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Send back speedily to us in peace and with joy these our messengers to you: Claudius Ephebus and Valerius Bito, with Fortunatus; that they may the sooner announce to us the peace and harmony we so earnestly desire and long for [among you], and that we may the more quickly rejoice over the good order re-established among you. The grace of our Lord Jesus Christ be with you, and with all everywhere that are the called of God through Him, by whom be to Him glory, honour, power, majesty, and eternal dominion, from everlasting to everlasting. Amen.

_They who repent must bring forth fruits worthy of repentance._ After a few days I saw him in the same plain where I had also seen the shepherds; and he said to me, “What do you wish with me?” I said to him, “Sir, that you would order the shepherd who punishes to depart out of my house, because he afflicts me exceedingly.” “It is necessary,” he replied, “that you be afflicted; for thus,” he continued, “did the glorious angel command concerning you, as he wishes you to be tried.” “What have I done which is so bad, sir,” I replied, “that I should be delivered over to this angel?” “Listen,” he said: “Your sins are many, but not so great as to require that _you_ be delivered over to this angel; but your household has committed great iniquities and sins, and the glorious angel has been incensed at them on account of their deeds; and for this reason he commanded you to be afflicted for a certain time, that they also might repent, and purify themselves from every desire of this world. When, therefore, they repent and are purified, then the angel of punishment will depart.” I said to him, “Sir, if they have done such things as to incense the glorious angel against them, yet what have I done?” He replied, “They cannot be afflicted at all, unless you, the head of the house, be afflicted: for when you are afflicted, of necessity they also suffer affliction; but if you are in comfort, they can feel no affliction.” “Well, sir,” I said, “they have repented with their whole heart.” “I know, too,” he answered, “that they have repented with their whole heart: do you think, however, that the sins of those who repent are remitted? Not altogether, but he who repents must torture his own soul, and be exceedingly humble in all his conduct, and be afflicted with many kinds of affliction; and if he endure the afflictions that come upon him, He who created all things, and endued them with power, will assuredly have compassion, and will heal him; and this will He do when He sees the heart of every penitent pure from every evil thing: and it is profitable for you and for your house to suffer affliction now. But why should I say much to you? You must be afflicted, as that angel of the Lord commanded who delivered you to me. And for this give thanks to the Lord, because He has deemed you worthy of showing you beforehand this affliction, that, knowing it before it comes, you may be able to bear it with courage.” I said to him, “Sir, be thou with me, and I will be able to bear all affliction.” “I will be with you,” he said, “and I will ask the angel of punishment to afflict you more lightly; nevertheless, you will be afflicted for a little time, and again you will be re-established in your house. Only continue humble, and serve the Lord in all purity of heart, you and your children, and your house, and walk in my commands which I enjoin upon you, and your repentance will be deep and pure; and if you observe these things with your household, every affliction will depart from you. And affliction,” he added, “will depart from all who walk in these my commandments.”

So if someone has knowledge, they’re from above. If they’re called, they hear, they reply, and they turn to the one who calls them. And they go up to him, and they know how they are called. Having knowledge, they do the will of the one who called them, they want to please him, and they receive rest. Each one’s name becomes their own. The one who has knowledge like this knows where they come from and where they’re going. They know like one who, having been drunk, turns from their drunkenness, and having returned to themselves, restores what are their own.

So if someone has knowledge, they’re from above. If they’re called, they hear, they reply, and they turn to the one who calls them. And they go up to him, and they know how they are called. Having knowledge, they do the will of the one who called them, they want to please him, and they receive rest. Each one’s name becomes their own. The one who has knowledge like this knows where they come from and where they’re going. They know like one who, having been drunk, turns from their drunkenness, and having returned to themselves, restores what are their own.

So if someone has knowledge, they’re from above. If they’re called, they hear, they reply, and they turn to the one who calls them. And they go up to him, and they know how they are called. Having knowledge, they do the will of the one who called them, they want to please him, and they receive rest. Each one’s name becomes their own. The one who has knowledge like this knows where they come from and where they’re going. They know like one who, having been drunk, turns from their drunkenness, and having returned to themselves, restores what are their own.

This is the knowledge of the living book which he revealed to the generations at the end, letters from him revealing how they’re not vowels or consonants, so that one might read them and think they’re meaningless, but they’re letters of the Truth – they speak and know themselves. Each letter is a complete thought, like a book that’s complete, since they’re letters written by the Unity, the Father having written them so that the generations, by means of his letters, might know the Father.

This is the knowledge of the living book which he revealed to the generations at the end, letters from him revealing how they’re not vowels or consonants, so that one might read them and think they’re meaningless, but they’re letters of the Truth – they speak and know themselves. Each letter is a complete thought, like a book that’s complete, since they’re letters written by the Unity, the Father having written them so that the generations, by means of his letters, might know the Father.

This is the knowledge of the living book which he revealed to the generations at the end, letters from him revealing how they’re not vowels or consonants, so that one might read them and think they’re meaningless, but they’re letters of the Truth – they speak and know themselves. Each letter is a complete thought, like a book that’s complete, since they’re letters written by the Unity, the Father having written them so that the generations, by means of his letters, might know the Father.

This is the knowledge of the living book which he revealed to the generations at the end, letters from him revealing how they’re not vowels or consonants, so that one might read them and think they’re meaningless, but they’re letters of the Truth – they speak and know themselves. Each letter is a complete thought, like a book that’s complete, since they’re letters written by the Unity, the Father having written them so that the generations, by means of his letters, might know the Father.

Every realm emanates from him. They know they’ve come out from him like children who are from someone who’s completely mature. They knew they hadn’t yet received form or a name. The Father gives birth to each one. Then, when they receive form from his knowledge, although they’re really within him, they don’t know him. But the Father is complete, knowing every realm that’s within him. If he wants to, he reveals whomever he wants, giving them a form and a name. He gives a name to them, and causes those to come into being who, before they come into being, are ignorant of the one who made them.

What, then, did he want them to think of themselves? He wanted to them to think, “I’ve come into being like the shadows and phantoms of the night.” When the light shines on the terror which they received, they know that it’s nothing. In this way, they were ignorant of the Father, whom they didn’t see. Since it was terror and disturbance and instability and doubt and division, many illusions were at work among them, and vain ignorance, like they were deep in sleep and found themselves in nightmares. Either they’re running somewhere, or unable to run away from someone; or they’re fighting, or being beaten; or they’ve fallen from heights, or fly through the air without wings. Sometimes, too, it’s like someone is killing them, even though no one’s chasing them; or they themselves are killing those around them, covered in their blood. Until those who are going through all these nightmares can wake up, they see nothing, because these things are nothing.

What, then, did he want them to think of themselves? He wanted to them to think, “I’ve come into being like the shadows and phantoms of the night.” When the light shines on the terror which they received, they know that it’s nothing. In this way, they were ignorant of the Father, whom they didn’t see. Since it was terror and disturbance and instability and doubt and division, many illusions were at work among them, and vain ignorance, like they were deep in sleep and found themselves in nightmares. Either they’re running somewhere, or unable to run away from someone; or they’re fighting, or being beaten; or they’ve fallen from heights, or fly through the air without wings. Sometimes, too, it’s like someone is killing them, even though no one’s chasing them; or they themselves are killing those around them, covered in their blood. Until those who are going through all these nightmares can wake up, they see nothing, because these things are nothing.

That’s the way it is with those who’ve cast off ignorance like sleep. They don’t regard it as anything, nor do they regard its other works as real, but they abandon them like a dream in the night. They value the knowledge of the Father like they value the light. The ignorant have acted like they’re asleep; those who’ve come to knowledge have acted like they’ve awakened. Good for the one who returns and awakens! Blessed is the one who’s opened the eyes of those who can’t see! The Holy Spirit hurried after them to revive them. Having given a hand to the one who lay on the ground, it set them up on their feet, because they hadn’t yet arisen. It gave them the knowledge of the Father and the revelation of the Son, because when they saw him and heard him, he granted them to taste him and to grasp the beloved Son.

Even on the Sabbath, he worked for the sheep which he found fallen in the pit. He saved the life of the sheep, having brought it up from the pit, so that you may know in your hearts – you’re children of the knowledge of the heart – what is the Sabbath, on which it isn’t right for salvation to be idle, so that you may speak of the day which is above, which has no night, and of the light that doesn’t set, because it’s complete. Speak then from the heart, because you’re the completed day, and the light that doesn’t cease dwells within you. Speak of the Truth with those who search for it, and of knowledge with those who’ve sinned in their Error.

Even on the Sabbath, he worked for the sheep which he found fallen in the pit. He saved the life of the sheep, having brought it up from the pit, so that you may know in your hearts – you’re children of the knowledge of the heart – what is the Sabbath, on which it isn’t right for salvation to be idle, so that you may speak of the day which is above, which has no night, and of the light that doesn’t set, because it’s complete. Speak then from the heart, because you’re the completed day, and the light that doesn’t cease dwells within you. Speak of the Truth with those who search for it, and of knowledge with those who’ve sinned in their Error.

Strengthen the feet of those who stumble, and reach out to those who are sick. Feed those who are hungry, and give rest to those who are weary. Raise up those who want to arise, and awaken those who sleep, because you’re the understanding that’s unsheathed. If strength is like this, it becomes stronger.

Be concerned about yourselves. Don’t be concerned about other things which you’ve rejected from yourselves. Don’t return to eat your vomit. Don’t be eaten by worms, because you’ve already shaken it off. Don’t become a dwelling-place for the devil, because you’ve already brought him to naught. Don’t strengthen your obstacles which are collapsing, as though you’re a support. For the lawless one is nothing, to be treated more harshly than the just, doing his works among others.

Do then the Father’s will, because you’re from him. For the Father is sweet, and goodness is in his will. He knows what’s yours, that you may find rest in them. For by the fruits they know what’s yours, because the children of the Father are his fragrance, since they’re from the grace of his expression. Because of this, the Father loves his fragrance, and reveals it in every place. And when it mixes with matter, it gives his fragrance to the light, and in tranquility he causes it to rise above every form and every sound. For it’s not the ears that smell the fragrance, but it’s the Spirit that smells, and draws the fragrance to itself, and sinks down into the Father’s fragrance. He shelters it, then, and takes it to the place from which it came, from the first fragrance which has grown cold. It’s something in a soul-endowed delusion, like cold water sunk into loose earth. Those who see it think that it’s just earth. Afterwards, it dissolves again. If a breath draws it, it becomes warm. So the fragrances which are cold are from the division. Because of this, faith came. It dissolved the division, and it brought the fullness that’s warm with love, so that the cold may not return, but rather the unitary thought of completion.

Do then the Father’s will, because you’re from him. For the Father is sweet, and goodness is in his will. He knows what’s yours, that you may find rest in them. For by the fruits they know what’s yours, because the children of the Father are his fragrance, since they’re from the grace of his expression. Because of this, the Father loves his fragrance, and reveals it in every place. And when it mixes with matter, it gives his fragrance to the light, and in tranquility he causes it to rise above every form and every sound. For it’s not the ears that smell the fragrance, but it’s the Spirit that smells, and draws the fragrance to itself, and sinks down into the Father’s fragrance. He shelters it, then, and takes it to the place from which it came, from the first fragrance which has grown cold. It’s something in a soul-endowed delusion, like cold water sunk into loose earth. Those who see it think that it’s just earth. Afterwards, it dissolves again. If a breath draws it, it becomes warm. So the fragrances which are cold are from the division. Because of this, faith came. It dissolved the division, and it brought the fullness that’s warm with love, so that the cold may not return, but rather the unitary thought of completion.

This is the Word of the Gospel of the discovery of the fullness, which comes for those who are awaiting the salvation which is coming from above. The hope for which they’re waiting is waiting for those whose image is light with no shadow in it. If at that time the fullness comes, the need of matter doesn’t come through the infinity of the Father, who comes to give time to the need – although no one can say that the incorruptible one will come like this. But the depth of the Father multiplied, and the thought of Error didn’t exist with him. It’s something that’s fallen, which is easily set upright in the discovery of the one who’s to come to what he’ll return, because the return is called “repentance.”

And their place of rest is their fullness. All that have emanated from the Father, then, are fullnesses, and the roots of all that have emanated from him are within the one who caused them all to grow. He gave them their destinies. Then each one was revealed, so that through their own thought […] for the place to which they send their thought is their root, which takes them up through all the heights, up to the Father. They embrace his head, which is rest for them, and they’re grasped, approaching him, as though to say that they receive his expression by means of kisses. But they’re not revealed in this way, because they neither exalted themselves, nor wanted the Father’s glory, nor did they think of him as trivial or harsh or wrathful; but he’s without evil, unperturbed, and sweet. He knows every realm before they’ve come into existence, and he has no need to be instructed.

And their place of rest is their fullness. All that have emanated from the Father, then, are fullnesses, and the roots of all that have emanated from him are within the one who caused them all to grow. He gave them their destinies. Then each one was revealed, so that through their own thought […] for the place to which they send their thought is their root, which takes them up through all the heights, up to the Father. They embrace his head, which is rest for them, and they’re grasped, approaching him, as though to say that they receive his expression by means of kisses. But they’re not revealed in this way, because they neither exalted themselves, nor wanted the Father’s glory, nor did they think of him as trivial or harsh or wrathful; but he’s without evil, unperturbed, and sweet. He knows every realm before they’ve come into existence, and he has no need to be instructed.

This is the way of those who possess something of the immeasurable greatness from above, as they wait for the complete one alone, who’s a Mother for them. And they don’t go down to Hades, nor do they have envy or groaning, nor death within them, but they rest in the one who rests, not striving nor twisting around in the search for Truth. But they themselves are the Truth, and the Father is within them, and they’re in the Father, being complete. They’re undivided from the truly good one. They don’t need anything, but they rest, refreshed in the Spirit. And they’ll listen to their root. They’ll devote themselves to those things that they’ll find in their root and not suffer loss to their soul. This is the place of the blessed; this is their place.

This is the way of those who possess something of the immeasurable greatness from above, as they wait for the complete one alone, who’s a Mother for them. And they don’t go down to Hades, nor do they have envy or groaning, nor death within them, but they rest in the one who rests, not striving nor twisting around in the search for Truth. But they themselves are the Truth, and the Father is within them, and they’re in the Father, being complete. They’re undivided from the truly good one. They don’t need anything, but they rest, refreshed in the Spirit. And they’ll listen to their root. They’ll devote themselves to those things that they’ll find in their root and not suffer loss to their soul. This is the place of the blessed; this is their place.

As for the others, then, may they know, where they’re at, that it’s not right for me, having come to the place of rest, to say anything else, but I’ll come to be in it, and will devote myself continually to the Father of all and the true brothers (and sisters), those upon whom the Father’s love is emptied and in whose midst there is no need. They’re the ones who are revealed in Truth; they exist in the true eternal life, and they speak of the light that’s complete and that’s filled with the Father’s seed, and that’s in his heart and in the fullness. His Spirit rejoices in it, and glorifies the one in whom it existed, because he’s good. And his children are complete, and worthy of his name, because he’s the Father. It’s children like this that he loves.

As for the others, then, may they know, where they’re at, that it’s not right for me, having come to the place of rest, to say anything else, but I’ll come to be in it, and will devote myself continually to the Father of all and the true brothers (and sisters), those upon whom the Father’s love is emptied and in whose midst there is no need. They’re the ones who are revealed in Truth; they exist in the true eternal life, and they speak of the light that’s complete and that’s filled with the Father’s seed, and that’s in his heart and in the fullness. His Spirit rejoices in it, and glorifies the one in whom it existed, because he’s good. And his children are complete, and worthy of his name, because he’s the Father. It’s children like this that he loves.

In response the Lord said, “What good is it to you if you do the will of the Father, and he doesn’t give it to you as a gift when you’re tempted by Satan? But if you’re oppressed by Satan and persecuted and do (God’s) will, I [say] that he’ll love you, make you my equal, and regard [you] as having become beloved through his forethought by your own choice. So won’t you stop loving the flesh and being afraid of sufferings? Or don’t you know that you haven’t yet been abused, unjustly accused, locked up in prison, illegally condemned, crucified by reason, nor buried in the sand as I myself was by the evil one? Do you dare to spare the flesh, you for whom the Spirit is a surrounding wall? If you consider how long the world existed <before> you, and how long it will exist after you, you’ll find that your life is a single day and your sufferings a single hour. For the good won’t come into the world. So scorn death and take thought for life! Remember my cross and my death, and you’ll live!”

In response the Lord said, “What good is it to you if you do the will of the Father, and he doesn’t give it to you as a gift when you’re tempted by Satan? But if you’re oppressed by Satan and persecuted and do (God’s) will, I [say] that he’ll love you, make you my equal, and regard [you] as having become beloved through his forethought by your own choice. So won’t you stop loving the flesh and being afraid of sufferings? Or don’t you know that you haven’t yet been abused, unjustly accused, locked up in prison, illegally condemned, crucified by reason, nor buried in the sand as I myself was by the evil one? Do you dare to spare the flesh, you for whom the Spirit is a surrounding wall? If you consider how long the world existed <before> you, and how long it will exist after you, you’ll find that your life is a single day and your sufferings a single hour. For the good won’t come into the world. So scorn death and take thought for life! Remember my cross and my death, and you’ll live!”

But in response I told him, “Lord, don’t teach us about the cross and death, because they’re far from you.”

“I’ve remembered your tears, your grief, and your pain. They’re far from us. But now, you who are outside of the Father’s inheritance, weep where it’s necessary, grieve, and proclaim what’s good as the Son is ascending as he should.

“Look, I’ll leave you and go away. I don’t want to continue with you anymore, just as you yourselves don’t want that. Now, then, follow me eagerly. That’s why I tell you that I came down for you. You’re beloved; you’ll bring life for many. Call on the Father. Pray to God often, and (God) will be generous with you.

But in response the Lord told us, “I’ve given you faith many times. Moreover, I’ve revealed myself to you, James, and you haven’t known me. Now again, I see you rejoicing often. And when you’re delighted about the promise of life, nevertheless you’re sad and depressed when you’re taught about the kingdom.

But in response the Lord told us, “I’ve given you faith many times. Moreover, I’ve revealed myself to you, James, and you haven’t known me. Now again, I see you rejoicing often. And when you’re delighted about the promise of life, nevertheless you’re sad and depressed when you’re taught about the kingdom.

But in response the Lord told us, “I’ve given you faith many times. Moreover, I’ve revealed myself to you, James, and you haven’t known me. Now again, I see you rejoicing often. And when you’re delighted about the promise of life, nevertheless you’re sad and depressed when you’re taught about the kingdom.

For behold Zucheus, the god of thy brother Oron, is more worthy of honour than thy god Merumath, because he is made of gold which is highly valued by people, and when he groweth old in years he will be re-modelled; but if your god Merumath is changed or broken, he will not be renewed, because he is a stone; the which is also the case with the god Joavon [who standeth with Zucheus over the other gods — how much more worthy of honour is he than the god Barisat, who is made of wood, while he is forged of silver!

Accordingly, be of good cheer, Asenath, the virgin and pure, for lo! thy name hath been written in the book of life and shall not be blotted out for ever; but from this day thou shalt be renewed and refashioned and re-quickened, and thou shalt eat the blessed bread of life and drink a cup filled with immortality and be anointed with the blessed unction of incorruption.

And when they persevered in the same course of life, God raised up war against them from the king of Babylon and Chaldea, who sent an army against Judea, and laid waste the country; and caught king Manasseh by treachery, and ordered him to be brought to him, and had him under his power to inflict what punishment he pleased upon him. But then it was that Manasseh perceived what a miserable condition he was in, and esteeming himself the cause of all, he besought God to render his enemy humane and merciful to him. Accordingly, God heard his prayer, and granted him what he prayed for. So Manasseh was released by the king of Babylon, and escaped the danger he was in; and when he was come to Jerusalem, he endeavored, if it were possible, to cast out of his memory those his former sins against God, of which he now repented, and to apply himself to a very religious life. He sanctified the temple, and purged the city, and for the remainder of his days he was intent on nothing but to return his thanks to God for his deliverance, and to preserve him propitious to him all his life long. He also instructed the multitude to do the same, as having very nearly experienced what a calamity he was fallen into by a contrary conduct. He also rebuilt the altar, and offered the legal sacrifices, as Moses commanded. And when he had re-established what concerned the Divine worship, as it ought to be, he took care of the security of Jerusalem: he did not only repair the old walls with great diligence, but added another wall to the former. He also built very lofty towers, and the garrisoned places before the city he strengthened, not only in other respects, but with provisions of all sorts that they wanted. And indeed, when he had changed his former course, he so led his life for the time to come, that from the time of his return to piety towards God he was deemed a happy man, and a pattern for imitation. When therefore he had lived sixty-seven years, he departed this life, having reigned fifty-five years, and was buried in his own garden; and the kingdom came to his son Amon, whose mother's name was Meshulemeth, of the city of Jotbath.

When Herod was engaged in such matters, and when he had already re-edified Sebaste, [Samaria,] he resolved to send his sons Alexander and Aristobulus to Rome, to enjoy the company of Cæsar; who, when they came thither, lodged at the house of Pollio, who was very fond of Herod's friendship; and they had leave to lodge in Cæsar's own palace, for he received these sons of Herod with all humanity, and gave Herod leave to give his kingdom to which of his sons he pleased; and besides all this, he bestowed on him Trachon, and Batanea, and Auranitis, which he gave him on the occasion following: One Zenodorus had hired what was called the house of Lysanias, who, as he was not satisfied with its revenues, became a partner with the robbers that inhabited the Trachonites, and so procured himself a larger income; for the inhabitants of those places lived in a mad way, and pillaged the country of the Damascenes, while Zenodorus did not restrain them, but partook of the prey they acquired. Now as the neighboring people were hereby great sufferers, they complained to Varro, who was then president [of Syria], and entreated him to write to Cæsar about this injustice of Zenodorus. When these matters were laid before Cæsar, he wrote back to Varro to destroy those nests of robbers, and to give the land to Herod, that so by his care the neighboring countries might be no longer disturbed with these doings of the Trachonites; for it was not an easy firing to restrain them, since this way of robbery had been their usual practice, and they had no other way to get their living, because they had neither any city of their own, nor lands in their possession, but only some receptacles and dens in the earth, and there they and their cattle lived in common together. However, they had made contrivances to get pools of water, and laid up corn in granaries for themselves, and were able to make great resistance, by issuing out on the sudden against any that attacked them; for the entrances of their caves were narrow, in which but one could come in at a time, and the places within incredibly large, and made very wide but the ground over their habitations was not very high, but rather on a plain, while the rocks are altogether hard and difficult to be entered upon, unless any one gets into the plain road by the guidance of another, for these roads are not straight, but have several revolutions. But when these men are hindered from their wicked preying upon their neighbors, their custom is to prey one upon another, insomuch that no sort of injustice comes amiss to them. But when Herod had received this grant from Cæsar, and was come into this country, he procured skillful guides, and put a stop to their wicked robberies, and procured peace and quietness to the neighboring people.

But now Artabanus, king of the Parthians perceiving that the governors of the provinces had framed a plot against him, did not think it safe for him to continue among them; but resolved to go to Izates, in hopes of finding some way for his preservation by his means, and, if possible, for his return to his own dominions. So he came to Izates, and brought a thousand of his kindred and servants with him, and met him upon the road, while he well knew Izates, but Izates did not know him. When Artabanus stood near him, and, in the first place, worshipped him, according to the custom, he then said to him, "O king! do not thou overlook me thy servant, nor do thou proudly reject the suit I make thee; for as I am reduced to a low estate, by the change of fortune, and of a king am become a private man, I stand in need of thy assistance. Have regard, therefore, unto the uncertainty of fortune, and esteem the care thou shalt take of me to be taken of thyself also; for if I be neglected, and my subjects go off unpunished, many other subjects will become the more insolent towards other kings also." And this speech Artabanus made with tears in his eyes, and with a dejected countenance. Now as soon as Izates heard Artabanus's name, and saw him stand as a supplicant before him, he leaped down from his horse immediately, and said to him, "Take courage, O king! nor be disturbed at thy present calamity, as if it were incurable; for the change of thy sad condition shall be sudden; for thou shalt find me to be more thy friend and thy assistant than thy hopes can promise thee; for I will either re-establish thee in the kingdom of Parthia, or lose my own."

Although all the discussions in the preceding book have had reference to the world and its arrangements, it now seems to follow that we should specially re-discuss a few points respecting the world itself, i.e. its beginning and end, or those dispensations of Divine Providence which have taken place between the beginning and the end, or those events which are supposed to have occurred before the creation of the world, or are to take place after the end. In this investigation, the first point which clearly appears is, that the world in all its diversified and varying conditions is composed not only of rational and diviner natures, and of a diversity of bodies, but of dumb animals, wild and tame beasts, of birds, and of all things which live in the waters; then, secondly, of places, i.e. of the heaven or heavens, and of the earth or water, as well as of the air, which is intermediate, and which they term æther, and of everything which proceeds from the earth or is born in it. Seeing, then, there is so great a variety in the world, and so great a diversity among rational beings themselves, on account of which every other variety and diversity also is supposed to have come into existence, what other cause than this ought to be assigned for the existence of the world, especially if we have regard to that end by means of which it was shown in the preceding book that all things are to be restored to their original condition? And if this should seem to be logically stated, what other cause, as we have already said, are we to imagine for so great a diversity in the world, save the diversity and variety in the movements and declensions of those who fell from that primeval unity and harmony in which they were at first created by God, and who, being driven from that state of goodness, and drawn in various directions by the harassing influence of different motives and desires, have changed, according to their different tendencies, the single and undivided goodness of their nature into minds of various sorts?

But since the discourse has reminded us of the subjects of a future judgment and of retribution, and of the punishments of sinners, according to the threatenings of holy Scripture and the contents of the church’s teaching—viz., that when the time of judgment comes, everlasting fire, and outer darkness, and a prison, and a furnace, and other punishments of like nature, have been prepared for sinners—let us see what our opinions on these points ought to be. But that these subjects may be arrived at in proper order, it seems to me that we ought first to consider the nature of the resurrection, that we may know what that [body] is which shall come either to punishment, or to rest, or to happiness; which question in other treatises which we have composed regarding the resurrection we have discussed at greater length, and have shown what our opinions were regarding it. But now, also, for the sake of logical order in our treatise, there will be no absurdity in re-stating a few points from such works, especially since some take offence at the creed of the church, as if our belief in the resurrection were foolish, and altogether devoid of sense; and these are principally heretics, who, I think, are to be answered in the following manner. If they also admit that there is a resurrection of the dead, let them answer us this, What is that which died? Was it not a body? It is of the body, then, that there will be a resurrection. Let them next tell us if they think that we are to make use of bodies or not. I think that when the Apostle Paul says, that “it is sown a natural body, it will arise a spiritual body,” they cannot deny that it is a body which arises, or that in the resurrection we are to make use of bodies. What then? If it is certain that we are to make use of bodies, and if the bodies which have fallen are declared to rise again (for only that which before has fallen can be properly said to rise again), it can be a matter of doubt to no one that they rise again, in order that we may be clothed with them a second time at the resurrection. The one thing is closely connected with the other. For if bodies rise again, they undoubtedly rise to be coverings for us; and if it is necessary for us to be invested with bodies, as it is certainly necessary, we ought to be invested with no other than our own. But if it is true that these rise again, and that they arise “spiritual” bodies, there can be no doubt that they are said to rise from the dead, after casting away corruption and laying aside mortality; otherwise it will appear vain and superfluous for any one to arise from the dead in order to die a second time. And this, finally, may be more distinctly comprehended thus, if one carefully consider what are the qualities of an animal body, which, when sown into the earth, recovers the qualities of a spiritual body. For it is out of the animal body that the very power and grace of the resurrection educe the spiritual body, when it transmutes it from a condition of indignity to one of glory.

And now, since there is one of the articles of the church which is held principally in consequence of our belief in the truth of our sacred history, viz. that this world was created and took its beginning at a certain time, and, in conformity to the cycle of time decreed to all things, is to be destroyed on account of its corruption, there seems no absurdity in re-discussing a few points connected with this subject. And so far, indeed, as the credibility of Scripture is concerned, the declarations on such a matter seem easy of proof. Even the heretics, although widely opposed on many other things, yet on this appear to be at one, yielding to the authority of Scripture. Concerning, then, the creation of the world, what portion of Scripture can give us more information regarding it, than the account which Moses has transmitted respecting its origin? And although it comprehends matters of profounder significance than the mere historical narrative appears to indicate, and contains very many things that are to be spiritually understood, and employs the letter, as a kind of veil, in treating of profound and mystical subjects; nevertheless the language of the narrator shows that all visible things were created at a certain time. But with regard to the consummation of the world, Jacob is the first who gives any information, in addressing his children in the words: “Gather yourselves together unto me, ye sons of Jacob, that I may tell you what shall be in the last days,” or “after the last days.” If, then, there be “last days,” or a period “succeeding the last days,” the days which had a beginning must necessarily come to an end. David, too, declares: “The heavens shall perish, but Thou shalt endure; yea, all of them shall wax old as doth a garment: as a vesture shalt Thou change them, and they shall be changed: but Thou art the same, and Thy years shall have no end.” Our Lord and Saviour, indeed, in the words, “He who made them at the beginning, made them male and female,” Himself bears witness that the world was created; and again, when He says, “Heaven and earth shall pass away, but my words shall not pass away,” He points out that they are perishable, and must come to an end. The apostle, moreover, in declaring that “the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God,” manifestly announces the end of the world; as he does also when he again says, “The fashion of this world passeth away.” Now, by the expression which he employs, “that the creature was made subject to vanity,” he shows that there was a beginning to this world: for if the creature were made subject to vanity on account of some hope, it was certainly made subject from a cause; and seeing it was from a cause, it must necessarily have had a beginning: for, without some beginning, the creature could not be subject to vanity, nor could that [creature] hope to be freed from the bondage of corruption, which had not begun to serve. But any one who chooses to search at his leisure, will find numerous other passages in holy Scripture in which the world is both said to have a beginning and to hope for an end.

I am of opinion that the expression, by which God is said to be “all in all,” means that He is “all” in each individual person. Now He will be “all” in each individual in this way: when all which any rational understanding, cleansed from the dregs of every sort of vice, and with every cloud of wickedness completely swept away, can either feel, or understand, or think, will be wholly God; and when it will no longer behold or retain anything else than God, but when God will be the measure and standard of all its movements; and thus God will be “all,” for there will no longer be any distinction of good and evil, seeing evil nowhere exists; for God is all things, and to Him no evil is near: nor will there be any longer a desire to eat from the tree of the knowledge of good and evil, on the part of him who is always in the possession of good, and to whom God is all. So then, when the end has been restored to the beginning, and the termination of things compared with their commencement, that condition of things will be re-established in which rational nature was placed, when it had no need to eat of the tree of the knowledge of good and evil; so that when all feeling of wickedness has been removed, and the individual has been purified and cleansed, He who alone is the one good God becomes to him “all,” and that not in the case of a few individuals, or of a considerable number, but He Himself is “all in all.” And when death shall no longer anywhere exist, nor the sting of death, nor any evil at all, then verily God will be “all in all.” But some are of opinion that that perfection and blessedness of rational creatures, or natures, can only remain in that same condition of which we have spoken above, i.e. that all things should possess God, and God should be to them all things, if they are in no degree prevented by their union with a bodily nature. Otherwise they think that the glory of the highest blessedness is impeded by the intermixture of any material substance. But this subject we have discussed at greater length, as may be seen in the preceding pages.

Into this condition, then, we are to suppose that all this bodily substance of ours will be brought, when all things shall be re-established in a state of unity, and when God shall be all in all. And this result must be understood as being brought about, not suddenly, but slowly and gradually, seeing that the process of amendment and correction will take place imperceptibly in the individual instances during the lapse of countless and unmeasured ages, some outstripping others, and tending by a swifter course towards perfection, while others again follow close at hand, and some again a long way behind; and thus, through the numerous and uncounted orders of progressive beings who are being reconciled to God from a state of enmity, the last enemy is finally reached, who is called death, so that he also may be destroyed, and no longer be an enemy. When, therefore, all rational souls shall have been restored to a condition of this kind, then the nature of this body of ours will undergo a change into the glory of a spiritual body. For as we see it not to be the case with rational natures, that some of them have lived in a condition of degradation owing to their sins, while others have been called to a state of happiness on account of their merits; but as we see those same souls who had formerly been sinful, assisted, after their conversion and reconciliation to God, to a state of happiness; so also are we to consider, with respect to the nature of the body, that the one which we now make use of in a state of meanness, and corruption, and weakness, is not a different body from that which we shall possess in incorruption, and in power, and in glory; but that the same body, when it has cast away the infirmities in which it is now entangled, shall be transmuted into a condition of glory, being rendered spiritual, so that what was a vessel of dishonour may, when cleansed, become a vessel unto honour, and an abode of blessedness. And in this condition, also, we are to believe, that by the will of the Creator it will abide for ever without any change, as is confirmed by the declaration of the apostle, when he says, “We have a house, not made with hands, eternal in the heavens.” For the faith of the church does not admit the view of certain Grecian philosophers, that there is besides the body, composed of four elements, another fifth body, which is different in all its parts, and diverse from this our present body; since neither out of sacred Scripture can any produce the slightest suspicion of evidence for such an opinion, nor can any rational inference from things allow the reception of it, especially when the holy apostle manifestly declares, that it is not new bodies which are given to those who rise from the dead, but that they receive those identical ones which they had possessed when living, transformed from an inferior into a better condition. For his words are: “It is sown an animal body, it will rise a spiritual body: it is sown in corruption, it will arise in incorruption: it is sown in weakness, it will arise in power: it is sown in dishonour, it will arise in glory.” As, therefore, there is a kind of advance in man, so that from being first an animal being, and not understanding what belongs to the Spirit of God, he reaches by means of instruction the stage of being made a spiritual being, and of judging all things, while he himself is judged by no one; so also, with respect to the state of the body, we are to hold that this very body which now, on account of its service to the soul, is styled an animal body, will, by means of a certain progress, when the soul, united to God, shall have been made one spirit with Him (the body even then ministering, as it were, to the spirit), attain to a spiritual condition and quality, especially since, as we have often pointed out, bodily nature was so formed by the Creator, as to pass easily into whatever condition He should wish, or the nature of the case demand.

The whole of this reasoning, then, amounts to this: that God created two general natures,—a visible, i.e. a corporeal nature; and an invisible nature, which is incorporeal. Now these two natures admit of two different permutations. That invisible and rational nature changes in mind and purpose, because it is endowed with freedom of will, and is on this account found sometimes to be engaged in the practice of good, and sometimes in that of the opposite. But this corporeal nature admits of a change in substance; whence also God, the arranger of all things, has the service of this matter at His command in the moulding, or fabrication, or re-touching of whatever He wishes, so that corporeal nature may be transmuted, and transformed into any forms or species whatever, according as the deserts of things may demand; which the prophet evidently has in view when he says, “It is God who makes and transforms all things.”

Or he may as well recite them before tracing the circle. The which being finished, and the fumigations being performed, as is described in the chapter on fumigations in the Second Book, the master should reassemble his disciples, encourage them, reassure them, fortify them, and conduct them into the parts of the circle of art, where he must place them in the four quarters of the Earth, encourage them, and exhort them to fear nothing, and to keep in the places assigned to them. Also, the disciple who is placed towards the East should have a pen, ink, paper, silk, and white cotton, all clean and suitable for the work. Furthermore, each of the companions should have a new sword drawn in his hand (besides the consecrated magical sword of art), and he should keep his hand resting upon the hilt thereof, and he should on no pretext quit the place assigned to him, nor move therefrom. After this the master should quit the circle, light the fuel in the earthen pots, and place upon them the censers, in the four quarters of the Earth; and he should have in his hand the consecrated taper of wax, and he should light it and place it in a hidden and secret place prepared for it. Let him after this re-enter and close the circle. The master should afresh exhort his disciples, and explain to them all that they have to do and to observe; the which commands they should promise and vow to execute. Let the master then repeat this prayer: -- PRAYER. When we enter herein with all humility, let God the Almighty One enter into this circle, by the entrance of an eternal happiness, of a divine prosperity, of a perfect joy, of an abundant charity, and of an eternal salutation. Let all the demons fly from this place, especially those who are opposed unto this work, and let the angels of peace assist and protect this circle, from which let discord and strife fly and depart. Magnify and extend upon us, O Lord, thy most holy name, and bless our conversation and our assembly. Sanctify, O Lord our God, our humble entry herein, thou the blessed and holy one of the eternal ages! Amen. After this, let the master say upon his knees, as follows: PRAYER

If they then appear, let them see the pentacles, and say: Obey ye, obey ye, behold the symbols and names of the creator; be ye gentle and peaceable, and obey in all things that we shall command ye. They will then immediately talk with thee, as a friend speaketh unto a friend. Ask of them all that thou desirest, with constancy, firmness, and assurance, and they will obey thee. But if they appear not yet, let not the master on that account lose his courage, for there is nothing in the world stronger and of greater force to overawe the spirits than constancy. Let him, however, re-examine and reform the circle, and let him take up a little dust of the earth, which he shall cast towards the four quarters of the Universe; and having placed his knife upon the ground, let him say on his knees, turning towards the direction of the North: In the name of ADONAI ELOHIM TZABAOTH SHADDAI, Lord God of armies almighty, may we successfully perform the works of our hands. and may the Lord be present with us in our heart and in our lips. These words having been said kneeling upon the earth, let the master shortly after arise and open his arms wide as if wishing to embrace the air, and say: CONJURATION. By the holy names of God written in this book, and by the other holy and ineffable names which are written in the Book of Life, we conjure ye to come unto us promptly and without any delay, wherefore tarry not, but appear in a beautiful and agreeable form and figure, by these Holy names: ADONAI, TZABAOTH, EL, ELOHI, ELOHIM, SHADDAI; and by EHEIEH, YOD HE VAU HE, which is the great name of God TETRAGRAMMATON written with four letters, ANAPHODITION, and ineffable; by the God of those virtues and potencies, who dwelt in the Heavens, who rideth upon the Kerubim, who moveth upon the wings of the wind, he whose power is in Heaven and in Earth, who spake and it was done, who commanded and the whole Universe was created; and by the holy names and in the holy names, IAH, IAH, IAH, ADONAI TZABAOTH; and by all the names of God, the living, and the true, I reiterate the conjuration, and I conjure ye afresh ye Evil and rebellious spirits, abiding in the abysses of darkness. I conjure, I address, and I exorcise ye, that ye may approach unto and come before the Throne of God, the living and the true, and before the tribunal of the judgment of his majesty, and before the holy angels of God to hear the sentence of your condemnation. Come ye then by the name and in the name of SHADDAI, which is that of God Almighty, strong, powerful, admirable, exalted, pure, clean, glorified, virtuous, great, just, terrible, and holy; and by the name and in the name of EL, IAH, IAH, IAH, who hath formed and created the world by the breath of his mouth, who supporteth it by his power, who ruleth and governeth it by his wisdom, and who hath cast ye for your pride into the land of darkness and into the shadow of death. Therefore, by the name of the living God, who hath formed the heavens above, and hath laid the foundations of the earth beneath, we command ye that, immediately and without any delay, ye come unto us from all places, valleys, mountains, hills, field, seas, rivers, fountains, ponds, brooks, caverns, grottos, cities, towns, villages, markets, fairs, habitations, baths, courtyards, gardens, vineyards, plantations, reservoirs, cisterns, and from every corner of the terrestrial earth where ye may happen to be in your assemblies, so that ye may execute and accomplish our demands with all mildness and courtesy; by that ineffable name which Moses heard and invoked, which he received from God from the midst of the Burning Bush, we conjure ye to obey our commands, and to come unto us promptly with all gentleness of manner.

It is necessary to have a chamber or cabinet specially set apart and newly cleaned, wherein thou canst remain without interruption, the which having entered with thy companions, thou shalt incense and perfume it with the odours and perfumes of the art. The sky should be clear and serene. It is necessary that thou shouldest have one or more pieces of virgin paper prepared and arranged ready, as we shall tell you more fully later on, in its place. Thou shalt commence the writing or construction of the pentacles in the hour aforesaid. Among other things, thou shalt chiefly use these colours: Gold, cinnabar or vermilion red, and celestial or brilliant azure blue. Furthermore, thou shalt make these medals or pentacles with exorcised pen and colours, as we shall hereafter show thee. Whensoever thou constructest them, if thou canst complete them in the hour wherein thou didst begin them, it is better. However, if it be absolutely necessary to interrupt the work, thou shouldest await the proper day and hour before re-commencing it.

Gaap. —The Thirty-third Spirit is Gäap. He is a Great President and a Mighty Prince. He appeareth when the Sun is in some of the Southern Signs, in a Human Shape, going before Four Great and Mighty Kings, as if he were a Guide to conduct them along on their way. His Office is to make men Insensible or Ignorant; as also in Philosophy to make them Knowing, and in all the Liberal Sciences. He can cause Love or Hatred, also he can teach thee to consecrate those things that belong to the Dominion of Amaymon his King. He can deliver Familiars out of the Custody of other Magicians, and answereth truly and perfectly of things Past, Present, and to Come. He can carry and re-carry men very speedily from one Kingdom to another, at the Will and Pleasure of the Exorcist. He ruleth over 66 Legions of Spirits, and he was of the Order of Potentates. His Seal is this to be made and to be worn as aforesaid, etc.

And Cyrus took to wife the daughter of Salathiel, the sister of Zerubbabel, and he took her to wife according to the law of the Persians, and made her [his] queen. And she entreated Cyrus to bring about the return of the children of Israel [to Jerusalem]. And inasmuch as Zerubbabel was her brother, she was veryinsistent about the return [to Jerusalem] of those who had been led away into captivity. Now Cyrus loved his wife as he loved himself, and he did for her what she wished. And he sent forth heralds into all the land of Babel, ordering all the children of Israel to gather themselves together. And when they were gathered together Cyrus said unto Zerubbabel, his wife’s brother, “ Rise up, and take with thee all the children of thy people, and go up to Jerusalem in peace; and [re|build the city of thy fathers, and dwell and reign therein. And because Cyrus brought about the return of the children of Israel [to Jerusalem], God said, “ I have taken my servant Cyrus by his right hand”’ (Isa. xliv. 28; xlv. 1). And the name of Cyrus was called ‘‘ My shepherd, the anointed of the Lord,’ because his seed was received into the seed of David through Meshayyanath, the sister of Zerubbabel, whom he had taken to wife. And the children of Israel went up from Babel, and Zerubbabel became king over them; and Joshua, the son of Y6zadak, the son of Aaron, was high priest, even as the angel showed Zechariah the prophet, and said unto him, “‘ These are the sons of the oil of consecration.”

And that same fire which was found in the pit became the holy fire in the house of the Lord. And Zerubbabel reigned in Jerusalem, and Joshua, the son of Y6zadak, was high-priest, and Ezra was the scribe of the Law and the Prophets. And the children of Israel celebrated a Passover when they went up from Babel. These are the three Passovers which the children of Israel kept; the first was [kept] in Egypt in the days of Moses; the the second was [kept] in the reign of Josiah; the third was [kept] when they went up from the land of Babel. And now an end hath been made to the Passover for them for ever. From the first captivity of Jerusalem, that in which Daniel went down into captivity, to the reign of Cyrus the Persian, was seventy years according to the prophecy of Jeremiah. And the children of Israel began the [re]building of the Temple in the days of Zerubbabel, and Joshua, the son of Y6z4dék, and Ezra the scribe, and the building thereof was finished in six and forty years, even as it is written in the holy Gospel (John ii. 19).

The child whom our Lord called and set (in the midst), and said, ‘ Except ye be converted, and become as children, ye shall not enter into the kingdom of heaven,’ was Ignatius, who became patriarch of Antioch. He saw in a vision the angels ministering in two bands, and he ordained that (men) should minister in the church in like manner. After some time this order was broken through; and when Diodorus went with his father on an embassy to the land of Persia, and saw that they ministered in two bands, he came to Antioch his country, and re-established the custom of their ministering in two bands.

"But if Yew proveth them and findeth that they have completed their circuits and that it is not lawful to [re]turn them anew to the world, and that also the sign of the Ineffable is not with them, then Yew hath compassion upon them and leadeth them before the seven virgins of the Light. They baptize them with their baptisms, but they do not give them the spiritual chrism. And they lead them into the Treasury of the Light, but they do not put them in the orders of the Inheritance, because no sign and no seal of the Ineffable is with them. But they save them from all chastisements and put them into the light of the Treasury, separated and apart by themselves alone until the ascension of the universe. And at the time when they will draw apart the veils of the Treasury of the Light, they cleanse those souls anew and purify them most exceedingly and give them anew mysteries and put them in the last order which [is] in the Treasury, and those souls will be saved from all the chastisements of the judgments."

He who weeds allium plants (whose seeds do not disintegrate) for a Gentile, even though the produce is untithed he eat from them in a casual fashion. Saplings of terumah which had become unclean and were re-planted, become clean from their uncleanness. But they must not be eaten until the edible part [of the stalk] has been lopped off. Rabbi Judah says: he must [before eating] lop off a second time that which grew on the edible part.

Bundles of straw, bundles of twigs, or bundles of young shoots, if they were prepared as animal food, they may be carried; if not, they may not be carried. One may overturn a basket before young birds, so that they will get up and then get down. A chicken which has run away, they may push her until she re-enters. One may make calves and foals walk in the public domain. And a woman may make her son walk. Rabbi Judah says: when is this so? If he lifts one [foot] and places [another] down; but if he drags them it is forbidden.

One who went out beyond his Shabbat limit, even one cubit may not re-enter. Rabbi Eliezer says: [if he went] two cubits [beyond his Shabbat limit] he may re-enter, three cubits he may not re-enter. One who was overtaken by dusk when only one cubit [outside the Shabbat limit] may not enter [the Shabbat border]. Rabbi Shimon says: even if he was fifteen cubits away he may enter since the surveyors do not measure exactly on account of those who err.

One who went out beyond his Shabbat limit, even one cubit may not re-enter. Rabbi Eliezer says: [if he went] two cubits [beyond his Shabbat limit] he may re-enter, three cubits he may not re-enter. One who was overtaken by dusk when only one cubit [outside the Shabbat limit] may not enter [the Shabbat border]. Rabbi Shimon says: even if he was fifteen cubits away he may enter since the surveyors do not measure exactly on account of those who err.

One who went out beyond his Shabbat limit, even one cubit may not re-enter. Rabbi Eliezer says: [if he went] two cubits [beyond his Shabbat limit] he may re-enter, three cubits he may not re-enter. One who was overtaken by dusk when only one cubit [outside the Shabbat limit] may not enter [the Shabbat border]. Rabbi Shimon says: even if he was fifteen cubits away he may enter since the surveyors do not measure exactly on account of those who err.

A lower hinge [of a door] may be reinserted in the Temple but not in the country. The upper one is forbidden in both. Rabbi Judah says: the upper one may be re-inserted in the Temple and the lower one in the country.

Bet Shammai say: the pilgrimage-offering (re’eyah) must be worth [at least] two pieces of silver and the hagigah one piece (ma’ah) of silver. But Bet Hillel say: the pilgrimage-offering must be worth [at least] one ma'ah of silver and the hagigah two pieces of silver.

If one takes a nazirite vow while in a graveyard, then even if he remains there for thirty days, these do not count, and he does not have to bring the sacrifice [prescribed] for impurity. If he leaves it and re-enters, [the period] counts, and he must bring the sacrifice [prescribed] for impurity. Rabbi Eliezer says: not [if he re-enters] on the same day, for it says, “But the former days shall be void,” (Numbers 6:12) until there are former days.

If one takes a nazirite vow while in a graveyard, then even if he remains there for thirty days, these do not count, and he does not have to bring the sacrifice [prescribed] for impurity. If he leaves it and re-enters, [the period] counts, and he must bring the sacrifice [prescribed] for impurity. Rabbi Eliezer says: not [if he re-enters] on the same day, for it says, “But the former days shall be void,” (Numbers 6:12) until there are former days.

Rabbi Judah ben Bava testified concerning five things: That women who are minors are made to declare an annulment of their marriage; That a woman is allowed to re-marry on the evidence of one witness; That a rooster was stoned in Jerusalem because it had killed a human being; And about wine forty days old, that it was used as a libation on the altar; And about the morning tamid offering, that it is offered at the fourth hour.

If a garment was carried outside the curtains [of the Tabernacle], it must re-enter, and is washed it in the holy place. If it was defiled outside the curtains, one must tear it, then it re-enters, and is washed in the holy place. If an earthen vessel was carried outside the hangings, it re-enters and is broken in a holy place. If it was defiled outside the curtains, a hole is made in it, then it re-enters and is broken in a holy place.

If a garment was carried outside the curtains [of the Tabernacle], it must re-enter, and is washed it in the holy place. If it was defiled outside the curtains, one must tear it, then it re-enters, and is washed in the holy place. If an earthen vessel was carried outside the hangings, it re-enters and is broken in a holy place. If it was defiled outside the curtains, a hole is made in it, then it re-enters and is broken in a holy place.

If a garment was carried outside the curtains [of the Tabernacle], it must re-enter, and is washed it in the holy place. If it was defiled outside the curtains, one must tear it, then it re-enters, and is washed in the holy place. If an earthen vessel was carried outside the hangings, it re-enters and is broken in a holy place. If it was defiled outside the curtains, a hole is made in it, then it re-enters and is broken in a holy place.

If a garment was carried outside the curtains [of the Tabernacle], it must re-enter, and is washed it in the holy place. If it was defiled outside the curtains, one must tear it, then it re-enters, and is washed in the holy place. If an earthen vessel was carried outside the hangings, it re-enters and is broken in a holy place. If it was defiled outside the curtains, a hole is made in it, then it re-enters and is broken in a holy place.

If a copper vessel was carried outside the hangings, it re-enters and is scoured and rinsed in a holy place. If it was defiled outside the hangings, it must be broken through, then it re-enters and is scoured and rinsed in a holy place.

If a copper vessel was carried outside the hangings, it re-enters and is scoured and rinsed in a holy place. If it was defiled outside the hangings, it must be broken through, then it re-enters and is scoured and rinsed in a holy place.

There is no evaluation less than one sela, nor more than fifty selas. How so? If one paid a sela and became rich, he need not give any [more]. But if he gave less than a sela and became rich, he must pay fifty selas. If he had five selas in his possession: Rabbi Meir says: he need not give more than one; The sages say he must give them all. There is no evaluation less than one sela, nor more than fifty selas. If a woman makes a mistake in her reckoning there is no re-opening for her [of the niddah count] earlier than seven, nor later than after seventeen days. No signs of leprosy are shut up for less than one week and none more than three weeks.

Metal vessels, whether they are flat or form a receptacle, are susceptible to impurity. On being broken they become clean. If they were re-made into vessels they revert to their former impurity. Rabban Shimon ben Gamaliel says: this does not apply to every form of impurity but only to that contracted from a corpse.

MISHNAH: Demay is not subject to a fifth or to elimination, it may be eaten by a strict mourner, it may enter Jerusalem and leave it, and one may destroy a small part of it on the road; he may give it to the am haäreẓ if he eats correspondingly, he may redeem silver for silver, copper for copper, silver for copper, and copper for produce if he again redeems the produce, the words of Rebbi Meïr. But the Sages say, produce should be brought up and eaten in Jerusalem.

Rebbi Hoshaia asked: May one allow a small amount to go to waste? One may give it to the am haäreẓ and eat from demay accordingly. But not for certain food, since one does not hand over certain food to the am haäreẓ.

Rebbi Hoshaia asked: May one allow a small amount to go to waste? One may give it to the am haäreẓ and eat from demay accordingly. But not for certain food, since one does not hand over certain food to the am haäreẓ.

MISHNAH: He who buys as seeds or animal fodder, flour for tanning, oil for lighting, or oil to rub on vessels, is free from demay. From Akhzib and further he is free from demay. Ḥallah of the am haäreẓ, food containing heave, food bought with money of the Second Tithe, and the remainders of flour sacrifices are free from demay. Sweet oil, the House of Shammai declare it obligated but the House of Hillel declare it free.

MISHNAH: He who takes it upon himself to be trustworthy gives tithes for what he eats, what he sells, and what he buys, and he is not a guest of an am haäreẓ. Rebbi Jehudah said, he who is a guest of an am haäreẓ may be trustworthy. They said to him, for himself he is not trustworthy, how can he be trusted for others?

It was stated: “A ḥaver should not serve as waiter at the wedding feast of an am haäreẓ or the dinner of an am haäreẓ except when everything was in order and tithed under his control, even the wine ladle. But if a ḥaver acted as waiter at the wedding feast of an am haäreẓ or the dinner of an am haäreẓ this is prima facie evidence for tithes. If one saw him lying on a couch it would not be prima facie evidence, since I say that he is lying on the couch after making the required mental stipulations. If his son is lying down next to him, he has to tithe for him; he does not have to tithe for another ḥaver.”

It was stated: “A ḥaver should not serve as waiter at the wedding feast of an am haäreẓ or the dinner of an am haäreẓ except when everything was in order and tithed under his control, even the wine ladle. But if a ḥaver acted as waiter at the wedding feast of an am haäreẓ or the dinner of an am haäreẓ this is prima facie evidence for tithes. If one saw him lying on a couch it would not be prima facie evidence, since I say that he is lying on the couch after making the required mental stipulations. If his son is lying down next to him, he has to tithe for him; he does not have to tithe for another ḥaver.”

It was stated: “A ḥaver should not serve as waiter at the wedding feast of an am haäreẓ or the dinner of an am haäreẓ except when everything was in order and tithed under his control, even the wine ladle. But if a ḥaver acted as waiter at the wedding feast of an am haäreẓ or the dinner of an am haäreẓ this is prima facie evidence for tithes. If one saw him lying on a couch it would not be prima facie evidence, since I say that he is lying on the couch after making the required mental stipulations. If his son is lying down next to him, he has to tithe for him; he does not have to tithe for another ḥaver.”

It was stated: “A ḥaver should not serve as waiter at the wedding feast of an am haäreẓ or the dinner of an am haäreẓ except when everything was in order and tithed under his control, even the wine ladle. But if a ḥaver acted as waiter at the wedding feast of an am haäreẓ or the dinner of an am haäreẓ this is prima facie evidence for tithes. If one saw him lying on a couch it would not be prima facie evidence, since I say that he is lying on the couch after making the required mental stipulations. If his son is lying down next to him, he has to tithe for him; he does not have to tithe for another ḥaver.”

MISHNAH: He who accepts upon himself to be a ḥaver will not sell to the am haäreẓ wet or dry and will not buy wet from him, is not guest of an am haäreẓ and does not have him as a guest in his clothing. Rebbi Jehudah says, moreover he should not raise animals of the flock, should not overstep bounds by vows and laughter, should not defile himself with the dead, and be a regular in the house of study. They said to him, these are not included.

MISHNAH: He who accepts upon himself to be a ḥaver will not sell to the am haäreẓ wet or dry and will not buy wet from him, is not guest of an am haäreẓ and does not have him as a guest in his clothing. Rebbi Jehudah says, moreover he should not raise animals of the flock, should not overstep bounds by vows and laughter, should not defile himself with the dead, and be a regular in the house of study. They said to him, these are not included.

HALAKHAH: “He will not buy wet from him,” hence dry is permitted since the amē haäreẓ are trustworthy as to preparation. And it was stated: “The am haäreẓ is trustworthy to say, these fruits were never prepared. But he is not trustworthy to say that they were prepared but did not accept impurity.”

HALAKHAH: “He will not buy wet from him,” hence dry is permitted since the amē haäreẓ are trustworthy as to preparation. And it was stated: “The am haäreẓ is trustworthy to say, these fruits were never prepared. But he is not trustworthy to say that they were prepared but did not accept impurity.”

It was stated: “Everybody who comes has to accept, even a learned ḥaver; but a rabbi who has been sitting in rabbinical court does not have to accept because he did it at the moment he joined the court.” Rebbi La said, only if he really accepted it from the first hour on. Rebbi Yose asked, if it was from the first hour, what is the difference between a ḥaver and an am ḥaäreẓ? The position of Rebbi La parallels that of Rebbi Simeon ben Laqish, for Rebbi Simeon ben Laqish came to those of the house of Rebbi Yannai; the women saw him and removed themselves from before him. He said to them, I shall come to your house; I am an am haäreẓ with respect to purities.

It was stated: “Everybody who comes has to accept, even a learned ḥaver; but a rabbi who has been sitting in rabbinical court does not have to accept because he did it at the moment he joined the court.” Rebbi La said, only if he really accepted it from the first hour on. Rebbi Yose asked, if it was from the first hour, what is the difference between a ḥaver and an am ḥaäreẓ? The position of Rebbi La parallels that of Rebbi Simeon ben Laqish, for Rebbi Simeon ben Laqish came to those of the house of Rebbi Yannai; the women saw him and removed themselves from before him. He said to them, I shall come to your house; I am an am haäreẓ with respect to purities.

HALAKHAH: There, we have stated: “If one buys from the baker, how does he tithe?” There you say, the buyer separates, and here you say, the baker separates. Rebbi Jonah said, Rebbi Eleazar and Rebbi Joḥanan disagree. One says, here if he works in purity, there if he works in impurity. The other says, here in retail, there in wholesale. We did not know who said what. Since Rebbi Joḥanan said, because of purity, it follows that Rebbi Eleazar is the one who said, here in retail, there in wholesale. It is difficult for Rebbi Joḥanan, if he works in purity, let him separate everything. It would be logical that he should not give anything because one does not deliver certain grain to the am haäreẓ. It is difficult for Rebbi Eleazar, if it is in retail, let him separate everything. Grocers are not permitted to sell demay!

HALAKHAH: Rebbi Jonah said, our Mishnah speaks about poor ḥaverim, and about guests following Rebbi Joshua. It was stated: “It happened that Rebbi Joshua went to Rabban Joḥanan ben Zakkai in Beror Ḥayil, and some local people brought them fruits. Rebbi Joshua said to them, if they stay overnight, we are obliged to tithe; otherwise, we are not obliged to tithe.” Rebbi Yose said, the Mishnah speaks about am haäreẓ poor. If you restrict to poor ḥaverim, you lock the door before am haäreẓ poor. How does Rebbi Yose hold about “the stranger?” Following what was stated: “(Lev. 25:45) ‘Those who dwell among you,’ to include the stranger; Rebbi Eliezer said, that means the Gentile stranger.”

HALAKHAH: Rebbi Jonah said, our Mishnah speaks about poor ḥaverim, and about guests following Rebbi Joshua. It was stated: “It happened that Rebbi Joshua went to Rabban Joḥanan ben Zakkai in Beror Ḥayil, and some local people brought them fruits. Rebbi Joshua said to them, if they stay overnight, we are obliged to tithe; otherwise, we are not obliged to tithe.” Rebbi Yose said, the Mishnah speaks about am haäreẓ poor. If you restrict to poor ḥaverim, you lock the door before am haäreẓ poor. How does Rebbi Yose hold about “the stranger?” Following what was stated: “(Lev. 25:45) ‘Those who dwell among you,’ to include the stranger; Rebbi Eliezer said, that means the Gentile stranger.”

It was stated: “One has to declare.” In the opinion of Rebbi Jonah, it is understood that the Mishnah speaks about poor ḥaverim. In the opinion of Rebbi Yose, the Mishnah speaks about am haäreẓ poor; even if he informs him, what does he gain? Because of one who does not put in order?

Rebbi Zeriqan, Simeon bar Abba, in the name of Rebbi Joḥanan: A medical doctor who is a ḥaver, if he feeds a sick person who is an am haäreẓ, shall put the food into his patient’s hand but not into his mouth. That is, if it is demay, but if it is certain, it is forbidden even to put it in his hand. This means, if it is the patient’s property, but the doctor’s is forbidden for a Jew; for a descendant of Noah it is permitted even if it is certain and the patient’s property, but the doctor’s is forbidden. But if it was a limb taken from a living animal it is forbidden even if it is the patient’s property, that he should not be caused to stumble.

What does he do? Rebbi Huna said, he brings a suspect Cohen, lets him immerse himself, and serves it to him. But then does he not deliver pure foods to an am haäreẓ? Rebbi Mana said, he brings a suspect Cohen, lets him immerse himself, watches him until sundown and then serves it to him. But then does he not support the sinners? Rebbi Simeon from Carsan in the name of Rebbi Aḥa: He keeps it until the day before Passover and then burns it.

MISHNAH: Wheat brought to be milled by a Samaritan or by an am haäreẓ remains in its prior state for tithes and Sabbatical year. By a Gentile, it is demay. Produce deposited with a Samaritan or with an am haäreẓ remains in its prior state for tithes and Sabbatical year; with a Gentile, it is like his produce. Rebbi Simeon says, it is demay.

MISHNAH: Wheat brought to be milled by a Samaritan or by an am haäreẓ remains in its prior state for tithes and Sabbatical year. By a Gentile, it is demay. Produce deposited with a Samaritan or with an am haäreẓ remains in its prior state for tithes and Sabbatical year; with a Gentile, it is like his produce. Rebbi Simeon says, it is demay.

HALAKHAH: Rebbi Ḥiyya in the name of Rebbi Joḥanan: If his box was exchanged at the miller’s, if it was established that an am haäreẓ gave to be milled there that day, he has to worry; otherwise, he does not have to worry. Should he not worry? What is the difference between this and the Saracens? Was it not stated: “If a group of Saracens one day provisioned themselves from forbidden supplies, then that day becomes a proof for all days.” It is impossible for Saracens not to supply themselves. But here it was not established that the am haäreẓ was milling there that day.

HALAKHAH: Rebbi Ḥiyya in the name of Rebbi Joḥanan: If his box was exchanged at the miller’s, if it was established that an am haäreẓ gave to be milled there that day, he has to worry; otherwise, he does not have to worry. Should he not worry? What is the difference between this and the Saracens? Was it not stated: “If a group of Saracens one day provisioned themselves from forbidden supplies, then that day becomes a proof for all days.” It is impossible for Saracens not to supply themselves. But here it was not established that the am haäreẓ was milling there that day.

Rebbi Taypha the Red in the name of Rebbi Abbahu: Samaritans can be trusted with deposits. Is that not the Mishnah: “With a Samaritan”? Our Mishnah before they became suspect, he comes to tell us even after they became suspect. How is it, should he be trusted to say, I took it and replaced it by other deposits that were put in order? If you believe him in that he took it, you should believe him in what he gave. If you do not believe that he took, do not believe that he gave. You believe a Samaritan that he gave and you do not believe that he took. Rebbi Jonah asked: What are we talking about? If he says, they are my own, even an am haäreẓ should not be trusted. If he says, X took tithes for me, even the Samaritan should be believed. Rebbi Abba said, explain it according to him who says that a Samaritan is like a Gentile. As they disagreed: A Samaritan is like a Gentile, the words of Rebbi. Rabban Simeon ben Gamliel said, a Samaritan is like a Jew in every respect.

HALAKHAH: Rebbi Jonah said, this is the Mishnah: Nobody is permitted to sell ṭevel except in case of need, and only to a ḥaver. In that case, if ṭevel of an am haäreẓ was mixed with profane, can that never be fixed? What shall he do? He goes to a ḥaver who buys ṭevel for him and tithes for him.

MISHNAH: If two people received a field as sharecroppers or inherited it or bought it as partners, one can say to his partner, take your wheat on this side and I shall take on that side, take your wine from this side and I shall take from the other side. But he should not say to him, take the wheat and I shall take the barley, take the wine and I shall take the oil. If a ḥaver and an am haäreẓ inherited from their am haäreẓ father, the ḥaver may say, take your wheat on this side and I shall take on that side, take wine from this side and I shall take from the other side. But he should not say to him, take wheat and I shall take barley, take the moist produce and I shall take the dry.

MISHNAH: If two people received a field as sharecroppers or inherited it or bought it as partners, one can say to his partner, take your wheat on this side and I shall take on that side, take your wine from this side and I shall take from the other side. But he should not say to him, take the wheat and I shall take the barley, take the wine and I shall take the oil. If a ḥaver and an am haäreẓ inherited from their am haäreẓ father, the ḥaver may say, take your wheat on this side and I shall take on that side, take wine from this side and I shall take from the other side. But he should not say to him, take wheat and I shall take barley, take the moist produce and I shall take the dry.