arrange

'O my Lord, you summon the advent of the times, And they stand before you; You cause the power of the ages to pass away, And they do not resist you; You arrange the method of the seasons, And they obey you.

Which I shall deliver thee, which thou shalt arrange and smear with oil of cedar, and lay up in vessels of earthenware in the place which God made from the beginning of the creation of the world,

And after seven days, being reminded of the epistle of Adares, King of Arabia, I called my servant and said to him: "Order thy camel and take for thyself a leather flask, and take also this seal. And go away into Arabia to the place in which the evil spirit blows; and there take the flask, and the signet-ring in front of the mouth of the flask, and (hold them) towards the blast of the spirit. And when the flask is blown out, thou wilt understand that the demon is (in it). Then hastily tie up the mouth of to flask, and seal it securely with the seal-ring, and lay it carefully on the camel and bring it me hither. And if on the way it offer thee gold or silver or treasure in return for letting it go, see that thou be not persuaded. But arrange without using oath to release it. And then if it point out to the places where are gold or silver, mark the places and seal them with this seal. And bring the demon to me. And now depart, and fare thee well."

THAT BISHOPS OUGHT TO BE PEACEMAKERS, MEN OF MERCY, WHO PARDON HIM THAT HATH TRESPASSED AGAINST THEM, AND RECEIVE THE REPENTANCE OF THOSE THAT TURN TO GOD; AND IF THEY DO NOT THUS THEY SHALL NOT BE CALLED BISHOPS, BUT EVIL.. a But if the bishop pray for peace upon others, shall he not much more then be peaceable himself that he be not a son of darkness, and that he may be called a son of light?‘ And if in himself there be no peace, how then can he give (peace) to others? Wherefore the beginning of all his work must needs be peace, without evil or hatred; but in love and in peace let him feed the sheep of Christ. Especially let him guard them as a faithful friend, that they may be saved together and become one flock. But let evil men, who work iniquity and (cause) hatred and trouble, be far from God. [ii., 55-] For the Lord the God of mercy desired to bring back all generations to repentance by the teaching of the Holy Spirit, and the righteous, and the prophets. For before the flood the people lived according to the teaching of Abel and the admonition of Abel, and Seth, and Enoch, who ascended to heaven; and those that were after the flood, Noah taught; and those of Sodom, Lot the lover of strangers taught. And after Lot (men were taught) by Melchizedek, and the patriarchs,” and Job the lover of God; and the Egyptians and the children of Israel by the commandments of Moses, and Joshua the son of Nun, and Caleb, and Phinehas, and those (that were) after them; and after the law by the admonition of angels and prophets; and after these (came) our Lord, who became incarnate and was made man of our Lady the Holy Virgin Mary; and, after John the Baptist was cast into prison, He preached, saying, “Repent ye, for the kingdom of heaven is at hand.” And after He had suffered on the Cross, He commanded us, even us His twelve apostles to preach along with our good brother Paul. We are they to whom He hath granted that we should be witnesses concerning His Son our Lord Jesus Christ. And moreover (there are) with us James, the brother of our Lord, and the seven deacons. We have heard from His mouth the word of life, and have believed and known that He is Jesus Christ, in whom the Lord the Father is well pleased. We declare unto you perfectly that which we have heard from Him that none that believeth in Him shall perish. To Him let us offer up praise with one voice that we may obtain life eternal. [ii., 56.) Thus our Lord hath commanded us, When we pray to the Father, saying, Thy will be done, as in heaven, so also on earth; that as the hosts of heavenly and spiritual ones glorify (Him), so every creature on earth may glorify the One God by His only-begotten Son our Lord and our God and our Saviour Jesus Christ. This, then, is His good pleasure that we should glorify Him and bless Him with one mind, and worship Him with one spirit. This is the good pleasure of Christ, that those that are saved should be many, and that not one of them should perish, nor the Church be diminished. Slay not the soul which hath been made alive through repentance, for it hath been saved from indignation and anger. But do ye in the beauty of your patience fulfil every word of the Scriptures. But if ye scatter the sheep of His flock, ye shall be enemies of God. Destroy not the lambs that Christ hath fed. Be of good understanding, then, O bishop, lest by thine occasion the sheep of Christ’s flock be scattered, whom we have gathered by the preaching of tongues from every quarter, by toil, and by weariness, and by sorrow, and by watching, and by hunger, and by thirst and labour (and) journeyings, and by persecutions, and by affliction, and by imprisonment. And behold we have done the good pleasure of God, and have filled with plants the house which is the holy congregation, the Church of God. Those that are called thereinto rejoice and are glad, glorifying and blessing God, even those that have been called by you unto life eternal. And ye also, O people, work amongst you (the works of) love and peace, that ye may walk in the Church of God with one heart. And for this ye shall obtain a good reward from God. [ii., 57-] But be thou, O bishop, holy, without blemish, and do not that which is unseemly, nor be Passionate, nor deceitful, nor of evil-disposition, but be a teacher and helper of those that perish, and a counsellor of good; and confirm the people as a man of God. And when ye are gathered together in the church, command them to walk in the good way as a wise ship-master. And command the deacons to be as the sailors, that they may make the brethren to sit down each one in his own place, as befitteth in righteousness and purity, for they are together with you in one ship. Let the length, then, of the church be towards the East; and (let there be) two porches in its sides after the likeness of a ship; and let the throne of the bishop be set in the midst. Then let the presbyters sit on his right hand and on his left: and let the deacons also stand ready to serve with their garments girt up like sailors. But let the people sit in their places in fear and trembling; and in like manner let the women sit by themselves in silence. And let the reader also stand in (his) place, and read the books of Moses, and of Joshua the son of Nun, and of the Judges, and the Kings, and the Chronicles, and the books after the captivity (and) return from Babylon, (and) Job and Solomon, and the fifteen prophets. And after they have read ” from the books two at a time, one shall rise up and sing praises in the words of David, and the people shall answer with praises. Then they shall read the Acts of the Apostles and the - Epistles of our brother Paul, our beloved fellow-labourer, which he wrote, and sent to all the churches by the help of the Holy Spirit. And after this let the presbyters or the deacons read the Gospel which we have given unto you, even I Matthew and John, and which Luke and Mark, the fellow-labourers of the renowned Paul, have proclaimed, (and) which they have appointed for you. And when the Gospel is read, let the presbyters and the deacons and all the people stand in great fear; for it is written, ‘Be silent, O Israel, and hearken.” Then let the presbyters stand one by one, and confirm the people; and afterwards the bishop that he may save them by (his) admonition. And next let the doorkeepers stand where the men come in, and set them in their places: let the deaconess in like manner make the women stand in their places. If any man be found standing in a place which is not his, let the deacons put him to shame, and then bring him back to his own place; for the deacons are like the sailors, and the church like a ship. Howbeit it is not a ship, but a flock of sheep. Now shepherds separate the sheep from the goats, and place them according to their kinds and according to their divisions; and in like manner let the people be found together in the church according to their classes. Let the young men stand by themselves; but if there be no place to contain them, let them stand with (the rest of) the people, And let the old men sit by themselves, and let the children sit in front of their fathers, these taking care of them. And let the maidens sit by themselves; but if there be no place, let them stand behind the married women. And let the virgins and the widows and the elder women stand before all the (other) women. And let those that have husbands and children sit by themselves. The deacons should arrange them one by one; and let no one pass over into his neighbour’s seat. And let him mark the conduct and behaviour of the people in church, lest they sleep or be slothful in prayer; but let him watch them, and if any be found laughing or talking foolishly, let him admonish them and cause them to be silent. We ought, then, to stand in the church in fear and trembling, and to set our thoughts to hearken to the word of the Scriptures. And when the catechumens and those that are under penance have departed let all the people rise up and look towards the East, and pray unto God, who is in every place. to bring them back to their former place, unto the garden of joy, from which the first man went forth, when he consented to the counsel of the Serpent, and transgressed the commandment of God. And after this let the presbyters rise up and offer the sacrifice to God with fear and trembling. Then let the ministers rise and command them to keep silence; and let the deacon who standeth at the right hand ” of the bishop say thus to the people, Let no man harbour in his heart revenge, or hatred, or envy against his neighbour. Then let the men salute one another with a holy kiss; and in like manner let the women salute one another. Howbeit salute not one another with guile like Judas Iscariot, who kissed our Lord and betrayed Him wickedly. And after this let the deacon pray, and make supplication for the whole world, and all that is therein, for the fruits of the ground, for the king, for the priests, for the rulers, for the chief priests, for the peace of the holy Apostolic Church. And after this let the chief priest make supplication and entreaty that peace may be upon the people. Then let him bless them, as Moses commanded the priests to bless the people, saying thus, “The Lord bless thee, and keep thee, and make his face to shine on thee, and have mercy upon thee, and give thee peace.” And after this let the bishop make supplication, and say, Save Thy people, and bless Thine heritage; feed them and lift them up for ever. Thou hast purchased and redeemed by Thy precious Blood Thy Holy Church through our Lord Jesus Christ, Who hath called her to be a congregation of kings and priests, a pure family, a holy people. And after that the priests have taken up the mysteries, let them take heed lest (any) enter who are not of the faithful. And then let the men stand up, and the women also, veiling their heads, (and) let them put forth their hands, and pray for pardon, (and) receive His holy Flesh and precious Blood. [ii., 58.) And if any brethren or sisters come from a distant place, let the deacon enquire into their lives, and get knowledge of their faith. And if they have the tokens of the right faith, let him permit them to enter the church; but if they are unbelievers, let him not permit them to enter. And if a presbyter come from a distant place, let the presbyters receive him; and in like manner the deacons. And if a bishop come, a stranger, let the bishop, who is like unto him, receive him, and let him sit with him, and let (the bishop) show him honour. Then let him ask him to teach and admonish the people; for it is said, “A prophet is not had in honour in his own city.” Entreat him to offer up the sacrifice. But if, by reason of fear, he refuseth, let them all the more entreat him to bestow a blessing on the people. And if there be one that cometh to thee, a stranger, or one of the men of the place, clothed in goodly apparel, full of grace, do thou, O bishop, declare unto him the word of God. And when thou hearest them teaching or reading the Scriptures, cease not the work of thy ministry. The brethren ought to receive strangers, and magnify and honour them. But if there be one (who is) haughty, and (who) honoureth not a stranger, let the deacon coming admonish him, and set him behind (the rest of) the people, that others, when they see, may fear. And if there come unto you poor men, whether young or old, let the deacon receive them with a glad heart, and set them each one in his place, as befitteth, without respect of persons, but (so) that your service be that which is well pleasing to God. And let the deaconess also do in like manner with the women, whether rich or poor. [ii., 59.] Admonish, then, O bishop, thy people, and bid them come to the church day and night, and never absent themselves from it, that the congregation therein be not diminished, for they are members of Christ. And we say this not concerning the priests alone, but concerning all the people, that each one may understand the word of the Lord. For our Lord saith, “But he that is not with me is mine adversary, and he that gathereth not with me scattereth.” Be not slothful, then, for ye are members of Christ; separate not yourselves from His Body and His Blood; nor choose the cares of this world before the commandments of God. Gather yourselves together in the church in the evening and in the morning; glorify God, and sing, and read the Psalms of David, the sixty-second, and the hundred and fortieth as well. And especially on the Christian Sabbath. which is (the day of) His holy resurrection, offer praise and thanksgiving and honour to God, who created all things by His Son Jesus Christ, whom He sent unto us; who was well pleased to suffer according to His will, and was buried in the earth, and rose again from the dead. But if ye come not to the church, what excuse, or what answer will ye make to God? For on this day, the Christian Sabbath, we ought to hear the preaching of His holy resurrection, and remember His sufferings, and make remembrance of Him, and read the Scriptures of the prophets, and the Gospel; and (celebrate) the eucharist, the sacrifice, and oblation, (our) spiritual food. [ii., Go.] But if ye watch not day and night, and do not according as we say, ye are transgressors against God, and enemies unto Him, for ye have chosen pleasure, eating and drinking, and delights, that wax old and perish, and ye have forsaken that which waxeth not old, nor perisheth. And to them that do such things God saith, “The foolish people are better than you”; as He reproached” Jerusalem, and said unto her, “Sodom is better than thou.” Behold, then, let us look at the foolish Gentiles. Every day, when they awake and rise from sleep, they betake them forthwith to those gods that profit not, and they worship them, and make supplication to them concerning their needs; and they gather themselves together, great and small, on their feast-days, and not these alone, but others also come from distant places, and worship and serve them. And the foolish Jews, though ungodly (and) unbelieving, yet work six days, and rest on the seventh day. Then they gather themselves together in the synagogues, and keep a feast to idols, and magnify them, and honour them that have no life, nor spirit, and (that) profit not at all. Howbeit they vaunt themselves, and say, We are Jews. But if these " do thus, and gather themselves together at all times, and in folly serve those in whom is no profit, how is it then that ye who have received grace from the Lord God, are slothful, and neglect the service of the church? If ye keep far from the church, ye shall lose your hope, a and abandon your salvation, and become ungodly, ye who turn aside from that which is good, and become evil. Behold the Lord said by Jeremiah the prophet, “I‘or my people have forsaken my law which I set before their face, and have not heard my-voice, but have gone and have followed the desire of their own hearts, and have followed idols, as their fathers taught them.” And moreover it is said, “Rebellious Israel hath justified herself more than treacherous Judah,” and, ‘“ Their shepherds have led them to the mountains, and driven them away; and they wander on the hills.” What excuse do they make who are slothful to go to the church, and go out therefrom at the time of prayer? At what time shall they hear of the salvation of their souls and what answer shall they give to God? Understand, then, that the service of the faithful (which) abideth with them in truth, is this, the worship of God. Let not your work and your toil be of the cares of this transitory world, which waxeth old and perisheth, but let your thoughts be toward God. Even as our Lord saith, “Take no thought for transitory meat that waxeth old and perisheth, but for the meat that endureth unto life eternal.” And moreover He saith, ‘‘The work which pleaseth God is this that ye believe in him whom he hath sent unto you.” (ii., 61.] Take heed, then, that ye keep not far from the church of God, nor follow the steps of the ungodly and unbelievers, and the worshippers of idols, and the congregation of the Jews. And go not to a temple of devils, nor have fellowship with Christ’s murderers, nor enter into a congregation of the ungodly. Have ye not heard that which is said, “I have not sat in the assembly of vanity, nor have I gone in with evil-doers: I have hated the congregation of the wicked, and I will not sit with the deceitful and evil-doers ’’?! And again it is said, “Blessed is the man that hath not walked in the counsel of the ungodly, and that hath not stood in the way of sinners, and that hath not sat in the seat of the scornful. But his delight is in the law of the Lord; and on his law he meditated day and night.” But behold thou hast left the congregation of the faithful, and hast despised the Church of God, and hast not kept His law and His ordinance; but hast followed the way of robbers, and hast counted the unclean as clean, and hast become a companion of those that were separated from thee, and hast made thy dwelling with the heathen, and hast inclined thine ear unto the words of the theatre, which are full of all uncleanness and vanity, wherein is no profit. And thou hast refused to hearken to the words of Jeremiah the prophet, who saith, ‘‘O Lord, I have not sat on the seat of judgment with injustice, but I am afraid before thy face.” Wherefore desirest thou to hear the words of the dead heathen, who were wounded through sin, by the works of the devil, (and) slay the man who followeth them, and draw him away from the right faith, and make him to serve many gods? But do not ye thus, but keep the commandments of God, and choose for yourselves life. And above all seek after the law of the Church of the Lord, which Christ, His beloved Son, who was before the world was created, hath purchased with His Blood. For His? Church is the Daughter of the Most High, she who strengtheneth our hearts, and bringeth us near to God, that we may find a place with Him; for we are His members and His friends. Let us, then, be good and pure, without uncleanness, and perfect in the right faith and in every good work.

Now after Jesus had spoken these words, Peter and John and Thomas and Matthew and Andrew and Matthias and the rest said: O our Lord, truly Thou hast spoken to us now also words of warning and of truth, and though we are not worthy Thou hast bestowed upon us many things, and hast granted also to those of future generations who are worthy, to know Thy words and to flee from the snares of the Evil One. But, O our Lord, we beseech Thee, make Thy perfect light to shine upon us, and upon those who are foreordained and separated to be Thine. Because that we have many times asked Thee, we pray Thee teach us of what sort he ought to be who standeth at the head of the Church, or with what rule he should raise up and order the Church. For it is urgent that when we are sent to the nations to preach the salvation which is from Thee, it should not escape us as to how it is fitting to arrange the mysteries of the Church. Therefore from Thy mouth,? O our Saviour and Perfecter, we desire to learn without omission how the Chief of the holy things ought to please Thee, and [likewise] all those who minister in Thy Church.

We, however, although but men, not to nourish the insolence of the heretics by our silence, will return to their objections such answers as occur to us, so far as our abilities enable us. We have frequently shown, by those declarations which we were able to produce from the holy Scriptures, that God, the Creator of all things, is good, and just, and all-powerful. When He in the beginning created those beings which He desired to create, i.e. rational natures, He had no other reason for creating them than on account of Himself, i.e. His own goodness. As He Himself, then, was the cause of the existence of those things which were to be created, in whom there was neither any variation nor change, nor want of power, He created all whom He made equal and alike, because there was in Himself no reason for producing variety and diversity. But since those rational creatures themselves, as we have frequently shown, and will yet show in the proper place, were endowed with the power of free-will, this freedom of will incited each one either to progress by imitation of God, or reduced him to failure through negligence. And this, as we have already stated, is the cause of the diversity among rational creatures, deriving its origin not from the will or judgment of the Creator, but from the freedom of the individual will. Now God, who deemed it just to arrange His creatures according to their merit, brought down these different understandings into the harmony of one world, that He might adorn, as it were, one dwelling, in which there ought to be not only vessels of gold and silver, but also of wood and clay (and some indeed to honour, and others to dishonour), with those different vessels, or souls, or understandings. And these are the causes, in my opinion, why that world presents the aspect of diversity, while Divine Providence continues to regulate each individual according to the variety of his movements, or of his feelings and purpose. On which account the Creator will neither appear to be unjust in distributing (for the causes already mentioned) to every one according to his merits; nor will the happiness or unhappiness of each one’s birth, or whatever be the condition that falls to his lot, be deemed accidental; nor will different creators, or souls of different natures, be believed to exist.

We asserted also, when investigating the subject of Pharaoh, that sometimes a rapid cure is not for the advantage of those who are healed, if, after being seized by troublesome diseases, they should easily get rid of those by which they had been entangled. For, despising the evil as one that is easy of cure, and not being on their guard a second time against falling into it, they will be involved in it [again]. Wherefore, in the case of such persons, the everlasting God, the Knower of secrets, who knows all things before they exist, in conformity with His goodness, delays sending them more rapid assistance, and, so to speak, in helping them does not help, the latter course being to their advantage. It is probable, then, that those “without,” of whom we are speaking, having been foreseen by the Saviour, according to our supposition, as not [likely] to prove steady in their conversion, if they should hear more clearly the words that were spoken, were [so] treated by the Saviour as not to hear distinctly the deeper [things of His teaching], lest, after a rapid conversion, and after being healed by obtaining remission of sins, they should despise the wounds of their wickedness, as being slight and easy of healing, and should again speedily relapse into them. And perhaps also, suffering punishment for their former transgressions against virtue, which they had committed when they had forsaken her, they had not yet filled up the [full] time; in order that, being abandoned by the divine superintendence, and being filled to a greater degree by their own evils which they had sown, they may afterwards be called to a more stable repentance; so as not to be quickly entangled again in those evils in which they had formerly been involved when they treated with insolence the requirements of virtue, and devoted themselves to worse things. Those, then, who are said to be “without” (manifestly by comparison with those “within”), not being very far from those “within,” while those “within” hear clearly, do themselves hear indistinctly, because they are addressed in parables; but nevertheless they do hear. Others, again, of those “without,” who are called Tyrians, although it was foreknown that they would have repented long ago, sitting in sackcloth and ashes, had the Saviour come near their borders, do not hear even those words which are heard by those “without” (being, as is probable, very far inferior in merit to those “without”), in order that at another season, after it has been more tolerable for them than for those who did not receive the word (among whom he mentioned also the Tyrians), they may, on hearing the word at a more appropriate time, obtain a more lasting repentance. But observe whether, besides our desire to investigate [the truth], we do not rather strive to maintain an attitude of piety in everything regarding God and His Christ, seeing we endeavour by every means to prove that, in matters so great and so peculiar regarding the varied providence of God, He takes an oversight of the immortal soul. If, indeed, one were to inquire regarding those things that are objected to, why those who saw wonders and who heard divine words are not benefited, while the Tyrians would have repented if such had been performed and spoken amongst them; and should ask, and say, Why did the Saviour proclaim such to these persons, to their own hurt, that their sin might be reckoned to them as heavier? we must say, in answer to such an one, that He who understands the dispositions of all those who find fault with His providence—[alleging] that it is owing to it that they have not believed, because it did not permit them to see what it enabled others to behold, and did not arrange for them to hear those words by which others, on hearing them, were benefited—wishing to prove that their defence is not founded on reason, He grants those advantages which those who blame His administration asked; in order that, after obtaining them, they may notwithstanding be convicted of the greatest impiety in not having even then yielded themselves to be benefited, and may cease from such audacity; and having been made free in respect to this very point, may learn that God occasionally, in conferring benefits upon certain persons, delays and procrastinates, not conferring the favour of seeing and hearing those things which, when seen and heard, would render the sin of those who did not believe, after acts so great and peculiar, heavier and more serious.

This subjection, however, will be accomplished in certain ways, and after certain training, and at certain times; for it is not to be imagined that the subjection is to be brought about by the pressure of necessity (lest the whole world should then appear to be subdued to God by force), but by word, reason, and doctrine; by a call to a better course of things, by the best systems of training, by the employment also of suitable and appropriate threatenings, which will justly impend over those who despise any care or attention to their salvation and usefulness. In a word, we men also, in training either our slaves or children, restrain them by threats and fear while they are, by reason of their tender age, incapable of using their reason; but when they have begun to understand what is good, and useful, and honourable, the fear of the lash being over, they acquiesce through the suasion of words and reason in all that is good. But how, consistently with the preservation of freedom of will in all rational creatures, each one ought to be regulated, i.e. who they are whom the word of God finds and trains, as if they were already prepared and capable of it; who they are whom it puts off to a later time; who these are from whom it is altogether concealed, and who are so situated as to be far from hearing it; who those, again, are who despise the word of God when made known and preached to them, and who are driven by a kind of correction and chastisement to salvation, and whose conversion is in a certain degree demanded and extorted; who those are to whom certain opportunities of salvation are afforded, so that sometimes, their faith being proved by an answer alone, they have unquestionably obtained salvation;—from what causes or on what occasions these results take place, or what the divine wisdom sees within them, or what movements of their will leads God so to arrange all these things, is known to Him alone, and to His only-begotten Son, through whom all things were created and restored, and to the Holy Spirit, through whom all things are sanctified, who proceedeth from the Father, to whom be glory for ever and ever. Amen.

But let us observe how this Jew of Celsus asserts that, “if this at least would have helped to manifest his divinity, he ought accordingly to have at once disappeared from the cross.” Now this seems to me to be like the argument of those who oppose the doctrine of providence, and who arrange things differently from what they are, and allege that the world would be better if it were as they arrange it. Now, in those instances in which their arrangement is a possible one, they are proved to make the world, so far as depends upon them, worse by their arrangement than it actually is; while in those cases in which they do not portray things worse than they really are, they are shown, to desire impossibilities; so that in either case they are deserving of ridicule. And here, accordingly, that there was no impossibility in His coming, as a being of diviner nature, in order to disappear when He chose, is clear from the very nature of the case; and is certain, moreover, from what is recorded of Him, in the judgment of those who do not adopt certain portions merely of the narrative that they may have ground for accusing Christianity, and who consider other portions to be fiction. For it is related in St. Luke’s Gospel, that Jesus after His resurrection took bread, and blessed it, and breaking it, distributed it to Simon and Cleopas; and when they had received the bread, “their eyes were opened, and they knew Him, and He vanished out of their sight.”

But let us observe how this Jew of Celsus asserts that, “if this at least would have helped to manifest his divinity, he ought accordingly to have at once disappeared from the cross.” Now this seems to me to be like the argument of those who oppose the doctrine of providence, and who arrange things differently from what they are, and allege that the world would be better if it were as they arrange it. Now, in those instances in which their arrangement is a possible one, they are proved to make the world, so far as depends upon them, worse by their arrangement than it actually is; while in those cases in which they do not portray things worse than they really are, they are shown, to desire impossibilities; so that in either case they are deserving of ridicule. And here, accordingly, that there was no impossibility in His coming, as a being of diviner nature, in order to disappear when He chose, is clear from the very nature of the case; and is certain, moreover, from what is recorded of Him, in the judgment of those who do not adopt certain portions merely of the narrative that they may have ground for accusing Christianity, and who consider other portions to be fiction. For it is related in St. Luke’s Gospel, that Jesus after His resurrection took bread, and blessed it, and breaking it, distributed it to Simon and Cleopas; and when they had received the bread, “their eyes were opened, and they knew Him, and He vanished out of their sight.”

IN WHAT MANNER THE MASTER OF THE ART SHOULD KEEP, RULE, AND GOVERN HIMSELF. He who wisheth to apply himself unto so great and so difficult a science should have his mind free from all business, and from all extraneous ideas of whatever nature they may be. He should then thoroughly examine the art or operation which he should undertake, and write it regularly out on paper, particularly set aside for that purpose, with the appropriate conjurations and exorcisms. If there be anything to mark or write down, it should be performed in the manner specified regarding the paper, ink, and pen. He should also observe at what day and at what hour this experiment should be undertaken, and what things are necessary to prepare for it, what should be added, and what can be dispensed with. The which matters being prepared, it is necessary for thee to search out and arrange some fitting place wherein the magical art and its experiments can be put in practice. All these things being thus arranged and disposed, let the master of the art go into a proper and fitting place; or into his cabinet or secret chamber if it be convenient for the purpose, and he can there dispose and set in order the whole operation; or he can use any other convenient secret place for the purpose, provided that no one knoweth where it is, and that no man can see him when there. After this he must strip himself entirely naked, and let him have a bath ready prepared, wherein is water exorcised, after the manner which we shall describe, so that he may bathe and purify himself therein from the crown of his head unto the sole of his foot, saying:— O Lord ADONAI, Who hast formed me Thine unworthy servant in Thine Image and resemblance of vile and of abject earth; deign to bless and to sanctify this water, so that it may be for the health and purification of my soul, and of my body, so that no foolishness or deceitfulness may therein in any way have place.

The mitzvah of the lulav how was it carried out? If the first day of the festival fell on Shabbat, they brought their lulavim to the Temple Mount, and the attendants would receive them and arrange them on top of the portico, and the elders laid theirs in the chamber. And they would teach the people to say, “Whoever gets my lulav in his hand, let it be his as a gift.” The next day they got up early, and came [to the Temple Mount] and the attendants threw down [their lulavim] before them, and they snatched at them, and so they used to come to blows with one another. When the court saw that they reached a state of danger, they instituted that each man should take [his lulav] in his own home.

If a man who was married to two wives sold his field, and the first wife wrote to the buyer, “I have no claim whatsoever upon you”, the second wife may take [the field] away from the buyer, and the first wife from the second, and the buyer from the first wife; and so they go on in turn until they arrange a compromise between them. The same law applies also to a creditor and to a woman creditor.

If one bringing a get from abroad becomes sick, he may arrange a court of law and send him [on with the get,] declaring before them, “In my presence it was written and in my presence it was signed.” And the last agent is not required to say, “In my presence it was written and in my presence it was signed”, rather he declares, “I am the messenger of a court.”

A woman who is a tevulat yom may knead dough, cut off the hallah, and set it apart, and she should arrange it on an Egyptian basket, or on a tray, and then bring it near and call it by its name. For it [the dough] has third degree uncleanness and third degree uncleanness is clean in hullin.

A non-Cohen who removed. Rebbi Joḥanan said, he is liable. Rebbi Simeon ben Laqish said, he is not liable. What is Rebbi Simeon ben Laqish’s reason? Service of bringing. This excludes what is a removal. What is Rebbi Joḥanan ’s reason? Anything concerning the altar. Rebbi Yose ben Rebbi Abun in the name of Rav: The four kinds of service for which a Cohen would be liable if done outside, the non-Cohen is liable for inside. What are these? Burning incense, and pouring blood, and making libations of water and wine. This follows Rebbi Simeon ben Laqish. Levi said, even removal of the ashes; this follows Rebbi Joḥanan. If he stirred the coals, the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish. If he removed the remainder of the ashes, the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish, following him who said, others, of lesser value than these. But for him who said others, to include people with bodily defects, there is no difference between a Cohen with a bodily defect and a non-Cohen. Everybody agreed that the non-Cohen who arranged the woods is liable. Rebbi Zeˋira said, but only for the two logs on which the verse insists that they are Cohen’s service: Aaron’s the priest’s sons shall put fire on the altar and arrange woods.

And he shall lift. There is no lifting unless he left a remainder. Which ate. there is no eating less than the volume of an olive. If all of it was the volume of an olive? You may not take part of it since there would not be the volume of an olive; you may not take all of it since there would not be a remainder. And he lifts … what the fire ate. I could think wood, the verse says, the elevation sacrifice. If elevation sacrifice, I could think limbs of an elevation sacrifice; the verse says, what the fire ate. How is this? He scoops up from what has been consumed in the middle and descends. It is an obligation to bring wood before fire, as it is said, they shall arrange on thefire, He mentioned wood before fire. If one arranged before he removed, he throws down and removes, disassembles and removes.

Here, you are saying, he cleans and then he burns the incense; but there, you are saying, he burns the incense and then he cleans. Rebbi Joḥanan said, this is Tamid of Rebbi Simeon from Mitzpeh. Rebbi Aḥa bar Jacob said, but not all of it; there are sayings questioned by the rabbis. Rebbi Ḥizqiah, Rebbi Aḥa, in the name of Rebbi Abbahu: It is Middot of Rebbi Eliezer ben Jacob. Rebbi Yose ben Rebbi Abun said, but not all of it; there are sayings questioned by the rabbis. What is the reason of Rebbi Simeon from Mitzpeh? In the morning, in the morning, when he cleans the lights he shall burn the incense on it. Rebbi Aḥa, Rebbi Ḥinena in the name of Rebbi Simeon ben Rebbi: The reason of the rabbis, outside the curtain of the testimonial in the Tent of Meeting, Aaron and his sons shall arrange it from evening to morning; that there shall be only the cleaning of the lights.

HALAKHAH: They shall arrange. I could think, a hundred; I could think, two hundred. Rebbi Aqiba said, anywhere you could understand many or you could understand few, if you took the many you took nothing, if you took few you took. It was stated: Rebbi Jehudah ben Bathyra said, two measures; one finite, the other infinite. Everybody measures with the finite measure, but nobody measures with the infinite measure. Rebbi Nehemiah said, does the verse come to open or to lock in? It does not come to lock in but to open. If you are saying days are ten, they could be 100 or 200 or 1’000 or 10’000. But if you say days are two, you did unlock. Rebbi Muna said in the name of Rebbi Jehudah. Days are two. I could think that days are many. If they are many, why is it said, many? Therefore the verse only spoke of few days. How much are they? It means two; many are three. I could think that many (days) means ten. It says days and it says many. Since the minimum of days are two, so for many, the minimum of many are three. I could think that two and three make five. But is it said, days [and many]? It only is said, many days. How is this? These many should be more than two. How many are they? It implies three.

The sons of Aaron shall arrange. I could think, a hundred; the verse says, the Cohen shall arrange. [If the Cohen shall arrange,] I could think that a single Cohen should arrange all the limbs; the verse says, they shall arrange. How is this? One Cohen arranges two limbs. How many limbs are there? Ten, and one for the intestines. It turns out that the lamb comes up by six (priests}, the words of Rebbi Ismael. Rebbi Aqiba says, they shall arrange, two; the sons of Aaron, two; the priests, two. This teaches that the lamb comes up by six {priests}. [The priest, to include the bald-headed, the words of Rebbi Jehudah.]

The sons of Aaron shall arrange. I could think, a hundred; the verse says, the Cohen shall arrange. [If the Cohen shall arrange,] I could think that a single Cohen should arrange all the limbs; the verse says, they shall arrange. How is this? One Cohen arranges two limbs. How many limbs are there? Ten, and one for the intestines. It turns out that the lamb comes up by six (priests}, the words of Rebbi Ismael. Rebbi Aqiba says, they shall arrange, two; the sons of Aaron, two; the priests, two. This teaches that the lamb comes up by six {priests}. [The priest, to include the bald-headed, the words of Rebbi Jehudah.]

The sons of Aaron shall arrange. I could think, a hundred; the verse says, the Cohen shall arrange. [If the Cohen shall arrange,] I could think that a single Cohen should arrange all the limbs; the verse says, they shall arrange. How is this? One Cohen arranges two limbs. How many limbs are there? Ten, and one for the intestines. It turns out that the lamb comes up by six (priests}, the words of Rebbi Ismael. Rebbi Aqiba says, they shall arrange, two; the sons of Aaron, two; the priests, two. This teaches that the lamb comes up by six {priests}. [The priest, to include the bald-headed, the words of Rebbi Jehudah.]

The sons of Aaron shall arrange. I could think, a hundred; the verse says, the Cohen shall arrange. [If the Cohen shall arrange,] I could think that a single Cohen should arrange all the limbs; the verse says, they shall arrange. How is this? One Cohen arranges two limbs. How many limbs are there? Ten, and one for the intestines. It turns out that the lamb comes up by six (priests}, the words of Rebbi Ismael. Rebbi Aqiba says, they shall arrange, two; the sons of Aaron, two; the priests, two. This teaches that the lamb comes up by six {priests}. [The priest, to include the bald-headed, the words of Rebbi Jehudah.]

The sons of Aaron shall arrange. I could think, a hundred; the verse says, the Cohen shall arrange. [If the Cohen shall arrange,] I could think that a single Cohen should arrange all the limbs; the verse says, they shall arrange. How is this? One Cohen arranges two limbs. How many limbs are there? Ten, and one for the intestines. It turns out that the lamb comes up by six (priests}, the words of Rebbi Ismael. Rebbi Aqiba says, they shall arrange, two; the sons of Aaron, two; the priests, two. This teaches that the lamb comes up by six {priests}. [The priest, to include the bald-headed, the words of Rebbi Jehudah.]

The sons of Aaron shall arrange. I could think, a hundred; the verse says, the Cohen shall arrange. [If the Cohen shall arrange,] I could think that a single Cohen should arrange all the limbs; the verse says, they shall arrange. How is this? One Cohen arranges two limbs. How many limbs are there? Ten, and one for the intestines. It turns out that the lamb comes up by six (priests}, the words of Rebbi Ismael. Rebbi Aqiba says, they shall arrange, two; the sons of Aaron, two; the priests, two. This teaches that the lamb comes up by six {priests}. [The priest, to include the bald-headed, the words of Rebbi Jehudah.]

But does the verse not speak of cattle? Where does the verse imply that it is written about the daily morning sacrifice? Simeon bar Abba, Rebbi Joḥanan in the name of Rebbi Yannai: It is written here arranging, and it is written there, the Cohen shall arrange them. Since concerning the arrangement mentioned there, the verse speaks about the daily morning sacrifice, so also concerning the arrangement mentioned here, the verse speaks about the daily morning sacrifice. Ulla bar Ismael in the name of Rebbi Eleazar, this is unnecessary. From the meaning of they shall arrange, do we not understand that they are two? And you explain, they shall arrange, two; the sons of Aaron, two; the priests, two; and it was stated so: Nothing precedes the daily sacrifice but incense.

But does the verse not speak of cattle? Where does the verse imply that it is written about the daily morning sacrifice? Simeon bar Abba, Rebbi Joḥanan in the name of Rebbi Yannai: It is written here arranging, and it is written there, the Cohen shall arrange them. Since concerning the arrangement mentioned there, the verse speaks about the daily morning sacrifice, so also concerning the arrangement mentioned here, the verse speaks about the daily morning sacrifice. Ulla bar Ismael in the name of Rebbi Eleazar, this is unnecessary. From the meaning of they shall arrange, do we not understand that they are two? And you explain, they shall arrange, two; the sons of Aaron, two; the priests, two; and it was stated so: Nothing precedes the daily sacrifice but incense.

But does the verse not speak of cattle? Where does the verse imply that it is written about the daily morning sacrifice? Simeon bar Abba, Rebbi Joḥanan in the name of Rebbi Yannai: It is written here arranging, and it is written there, the Cohen shall arrange them. Since concerning the arrangement mentioned there, the verse speaks about the daily morning sacrifice, so also concerning the arrangement mentioned here, the verse speaks about the daily morning sacrifice. Ulla bar Ismael in the name of Rebbi Eleazar, this is unnecessary. From the meaning of they shall arrange, do we not understand that they are two? And you explain, they shall arrange, two; the sons of Aaron, two; the priests, two; and it was stated so: Nothing precedes the daily sacrifice but incense.

The rabbis of Caesarea say, why is a bull brought by 24? To make a procession on the occasion, under the heading, in God’s House we shall walk in excitement. Since one explains, they shall arrange, two; the sons of Aaron, two; the priests, two; from here that a private person’s bull should be brought by six.

HALAKHAH: What is Rebbi Meïr’s reason? And the fire on the altar shall be lit there, you shall not extinguish, that is the arrangement which keeps the fire. And the Cohen shall burn on it, that is the arrangement for disposal of limbs and fat. And arrange on it the elevation sacrifice, this is the main arrangement. And burn as incense on it the fats of the well-being sacrifices, this is the incense. Rebbi Yose does not have the arrangement for disposal of limbs. Rebbi Jehudah does not have the arrangement which keeps the fire. How does Rebbi Jehudah explain a permanent fire? The fire which I told you that it be permanent only shall be on the outer altar.

MISHNAH: How is the order of the lulav? Everybody brings their lulav to the Temple Mount; the beadles accept from them and arrange them on the roof of the stoa; but the Elders deposit theirs in the lodge. One teaches them to say, it should be a gift to anybody into whose hands my lulav will come. They come early and the beadles throw them before them, and they grab and hit one another. When the Court saw that it involves danger they instituted that each person should take it in his house.

MISHNAH: One does not break earthenware nor cut paper to grill on them salted fish. One does not clean out stove or cooking range but one smooths. One does not arrange two amphoras to cook a pot on them. One does not support a pot by a splinter, nor the door. One does not drive an animal with a stick on the holiday.

“One does not arrange two amphoras to cook a pot on them.” Because of building. It was stated: “A blind person may not go out with his stick, nor the shepherd with his bag, but Rebbi Simeon permits.” So was Rebbi Simeon saying: Since one thing is permitted to him, let him be permitted everything.

If he was informed on the holiday about the death of a relative but the Thirty were completed before the end of the holiday. The colleagues are saying, since he was informed within the Thirty, he counts Seven after the Thirty. Rebbi Yose said to them, since he heard at a moment where he could not mourn it is as if he was informed after Thirty(;) [and] he observes only one day. Rabbi Idi of Caesarea in the name of Rebbi Joḥanan: If he received recent information on the Sabbath, he tears {his garment} the next day and mourns. Rebbi Ḥanania said, he does not mourn. Rebbi Mana said to him, is there tearing without mourning? Since for his father or his mother even after a length of time he is obligated to tear. Rebbi Abbahu in the name of Rebbi Joḥanan: Even as derivative of a derivative he is forbidden to shave. As the following: Rebbi Mana was in Caesarea. He heard that his grandson had died, and he went and eulogized. They said to him, did the Rabbi not teach us, even as derivative of a derivative he is forbidden to shave? He said to them, those who were with him. We were not there. Rebbi Eudaimon bar Tobi in the name of Rebbi Abbahu: even as derivative of a derivative he is obligated to tear, as Rebbi Abbahu said, groan silently, from here that he has to cry. Do not arrange mourning for the dead, from here that he has to mourn. Your splendor put on yourself, some want to say, these are tefillin. Some want to say, this is pressing. He who says these are tefillin; just as tefillin refer to two days, also mourning two days? He who says this is pressing; just as pressing is for thirty days, also mourning thirty days? Put your shoes on your feet, from here that he is forbidden wearing shoes. And do not cover your mustache, from here that he has to cover his mouth. Could he cover it from below? Rav Ḥisda said, so they should not say, he has a mouth-ache. And do not eat men’s bread, from here that the smaller ones go to the greater ones. And from where that the greater ones go to the smaller ones? Rebbi Samuel bar Rav Isaac said, it is written: For so says the Eternal, do not go to a funeral repast, etc.

Rebbi Jacob the Southerner asked before Rebbi Yose: Could they not arrange something for his wine? He said to him, “the nazir shaves at the gate of the Tent of Meeting;” if he is able to appear at the gate of the Tent of Meeting. This excludes him who is unable to appear at the gate of the Tent of Meeting.

Rab Shimi b. 'Ukba (another version : Mar 'Ukba) was frequently in the company of R. Simeon b. Pazzi who used to arrange the Aggadah in the presence of R. Joshua b. Levi. He asked him : What means that which is written, "Bless the Lord, O my soul, and all that is within me, bless His holy name" (ibid. ciii. I)? He replied : Come and see that the attribute of man is not like the attribute of the Holy One, blessed be He. It is an attribute of man to draw a figure on a wall, but he is unable to endow it with breath and soul, with inward parts and bowels. But with the Holy One, blessed be He, it is not so. He draws a figure within a figure, and endows it with breath and soul, with inward parts and bowels. That is what Hannah said, "There is none holy as the Lord, for there is none beside Thee ; neither is there any rock like our God" (I Sam. ii, 2).

I quote in objection : He whose dead is lying before him should eat his meal in another room, and if he has no other room he should eat in a neighbour's house ; if such be not available, he should put up a partition and have his meal ; if he has nothing wherewith to make a partition, he should turn his face away [from the body] and eat. But he must not have his meal in a reclining position, or partake of meat or drink wine ; nor does he say Grace or arrange Zimmun,

nor do others say Grace on his behalf or include him for Zimmun. He is likewise exempt from the reading of the Shema', from Tefillah, Tefillin, and all the commandments mentioned in the Torah. On the Sabbath, however, he may recline at his meal, eat meat and drink wine, say Grace and arrange Zimmun, and others may say Grace on his behalf and include him for Zimmun ; and he is under the obligation of reading the Shema' and Tefillah, and all the commandments mentioned in the Torah. Rabban Simeon b. Gamaliel says : Since he is under the obligation of these, he has obviously the obligation of them all !

It has been reported : If two ate together, Rab and R. Johanan differ in opinion — One declares that if they wish to arrange Zimmun they may do so ; but the other declares tha if they wish to do so, they may not.

Come and hear: Women may arrange Zimmun for themselves and slaves for themselves; but women, slaves and minors may not include each other should they desire Zimmun. And although a hundred women are like two men, yet it teaches "Women arrange Zimmun for themselves and slaves for themselves" !

Come and hear: Women may arrange Zimmun for themselves and slaves for themselves; but women, slaves and minors may not include each other should they desire Zimmun. And although a hundred women are like two men, yet it teaches "Women arrange Zimmun for themselves and slaves for themselves" !

It is to be concluded that it was Rab who said above, "If they wish to arrange Zimmun, they may not" ; for Rab Dimai b. Joseph said in the name of Rab : If three ate together, and one of them went out into the street, they call to him [that they desire to include him for Zimmun, and should he consent, even in his absence] they may reckon him in for Zimmun. The reason [why they can have Zimmun without him is] that they called to him ; hence if they did not call to him, they are not [to have Zimmun].

7) The mitzvah of the lulav—how was it carried out? 8) If the first day of the festival fell on Shabbat, they brought their lulavim to the Temple Mount, and the attendants would receive them and arrange them on top of the portico, and the elders laid theirs in the chamber. And they would teach the people to say, “Whoever gets my lulav in his hand, let it be his as a gift.”

to whom his studies are as tough as iron, it is because his lesson is not properly ordered in his mind, as it is said, "and one do not whet the edge." What is his remedy? He should attend more diligently the sessions of the scholars, as it is said, "then must he put to more strength, but wisdom is profitable to direct," the latter part of which means to say that increased diligence will prove still more profitable if the scholar's studies have always been well ordered. Resh Laḳish used to arrange his studies in proper order forty times, corresponding to the forty days during which the Torah was given to Israel, before he appeared before R. Johanan. R. 'Adda b. 'Ahabah used to arrange his lessons in proper order twenty-four times, corresponding to the number of the books of the Pentateuch, Prophets, and Hagiographa, before he appeared before Raba.

to whom his studies are as tough as iron, it is because his lesson is not properly ordered in his mind, as it is said, "and one do not whet the edge." What is his remedy? He should attend more diligently the sessions of the scholars, as it is said, "then must he put to more strength, but wisdom is profitable to direct," the latter part of which means to say that increased diligence will prove still more profitable if the scholar's studies have always been well ordered. Resh Laḳish used to arrange his studies in proper order forty times, corresponding to the forty days during which the Torah was given to Israel, before he appeared before R. Johanan. R. 'Adda b. 'Ahabah used to arrange his lessons in proper order twenty-four times, corresponding to the number of the books of the Pentateuch, Prophets, and Hagiographa, before he appeared before Raba.

Said R. Ḥelbo in the name of R. 'Ulla of Bir, who said it in the name of R. Eleazar, in the future the Holy One, blessed be He, will arrange a chorus for the righteous in Paradise. He will sit in the center and each of the righteous will be able to point to Him with his finger, as it is said (Is., 25. 9): "And it shall be said in that day: Lo, this is our God, for whom we waited, that He might save us; this is the Lord, for whom we waited, we will be glad and rejoice in His salvation."

Since hundred and twenty elders, among whom were many prophets, established the prayers in the proper order, what did Shimon the Pakulite arrange? They forgot them, and he went back and arranged them.

Abaye said to a one of the rabbinical students who used to arrange his mishnah in front of R. Sheshet: Have you ever heard from R. Shesheth what is meant by dukhsusya? He replied: This is what R. Shesheth said: The town horseman.