pearls

No mention shall be made of coral, or of pearls: for the price of wisdom is above rubies.

Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.

Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls:

In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array;

And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication:

The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all thyine wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble,

And saying, Alas, alas that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls!

And the twelve gates were twelve pearls: every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass.

Peter opened his mouth and said to me: Hearken, my son Clement; God created all things for his glory. . . . The Son at his coming will raise the dead, . . . and will make my righteous ones shine seven times more than the sun, and will make their crowns shine like crystal and like the rainbow in the time of rain, (crowns) which are perfumed with nard and cannot be contemplated, (adorned) with rubies, with the colour of emeralds shining brightly, with topazes, gems, and yellow pearls that shine like the stars of heaven, and like the rays of the sun, sparkling, which cannot be gazed upon. Their faces shine more than the sun; their crowns are as the rainbow in the time of rain. (They are perfumed) with nard. Their eyes shine like the morning star. The beauty of their appearance cannot be expressed. . . . Their raiment is not woven, but white as that of the fuller, according as I saw on the mountain where Moses and Elias were. Our Lord showed at the transfiguration the apparel of the last days, of the day of resurrection, unto Peter, James and John the sons of Zebedee, and a bright cloud overshadowed us, and we heard the voice of the Father saying unto us: This is my Son whom I love and in whom I am well pleased: hear him. And being afraid we forgat all the things of this life and of the flesh, and knew not what we said because of the greatness of the wonder of that day, and of the mountain whereon he showed us the second coming in the kingdom that passeth not away.

"Don't give what's holy to the dogs, or else it might be thrown on the manure pile. Don't throw pearls to the pigs, or else they might […]"

Then the king loaded camels with gold and silver, precious stones, pearls, and clothing, and sought to see the apostle; and having made many efforts, and not found him, he brought everything back to his palace.

And it happened, when the night had passed, and the following day was dawning, the sun having risen, the apostle appeared alone with the king in his bed-chamber, and said to him: Why did you seek me yesterday the whole day with gold and silver, and precious stones, pearls, and raiment? For these gifts those persons long for who seek earthly things; but I seek nothing earthly, nothing carnal. Wherefore I wish to teach you that the Son of God deigned to be born as a man out of a virgin's womb. He was conceived in the womb of the virgin; He took to Himself her who was always a virgin, having within herself Him who made the heaven and the earth, the sea, and all that therein is. He, born of a virgin, like mankind, took to Himself a beginning in time, He who has a beginning neither of times nor days; but He Himself made every beginning, and everything created, whether in things visible or invisible. And as this virgin did not know man, so she, preserving her virginity, vowed a vow to the Lord God. And she was the first who did so. For, from the time that man existed from the beginning of the world, no woman made a vow of this mode of life; but she, as she was the first among women who loved this in her heart, said, I offer to You, O Lord, my virginity. And, as I have said to you, none of mankind dared to speak this word; but she being called for the salvation of many, observed this — that she might remain a virgin through the love of God, pure and undefiled. And suddenly, when she was shut up in her chamber, the archangel Gabriel appeared, gleaming like the sun; and when she was terrified at the sight, the angel said to her, Fear not, Mary; for you have found favour in the sight of the Lord, and you shall conceive. And she cast off fear, and stood up, and said, How shall this be to me, since I know not man? The angel answered her, The Holy Ghost shall come upon you, and the power of the Most High shall overshadow you; wherefore also that holy thing which is born of you shall be called Son of God. Thus, therefore, when the angel had departed from her, she escaped the temptation of the devil, who deceived the first man when at rest. For, having tasted of the tree of disobedience, when the woman said to him, Eat, he ate; and thus the first man was cast out of paradise, and banished to this life. From him have been born the whole human race. Then the Son of God having been born of the virgin, and having become perfect man, and having been baptized, and after His baptism having fasted forty days, the tempter came and said to Him: If you are the Son of God, tell these stones to become loaves. And He answered: Not on bread alone shall man live, but by every word of God. Thus therefore the devil, who through eating had conquered the first man, was conquered through the fasting of the second man; and as he through want of self-restraint had conquered the first man, the son of the virgin earth, so we shall conquer through the fasting of the second Adam, the Son of the Virgin Mary.

And again I heard a voice saying to me: Behold, you have heard all these things, righteous John; deliver them to faithful men, that they also may teach others, and not think lightly of them, nor cast our pearls before swine, lest perchance they should trample them with their feet.

and stones, chalcedonies from the Indians and pearls from the Kosani (Kushan).

with gold and precious stones and pearls of comely hue

But believe ye me, men and brethren, I drove this Simon out of Judaea where he did many evils with his magical charms, lodging in Judaea with a certain woman Eubula, who was of honourable estate in this world, having store of gold and pearls of no small price. Here did Simon enter in by stealth with two others like unto himself, and none of the household saw them two, but Simon only, and by means of a spell they took away all the woman's gold, and disappeared. But Eubula, when she found what was done, began to torture her household, saying: Ye have taken occasion by this man of God and spoiled me, when ye saw him entering in to me to honour a mere woman; but his name is as the name of the Lord. As I fasted for three days and prayed that this matter should be made plain, I saw in a vision Italicus and Antulus (Antyllus) whom I had instructed in the name of the Lord, and a boy naked and chained giving me a wheaten loaf and saying unto me: Peter, endure yet two days and thou shalt see the mighty works of God. As for all that is lost out of the house of Eubula, Simon hath used art magic and hath caused a delusion, and with two others hath stolen it away: whom thou shalt see on the third day at the ninth hour, at the gate which leadeth unto Neapolis, selling unto a goldsmith by name Agrippinus a young satyr of gold of two pound weight, having in it a precious stone. But for thee there is no need that thou touch it, lest thou be defiled; but let there be with thee some of the matron's servants, and thou shalt show them the shop of the goldsmith and depart from them. For by reason of this matter shall many believe on the name of the Lord, and all that which these men by their devices and wickedness have oft-times stolen shall be openly showed. When I heard that, I went unto Eubula and found her sitting with her clothes rent and her hair disordered, mourning; unto whom I said: Eubula, rise up from thy mourning and compose thy face and order thy hair and put on raiment befitting thee, and pray unto the Lord Jesus Christ that judgeth every soul: for he is the invisible Son of God, by whom thou must be saved, if only thou repent with thine whole heart of thy former sins: and receive thou power from him; for behold, by me the Lord saith to thee: Thou shalt find all whatsoever thou hast lost. And after thou hast received them, take thou care that he find thee, that thou mayest renounce this present world and seek for everlasting refreshment. Hearken therefore unto this: Let certain of thy people keep watch at the gate that leadeth to Neapolis on the day after to-morrow at about the ninth hour, and they shall see two young men having a young satyr of gold, of two pound weight, set with gems, as a vision hath shown me: which thing they will offer for sale to one Agrippinus of the household of godliness and of the faith which is in the Lord Jesus Christ: by whom it shall be showed thee that thou shouldest believe in the living God and not on Simon the magician, the unstable devil, who hath desired that thou shouldest remain in sorrow, and thine innocent household be tormented; who by fair words and speech only hath deceived thee, and with his mouth only spake of godliness, whereas he is wholly possessed of ungodliness. For when thou didst think to keep holy-day, and settedst up thine idol and didst veil it and set out all thine ornaments upon a table (round three-legged table), he brought in two young men whom no man of yours saw, by a magic charm, and they stole away thine ornaments and were no more seen. But his device hath had no success (place); for my God hath manifested it unto me, to the end thou shouldest not be deceived, neither perish in hell, for those sins which thou hast committed ungodly and contrary to God, who is full of all truth, and the righteous judge of quick and dead; and there is none other hope of life unto men save through him, by whom those things which thou hast lost are recovered unto thee: and now do thou gain thine own soul. But she cast herself down before my feet, saying: O man, who thou art I know not; but him I received as a servant of God, and whatsoever he asked of me to give it unto the poor, I gave much by his hands, and beside that I did give much unto him. What hurt did I do him, that he should contrive all this against mine house? Unto whom Peter said: There is no faith to be put in words, but in acts and deeds: but we must go on with that we have begun. So I left her and went with two stewards of Eubula and came to Agrippinus and said to him: See that thou take note of these men; for to-morrow two young men will come to thee, desiring to sell thee a young satyr of gold set with jewels, which belongeth to the mistress of these: and thou shalt take it as it were to look upon it, and praise the work of the craftsman, and then when these come in, God will bring the rest to the proof. And on the next day the stewards of the matron came about the ninth hour, and also those young men, willing to sell unto Agrippinus the young satyr of gold. And they being forthwith taken, it was reported unto the matron, and she in distress of mind came to the deputy, and with a loud voice declared all that had befallen her. And when Pompeius the deputy beheld her in distress of mind, who never had come forth abroad, he forthwith rose up from the judgement seat and went unto the praetorium, and bade those men to be brought and tortured; and while they were being tormented they confessed that they did it in the service of Simon, which, said they, persuaded us thereto with money. And being tortured a long time, they confessed that all that Eubula had lost was laid up under the earth in a cave on the other side of the gate, and many other things besides. And when Pompeius heard this, he rose up to go unto the gate, with those two men, each of them bound with two chains. And lo, Simon came in at the gate, seeking them because they tarried long. And he seeth a great multitude coming, and those two bound with chains; and he understood and betook him to flight, and appeared no more in Judaea unto this day. But Eubula, when she had recovered all her goods, gave them for the service of the poor, and believed on the Lord Jesus Christ and was comforted; and despised and renounced this world, and gave unto the widows and fatherless, and clothed the poor. And after a long time she received her rest (sleep). Now these things, dearly beloved brethren, were done in Judaea, whereby he that is called the angel of Satan was driven out thence.

And he adorned her with gold and pearls, and caused her to pour out wine for us at the feast with the beauty of women.

OF WIDOWS. [iii., 1.] (A widow) ought to be appointed at sixty years of age, in whom are good works, and (who is) elect and pure, and desireth not another husband. Younger widows are not worthy of the office. But if ye appoint a young widow, as she is not able to have continency as the elder widows, but desireth to marry again, trust her not, for she will bring a shameful report, and dishonour, and reproach on the Church, and shall be condemned before God, for she hath married a second husband, and hath not kept the command of the Scriptures. Wherefore they ought not to appoint (them) hastily, until they make enquiry as to their lives, and prove them (to see) if they have (the gift of) continence. But if they cannot have continency it is better not to appoint () them, for they keep not that which they have promised. But if there be a young widow, who hath lived for a little while with her husband, and been separated from him by death, and then hath lived alone, and observeth the duties of the widows, she who doeth thus is blessed: for she is like unto the widow who was in Sarepta of Sidon unto whom Elijah the holy prophet of God came, and she received him, and unto the daughter of Phanuel of the tribe of Asher, who lived day and night in the house of God, ready continually for prayer and supplication, though her years were sO many. Seven years she lived with her husband, and then entered into the temple, and remained fifty-seven years as a virgin, hoping for the coming of Christ, and giving thanks to the Lord, and speaking of Him to all who were hoping for the coming of the salvation of Israel. The widow who doeth thus findeth honour and favour and praise in this world, and also in the next before God in the Kingdom of heaven. [iii., 2.] And let not younger widows be appointed to the order (of widows) of the Church, for they cannot have continency while they are in the vigour of their youth; and they will marry a second husband. And as for such as these their youth is (given over) to Satan; but let them take heed for their own salvation that they marry not a second husband. And as for such as these ye must needs understand this, that a first marriage is pure before God; but those that marry a second time are transgressors of the law; yet it is not on account of their union, but (because) they have proved false against God the Creator. And those that marry a third time shall not be reckoned with the flock of the Lord Christ; and those that marry a fourth time, their wantonness is still more abundantly manifested, and they shall find shame and dishonour. For in the first creation God gave one woman to one man, and for this cause they two are one flesh. Thus we command the younger women; if their first husbands die, let them marry a second husband, if they cannot have continency, lest they fall again into the snare and devices of Satan, and into evil desires that destroy souls, and go down themselves into the eternal condemnation of Gehenna, where is no “ rest. [iii., 3.] But widows who are known for righteousness, women who have married one man, and concerning whom many bear witness that they have lived in purity, let such be reckoned with the faithful widows, and (those who) bring up their children without blame. Those that are such ye ought to help, and give them what they need, for their trust is in God. And now also stretch forth thy hand to give, and remember the poor, and give to each one according to his need, and visit the widows and the orphans and the afflicted. [iii., 4.] The bishop, then, ought to help and save and supply the need of all the destitute and troubled, and help them, and feed in his good pasture all the people, who bring their offering of alms. From what they have brought to thee, give what they have given to thee,“ to each one, as is fitting, as a good and merciful steward, for this is well-pleasing before God. Everyone that giveth to the destitute shall find a good reward; and thou, who hast toiled for God, shalt obtain a recompense. And say thus unto those to whom thou hast given, (It is) such a one who hath offered (this), and I have given (it) to you, that ye may pray for him, and entreat on his behalf. Ye ought to do good unto all men, and not say, To this man will I give, and the other I will refuse. Do thou make no distinction between any. For our.Lord saith, “Give to everyone that hath asked of thee,” that is, either thy friend, or thine enemy, or thy kinsman, or a stranger, or one that is married, or one that hath no wife, or a widow, or an orphan—even to every one that is destitute do thou good. For our Lord hath commanded in the Scriptures that we should be merciful to the poor, for He saith by the mouth of Isaiah the prophet, “Break thy bread to the hungry, and give the poor to eat, and make him to dwell in the shadow of thy house. And if thou seest one that is naked, clothe him; and shut not thine eyes (to him that is) of the seed of thy house.” And Daniel also saith, “Therefore let my counsel be pleasing unto thee, O King, and by almsgiving in righteousness thou shalt be saved, and (atone for) thy sin by shewing mercy to the poor, until God pardon thine iniquity.” And again Solomon saith, “By faith and by mercy sin shall be blotted out.” And moreover David saith, “Blessed is he that considereth the poor and needy: the Lord shall deliver him from the day of evil.” And again he saith, “He hath scattered abroad, and given to the poor: and his righteousness remaineth for ever.” And again Solomon saith once more, “He that sheweth mercy to the poor lendeth unto the Lord, and he shall be recompensed even as he hath given. For he that stoppeth his ear, lest he hear the cry of the poor, and he that covereth his eye, lest he see the oppressed, to him also shall the Lord be deaf.” [iii., 5.] Widows ought to be patient, not talkative, (women) in whom is no evil nor anger, but pure, and worshipping God in righteousness. And whensoever they see evil deeds, or hear evil words, let them be silent, as if they saw and heard not. Let the widow have no care except to pray and entreat for those that come and make offerings to the Church. And if there be anyone who seeketh after idle words of vanity, let them not answer him, but let them receive those that seek words of faith and deeds of righteousness, and a good hope before God. But let those (widows) that desire to learn that which is appointed, go to those in authority to learn and hear the word of admonition: and let them not hearken to slander, nor follow after other gods, but worship the One God who created all things. For the Lord hath likened the Kingdom of heaven to a grain of mustard seed, which is smaller than all seeds, and when a man tastes it, it burneth him. And so the word of the doctrine of the faith burneth Satan. We ought not to transgress the words of the prophets, nor reveal mysteries to unbelievers but we (ought) to be firm in faith. For our Lord hath commanded us, saying, “Cast not your pearls before swine, nor give your holy things to the dogs, lest they trample your pearls with their feet, and turn and rend you. For when the ungodly know the word of the mysteries, they despise (it), and in their folly count (it) a dishonour and a shame. [iii., 6.] But teach them rather the words of the Law, and the prophets who prophesied of the coming of Christ. For our Master Jesus Christ sent us the Twelve to teach all nations; but He commanded not women to teach, nor to speak in the Church to the people. But let them rather receive admonition and (keep) from deeds of fornication, and be obedient in fasting and prayer and in hearing the words of the Scriptures. For there abode with us Mary Magdelene, and the sisters of Lazarus, Mary and Martha and Salome, and others also with them”: (and) since He commanded not them to teach along with us neither is it right for other women to teach. For the man is the head of the woman, so it is not right that the member should be greater than the head.” Widows and virgins ought not to walk about in the streets, nor enter men’s houses, but they who do thus are not widows nor virgins, but rather become a stumbling-block to men. And if they cleave not to the Church, they become slothful and insatiate, and covetous of the goods of others, and they lead men captive, and become seducers of others, and cause souls to fall; and they that follow them are far from the Lord. But as for those that enter the Church and understand not that which is in the Scriptures, and hearken not to the word of the book of admonition, concerning them that do thus Isaiah the prophet saith, “Hearing they shall hear, and shall not understand; and seeing they shall see, and shall not perceive: for the heart of this people is darkened.” [iii.,-] And to widows such as these show thou not the sacrifice of Christ. But let her that desireth to please Christ dwell in her house in quietness, and glorify Him by day and by night with a mouth that keepeth not silence, and let her pray to God with a pure heart like wise Judith who prayed to God for Israel day and night. In like manner the merciful widow will pray to God, ceasing not to resort to the church every day, for all her thoughts are ready continually for (His) service, and she turneth not to pleasure; but her eyes are pure, and her ears holy, and she stretcheth not out her hands to covetousness, and her feet run in the way of peace, and her mouth speaketh not lies, and her food is in moderation. As for her whose works are such, the Lord will hear her prayer and her supplication, for it is said, “When I call upon thee, hear me speedily.” Let such a widow be appointed, who loveth not money, in whom is no vanity, nor avarice, (who is) no lover of gain, but is elect and prudent, and abideth at home, giving praise, and singing, and reading the Scriptures, and observeth the times of the hours by day and by night, and fasteth and prayeth to God at all times, and giveth to the poor from the labour of her hands, and seeketh no gain, remembering the widow who offered the two mites in the sanctuary of the Lord; of whom Jesus Christ bare witness in the Gospel: “Verily I say unto you that this widow hath offered more than all they that offered to the treasury. For all they that offered," offered of their abundance,” but she of her want offered all that she had, even all her living.” [iii., 8.] The widows, then, ought to be pure, and to be in subjection with fear and trembling, but above all to the bishop and to the presbyters and to the deacons and to the deaconesses. And let them do nothing without the counsel of the deacons, nor go after pleasant meats or wantonness. But if they be found doing thus, let them be admonished by the deacon, and let him command them to fast. And in like manner let not the priests receive gifts from robbers and money-changers and adulterers. Receive thou nothing from those that do thus, nor offer (it) as an offering to the Lord thy God. The widows ought, then, to be ready to hearken to the words of their elders, and to do all that they command them, and to observe the word of the bishop, and to honour him as God. But if there be anyone that receiveth alms from the evil-doers and the ungodly, he shall fall into their error, and die in their iniquity. If he prayeth for them, he grieveth Christ. But let him turn them to repentance; and those that convert not the evil-doers and liars and sinners are partakers with them in the evil of their deeds.

OF WIDOWS. [iii., 1.] (A widow) ought to be appointed at sixty years of age, in whom are good works, and (who is) elect and pure, and desireth not another husband. Younger widows are not worthy of the office. But if ye appoint a young widow, as she is not able to have continency as the elder widows, but desireth to marry again, trust her not, for she will bring a shameful report, and dishonour, and reproach on the Church, and shall be condemned before God, for she hath married a second husband, and hath not kept the command of the Scriptures. Wherefore they ought not to appoint (them) hastily, until they make enquiry as to their lives, and prove them (to see) if they have (the gift of) continence. But if they cannot have continency it is better not to appoint () them, for they keep not that which they have promised. But if there be a young widow, who hath lived for a little while with her husband, and been separated from him by death, and then hath lived alone, and observeth the duties of the widows, she who doeth thus is blessed: for she is like unto the widow who was in Sarepta of Sidon unto whom Elijah the holy prophet of God came, and she received him, and unto the daughter of Phanuel of the tribe of Asher, who lived day and night in the house of God, ready continually for prayer and supplication, though her years were sO many. Seven years she lived with her husband, and then entered into the temple, and remained fifty-seven years as a virgin, hoping for the coming of Christ, and giving thanks to the Lord, and speaking of Him to all who were hoping for the coming of the salvation of Israel. The widow who doeth thus findeth honour and favour and praise in this world, and also in the next before God in the Kingdom of heaven. [iii., 2.] And let not younger widows be appointed to the order (of widows) of the Church, for they cannot have continency while they are in the vigour of their youth; and they will marry a second husband. And as for such as these their youth is (given over) to Satan; but let them take heed for their own salvation that they marry not a second husband. And as for such as these ye must needs understand this, that a first marriage is pure before God; but those that marry a second time are transgressors of the law; yet it is not on account of their union, but (because) they have proved false against God the Creator. And those that marry a third time shall not be reckoned with the flock of the Lord Christ; and those that marry a fourth time, their wantonness is still more abundantly manifested, and they shall find shame and dishonour. For in the first creation God gave one woman to one man, and for this cause they two are one flesh. Thus we command the younger women; if their first husbands die, let them marry a second husband, if they cannot have continency, lest they fall again into the snare and devices of Satan, and into evil desires that destroy souls, and go down themselves into the eternal condemnation of Gehenna, where is no “ rest. [iii., 3.] But widows who are known for righteousness, women who have married one man, and concerning whom many bear witness that they have lived in purity, let such be reckoned with the faithful widows, and (those who) bring up their children without blame. Those that are such ye ought to help, and give them what they need, for their trust is in God. And now also stretch forth thy hand to give, and remember the poor, and give to each one according to his need, and visit the widows and the orphans and the afflicted. [iii., 4.] The bishop, then, ought to help and save and supply the need of all the destitute and troubled, and help them, and feed in his good pasture all the people, who bring their offering of alms. From what they have brought to thee, give what they have given to thee,“ to each one, as is fitting, as a good and merciful steward, for this is well-pleasing before God. Everyone that giveth to the destitute shall find a good reward; and thou, who hast toiled for God, shalt obtain a recompense. And say thus unto those to whom thou hast given, (It is) such a one who hath offered (this), and I have given (it) to you, that ye may pray for him, and entreat on his behalf. Ye ought to do good unto all men, and not say, To this man will I give, and the other I will refuse. Do thou make no distinction between any. For our.Lord saith, “Give to everyone that hath asked of thee,” that is, either thy friend, or thine enemy, or thy kinsman, or a stranger, or one that is married, or one that hath no wife, or a widow, or an orphan—even to every one that is destitute do thou good. For our Lord hath commanded in the Scriptures that we should be merciful to the poor, for He saith by the mouth of Isaiah the prophet, “Break thy bread to the hungry, and give the poor to eat, and make him to dwell in the shadow of thy house. And if thou seest one that is naked, clothe him; and shut not thine eyes (to him that is) of the seed of thy house.” And Daniel also saith, “Therefore let my counsel be pleasing unto thee, O King, and by almsgiving in righteousness thou shalt be saved, and (atone for) thy sin by shewing mercy to the poor, until God pardon thine iniquity.” And again Solomon saith, “By faith and by mercy sin shall be blotted out.” And moreover David saith, “Blessed is he that considereth the poor and needy: the Lord shall deliver him from the day of evil.” And again he saith, “He hath scattered abroad, and given to the poor: and his righteousness remaineth for ever.” And again Solomon saith once more, “He that sheweth mercy to the poor lendeth unto the Lord, and he shall be recompensed even as he hath given. For he that stoppeth his ear, lest he hear the cry of the poor, and he that covereth his eye, lest he see the oppressed, to him also shall the Lord be deaf.” [iii., 5.] Widows ought to be patient, not talkative, (women) in whom is no evil nor anger, but pure, and worshipping God in righteousness. And whensoever they see evil deeds, or hear evil words, let them be silent, as if they saw and heard not. Let the widow have no care except to pray and entreat for those that come and make offerings to the Church. And if there be anyone who seeketh after idle words of vanity, let them not answer him, but let them receive those that seek words of faith and deeds of righteousness, and a good hope before God. But let those (widows) that desire to learn that which is appointed, go to those in authority to learn and hear the word of admonition: and let them not hearken to slander, nor follow after other gods, but worship the One God who created all things. For the Lord hath likened the Kingdom of heaven to a grain of mustard seed, which is smaller than all seeds, and when a man tastes it, it burneth him. And so the word of the doctrine of the faith burneth Satan. We ought not to transgress the words of the prophets, nor reveal mysteries to unbelievers but we (ought) to be firm in faith. For our Lord hath commanded us, saying, “Cast not your pearls before swine, nor give your holy things to the dogs, lest they trample your pearls with their feet, and turn and rend you. For when the ungodly know the word of the mysteries, they despise (it), and in their folly count (it) a dishonour and a shame. [iii., 6.] But teach them rather the words of the Law, and the prophets who prophesied of the coming of Christ. For our Master Jesus Christ sent us the Twelve to teach all nations; but He commanded not women to teach, nor to speak in the Church to the people. But let them rather receive admonition and (keep) from deeds of fornication, and be obedient in fasting and prayer and in hearing the words of the Scriptures. For there abode with us Mary Magdelene, and the sisters of Lazarus, Mary and Martha and Salome, and others also with them”: (and) since He commanded not them to teach along with us neither is it right for other women to teach. For the man is the head of the woman, so it is not right that the member should be greater than the head.” Widows and virgins ought not to walk about in the streets, nor enter men’s houses, but they who do thus are not widows nor virgins, but rather become a stumbling-block to men. And if they cleave not to the Church, they become slothful and insatiate, and covetous of the goods of others, and they lead men captive, and become seducers of others, and cause souls to fall; and they that follow them are far from the Lord. But as for those that enter the Church and understand not that which is in the Scriptures, and hearken not to the word of the book of admonition, concerning them that do thus Isaiah the prophet saith, “Hearing they shall hear, and shall not understand; and seeing they shall see, and shall not perceive: for the heart of this people is darkened.” [iii.,-] And to widows such as these show thou not the sacrifice of Christ. But let her that desireth to please Christ dwell in her house in quietness, and glorify Him by day and by night with a mouth that keepeth not silence, and let her pray to God with a pure heart like wise Judith who prayed to God for Israel day and night. In like manner the merciful widow will pray to God, ceasing not to resort to the church every day, for all her thoughts are ready continually for (His) service, and she turneth not to pleasure; but her eyes are pure, and her ears holy, and she stretcheth not out her hands to covetousness, and her feet run in the way of peace, and her mouth speaketh not lies, and her food is in moderation. As for her whose works are such, the Lord will hear her prayer and her supplication, for it is said, “When I call upon thee, hear me speedily.” Let such a widow be appointed, who loveth not money, in whom is no vanity, nor avarice, (who is) no lover of gain, but is elect and prudent, and abideth at home, giving praise, and singing, and reading the Scriptures, and observeth the times of the hours by day and by night, and fasteth and prayeth to God at all times, and giveth to the poor from the labour of her hands, and seeketh no gain, remembering the widow who offered the two mites in the sanctuary of the Lord; of whom Jesus Christ bare witness in the Gospel: “Verily I say unto you that this widow hath offered more than all they that offered to the treasury. For all they that offered," offered of their abundance,” but she of her want offered all that she had, even all her living.” [iii., 8.] The widows, then, ought to be pure, and to be in subjection with fear and trembling, but above all to the bishop and to the presbyters and to the deacons and to the deaconesses. And let them do nothing without the counsel of the deacons, nor go after pleasant meats or wantonness. But if they be found doing thus, let them be admonished by the deacon, and let him command them to fast. And in like manner let not the priests receive gifts from robbers and money-changers and adulterers. Receive thou nothing from those that do thus, nor offer (it) as an offering to the Lord thy God. The widows ought, then, to be ready to hearken to the words of their elders, and to do all that they command them, and to observe the word of the bishop, and to honour him as God. But if there be anyone that receiveth alms from the evil-doers and the ungodly, he shall fall into their error, and die in their iniquity. If he prayeth for them, he grieveth Christ. But let him turn them to repentance; and those that convert not the evil-doers and liars and sinners are partakers with them in the evil of their deeds.

But because in the midst of the assembly of the people [there are], more and more, many carnal desires, and the labourers are feeble and few, only My perfect labourers shall know the multitude of My words, all also which at times I spake to you in private before I should suffer, and which ye know; ye both have them and understand them. For My mysteries are given to those who are Mine, with whom I shall rejoice and be glad with My Father. When they shall be loosed from [this] life they shall come to Me. But these remaining words, determining and appointing them, speak ye in the Churches. But from the day that My faithful ones also have the desire to know, that they may do the things of My Father, what[soever is] in this My testament, I will be with them, and will be praised among them, and I will make My habitation with them, by power informing them of the will of My Father. See that ye give not My holy things to the dogs, and cast not pearls before swine, as I have often commanded you. Give not My holy things to defiled and wicked men who do not bear My cross, and are not subject [to Me]; and My commandments shall be for derision among them. And it shall be to him that is embittered and doeth them not, but giveth My words without profit, for the destruction of their souls. But it shall be spoken and given to those who are firm and fixed, and do not fall away, who keep My commandments and this tradition, [to the end] that they, keeping these [things], may abide holy and upright and strong in Me, fleeing from the downfall of iniquity and the death of sin; the Holy Ghost [also] bestowing upon them His grace, that they may believe uprightly, that they may in the Spirit spiritually know the things of the Spirit, and in hope endure labour, and in joy serve My Gospel, and bear the reproach of My cross, not doubting but [rather] glorying; for verily I say unto you, that such as these [men] and such as these [women] shall, after death, dwell in the third order of My Father who hath sent Me.

After he is [ordained] let him be constant at the altar, making prayers laboriously without ceasing. But sometimes alone in some house let him take a rest from the things which belong to the house of the Lord; but not ceasing, or diminishing [one] hour, from prayers. Let him fast three days each [week] all the year, [on the] one [hand] that he may be perfected in intelligence; and moreover [let him fast] according to his strength, not wandering about and going hither and thither with every spirit, but doing everything with energy. If it be revealed to a presbyter or bishop to speak, let him speak; but if not, let him not neglect and despise his work, Tf it be revealed to a presbyter to visit his parishes and speak the word, let him go; but if not, let him entreat God with supplication; and if it be revealed to him to speak to them, let him speak to them, always taking the burden and load of Him who was crucified for him, and praying for all the people. Let not a presbyter or bishop be anxious about food or raiment. God taketh thought and careth for His own in the [things] which He knoweth. But if, when he receiveth from any one food or clothing, it be said to him that he should receive also from another, let it suffice him to receive from [the first] alone, and that [only] in so far as is fitting, and as he needeth, and not to excess. In respect of firmness of faith, let a presbyter always be unchangeable; for it is such as these that God desireth; and let him prove the heart of each one; lest evil) kept and buried within, make him a stranger to the grace of God. Let him not allow tares to grow in the good wheat, but let him take them away from it, and cut off, those who bring [them] into it. Let not darkness cover his light. Let him teach all the faithful at all times that they accomplish their course, as it were, in the day; because the children of light walk not in darkness. Let the teaching of the presbyter be fitting, and quiet and moderate, coupled with fear and trembling; and that of the bishop also in like manner. And in teaching let them not speak vain things; but let him say such things as the hearers when they hear may keep [in memory]. Let the presbyter be mindful of all the things that he teacheth. For in the day of the Lord the Word, it will be demanded [of him] that he should testify to the people the things which he spake, so that those who did not hear may be reproved. For he must stand before the glory of God speaking those things which he hath taught. Thus, then, let him teach, that he perish not. Let him pray for those who hear, that the Lord may give them understanding of the Spirit, of knowledge, of truth; and let him not vainly cast pearls before swine; but let him search out [those] who are worthy, those who have heard and have performed; lest if the Word have not brought forth fruit in them, but have perished, he himself should prove the cause of its perishing. Let him not give the holy things to dogs. Let him discern the signs of those who hear the word and bring forth good fruits. But in all things let him, without anxiety, keep [the matter] for the bishop. Let him not neglect nor despise those who do good works through teaching! But let him watch for signs in them; [and] of those [signs appearing] in them let him judge spiritually by [their] sighs, weeping, earnest conversations, silence, sadness, patience, humble bowing of the head. But that which best traineth and causeth suffering is weeping and groaning. But the work [these do] is watching, continence, fasting, quietness, unceasing prayer, meditation, faith, meekness, philanthropy, labour, weariness, love, subjection, goodness, gravity, and every [work of] light. [On the other hand], the signs of those who do not bring forth the fruits of life are [these]:—-sloth, love of pleasure, eyes wandering in all directions, disobedience, complaining, restlessness, a laziness that will not move, wandering about. But the work [these do] is gluttony, debauchery, anger, unbelief, idle and unseasonable laughter, confusion, neglect, error, disturbance, wantonness, love of gains, love of money, envy, contention, drunkenness, high-mindedness, vain talking, love of praise, and every [work of] darkness. Let him recognise products such as these, and let him speak to those who are worthy. But let him not waste time upon those who do not receive [his teaching]. For those who sow on earth without fruits shall reap miseries. Let the presbyter, as is right and fitting, go about to the houses of those who are sick with the deacon, and visit them; let him consider and say to them those things that are fitting and proper, especially to the faithful. Let him exhort that the sick who are poor be helped by the Church, so that they also who do [deeds] of kindness may enter into the joy of their Lord Let him confirm those who have newly become catechumens with prophetical and evangelical utterances, with the word of teaching. Let him not neglect his prayers, for he is the figure of the archangels: but let him know that God did not spare the angels who sinned. Let him fast; and if it is proper, let him receive of the cup. Let wine suffice him, as much as, in his judgment, profiteth and helpeth him, lest that drink which was for [his] healing he receive to [his] loss) In sickness, let him eat herbs and fish, and also that he may have care for his work. In everything let the priest be an example to the faithful of the work of holiness. Let the presbyter praise and give thanks in the same way as the bishop.

Let every widow be meek, quiet, gentle, sincere, free from anger, not talkative, not clamorous, not hasty of speech, not given to evil-speaking, not captious, not double-tongued, not a busybody. If she see or hear anything that is not right, let her be as one that does not see, and as one that does not hear. And let the widow mind nothing but to pray for those that give, and for the whole Church; and when she is asked anything by any one, let her not easily answer, excepting questions concerning the faith, and righteousness, and hope in God, remitting those that desire to be instructed in the doctrines of godliness to the governors. Let her only answer so as may tend to the subversion of the error of polytheism, and let her demonstrate the assertion concerning the monarchy of God. But of the remaining doctrines let her not answer anything rashly, lest by saying anything unlearnedly she should make the word to be blasphemed. For the Lord has taught us that the word is like a grain of mustard seed, which is of a fiery nature, which if any one uses unskilfully, he will find it bitter. For in the mystical points we ought not to be rash, but cautious; for the Lord exhorts us, saying: Cast not your pearls before swine, lest they trample them with their feet, and turn again and rend you. For unbelievers, when they hear the doctrine concerning Christ not explained as it ought to be, but defectively, and especially that concerning His incarnation or His passion, will rather reject it with scorn, and laugh at it as false, than praise God for it. And so the aged women will be guilty of rashness, and of causing blasphemy, and will inherit a woe. For says He, Woe to him by whom my name is blasphemed among the Gentiles.

Also of onyx stones, bdellium, pearls and marble did the children of Cush cast unto Moses upon the heap, also silver and gold in great abundance.

Now the house of Solomon the King was illumined as by day, for in his wisdom he had made shining pearls which were like unto the sun, and moon, and stars [and had set them] in the roof of his house.

And Solomon also gave him horses, and chariots, and riding-camels, and mules, and wagons for carrying loads, and gold, and silver, and splendid apparel, and byssus, and purple, and gems, and pearls and precious stones; and he gave his son everything that would be wished for in the country of Ethiopia.

We said formerly, when discussing the case of Pharaoh, that sometimes it does not lead to good results for a man to be cured too quickly, especially if the disease, being shut up within the inner parts of the body, rage with greater fierceness. Whence God, who is acquainted with secret things, and knows all things before they happen, in His great goodness delays the cure of such, and postpones their recovery to a remoter period, and, so to speak, cures them by not curing them, lest a too favourable state of health should render them incurable. It is therefore possible that, in the case of those to whom, as being “without,” the words of our Lord and Saviour were addressed, He, seeing from His scrutiny of the hearts and reins that they were not yet able to receive teaching of a clearer type, veiled by the covering of language the meaning of the profounder mysteries, lest perhaps, being rapidly converted and healed, i.e. having quickly obtained the remission of their sins, they should again easily slide back into the same disease which they had found could be healed without any difficulty. For if this be the case, no one can doubt that the punishment is doubled, and the amount of wickedness increased; since not only are the sins which had appeared to be forgiven repeated, but the court of virtue also is desecrated when trodden by deceitful and polluted beings, filled within with hidden wickedness. And what remedy can there ever be for those who, after eating the impure and filthy food of wickedness, have tasted the pleasantness of virtue, and received its sweetness into their mouths, and yet have again betaken themselves to the deadly and poisonous provision of sin? And who doubts that it is better for delay and a temporary abandonment to occur, in order that if, at some future time, they should happen to be satiated with wickedness, and the filth with which they are now delighted should become loathsome, the word of God may at last be appropriately made clear to them, and that which is holy be not given to the dogs, nor pearls be cast before swine, which will trample them under foot, and turn, moreover, and rend and assault those who have proclaimed to them the word of God? These, then, are they who are said to be “without,” undoubtedly by way of contrast with those who are said to be “within,” and to hear the word of God with greater clearness. And yet those who are “without” do hear the word, although it is covered by parables, and overshadowed by proverbs. There are others, also, besides those who are without, who are called Tyrians, and who do not hear at all, respecting whom the Saviour knew that they would have repented long ago, sitting in sackcloth and ashes, if the miracles performed among others had been done amongst them, and yet these do not hear those things which are heard even by those who are “without:” and I believe, for this reason, that the rank of such in wickedness was far lower and worse than that of those who are said to be “without,” i.e. who are not far from those who are within, and who have deserved to hear the word, although in parables; and because, perhaps, their cure was delayed to that time when it will be more tolerable for them on the day of judgment, than for those before whom those miracles which are recorded were performed, that so at last, being then relieved from the weight of their sins, they may enter with more ease and power of endurance upon the way of safety. And this is a point which I wish impressed upon those who peruse these pages, that with respect to topics of such difficulty and obscurity we use our utmost endeavour, not so much to ascertain clearly the solutions of the questions (for every one will do this as the Spirit gives him utterance), as to maintain the rule of faith in the most unmistakeable manner, by striving to show that the providence of God, which equitably administers all things, governs also immortal souls on the justest principles, [conferring rewards] according to the merits and motives of each individual; the present economy of things not being confined within the life of this world, but the pre-existing state of merit always furnishing the ground for the state that is to follow, and thus by an eternal and immutable law of equity, and by the controlling influence of Divine Providence, the immortal soul is brought to the summit of perfection. If one, however, were to object to our statement, that the word of preaching was purposely put aside by certain men of wicked and worthless character, and [were to inquire] why the word was preached to those over whom the Tyrians, who were certainly despised, are preferred in comparison (by which proceeding, certainly, their wickedness was increased, and their condemnation rendered more severe, that they should hear the word who were not to believe it), they must be answered in the following manner: God, who is the Creator of the minds of all men, foreseeing complaints against His providence, especially on the part of those who say, “How could we believe when we neither beheld those things which others saw, nor heard those words which were preached to others? in so far is the blame removed from us, since they to whom the word was announced, and the signs manifested, made no delay whatever, but became believers, overpowered by the very force of the miracles;” wishing to destroy the grounds for complaints of this kind, and to show that it was no concealment of Divine Providence, but the determination of the human mind which was the cause of their ruin, bestowed the grace of His benefits even upon the unworthy and the unbelieving, that every mouth might indeed be shut, and that the mind of man might know that all the deficiency was on its own part, and none on that of God; and that it may, at the same time, be understood and recognised that he receives a heavier sentence of condemnation who has despised the divine benefits conferred upon him than he who has not deserved to obtain or hear them, and that it is a peculiarity of divine compassion, and a mark of the extreme justice of its administration, that it sometimes conceals from certain individuals the opportunity of either seeing or hearing the mysteries of divine power, lest, after beholding the power of the miracles, and recognising and hearing the mysteries of its wisdom, they should, on treating them with contempt and indifference, be punished with greater severity for their impiety.

It appears to me, indeed, that Celsus has misunderstood some of the deeper reasons relating to the arrangement of terrestrial affairs, some of which are touched upon even in Grecian history, when certain of those who are considered to be gods are introduced as having contended with each other about the possession of Attica; while in the writings of the Greek poets also, some who are called gods are represented as acknowledging that certain places here are preferred by them before others. The history of barbarian nations, moreover, and especially that of Egypt, contains some such allusions to the division of the so-called Egyptian nomes, when it states that Athena, who obtained Saïs by lot, is the same who also has possession of Attica. And the learned among the Egyptians can enumerate innumerable instances of this kind, although I do not know whether they include the Jews and their country in this division. And now, so far as testimonies outside the word of God bearing on this point are concerned, enough have been adduced for the present. We say, moreover, that our prophet of God and His genuine servant Moses, in his song in the book of Deuteronomy, makes a statement regarding the portioning out of the earth in the following terms: “When the Most High divided the nations, when He dispersed the sons of Adam, He set the bounds of the people according to the number of the angels of God; and the Lord’s portion was His people Jacob, and Israel the cord of His inheritance.” And regarding the distribution of the nations, the same Moses, in his work entitled Genesis, thus expresses himself in the style of a historical narrative: “And the whole earth was of one language and of one speech; and it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar, and they dwelt there.” A little further on he continues: “And the Lord came down to see the city and the tower, which the children of men had built. And the Lord said, Behold, the people is one, and they have all one language; and this they have begun to do: and now nothing will be restrained from them which they have imagined to do. Go to, let us go down, and there confound their language, that they may not understand one another’s speech. And the Lord scattered them abroad from thence upon the face of all the earth: and they left off to build the city and the tower. Therefore is the name of it called Confusion; because the Lord did there confound the language of all the earth: and from thence did the Lord scatter them abroad upon the face of all the earth.” In the treatise of Solomon, moreover, on “Wisdom,” and on the events at the time of the confusion of languages, when the division of the earth took place, we find the following regarding Wisdom: “Moreover, the nations. in their wicked conspiracy being confounded, she found out the righteous, and preserved him blameless unto God, and kept him strong in his tender compassion towards his son.” But on these subjects much, and that of a mystical kind, might be said; in keeping with which is the following: “It is good to keep close the secret of a king,”—in order that the doctrine of the entrance of souls into bodies (not, however, that of the transmigration from one body into another) may not be thrown before the common understanding, nor what is holy given to the dogs, nor pearls be cast before swine. For such a procedure would be impious, being equivalent to a betrayal of the mysterious declarations of God’s wisdom, of which it has been well said: “Into a malicious soul wisdom shall not enter, nor dwell in a body subject to sin.” It is sufficient, however, to represent in the style of a historic narrative what is intended to convey a secret meaning in the garb of history, that those who have the capacity may work out for themselves all that relates to the subject.