any praise of doctrine": these
are the things of the Lord, which holy and truly apostolic virgins
meditate upon, and think of, day and night, without any interval of
time. Of the Lord is the resurrection of the dead, of the Lord is
immortality, of the Lord is incorruption, of the Lord is that splendor
of the sun which is promised to the saints, as it is written in the
Gospel, "Then shall the righteous shine forth as the sun in the
kingdom of their Father": [184] of the Lord are the many mansions of
the righteous in the heavens, of the Lord is the fruit which is
produced, whether thirty fold, or sixty fold, or an hundred fold.
Those virgins who think on these things, and by what works they may be
able to merit them, think of the things of the Lord. Of the Lord, too,
is the law of the new and old testament, in which shine forth the holy
utterances of his lips; and if any virgins meditate without
intermission on these things, they think of the things of the Lord. In
that case, there is fulfilled in them the saying of the prophet: "The
eternal [185] foundations are upon a solid rock, and the commands of
God are in the heart of the holy woman."
Footnotes
[180] The genuineness of this clause is very doubtful, and the text
is, at best, exceedingly corrupt.
[181] 1 Cor. vii. 34.
[182] The text is here very uncertain; we have followed that of Halm,
but with hesitation.
[183] Phil. iv. 8, with the addition of epistemes.
[184] Matt. xiii. 43.
[185] Eccl. xxvi. 24.
Chapter IX.
There follows the clause "how she may please God,"--God, I say, not
men,--"that she may be holy both in body and spirit." He does not say
that she may be holy only in a member or in the body, but that she may
be holy in body and spirit. For a member is only one part of the body,
but the body is a union of all the members. When, therefore, he says
that she may be holy in the body, he testifies that she ought to be
sanctified in all her members, because the sanctification of the other
members will not avail, if corruption be found remaining in one. Also,
she will not be holy in body (which consists of all the members), who
is defiled by the pollution of even one of them. But in order that
what I say may be made more obvious and clear, suppose the case of a
woman who is purified by the sanctification of all her other members,
and sins only with her tongue, inasmuch as she either speaks evil
[186] of people or bears false testimony, will all her other members
secure the acquittal of one, or will all the rest be judged on account
of the one? If, therefore, the sanctification of the other members
will not avail, even when one only is at fault, how much more, if all
are corrupted by the guilt of various sins, will the perfection of one
be of no avail?
Footnotes
[186] "Blasphemet."
Chapter X.
Wherefore, I beseech you, O virgin, do not flatter yourself on the
ground of your purity alone, and do not trust in the perfection of one
member; but according to the Apostle, maintain the sanctity of your
body throughout. Cleanse thy head from all defilement, because it is a
disgrace that it, after the sanctifying oil has been applied to it,
should be polluted with the juice or powder of either crocus, or any
other pigment, or should be adorned with gold or gems or any other
earthly ornament, because it already shines with the radiance of
heavenly adornment. It is undoubtedly a grave insult to Divine grace
to prefer to it any mundane and worldly ornament. And next, cleanse
thy forehead, that it may blush at human, and not at Divine works, and
may display that shame which gives rise not to sin, but to the favor
of God, as the sacred Scripture declares, "There is a shame that
causes sin, and there is a shame that brings with it the favor [187]
of God." Cleanse, too, thy neck, that it may not carry thy [188] locks
in a golden net and necklaces hung round it, but may rather bear about
it those ornaments of which the Scripture says, "Let not [189] mercy
and faith depart from thee," and hang them upon thy heart as upon thy
neck. Cleanse thine eyes, whilst thou dost withdraw them from all
concupiscence, and dost never turn them away from the sight of the
poor, and dost keep them from all dyes, in that purity in which they
were made by God. Cleanse thy tongue from falsehood, because "a mouth
[190] which tells lies destroys the soul": cleanse it from detraction,
from swearing, and from perjury. I beg you not to think it is an
inverted order that I have said the tongue should be cleansed from
swearing before perjury, for one will then the more easily escape
perjury, if he swears not at all, so that there may be fulfilled in
him that statement, "Keep [191] thy tongue from evil, and thy lips
from speaking guile." And be mindful of the Apostle who says, "Bless,
and [192] curse not." But often call to mind the following words, "See
that no one render evil for evil to any man, or cursing for cursing,
but on the contrary, do ye bless them, because to this ye have been
called, that ye should possess a blessing [193] by inheritance"; and
this other passage, "If any [194] one offend not in tongue, he is a
perfect man." For it is shameful that those lips, by which you confess
God, pray to him, bless him, and praise him, should be defiled by the
pollution of any sin. I know not with what conscience any one can pray
to God with that tongue with which he either speaks falsehood, or
calumniates, or detracts. God listens to holy lips, and speedily
answers those prayers which an unpolluted tongue pours forth. Cleanse
also thine ears, so that they may not listen except to holy and true
discourse, that they never admit into them obscene, or infamous, or
worldly words, or tolerate any one detracting from another, on account
of that which is written, "Hedge up [195] thine ears with thorns, and
do not listen to a wicked tongue, that you may have your part with
him, of whom it is said, that he was [196] righteous in hearing and
seeing; i.e. he sinned neither with his eyes nor his ears. Cleanse,
too, thy hands, "that they be not stretched out to receive, but shut
against giving," and that they [197] be not prompt to strike, but ever
ready for all the works of mercy and piety. In fine, cleanse thy feet,
that they follow not the broad and ample way which leads to grand and
costly worldly banquets, but that they tread rather the difficult and
narrow path, which guides to heaven, for it is written, "Make a [198]
straight path for your feet." Acknowledge that your members were
formed for you by God the Maker, not for vices, but for virtues; and,
when you have cleansed the whole of your limbs from every stain of
sin, and they have become sanctified throughout your whole body, then
understand that this purity will profit you, and look forward with all
confidence to the prize of virginity.
Footnotes
[187] Eccl. iv. 21.
[188] The text here is most uncertain; Halm's "ut non aurea reticula
capillus portet" is "that thy hair may not carry golden nets."
[189] Prov. iii. 3.
[190] Wisd. i. 11.
[191] Ps. xxxiv. 13.
[192] Rom. xii. 14.
[193] 1 Thess. v. 15; 1 Pet. iii. 9.
[194] James iii. 2.
[195] Eccl. xxviii. 24.
[196] 2 Pet. ii. 8.
[197] Eccles. iv. 31.
[198] Prov. iv. 26.
Chapter XI.
I believe that I have now set forth, briefly indeed, but, at the same
time, fully, what is implied in a woman's purity of body: it remains
that we should learn what it is to be pure also in spirit; i.e. that
what it is unlawful for one to do in act, it is also unlawful for one
even to imagine in thought. For she is holy, alike in body and in
spirit, who sins neither in mind nor heart, knowing that God is one
who examines also the heart; and, therefore, she takes every pains to
possess a mind as well as a body free from sin. Such a person is aware
that it is written, "Keep thy [199] heart with all diligence"; and
again, "God loveth [200] holy hearts, and all the undefiled are
acceptable to him"; and elsewhere, "Blessed [201] are those of a pure
heart; for they shall see God." I think that this last statement is
made regarding those whom conscience accuses of the guilt of no sin;
concerning whom I think that John also spoke in his Epistle when he
said, "If our heart [202] condemn us not, then have we confidence
towards God, and whatsoever we ask we shall receive from him." I do
not wish you to think that you have escaped the accusation of sin,
although act does not follow desire, since it is written, "Whosoever
[203] looketh on a woman to lust after her, hath already committed
adultery with her in his heart." And do not say, "I had the thought,
indeed, but I did not carry it out in act"; for it is unlawful even to
desire that which it is unlawful to do. Wherefore also blessed Peter
issues a precept to this effect: "purify your [204] souls"; and if he
had not been aware of such a thing as defilement of the soul, he would
not have expressed a desire that it should be purified. But we should
also very carefully consider that passage which says, "These [205] are
they who did not defile themselves with women, for they remained
virgins, and they follow the Lamb whithersoever he goeth"; and should
reflect whether, if these are joined to the Divine retinue, and
traverse all the regions of the heavens, through the merit of chastity
and purity alone, there may be also other means by which virginity
being assisted may attain to the glory of so great blessedness. But
whence shall we be able to know this? From the following passages (if
I mistake not) in which it is written, "These were [206] purchased
from among men as the first fruits to God and the Lamb, and in their
mouth there was found no falsehood, for they are without spot before
the throne of God." You see, then, that they are spoken of as closely
following in the footsteps of the Lord, not in virtue of one member
only, but those are said to do so, who, besides virginity, had passed
a life freed from all the pollution of sin. Wherefore, let the virgin
especially despise marriage on this account, that, while she is safer
than others, she may the more easily accomplish what is also required
from those who are married; viz. keep herself from all sin, and obey
all the commandments of the law. For if she does not marry, and
nevertheless indulges in those things from which even married women
are enjoined to keep themselves free, what will it profit her not to
have married? For although it is not allowed to any Christian to
commit sin, and it befits all without exception who are purified
through the sanctification of the spiritual bath, to lead an unstained
life, that they may be thoroughly identified [207] with the Church,
which is described as being "without [208] spot, or wrinkle, or any
such thing," much more is it requisite that a virgin should reach this
standard, whom neither the existence of a husband, nor of sons, nor of
any other necessity, prevents from fully carrying out the demands of
holy Scripture; nor shall she be able, if she fail, to defend herself
by any sort of excuse.
Footnotes
[199] Prov. iv. 23.
[200] Prov. xvii. 3; xi. 20.
[201] Matt. v. 8.
[202] 1 John iii. 21.
[203] Matt. v. 28.
[204] 1 Pet. i. 22.
[205] Rev. xiv. 4.
[206] Rev. xiv. 4 ff.
[207] "visceribus intimari."
[208] Eph. v. 27.
Chapter XII.
O Virgin, maintain thy purpose which is destined for a great reward.
Eminent with the Lord is the virtue of virginity and purity, if it be
not disfigured by other kinds of lapses into sins and wickedness.
Realize your state, realize your position, realize your purpose. You
are called the bride of Christ; see that you commit no act which is
unworthy of him to whom you profess to be betrothed. He will quickly
write a bill of divorcement, if he perceive in you even one act of
unfaithfulness. Accordingly, whosoever receives those gifts which, as
an earnest, are bestowed in the case of human betrothals, immediately
begins earnestly and diligently to enquire of domestics, intimates,
and friends, what is the character of the young man, what he
especially loves, what he receives, in what style he lives, what
habits he practices, what luxuries he indulges in, and in what
pursuits he finds his chief pleasure and delight. And when she has
learned these things, she so conducts herself, in all respects, that
her service, her cheerfulness, her diligence, and her whole mode of
life, may be in harmony with the character of her betrothed. And do
thou, who hast Christ as thy bridegroom, enquire from the domestics
and intimates of that bridegroom of thine what is his character; yes,
do thou zealously and skillfully enquire in what things he specially
delights, what sort of arrangement he loves in thy dress, and what
kind of adornment he desires. Let his most intimate associate Peter
tell thee, who does not allow personal adorning even to married women,
as he has written in his epistle, "Let wives, [209] in like manner, be
subject to their own husbands, so that, if any believe not the word,
they may, without the word, be won over by the conduct of their wives,
contemplating their chaste behavior in the fear of God; and let theirs
not be an outward adornment of the hair, or the putting on of gold, or
elegance in the apparel which is adopted, but let there be the hidden
man of the heart in the stainlessness [210] of a peaceful and modest
spirit, which is in the sight of God of great price." Let another
apostle also tell thee, the blessed Paul, who, writing to Timothy,
gives his approval to the same things in regard to the conduct of
believing women: "Let wives [211] in like manner adorn themselves with
the ornament of a habit of modesty and sobriety, not with curled hair,
or gold, or pearls, or costly array, but as becomes women that profess
chastity, with good and upright behavior."
Footnotes
[209] 1 Pet. iii. 1. ff.
[210] "incorruptibilitate."
[211] 1 Tim. ii. 9, 10; chastity is here unwarrantably read in place
of godliness.
Chapter XIII.
But perhaps you say, "Why did not the Apostles enjoin these things on
virgins?" Because they did not think that necessary, lest such an
exhortation, if given to them, might rather seem an insult than a
means of edification. Nor, in fact, would they have believed that
virgins could ever proceed to such an extreme of hardihood, as to
claim for themselves carnal and worldly ornaments, not permitted even
to married women. Undoubtedly, the virgin ought to adorn and array
herself; for how can she be able to please her betrothed, if she does
not come forth in a neat and ornamental form? Let her be adorned by
all means, but let her ornaments be of an internal and spiritual kind,
and not of a carnal nature; for God desires in her a beauty not of the
body, but of the soul. Do thou, therefore, who desirest that thy soul
should be loved and dwelt in by God, array it with all diligence, and
adorn it with spiritual garments. Let nothing unbecoming, nothing
repulsive, be seen in it. Let it shine with the gold of righteousness,
and gleam with the gems of holiness, and glitter with the most
precious pearl of purity; instead of fine linen and silk, let it be
arrayed in the robe of mercifulness and piety, according to what is
written, "Put ye [212] on, therefore, as the elect of God, holy and
beloved bowels of mercy, kindness, humility," and so forth. And let
the virgin not ask for the beauty due to ceruse, [213] or any other
pigment, but let her have the brightness of innocence and simplicity,
the rosy hue of modesty, and the purple glow of honorable
shamefacedness. Let her be washed with the nitre of heavenly doctrine,
and purified by all spiritual lavements. [214] Let no stain of malice
or sin be left in her. And lest, at any time, she should give forth
the evil odor of sin, let her be imbued, through and through, with the
most pleasant ointment of wisdom and knowledge.
Footnotes
[212] Col. iii. 12.
[213] "cerussæ": white lead, used by women to whiten their skins.
[214] "lomentis": a mixture of bean-meal and rice, used as a lotion to
preserve the smoothness of the skin.
Chapter XIV.
God seeks for adornment of this kind, and desires a soul arrayed in
such a manner. Remember that you are called the daughter of God,
according to what he says, "Hearken, [215] O daughter, and consider."
But you yourself also, as often as you call God your Father, bear
witness that you are the daughter of God. Wherefore, if you are the
daughter of God, take care that you do none of those things which are
unworthy of God, your Father; but do all things as being the daughter
of God. Reflect how the daughters of nobles in this world conduct
themselves, to what habits they are accustomed and by what exercises
they train themselves. In some of them, there is so great modesty, so
great dignity, so great self-restraint, that they excel the habits of
other human beings in regard to human nobleness, and, lest they should
attach any mark of disgrace on their honorable parents by their
failure, they strive to acquire another [216] nature for themselves by
the mode of their acting in the world. And do you, therefore, have
regard to your origin, consider your descent, attend to the glory of
your nobility. Acknowledge that you are not merely the daughter of
man, but of God, and adorned with the nobility of a divine birth. So
present yourself to the world that your heavenly birth be seen in you,
and your divine nobleness shine clearly forth. Let there be in you a
new dignity, an admirable virtue, a notable modesty, a marvelous
patience, a gait becoming a virgin with a bearing of true
shamefacedness, speech always modest, and such as is uttered only at
the proper time, so that whosoever beholds you may admiringly exclaim:
"What is this exhibition of new dignity among men? What is this
striking modesty, what this well-balanced excellence, what this
ripeness of wisdom? This is not the outcome of human training or of
mere human discipline. Something heavenly sheds its fragrance on me in
that earthly body. I really believe that God does reside in some human
beings." And when he comes to know that you are a handmaid of Christ,
he will be seized with the greater amazement, and will reflect how
marvelous must be the Master, when his handmaid manifests such
excellence.
Footnotes
[215] Ps. xlv. 10.
[216] Only a guess can here be made at the meaning; the text is in
utter confusion.
Chapter XV.
If you wish, then, to be with Christ, you must live according to the
example of Christ, who was so far removed from all evil and
wickedness, that he did not render a recompense even to his enemies,
but rather even prayed for them. For I do not wish you to reckon those
souls Christian, who (I do not say) hate either their brothers or
sisters, but who do not, before God as a witness, love their neighbors
with their whole heart and conscience, since it is a bounden duty for
Christians, after the example of Christ himself, even to love their
enemies. If you desire to possess fellowship with the saints, cleanse
your heart from the thought of malice and sin. Let no one circumvent
you; let no one delude you by beguiling speech. The court of heaven
will admit none except the holy, and righteous, and simple, and
innocent, and pure. Evil has no place in the presence of God. It is
necessary that he who desires to reign with Christ should be free from
all wickedness and guile. Nothing is so offensive, and nothing so
detestable to God, as to hate any one, to wish to harm any one; while
nothing is so acceptable to him as to love all men. The prophet
knowing this bears witness to it when he teaches, "Ye who [217] love
the Lord, hate evil."
Footnotes
[217] Ps. xcvii. 10.
Chapter XVI.
Take heed that ye love not human glory in any respect, lest your
portion also be reckoned among those to whom it was said, "How [218]
can ye believe, who seek glory, one from another?" and of whom it is
said through the prophet, "Increase [219] evils to them; increase
evils to the boastful of the earth"; and elsewhere, "Ye are confounded
[220] from your boasting, from your reproaching in the sight of the
Lord." For I do not wish you to have regard to those, who are virgins
of the world, and not of Christ; who unmindful of their purpose and
profession, rejoice in delicacies, are delighted with riches, and
boast of their descent from a merely carnal nobility; who, if they
assuredly believed themselves to be the daughters of God, would never,
after their divine ancestry, admire mere human nobility, nor glory in
any honored earthly father: if they felt that they had God as their
Father, they would not love any nobility connected with the flesh.
Why, thou foolish woman, dost thou flatter thyself about the nobleness
of thy descent, and take delight in it? God, at the beginning, created
two human beings, from whom the whole multitude of the human race has
descended; and thus it is not the equity of nature, but the ambition
of evil desire, which has given rise to worldly nobility.
Unquestionably, we are all rendered equal by the grace of the divine
[221] bath, and there can be no difference among those, whom the
second birth has generated, by means of which alike the rich man and
the poor man, the free man and the slave, the nobly born and the lowly
born, is rendered a son of God. Thus mere earthly rank is overshadowed
by the brilliance of heavenly glory, and henceforth is taken no
account of, while those who formerly had been unequal in worldly
honors are now equally arrayed in the glory of a heavenly and divine
nobility. There is now among such no place for lowness of birth; nor
is any one inferior to another whom the majesty of the divine birth
adorns; except in the estimation of those who do not think that the
things of heaven are to be preferred to those of earth. There can be
no worldly boasting among them, if they reflect how vain a thing it is
that they should, in smaller matters, prefer themselves to those whom
they know to be equal to themselves in greater matters, and should
regard, as placed below themselves on earth, those whom they believe
to be equal to themselves in what relates to heaven. But do thou, who
art a virgin of Christ, and not of the world, flee from all the glory
of this present life, that thou mayest attain to the glory which is
promised in the world to come.
Footnotes
[218] John v. 44.
[219] Isa. xxvi. 15, after the LXX.
[220] Jer. xii. 13, after the LXX.
[221] "divini lavacri": referring to baptism.
Chapter XVII.
Avoid words of contention and causes of animosity: flee also from all
occasions of discord and strife. For if, according to the doctrine of
the Apostle "the servant [222] of the Lord must not strive," how much
more does this become the handmaid of the Lord, whose mind ought to be
more gentle, as her sex is more bashful and retiring. Restrain thy
tongue from evil speaking, and put the bridle of the law upon thy
mouth; so that you shall speak, if you speak at all, only when it
would be a sin to be silent. Beware lest you utter anything which
might be justly found fault with. A word once spoken is like a stone
which has been thrown: wherefore it should be long thought over before
it is uttered. Blessed, assuredly, are the lips, which never utter
what they would wish to recall. The talk of a chaste mind ought itself
also to be chaste, such as may always rather edify than injure the
hearers, according to that commandment of the Apostle when he says,
"Let no [223] corrupt communications proceed out of your mouth, but
that which is good for the edification of faith, that it may convey
grace to them that hear." Precious to God is that tongue which knows
not to form words except about divine things, and holy is that mouth
from which heavenly utterances continually flow forth. Put down by the
authority of Scripture calumniators of those who are absent, as being
evil-minded persons, because the prophet mentions this also as among
the virtues of a perfect man, if, in the presence of the righteous an
evil-minded man, who brings forward things against his neighbor which
cannot be proved, is brought down to nothing. For it is not lawful for
you patiently to listen to evil-speaking against another, inasmuch as
you would not wish that to be done by others when directed against
yourself. Certainly, everything is unrighteous which goes against the
Gospel of Christ, and that is the case, if you quietly permit anything
to be done to another, which you would feel painful, if done by any
one to yourself. Accustom your tongue always to speak about those who
are good, and lend your ears rather to listen to the praises of good
men than to the condemnation of such as are wicked. Take heed that all
the good actions you perform are done for the sake of God, knowing
that for every such deed you will only receive a reward, so far as you
have done it out of regard to his fear and love. Study rather to be
holy than to appear so, because it is of no avail to be reckoned what
you are not; and the guilt of a twofold sin is contracted when you do
not have what you are credited with having, and when you pretend to
possess what you do not possess.
Footnotes
[222] 2 Tim. ii. 24.
[223] Eph. iv. 29.
Chapter XVIII.
Delight thyself rather in fastings than in feastings, mindful of that
widow who did not depart from the temple, but served God with fastings
and prayers day and night. Now, if she who was a widow, and a Jewish
widow, proved herself such, what is it fitting that a virgin of Christ
should now attain to? Love more than any other thing the feast of the
divine word, and desire that you be filled with spiritual dainties,
while you seek for such food as refreshes the soul, rather than for
that which only pleases the body. Flee from all kinds of flesh and
wine, as being the sources of heat and provocatives to lust. And only
then, if need be, use a little wine, when the stomach's uneasiness, or
great infirmity of body, requires you to do so. Subdue anger, restrain
enmity, and whatever there may be which gives rise to remorse when it
is done, avoid as an abomination giving rise [224] to immediate sin.
It is fitting that that mind should be very tranquil and quiet, as
well as free from all the tumults of anger, which desires to be the
dwelling-place of God, as he testifies through the prophet, saying,
"Upon [225] what other man shall I rest than upon him who is humble
and quiet, and who trembleth at my words?" Believe that God is a
witness of all thy deeds and thoughts, and take good heed lest you
either do or think anything which is unworthy of the divine eyesight.
When you desire to engage in prayer, show yourself in such a frame of
mind as becomes one who is to speak with the Lord.
Footnotes
[224] "velut proximi criminis abominationem declina": the text and
construction are both very uncertain, so that we can only make a guess
at the meaning.
[225] Isa. lxvi. 2.
Chapter XIX.
When you repeat [226] a psalm, consider whose words you are repeating
and delight yourself more with true contrition of soul, than with the
pleasantness of a trilling voice. For God sets a higher value on the
tears of one thus praising [227] him, than on the beauty of his voice;
as the prophet says, "Serve [228] the Lord with fear, and rejoice with
trembling." Now, where there are fear and trembling, there is no
lifting up of the voice, but humility of mind with lamentation and
tears. Display diligence in all thy doings; for it is written, "Cursed
[229] is the man who carelessly performs the work of the Lord." Let
grace grow in you with years; let righteousness increase with age; and
let your faith appear the more perfect the older you become; for
Jesus, who has left us an example how to live, increased not only in
years as respected his body, but in wisdom and spiritual grace before
God and men. Reckon all the time in which you do not perceive yourself
growing better as positively lost. Maintain to the last that purpose
of virginity which you have formed; for it is the part of virtue not
merely to begin, but to finish, as the Lord says in the Gospel,
"Whosoever [230] shall endure to the end, the same shall be saved."
Beware, therefore, lest you furnish to any one an occasion even of
evil desire, because thy God, betrothed to thee, is jealous; for an
adulteress against Christ is more guilty than one against her husband.
Be thou, therefore, a model of life to all; be an example; and excel
in actual conduct those whom you precede in your consecration [231] to
chastity. Show thyself in all respects a virgin; and let no stain of
corruption be brought as a charge against thy person. And let one
whose body is perfect in its purity be also irreproachable in conduct.
Now, as we said in the beginning of this letter, that you have become
a sacrifice pertaining to God, such a sacrifice as undoubtedly imparts
its own sanctity also to others, that, as every one worthily receives
from it, he himself also may be a partaker of sanctification, so then,
let the other virgins also be sanctified through you, as by means of a
divine offering. Show yourself to them so holy in all things, that,
whosoever comes in contact with thy life, whether by hearing or
seeing, may experience the power of sanctification, and may feel that
such an amount of grace passes to him from your manner of acting,
that, while he desires to imitate thee, he himself becomes worthy of
being a sacrifice devoted to God.
Footnotes
[226] "dicis": the reference seems to be to singing or chanting.
[227] "psallentis."
[228] Ps. ii. 11.
[229] Jer. xlviii. 10.
[230] Matt. x. 22.
[231] The text and meaning are here somewhat uncertain.
.
Letter III.
A Letter of Severus to Holy Paul the Bishop.
After I learned that all thy cooks had given [232] up thy kitchen (I
believe because they felt indignant at having to fulfill the duty
towards cheap dishes of pulse [233] ), I sent a little boy to you out
of our own workshop. He is quite skillful enough to cook pale beans
and to pickle homely beet-root, with vinegar and sauce, as well as to
prepare cheap porridge for the jaws of the hungry monks. He knows
nothing, however, of pepper or of laser, [234] but he is quite at home
with cumin, and is especially clever in plying the noisy mortar with
sweetly smelling plants. He has one fault, that he is no kindly foe to
admit to any garden; for if let in, he will mow down with a sword all
things within his reach, and he will never be satisfied with the
slaughter simply of mallows. However, in furnishing himself with fuel
he will not swindle you. He will burn whatever comes in his way; he
will cut down and not hesitate to lay hands upon buildings, and to
carry off old beams from the household. We present him, then, to you,
with this character and these virtues; and we wish you to regard him
not as a servant, but as a son, because you are not ashamed to be the
father of very small creatures. I myself would have wished to serve
you instead of him; but if good-will may be taken as in some measure
standing for the deed do you only, in return, take care to remember me
amid your breakfasts and delightful dinners because it is more proper
to be your slave, than the master of others. Pray for me. [235]
Footnotes
[232] "renuntiasse."
[233] "pulmentariis": this word generally means some sort of relish,
but here it seems to denote a kind of pottage.
[234] Laser was the juice of a plant called laserpitium.
[235] Clericus remarks, "Jocosa hæc est epistola," but the fun is
certainly of a very ponderous kind. We are, by no means, sure of the
sense in some parts of the letter.
.
Letter IV.
To the Same, on His Wisdom and Gentleness.
The faithful exponent of our holy religion so arranges all things that
no place be found in future for transgressors: for what else do you,
for instance, promise us by so great sanctity of character, than that,
all errors being laid aside, we should lead a blessed life? In this
matter, I see that the greatest praise befits thy virtues, because you
have changed even an uninstructed mind by your exhortations, and drawn
it over to an excellent condition. But it would not seem so wonderful,
if you had simply strengthened educated minds by instilling wisdom
into them; for intelligent men have a sort of relationship to
devotion, but rustic natures are not easily won over to the side of
severity. [236] Just as those who shape the forms of animals out of
stone, undertake a business of a pretty difficult kind, when they
strike very hard rocks with their chisels, while those who make their
attempts on substances of a softer nature feel that their hands are
aided by the ease of fashioning these materials, and it is deemed
proper that the labor of the workman; when difficult, should be held
in the highest honor, so, Sir, singular commendation ought so be given
to you, because you have made unpolished and rustic minds, set free
from the darkness of sin, both to think what is human, and to
understand what is divine.
No less is Xenocrates, by far the most learned of the philosophers,
held in estimation, who succeeded by severe exhortations in having
luxury conquered. For when a certain Polemo, heavy with wine,
staggered openly out of a nocturnal revel at the time when his hearers
were flocking to the school of Xenocrates, he, too, entered the place,
and impudently took his seat among the crowd of disciples, in that
dress in which he had come forth from the banquet. A chaplet of
flowers covered his head, and yet he did not feel ashamed that he
would seem unlike all the others, because, in truth, indulgence in a
long drinking-bout had upset his brains, which are the seat of reason.
As the rest of those there present began to murmur grievously, because
so unsuitable a hearer had found his way in among a multitude of men
of letters, the master himself was not in the slightest degree
disturbed, but, on the contrary, began to discourse on the science of
morals, and the laws of moderation. And so powerful proved the
influence of the teacher that the mind of that impudent intruder was
persuaded to the love of modesty. First of all, then, Polemo, in utter
confusion, took off the chaplet from his head, and professed himself a
disciple. And in course of time he conformed himself so thoroughly to
the duties implied in dignity, and surrendered himself so entirely to
the exhibition of modesty, that a glorious amendment of character
threw a cloak over the habits of his former life. Now we admire this
very thing in your instructions, that, without the use of any threats,
and without having recourse to terrors of any kind, you have turned
infatuated minds to the worship of God; so that even a badly ordered
intellect should believe it preferable [237] to live well and happily
with all, rather than to hold unrighteous opinions with a few.
Footnotes
[236] "crudelitati," which, as Clericus remarks, must here be
equivalent to severitati.
[237] "rectissimum," where rectius might have been expected.
.
Letter V.
To an Unknown Person, Entreating Him to Deal Gently with His Brother.
Although my lord and brother has already begged of your nobleness that
you would see that Tutus should be most [238] safe, yet it has been
allowed to me to commend the same person in a letter, in order that,
by the petition being doubled, he may be held all the safer. For let
it be granted that a youthful fault and error of a yet unsettled age
has injured him, so as to inflict a stain on his early years; still
one, who did not yet know what was due to right conduct, has gone
wrong almost without contracting blame. For when he came to a right
state of mind and to reflection, he understood on better thoughts that
a theatrical life was to be condemned. However, he could not be
completely cleared of his fault, unless he should wash its guilt away
by the aid [239] of Deity, since, by the remedy obtained through the
Catholic religion, changing his views, he has denied himself the
enjoyment of a less honorable place, and has withdrawn himself from
the eyes of the people.
Of the Master as Above. [240]
Since, therefore, both divine and state laws do not permit a faithful
body and sanctified minds to exhibit disgraceful though pleasing
spectacles, and to set forth vulgar means of enjoyment, especially
since an injury seems in some degree to accrue to the chaste
dedication of one's self, in case any one who has been renewed by holy
baptism should fall back upon his old licentiousness, it behooves your
Excellency to show favor to good intentions, so that he who, by the
goodness of God, has entered on a pious duty, should not be forced to
sink into the pitfall of the theatre. He does not, however, refuse
compliance with the judgment of you all, if you enjoin other fitting
actions on his part in behalf of the requirements of our common
country. [241]
Footnotes
[238] There is a play upon the words--"Tutum esse tutissimum."
[239] "divinitatis accessu": the context is almost unintelligible.
[240] This probably denotes that what follows is the substance of the
Master's petition.
[241] Clericus, while accepting most of the letters with which we are
now dealing, doubts, from the difference of style, whether this is an
epistle of Sulpitius. It is certainly very different from his usual
clearness and correctness.
.
Letter VI.
To Salvius: a Complaint that the Country People Were Harassed, and Their
Possessions Plundered.
Forensic excitement ought to be at full heat during the time of
business in the law-courts; for it is fitting that the arms of
industry, as it struggles daily, should display energetic movements.
But when loud-toned eloquence has sounded a retreat, and has retired
to peaceful groves and pleasant dwelling-places, it is right that one
lay aside idle murmurs, and cease to utter ineffectual threats. For we
know that palm-bearing steeds, when they have retired from the circus,
rest with the utmost quietness in their stables. Neither constant fear
nor doubtful palms of victory distress them, but at length, haltered
to the peaceful cribs, they now no longer stand in awe of the master
urging them on, enjoying sweet oblivion of the restless rivalry which
had prevailed. In like manner, let it delight the boastful soldier
after his term of service is completed, to hang up his trophies, and
patiently to bear the burden of age.
But I do not quite understand why you should take a delight in
terrifying miserable husbandmen; and I do not comprehend why you wish
to harass my rustics with the fear of want of sustenance; [242] as if,
indeed, I did not know how to console them, and to deliver them from
fear, and to show them that there is not so great a reason to fear as
you pretend. I confess that, while we were occupied in the plain, I
was often frightened by the arms of your eloquence, but frequently I
returned you corresponding blows, as far as I was able. I certainly
learned along with you, by what right, and in what order, the
husbandmen are demanded back, to whom a legal process is competent,
and to whom the issue of a process is not competent. You say that the
Volusians wished you brought back, and frequently, in your wrath, you
repeat that you will withdraw the country people from my little keep;
and you, the very man, as I hope and desire, bound to me by the ties
of old relationship, now rashly threaten that, casting our agreement
to the winds, you will lay hold upon my men. I ask of your illustrious
knowledge, whether there is one law for advocates, and another for
private persons, whether one thing is just at Rome, and quite another
thing at Matarum.
In the meantime, I do not know that you were ever lord of the Volusian
property, since Dionysius is said to have preserved the right of
possession to it, and he never wanted heirs; who, while he lived, was
accustomed to hurl the envenomed jibes of his low language upon a
multitude of individuals. [243] There was, at that time, one
Porphyrius, the son of Zibberinus, and yet he was not properly named
the son of Zibberinus. He kept hidden, by military service, the
question as to his birth, and, that he might dispel the cloud from his
forehead, he took part in officious services and willing acts of
submission. He was much with me both at home and in the forum, having
often employed me as his defender with my father, and as his advocate
before the judge. Sometimes I even kept back Dionysius, feeling that
he ought not, for the sake of twenty acres to discharge vulgar abuse
upon Porphyrius.
See, here is the reason why thy remarkable prudence threatened my
agents, so that, though you are not the owner of the place, you
everywhere make mention of my husbandmen. But if you give yourself out
as the successor of Porphyrius, you must know that the narrow space of
twenty acres cannot certainly be managed by one cultivator, or, if
mindful of your proper dignity and determined to maintain it, you
shrink from naming yourself the heir of Porphyrius, it is certain and
obvious that he can commence proceedings, [244] to whom the right of
doing so belongs, so as to go to law with those who have no property
in that land. But if you diligently look into the matter, you will see
that the endeavor to recover it most especially devolves on me.
Wherefore, my much esteemed lord and brother, it behooves you to be at
peace, and to return to friendship with me, while you condescend to
come to a private conference. Cease, I pray you, to disturb inactive
and easily frightened persons, and utter your boastful words at a
distance. Believe me, however, that I am delighted with your high
spirit, and by no means offended; for we are neither of a harsh
disposition, nor destitute of learning. Let Maximinus at least render
you gentle. [245]
Footnotes
[242] "exhibitionis formidine"--a strange phrase.
[243] The text is uncertain, and the meaning very obscure.
[244] "posse proponere."
[245] We thoroughly agree with Clericus that this letter is, in style,
more alien even than the preceding from the genuine epistles of
Sulpitius. It is barbarous as regards composition, and in several
places not intelligible.
.
Letter VII.
To an Unknown Person, Begging the Favor of a Letter.
The faith and piety of souls, no doubt, remain, but this should be
made known by the evidence of a letter, in order that an increase of
affection may be gained by such mutual courtesy. For just as a fertile
field cannot bring forth abundant fruits, if its cultivation has been
neglected, and the good qualities of soil are lost through the
indolence of one who rests, instead of working, so I think that the
love and kindly feelings of the mind grow feeble, unless those who are
absent are visited, as if present, by means of a letter. [246]
Footnotes
[246] Most editions add "Deo gratias, Amen."
.
The Sacred History Of Sulpitius Severus.
Book I.
Chapter I.
I address myself to give a condensed account of those things which are
set forth in the sacred Scriptures from the beginning of the world and
to tell of them, with distinction of dates and according to [247]
their importance, down to period within our own remembrance. Many who
were anxious to become acquainted with divine things by means of a
compendious treatise, have eagerly entreated me to undertake this
work. I, seeking to carry out their wish, have not spared my labor,
and have thus succeeded in comprising in two short books things which
elsewhere filled many volumes. At the same time, in studying brevity,
I have omitted hardly any of the facts. Moreover, it seemed to me not
out of place that, after I had run through the sacred history down to
the crucifixion of Christ, and the doings of the Apostles, I should
add an account of events which subsequently took place. I am,
therefore, to tell of the destruction of Jerusalem, the persecutions
of the Christian people, the times of peace which followed, and of all
things again thrown into confusion by the intestine dangers of the
churches. But I will not shrink from confessing that, wherever reason
required, I have made use of profane historians to fix dates and
preserve the series of events unbroken, and have taken out of these
what was wanting to a complete knowledge of the facts, that I might
both instruct the ignorant and carry conviction to the learned.
Nevertheless, as to those things which I have condensed from the
sacred books, I do not wish so to present myself as an author to my
readers, that they, neglecting the source from which my materials have
been derived, should be satisfied with what I have written. My aim is
that one who is already familiar with the original should recognize
here what he has read there; for all the mysteries of divine things
cannot be brought out except from the fountain-head itself. I shall
now enter upon my narrative.
Footnotes
[247] "carptim": such seems to be the meaning of the word here, as
Sigonius has noted. His words are "Carptim--profecto innuit se non
singulas res eodem modo persecuturum, sed quæ memoratu digniores visæ
fuerint, selecturum."
Chapter II.
The world was created by God nearly six [248] thousand years ago, as
we shall set forth in the course of this book; although those who have
entered upon and published a calculation of the dates, but little
agree among themselves. As, however, this disagreement is due either
to the will of God or to the fault of antiquity, it ought not to be a
matter of censure. After the formation of the world man was created,
the male being named Adam, and the female Eve. Having been placed in
Paradise, they ate of the tree from which they were interdicted, and
therefore were cast forth as exiles into our earth. [249] To them were
born Cain and Abel; but Cain, being an impious man, slew his brother.
He had a son called Enoch, by whom a city was first built, [250] and
was called after the name of its founder. From him Irad, and from him
again Maüiahel was descended. He had a son called Mathusalam, and he,
in turn, begat Lamech, by whom a young man is said to have been slain,
without, however, the name of the slain man being mentioned--a fact
which is thought by the wise to have presaged a future mystery. Adam,
then, after the death of his younger son, begat another son called
Seth, when he was now two hundred and thirty years old: he lived
altogether eight hundred and thirty years. Seth begat Enos, Enos
Cainan, Cainan Malaleel, Malaleel Jared, and Jared Enoch, who on
account of his righteousness is said to have been translated by God.
His son was called Mathusalam who begat Lamech; from whom Noah was
descended, remarkable for his righteousness, and above all other
mortals dear and acceptable to God. When by this time the human race
had increased to a great multitude, certain angels, whose habitation
was in heaven, were captivated by the appearance of some beautiful
virgins, and cherished illicit desires after them, so much so, that
falling beneath their own proper nature and origin, they left the
higher regions of which they were inhabitants, and allied themselves
in earthly marriages. These angels gradually spreading wicked habits,
corrupted the human family, and from their alliance giants are said to
have sprung, for the mixture with them of beings of a different
nature, as a matter of course, gave birth to monsters.
Footnotes
[248] Sulpitius follows the Greek version, which ascribes many more
years to the fathers of mankind than does the original Hebrew.
[249] Many of the ancients (among whom our author is apparently to be
reckoned) believed that Paradise was situated outside our world
altogether.
[250] An obvious mistake. The first city was built, not by Enoch but
by Cain. Gen. iv. 17.
Chapter III.
God being offended by these things, and especially by the wickedness
of mankind, which had gone beyond measure, had determined to destroy
the whole human race. But he exempted Noah, a righteous man and of
blameless life, from the destined doom. He being warned by God that a
flood was coming upon the earth, built an ark of wood of immense size,
and covered it with pitch so as to render it impervious to water. He
was shut into it along with his wife, and his three sons and his three
daughters-in-law. Pairs of birds also and of the different kinds of
beasts were likewise received into it, while all the rest were cut off
by a flood. Noah then, when he understood that the violence of the
rain had ceased, and that the ark was quietly floating on the deep,
thinking (as really was the case) that the waters were decreasing,
sent forth first a raven for the purpose of enquiring into the matter,
and on its not returning, having settled, as I conjecture, on the dead
bodies, he then sent forth a dove. It, not finding a place of rest,
returned to him and being again sent out, it brought back an olive
leaf, in manifest proof that the tops of the trees were now to be
seen. Then being sent forth a third time, it returned no more, from
which it was understood that the waters had subsided; and Noah
accordingly went out from the ark. This was done, as I reckon, two
thousand two hundred [251] and forty-two years after the beginning of
the world.
Footnotes
[251] After the LXX, as usual.
Chapter IV.
Then Noah first of all erected an altar to God, and offered sacrifices
from among the birds. [252] Immediately afterwards he was blessed by
God along with his sons, and received a command that he should not eat
blood, or shed the blood of any human being, because Cain, having no
such precept, had stained the first age of the world. Accordingly, the
sons of Noah were alone left in the then vacant world; for he had
three, Shem, Ham, and Japhet. But Ham, because he had mocked his
father when senseless with wine, incurred his father's curse. His son,
Chas by name, begat the giant Nebroth, [253] by whom the city of
Babylon is said to have been built. Many other towns are related to
have been founded at that time, which I do not here intend to name one
by one. But although the human race was now multiplied, and men
occupied different places and islands, nevertheless all made use of
one tongue, as long as the multitude, afterwards to be scattered
through the whole world, kept itself in one body. These, after the
manner of human nature, formed the design of obtaining a great name by
constructing some great work before they should be separated from one
another. They therefore attempted to build a tower which should reach
up to heaven. But by the ordination of God, in order that the labors
of those engaged in the work might be hindered, they began to speak in
a kind of languages very different from their accustomed form of
speech, while no one understood the others. This led to their being
all the more readily dispersed, because, regarding each other as
foreigners, they were easily induced to separate. And the world was so
divided to the sons of Noah, that Shem occupied the East, Japhet the
West, and Ham the intermediate parts. After this, till the time of
Abraham, [254] their genealogy presented nothing very remarkable or
worthy of record.
Footnotes
[252] Not of birds only, but other animals also. Gen. viii. 20.
[253] This is the Nimrod of the A.V.; he is called Nebrod by the LXX.
We have, for the most part, given the proper names as they appear in
the edition of Halm.
[254] Such is the form of the name as given by Halm, though Abram
would be expected.
Chapter V.
Abraham, whose father was Thara, was born in the one thousand and
seventeenth year after the deluge. His wife was called Sara, and his
dwelling-place was at first in the country [255] of the Chaldæans. He
then dwelt along with his father at Charræ. Being at this time spoken
to by God, he left his country and his father, and taking with him
Lot, the son of his brother, he came into the country of the
Canaanites, and settled at a place named Sychem. Ere long, owing to
the want of corn, he went into Egypt, and again returned. Lot, owing
to the size of the household, parted from his uncle, that he might
take advantage of more spacious territories in what was then a vacant
region, and settled at Sodom. That town was infamous on account of its
inhabitants, males forcing themselves upon males, and it is said on
that account to have been hateful to God. At that period the kings of
the neighboring peoples were in arms, though previously there had been
no [256] war among mankind. But the kings of Sodom and Gomorrah and of
the adjacent territories went forth to battle against those who were
making war upon the regions round about, and being routed at the first
onset, yielded the victory to the opposite side. Then Sodom was
plundered and made a spoil of by the victorious enemy, while Lot was
led into captivity. When Abraham heard of this, he speedily armed his
servants, to the number of three hundred and eighteen, and, stripping
of their spoils and arms the kings flushed with victory, he put them
to flight. Then he was blessed by Melchisedech the priest, and gave
him tithes of the spoil. He restored the remainder to those from whom
it had been taken.
Footnotes
[255] The LXX has chora, instead of Ur.
[256] A most improbable statement.
Chapter VI.
At the same time God spoke to Abraham, and promised that his seed was
to be multiplied as the sand of the sea; and that his predicted seed
would live in a land not his own, while his posterity would endure
slavery in a hostile country for four hundred years, but would
afterwards be restored to liberty. Then his name was changed, as well
as that of his wife, by the addition of one letter; so that instead of
Abram [257] he was called Abraham, and, instead of Sara, she was
called Sarra. The mystery involved in this is by no means trifling,
but it is not the part of this work to treat of it. At the same time,
the law of circumcision was enjoined on Abraham, and he had by a
maid-servant a son called Ishmael. Moreover, when he himself was a
hundred years old, and his wife ninety, God promised that they should
have a son Isaac, the Lord having come to him along with two angels.
Then the angels being sent to Sodom, found Lot sitting in the gate of
the city. He supposed them to be human beings, and welcomed them to
share in his hospitality, and provided an entertainment for them in
his house, but the wicked youth of the town demanded the new arrivals
for impure purposes. Lot offered them his daughters in place of his
guests, but they did not accept the offer, having a desire rather for
things forbidden, and then Lot himself was laid hold of with vile
designs. The angels, however, speedily rescued him from danger, by
causing blindness to fall upon the eyes of these unchaste sinners.
Then Lot, being informed by his guests that the town was to be
destroyed, went away from it with his wife and daughters; but they
were commanded not to look back upon it. His wife, however, not
obeying this precept (in accordance with that evil tendency of human
nature which renders it difficult to abstain from things forbidden),
turned back her eyes, and is said to have been at once changed into a
monument. As for Sodom, it was burned to ashes by fire from heaven.
And the daughters of Lot, imagining that the whole human race had
perished, sought a union with their father while he was intoxicated,
and hence sprung the race of Moab and Ammon.
Footnotes
[257] In the Greek of the LXX. the name appears as Abraam, so that, as
our author says, there is only a change of one letter.
Chapter VII.
Almost at the same time, when Abraham was now a hundred years old, his
son Isaac was born. Then Sara expelled the maid-servant by whom
Abraham had had a son; and she is said to have dwelt in the desert
along with her son, and defended by the help of God. Not long after
this, God tried the faith of Abraham, and required that his son Isaac
should be sacrificed to him by his father. Abraham did not hesitate to
offer him, and had already laid the lad upon the altar, and was
drawing the sword to slay him, when a voice came from heaven
commanding him to spare the young man; and a ram was found at hand to
be for a victim. When the sacrifice was offered, God spoke to Abraham,
and promised him those things which he had already said he would
bestow. But Sara died in her one hundred and twenty-seventh year, and
her body was, through the care of her husband, buried in Hebron, a
town of the Canaanites, for Abraham was staying in that place. Then
Abraham, seeing that his son Isaac was now of youthful [258] age, for
he was, in fact, in his fortieth year, enjoined his servant to seek a
wife for him, but only from that tribe and territory from which he
himself was known to be descended. He was instructed, however, on
finding the girl, to bring her into the land of the Canaanites, and
not to suppose that Isaac would return into the country of his father
for the purpose of obtaining a wife. In order that the servant might
carry out those instructions zealously, Abraham administered an oath
to him, while his hand rested on the thigh of his master. The servant
accordingly set out for Mesopotamia, and came to the town of Nachor,
the brother of Abraham. He entered into the house of Bathuel, the
Syrian, son of Nachor; and having seen Rebecca, a beautiful virgin,
the daughter of Nachor, he asked for her, and brought her to his
master. After this, Abraham took a wife named Kethurah, who is called
in the Chronicles his concubine, and begat children by her. But he
left his possessions to Isaac, the son of Sara, while, at the same
time, he distributed gifts to those whom he had begotten by his
concubines; and thus they were separated from Isaac. Abraham died
after a life of a hundred and seventy-five years; and his body was
laid in the tomb of Sara his wife.
Footnotes
[258] "juvenilis ætatis": the meaning is that he ceased to be a mere
adolescens, and had reached the flower of his age.
Chapter VIII.
Now, Rebecca, having long been barren, at length, through the
unceasing prayers of her husband to the Lord, brought forth twins
about twenty years after the time of her marriage. These are said to
have often leaped [259] in the womb of their mother; and it was
announced by the answer of the Lord on this subject, that two peoples
were foretold in these children, and that the elder would, in rank, be
inferior to the younger. Well, the first that was born, bristling over
with hair, was called Esau, while Jacob was the name given to the
younger. At that time, a grievous famine had taken place. Under the
pressure of this necessity, Isaac went to Gerar, to King Abimelech,
having been warned by the Lord not to go down into Egypt. There he is
promised the possession of the whole land, and is blessed, and having
been greatly increased in cattle and every kind of substance, he is,
under the influence of envy, driven out by the inhabitants. Thus
expelled from that region, he sojourned by the well, known as "the
well [260] of the oath." By and by, being advanced in years, and his
eyesight being gone, as he made ready to bless his son Esau, Jacob
through the counsel of his mother, Rebecca, presented himself to be
blessed in the place of his brother. Thus Jacob is set before his
brother as the one to be honored by the princes and the peoples. Esau,
enraged by these occurrences, plotted the death of his brother. Jacob,
owing to the fear thus excited, and by the advice of his mother, fled
into Mesopotamia, having been urged by his father to take a wife of
the house of Laban, Rebecca's brother: so great was their care, while
they dwelt in a strange country, that their children should marry
within their own kindred. Thus Jacob, setting out for Mesopotamia, is
said in sleep to have had a vision of the Lord; and on that account
regarding the place of his dream as sacred, he took a stone from it;
and he vowed that, if he returned in prosperity, the name [261] of the
pillar should be the "house of the Lord," and that he would devote to
God the tithes of all the possessions he had gained. Then he betook
himself to Laban, his mother's brother, and was kindly received by him
to share in his hospitality as the acknowledged son of his sister.
Footnotes
[259] So in LXX.
[260] This is the meaning of the Hebrew word, Beersheba.
[261] "Titulum sibi domus Dei futurum": the rendering of the Hebrew
original is here obviously faulty, and the words, as they stand, are
scarcely intelligible.
Chapter IX.
Laban had two daughters, Leah and Rachel; but Leah had tender eyes,
while Rachel is said to have been beautiful. Jacob, captivated by her
beauty, burned with love for the virgin, and, asking her in marriage
from the father, gave himself up to a servitude of seven years. But
when the time was fulfilled, Leah was foisted upon him, and he was
subjected to another servitude of seven years, after which Rachel was
given him. But we are told that she was long barren, while Leah was
fruitful. Of the sons whom Jacob had by Leah, the following are the
names: Reuben, Symeon, Levi, Judah, Issachar, Zebulon, and a daughter
Dinah; while there were born to him by the handmaid of Leah, Gad and
Asher, and by the handmaid of Rachel, Dan and Naphtali. But Rachel,
after she had despaired of offspring, bare Joseph. Then Jacob, being
desirous of returning to his father, when Laban his father-in-law had
given him a portion of the flock as a reward for his service, and
Jacob the son-in-law, thinking him not to be acting justly in that
matter, while he [also] suspected deceit on his part, privately
departed about the thirtieth year after his arrival. Rachel, without
the knowledge of her husband, stole the idols [262] of her father, and
on account of this injury Laban followed his son-in-law, but not
finding his idols, returned, after being reconciled, having straitly
charged his son-in-law not to take other wives in addition to his
daughters. Then Jacob, going on his way, is said to have had a vision
of angels and of the army [263] of the Lord. But, as he directed his
journey past the region of Edom, which his brother Esau inhabited,
suspecting the temper of Esau, he first sent messengers and gifts to
try him. Then he went to meet his brother, but Jacob took care not to
trust him beyond what he could help. On the day before the brothers
were to meet, God, taking a human form, is said to have wrestled with
Jacob. And when he had prevailed with God, still he was not ignorant
that his adversary was no mere mortal; and therefore begged to be
blessed by him. Then his name was changed by God, so that from Jacob
he was called Israel. But when he, in turn, inquired of God the name
of God, he was told that that should not be asked after because it was
wonderful. [264] Moreover, from that wrestling, the breadth [265] of
Jacob's thigh shrank.
Footnotes
[262] eidola is the Septuagint rendering of the Hebrew word Teraphim.
Perhaps the original word should simply be transliterated into English
as has been done in the Revised Version.
[263] The rendering of the LXX.
[264] "Admirabile."
[265] "Latitudo": Vorstius says this refers to the broad bone, or
broad nerve of the thigh.
Chapter X.
Israel, therefore, avoiding the house of his brother, sent forward his
company to Salem, a town of the Shechemites, and there he pitched his
tent on a spot which he had purchased. Emor, a Chorræan prince, was
the ruler of that town. His son Sychem defiled Dinah, the daughter of
Jacob by Leah. Symeon and Levi, the brothers of Dinah, discovering
this, cut off by a stratagem all those of the male sex in the town,
and thus terribly avenged the injury done to their sister. The town
was plundered by the sons of Jacob, and all the spoil carried off.
Jacob is said to have been much displeased with these proceedings.
Soon after being instructed by God, he went to Bethel, and there
erected an altar to God. Then he fixed his tent in a part of the
territory belonging to the tower [266] Gader. Rachel died in
childbirth: the boy she bore was called Benjamin. Israel died at the
age of one hundred and eighty years. Now, Esau was mighty in wealth,
and had taken to himself wives of the nation of the Canaanites. I do
not think that, in a work so concise as the present, I am called upon
to mention his descendants, and, if any one is curious on the subject,
he may turn to the original. After the death of his father, Jacob
stayed on in the place where Isaac had lived. His other sons
occasionally left him along with the flocks, for the sake of
pasturage, but Joseph and the little Benjamin remained at home. Joseph
was much beloved by his father, and on that account was hated by his
brethren. There was this further cause for their aversion, that by
frequent dreams of his it seemed to be indicated that he would be
greater than all of them. Accordingly, having been sent by his father
to inspect the flocks and pay a visit to his brothers, there seemed to
them a fitting opportunity for doing him harm. For, on seeing their
brother, they took counsel to slay him. But Reuben, whose mind
shuddered at the contemplation of such a crime, opposing their plan,
Joseph was let down into a well. [267] Afterwards, by the persuasions
of Judah, they were brought to milder measures, and sold him to
merchants, who were on their way to Egypt. And by them he was
delivered to Petifra, a governor of Pharaoh.
Footnotes
[266] "In parte turris Gadir": this is a strange rendering of the
Hebrew. The LXX has "beyond the tower Gader"; while the Revised
English Version has "beyond the tower of Eder."
[267] "Lacum."
Chapter XI.
About this same time, Judah, the son of Jacob, took in marriage Sava,
[268] a woman of Canaan. By her he had three sons,--Her, Onan, and
Sela. Her was allied by concubinage [269] to Thamar. On his death,
Onan took his brother's wife; and he is related to have been destroyed
by God, because he spilled his seed upon the earth. Then Thamar,
assuming the garb of a harlot, united with her brother-in-law, and
bore him two sons. But when she brought them forth, there was this
remarkable fact, that, when on one of the boys being born, the midwife
had bound his hand with a scarlet thread to indicate which of them was
born first, he, drawing back again into the womb of his mother, was
born [270] the last boy of the two. The names of Fares and Zarah were
given to the children. But Joseph, being kindly treated by the royal
governor who had obtained him for a sum of money, and having been made
manager of his house and family, had drawn the eyes of his master's
wife upon himself through his remarkable beauty. And as she was madly
laboring under that base passion, she made advances to him oftener
than once, and when he would not yield to her desires, she disgraced
him by the imputation of a false crime, and complained to her husband
that he had made an attempt upon her virtue. Accordingly, Joseph was
thrown into prison. There were in the same place of confinement two of
the king's servants, who made known their dreams to Joseph, and he,
interpreting these as bearing upon the future, declared that one of
them would be put to death, and the other would be pardoned. And so it
came to pass. Well, after the lapse of two years, the king also had a
dream. And when this could not be explained by the wise men among the
Egyptians, that servant of the king who was liberated from prison
informs the king that Joseph was a wonderful interpreter of dreams.
Accordingly, Joseph was brought out of prison, and interpreted to the
king his dream, to this effect, that, for the next seven years, there
would be the greatest fertility in the land; but in those that
followed, famine. The king being alarmed by this terror, and seeing
that there was a divine spirit in Joseph, set him over the department
of food-supply, and made him equal with himself in the government.
Then Joseph, while corn was abundant throughout all Egypt, gathered
together an immense quantity, and, by increasing the number of
granaries, took measures against the future famine. At that time, the
hope and safety of Egypt were placed in him alone. About the same
period, Aseneh bore him two sons, Manasseh and Ephraim. He himself,
when he received the chief power from the king, was thirty years old;
for he was sold by his brothers when he was seventeen years of age.
Footnotes
[268] Called Shuah in A.V.
[269] Or perhaps, rather, marriage of a sort, as appears from what
follows.
[270] A different reading gives, "was born on the following day."
Chapter XII.
In the mean time, affairs having been well settled in Egypt to meet
the famine, a grievous want of corn began to distress the world.
Jacob, constrained by this necessity, sent his sons into Egypt,
keeping only Benjamin with himself at home. Joseph, then, being at the
head of affairs, and having complete power over the corn-supplies, his
brothers come to him, and pay the same honor to him as to a king. He,
when he saw them, craftily concealed his recognition of them, and
accused them of having come as enemies, subtly to spy out the land.
But he was annoyed that he did not see among them his brother
Benjamin. Matters, then, are brought to this point, that they promised
he should be present, specially that he might be asked whether they
had entered Egypt for the purpose of spying out the land. In order to
secure the fulfillment of this promise, Symeon was retained as
hostage, while to them corn was given freely. Accordingly, they
returned, bringing Benjamin with them as had been arranged. Then
Joseph made himself known to his brothers to the shame of these
evil-deservers. Thus, he sent them home again, laden with corn, and
presented with many gifts, forewarning them that there were still five
years of famine to come, and advising them to come down with their
father, their children, and their whole connections to Egypt. So Jacob
went down to Egypt, to the great joy of the Egyptians and of the king
himself, while he was tenderly welcomed by his son. That took place in
the hundred and thirtieth year of the life of Jacob, and one thousand
three hundred and sixty years [271] after the deluge. But from the
time when Abraham settled in the land of the Canaanites, to that when
Jacob entered Egypt, there are to be reckoned two hundred and fifteen
years. After this, Jacob, in the seventeenth year of his residence in
Egypt, suffering severely from illness, entreated Joseph to see his
remains placed in the tomb. Then Joseph presented his sons to be
blessed; [272] and when this had been done, but so that he set the
younger before the elder as to the value of the blessing given, Jacob
then blessed all his sons in order. He died at the age of one hundred
and forty-seven years. His funeral was of a most imposing character,
and Joseph laid his remains in the tomb of his fathers. He continued
to treat his brothers with kindness, although, after the death of
their father, they felt alarmed from a consciousness of the wrong they
had done. Joseph himself died in his one hundred and tenth year.
Footnotes
[271] The chronology of the LXX is, as usual, here followed.
[272] The original is, "quibus benedictis, cum tamen benedictionis
merito majori minorem præposuisset, filios omnes benedictione
lustravit."
Chapter XIII.
It is almost incredible to relate how the Hebrews who had come down
into Egypt so soon increased in numbers, and filled Egypt with their
numerous descendants. But on the death of the king, who kindly
cherished them on account of the services of Joseph, they were kept
down by the government of the succeeding kings. For both the heavy
labor of building cities was laid upon them, and because their
abounding numbers were now feared, lest some day they should secure
their independence by arms, they were compelled by a royal edict to
drown their newly-born male children. And no permission was granted to
evade this cruel order. Well, at that time, the daughter of Pharaoh
found an infant in the river, and caused it to be brought up as her
own son, giving the boy the name of Moses. This Moses, when he had
come to manhood, saw a Hebrew being assaulted by an Egyptian; and,
filled with sorrow at the sight, he delivered his brother from injury,
and killed the Egyptian with a stone. Soon after, fearing punishment
on account of what he had done, he fled into the land of Midian, and,
taking up his abode with Jothor the priest of that district, he
received his daughter Sepphora in marriage, who bore him two sons,
Gersam and Eliezer. At this epoch lived Job, who had acquired both the
knowledge of God and all righteousness simply from the law [273] of
nature. He was exceedingly rich, and on that account all the more
illustrious, because he was neither corrupted by that wealth while it
remained entire, nor perverted by it when it was lost. For, when,
through the agency of the devil, he was stripped of his goods,
deprived of his children, and finally covered in his own person with
terrible boils, he could not be broken down, so as, from impatience of
his sufferings, in any way, to commit sin. At length he obtained the
reward of the divine approval, and being restored to health, he got
back doubled all that he had lost.
Footnotes
[273] This somewhat remarkable statement is supported by the text of
Halm, who reads, "lege naturæ." But other editions have "legem
naturæ," and the meaning will then be "who had learned the law of
nature, and the knowledge of God," &c.
Chapter XIV.
But the Hebrews, oppressed by the multiplied evils of slavery,
directed their complaints to heaven, and cherished the hope of
assistance from God. Then, as Moses was feeding his sheep, suddenly a
bush appeared to him burning, but, what was surprising, the flames did
it no harm. Astonished at such an extraordinary sight, he drew nearer
to the bush, and immediately God spoke to him in words to this effect,
that he was the Lord of Abraham, Isaac, and Jacob, and that he desired
that their descendants, who were kept down under the tyranny of the
Egyptians, should be delivered from their sufferings, and that he,
therefore, should go to the king of Egypt, and present himself as a
leader for restoring them to liberty. When he hesitated, God
strengthened him with power, and imparted to him the gift of working
miracles. Thus Moses, going into Egypt, after he had first performed
miracles in the presence of his own people, and having associated his
brother Aaron with him, went to the king, declaring that he had been
sent by God, and that he now told him in the words of God to let the
Hebrew people go. But the king, affirming that he did not know the
Lord, refused to obey the command addressed to him. And when Moses, in
proof that the orders he issued were from God, changed his rod into a
serpent, [274] and soon after convened all the water into blood, while
he filled the whole land with frogs, as the Chaldæans were doing
similar things, the king declared that the wonders performed by Moses
were simply due to the arts of magic, and not to the power of God,
until the land was covered with stinging insects brought over it, when
the Chaldæans confessed that this was done by the divine majesty. Then
the king, constrained by his sufferings, called to him Moses and
Aaron, and gave the people liberty to depart, provided that the
calamity brought upon the kingdom were removed. But, after the
suffering was put an end to, his mind, having no control over itself
returned to its former state, and did not allow the Israelites to
depart, as had been agreed upon. Finally, however, he was broken down
and conquered by the ten plagues which were sent upon his person and
his kingdom.
Footnotes
[274] "Draconem."
Chapter XV.
But on the day [275] before the people went out of Egypt, being as yet
unacquainted with dates, they were instructed by the command of God to
acknowledge that month which was then passing by as the first of all
months; and were told that the sacrifice of the day was to be solemnly
and regularly offered in coming ages, so that, on the fourteenth day
of the month, a lamb without blemish, one year old, should be slain as
a victim, and that the door-posts should be sprinkled with its blood;
that its flesh was wholly to be eaten, but not a bone of it was to be
broken; that they should abstain from what was leavened for seven
days, using only unleavened bread; and that they should hand down the
observance to their posterity. Thus the people went forth rich, both
by their own wealth, and still more by the spoils of Egypt. Their
number had grown from those seventy-five [276] Hebrews, who had first
gone down into Egypt, to six hundred thousand men. Now, there had
elapsed from the time when Abraham first reached the land of the
Canaanites a period of four hundred and thirty years, but from the
deluge a period of five hundred and seventy-five [277] years. Well, as
they went forth in haste, a pillar of cloud by day, and a pillar of
fire by night, marched before them. But since, owing to the fact that
the gulf of the Red Sea lay between, the way led by [278] the land of
the Philistines, in order that an opportunity might not afterwards be
offered to the Hebrews, shrinking from the desert, of returning into
Egypt by a well-known road through a continuous land-journey, by the
command of God they turned aside, and journeyed towards the Red Sea,
where they stopped and pitched their camp. When it was announced to
the king that the Hebrew people, through mistaking the road, had come
to have the sea right before them, and that they had no means of
escape since the deep would prevent them, vexed and furious that so
many thousand men should escape from his kingdom and power, he hastily
led forth his army. And already the arms, and standards, and the lines
drawn up in the widespreading plains were visible, when, as the
Hebrews were in a state of terror, and gazing up to heaven, Moses
being so instructed by God, struck the sea with his rod, and divided
it. Thus a road was opened to the people as on firm land, the waters
giving way on both sides. Nor did the king of Egypt hesitate to follow
the Israelites going forward, for he entered the sea where it had
opened; and, as the waters speedily came together again, he, with all
his host, was destroyed.
Footnotes
[275] Such is Halm's reading; another is simply "before."
[276] The Hebrew text has "seventy," but our author, as usual, follows
the LXX.
[277] Again after the LXX.
[278] The text here is uncertain and obscure.
Chapter XVI.
Then Moses, exulting in the safety of his own people, and in the
destruction of the enemy, by such a miracle, [279] sang a song of
praise to God, and the whole multitude, both of males and females,
took part in it. But, after they had entered the desert, and advanced
a journey of three days, want of water distressed them; and, when it
was found, it proved of no use on account of its bitterness. And then
for the first time the stubbornness of the impatient people showed
itself, and burst forth against Moses; when, as instructed by God, he
cast some wood into the waters, and its power was such that it
rendered the taste of the fluid sweet. Thence advancing, the multitude
found at Elim twelve fountains of waters, with seventy palm-trees, and
there they encamped. Again the people, complaining of famine, heaped
reproaches upon Moses, and longed for the slavery of Egypt,
accompanied as it was with abundance to please their appetite, when a
flock of quails was divinely sent, and filled the camp. Besides, on
the following day, those who had gone forth from the camp perceived
that the ground was covered with a sort of pods, [280] the appearance
of which was like a coriander-seed of snowy whiteness, as we often see
the earth in the winter months covered with the hoar-frost that has
been spread over it. Then the people were informed, through Moses,
that this bread had been sent them by the gift of God; that every one
should gather in vessels prepared for the purpose only so much of it
as would be sufficient for each, according to their number, during one
day; but that on the sixth day they should gather double, because it
was not lawful to collect it on the Sabbath. The people, however, as
they were never prone to obedience, did not, in accordance with human
nature, restrain their desires, providing in their stores not merely
for one, but also for the following day. But that which was thus laid
up swarmed with worms, while its fetid odor was dreadful, yet that
which was laid up on the sixth day with a view to the Sabbath remained
quite untainted. The Hebrews made use of this food for forty years;
its taste was very like that of honey; and its name is handed down as
being manna. Moreover, as an abiding witness to the divine gift, Moses
is related to have laid up a full gomer of it in a golden vessel.
Footnotes
[279] "Virtute."
[280] This is a somewhat strange description of the manna. Hornius
remarks upon it that there may be a reference to the dew in which the
Hebrews believed the manna to have been enveloped, but that seems a
far-fetched explanation.
Chapter XVII.
The people going on from thence, and being again tried with want of
water, hardly restrained themselves from destroying their leader. Then
Moses, under divine orders, striking with his rod the rock at the
place which is called Horeb, brought forth an abundant supply of
water. But when they came to Raphidin, the Amalekites destroyed
numbers of the people by their attacks. Moses, leading out his men to
battle, placed Joshua at the head of the army; and, in company with
Aaron and Hur, was himself simply to be a spectator of the fight,
while, at the same time, for the purpose of praying to the Lord, he
went up to the top of a mountain. But when the armies had met with
doubtful issue, through the prayers of Moses, Joshua slew the enemy
until nightfall. At the same time, Jothor, Moses' father-in-law, with
his daughter Sepphora (who, having been married to Moses, had remained
at home when her husband went into Egypt), and his children, having
learned the things which were being done by Moses, came to him. By his
advice Moses divided the people into various ranks; and, setting
tribunes, centurions, and decurions [281] over them, thus furnished a
mode of discipline and order to posterity. Jothor then returned to his
own country, while the Israelites came on to Mount Sinai. There Moses
was admonished by the Lord that the people should be sanctified, since
they were to hearken to the words of God; and that was carefully seen
to. But when God rested on the mountain, the air was shaken with the
loud sounds of trumpets, and thick clouds rolled around with frequent
flashes of lightning. But Moses and Aaron were on the top of the
mountain beside the Lord, while the people stood around the bottom of
the mountain. Thus a law was given, manifold and full of the words of
God, and frequently repeated; but if any one is desirous of knowing
particulars regarding it, he must consult the original, as we here
only briefly touch upon it. "There shall not be," said God, "any
strange gods among you, but ye shall worship me alone; thou shalt not
make to time any idol; thou shalt not take the name of thy God in
vain; thou shalt do no work upon the Sabbath; honor thy father and thy
mother; thou shalt not kill; thou shalt not commit adultery; thou
shalt not steal; thou shalt not bear false witness against thy
neighbor; thou shalt not covet anything belonging to thy neighbor."
Footnotes
[281] These words denote what is expressed in the Greek, "rulers of
thousands, of hundreds, and of tens."
Chapter XVIII.
These things being said by God, while the trumpets uttered their
voices, the lamps blazed, and smoke covered the mountain, the people
trembled from terror; and begged of Moses that God should speak to him
alone, and that he would report to the people what he thus heard. Now,
the commandments of God to Moses were as follows: A Hebrew servant
purchased with money shall serve six years, and after that he shall be
free; but his ear shall be bored, should he willingly remain in
slavery. Whosoever slays a man shall be put to death; he who does so
unwittingly shall in due form be banished. Whosoever shall beat his
father or his mother, and utter evil sayings against them, shall
suffer death. If any one sell a Hebrew who has been stolen, he shall
be put to death. If any one strike his own man-servant or maidservant,
and he or she die of the blow, he shall be put on his trial for doing
so. If any one cause a woman [282] to miscarry, he shall be put to
death. If any one knock out the eye or the tooth of his servant, that
servant shall receive his liberty in due form. If a bull kill a man,
it shall be stoned; and if its master, knowing the vicious temper of
the animal, did not take precautions in connection with it, he also
shall be stoned, or shall redeem himself by a price as large as the
accuser shall demand. If a bull kill a servant, money to the amount of
thirty double-drachmas shall be paid to his master. If any one does
not cover up a pit which has been dug, and an animal fall into that
pit, he shall pay the price of the animal to its master. If a bull
kill the bull of another man, the animal shall be sold, and the two
masters shall share the price; they shall also divide the animal that
has been killed. But if a master, knowing the vicious temper of the
bull, did not take precautions in connection with it, he shall give up
the bull. If any one steals a calf, he shall restore five; if he
steals a sheep, the penalty shall be fourfold; and if the animals be
found alive in the hands of him who drove them off, he shall restore
double. It shall be lawful to kill a thief by night, but not one by
day. If the cattle of any one has eaten up the corn of another, the
master of the cattle shall restore what has been destroyed. If a
deposit disappears, he, in whose hands it was deposited, shall swear
that he has not been guilty of any deceit. A thief who is caught shall
pay double. An animal given in trust, if devoured by a wild beast,
shall not be made good. If any one defile a virgin not yet betrothed,
he shall bestow a dowry on the girl, and thus take her to wife; but,
if the father of the girl shall refuse to give her in marriage, then
the ravisher shall give her a dowry. If any one shall join himself to
a beast, he shall be put to death. Let him who sacrifices to idols
perish. The widow and orphan are not to be oppressed; the poor debtor
is not to be hardly treated, nor is usury to be demanded: the garment
of the poor is not to be taken as a pledge. A ruler of the people is
not to be evil spoken of. All the first-born are to be offered to God.
Flesh taken from a wild beast is not to be eaten. Agreements to bear
false witness, or for any evil purpose, are not to be made. Thou shalt
not pass by any animal of thine enemy which has strayed, but shalt
bring it back. If you find an animal of your enemy fallen down under a
burden, it will be your duty to raise it up. Thou shalt not slay the
innocent and the righteous. Thou shalt not justify the wicked for
rewards. Gifts are not to be accepted. A stranger is to be kindly
treated. Work is to be done on six days: rest is to be taken on the
Sabbath. The crops of the seventh year are not to be reaped, but are
to be left for the poor and needy.
Footnotes
[282] Some words seem to have been lost here.
Chapter XIX.
Moses reported these words of God to the people, and placed an altar
of twelve stones at the foot of the mountain. Then he again ascended
the mountain on which the Lord had taken his place, bringing with him
Aaron, Nabad, and seventy of the elders. But these were not able to
look upon the Lord; nevertheless, they saw the place [283] in which
God stood, whose form is related to have been wonderful, and his
splendor glorious. Now, Moses, having been called by God, entered the
inner cloud which had gathered round about God, and is related to have
remained there forty days and forty nights. During this time, he was
taught in the words of God about building the tabernacle and the ark,
and about the ritual of sacrifice-things which I, as they were
obviously told at great length, have not thought proper to be inserted
in such a concise work as the present. But as Moses stayed away a long
time, since he spent forty days in the presence of the Lord, the
people, despairing of his return, compelled Aaron to construct images.
Then, out of metals which had been melted together, there came forth
the head of a calf. The people, unmindful of God, having offered
sacrifices to this, and given themselves up to eating and drinking,
God, looking upon these things, would in his righteous indignation,
have destroyed the wicked people, had he not been entreated by Moses'
not to do so. But Moses, on his return, bringing down the two tables
of stone which had been written by the hand of God, and seeing the
people devoted to luxury and sacrilege, broke the tables, thinking the
nation unworthy of h