trace

And our name shall be forgotten in time, and no man shall have our works in remembrance, and our life shall pass away as the trace of a cloud, and shall be dispersed as a mist, that is driven away with the beams of the sun, and overcome with the heat thereof.

And as a ship that passeth over the waves of the water, which when it is gone by, the trace thereof cannot be found, neither the pathway of the keel in the waves;

This is clear to you, O King, that there are four classes of men in this world:— Barbarians and Greeks, Jews and Christians. The Barbarians, indeed, trace the origin of their kind of religion from Kronos and from Rhea and their other gods; the Greeks, however, from Helenos, who is said to be sprung from Zeus. And by Helenos there were born Aiolos and Xuthos; and there were others descended from Inachos and Phoroneus, and lastly from the Egyptian Danaos and from Kadmos and from Dionysos.

The Jews, again, trace the origin of their race from Abraham, who begot Isaac, of whom was born Jacob. And he begot twelve sons who migrated from Syria to Egypt; and there they were called the nation of the Hebrews, by him who made their laws; and at length they were named Jews.

The Christians, then, trace the beginning of their religion from Jesus the Messiah; and he is named the Son of God Most High. And it is said that God came down from heaven, and from a Hebrew virgin assumed and clothed himself with flesh; and the Son of God lived in a daughter of man. This is taught in the gospel, as it is called, which a short time ago was preached among them; and you also if you will read therein, may perceive the power which belongs to it. This Jesus, then, was born of the race of the Hebrews; and he had twelve disciples in order that the purpose of his incarnation might in time be accomplished. But he himself was pierced by the Jews, and he died and was buried; and they say that after three days he rose and ascended to heaven. Thereupon these twelve disciples went forth throughout the known parts of the world, and kept showing his greatness with all modesty and uprightness. And hence also those of the present day who believe that preaching are called Christians, and they have become famous.

And I will give them over into the hands of Mine elect: As straw in the fire so shall they burn before the face of the holy: As lead in the water shall they sink before the face of the righteous, And no trace of them shall any more be found.

Nothing happens without him, nor does anything happen without the will of the Father, but his will is incomprehensible. His trace is the will, and no one can know him, nor does he exist for people to scrutinize so that they might grasp him, but when he wills, what he wills is this – even if the sight doesn’t please them in any way before God – the will of the Father, because he knows the beginning of all of them, and their end, for in the end he’ll greet them directly. Now the end is receiving knowledge of the one who’s hidden; this is the Father, from whom the beginning has come, and to whom all who’ve come out from him will return. They were revealed for the glory and the joy of his name.

Then God looked upon Abel and accepted his offering. And God was more pleased with Abel than with his offering, because of his good heart and pure body. There was no trace of guile in him.

So that if anyone beheld a trace

Concerning the ordinance of the gift which is of the Apostles, according to the orthodox statement (lit. word). We have written concerning graces so far as God our Lord has granted to us of his own counsel. Formerly he gave grace (lit it) to man, while bringing near to him that which had gone astray in type; and now (he gave) the beloved Son who is in all the holy ones. Having come to the source of the proper tradition in the churches, we have attained that (men) should learn well what has been (received) until now; they handed them on and kept them as our ordinances: yet, though they knew that they were quite firm concerning that which had been found for them, now unawares they slipped away. And those indeed who knew not, (to them) the Holy Spirit is giving the perfection of grace. For them who believe rightly as they know, how seemly it is that they should hand on and keep those things which are established in the Church. Concerning the ordinance of baptism. Those who shall be baptised shall do thus (lit. thus it is). They shall come into the baptistery, and they shall give their names. And then first they shall examine their lives as to whether they are fit for baptism, and if they read the Scriptures, and also if they have learnt the psalm. And likewise there shall be sponsors for him who shall be baptised, and thus he who is sponsor shall know that he shall give account at the day of judgment for it And they shall cause therefore the prayer to follow after the examination, saying thus: [The prayer concerning those who gave their names] Lover of man and merciful author of blessing, merciful and whose habit is goodness, and the fountain of all blessing, thou who madest that which was not into that which was, with each one which was made thou gavest size and place: thou art able — remove it and take it away. Now, Lord, take away and remove this thy servant from wickedness into goodness. Grant that he may inherit the blessed sonship which is in the heavens, that he may then no longer be one born of flesh, but may abide truly in thine obedience: through thy only Son our Lord Jesus Christ, through whom to thee with him and with the Holy Spirit (be) glory and might now, etc. The prayer for those who gave their names. And again we beseech God the almighty, the Father of the Lord and our Saviour Jesus Christ, for those who gave their names, that he may open the ear of their heart and enlighten the eyes of their mind, and give to them the light of knowledge, he who has authority over mercy, the Lord our God And the deacon shall say: Pray ye for those who gave their names. And the bishop shall say: God the almighty, thou who calledst thy servants, who gave their names, from darkness into light, and from ignorance into the knowledge of the truth: blot out all the vestige of error from their thought; place thy law and thy commandment within their heart: and give to them knowledge which is seemly, impart to them, both men and women, the washing of regeneration for the forgiveness of sin; make them the temple of the Holy Spirit, through our Lord Christ, through whom to thee with him and with the Holy Spirit (be) glory and might now, etc. The prayer of consecration for those who bring the bread and water or oil to be blessed in the holy forty (days), after the examination of those who are to be baptised. God, my Lord Jesus Christ, lover of man, who alone hast made oblation. And thou knowest and to them indeed who are able thou speakest the greatness of the honour of the Father and of thy creation. Thou, the Mediator, the Chief Priest for every soul, and the healing for those who are suffering. Thou whose name is sanctified by the holy ones, may the power which enlightens thy name lighten upon the oil and water and bread, and make them to become safety and healing and purification for those who offered in faith, for thy name is restoration to us, and redemption, revelation, and sanctification. And to thee be glory and to thy holy Father now, etc. And he who comes to baptism shall learn the commandment as he receives (baptism): how seemly it is that he live carefully, as he to whom will be imparted the holy atonement of grace by eating. At early morning the bread and water shall be blessed, and he shall be anointed with the oil, until (the time) when shall be imparted that holy grace of baptism. When therefore he will come to baptism, he who will baptise him shall take him, and having turned him then to the west, with his right hand or both his hands outstretched, and his face opposite towards the east without fear — and if he was a full-grown man he shall speak: but for the children who cannot speak, and if it was a weak person, the believing father and believing mother shall speak, or relatives likewise (being) believing men and believing women. And he shall anathematise, being naked, in the water without fear, saying thus: [The first prayer for baptism, over the water] God, my Lord almighty, who madest heaven and earth and sea and all that is in them, who madest man in thine own form and likeness, who mingledst and unitedst the immortal with the mortal, who madest living man a combination of the two, and gavest to that which was made body a soul also, which thou causest to dwell within: iS stir this water and fill it up with thy Holy Spirit, that it may become water and Spirit for regeneration to those who are to be baptised: work a holy work and make them to become sons and daughters of thy holy name: wash them with water, and instruct them by the Holy Spirit, through the coming of our Lord Christ thy Son, through whom to thee with him be glory and might now and always and with the Holy Spirit for ever and ever. Amen. The prayer of the consecration of the water. Eternal iS God, who knowest what is secret, we pray and beseech thee, send thy Holy Spirit and his power upon this water and change it and sanctify it and bless it and set it against. all that opposes, cause it to be against all divination and potions, both those which are drunk, and those which are sprinkled, or (used) in any other way; cause it to be for healing and for life to him who shall receive of it in faith, and in the glory of thy only beloved Son, for to thee is glory and might with the Holy Spirit now, etc. The prayer for the holy waters of the Yurdanos, which are mingled with sweet scent. As the priest stands towards the east with the proper vestment, and while the clergy stand in their several orders of sequence, he shall say, having first finished the ordinary form of prayer: God, my Lord almighty, thou madest heaven and earth and sea and all that is in them; and thou madest man in thy form and in thy likeness; and thou placedst him in the garden, that he might live an immortal life; but he, having fallen into error by Satan, the enemy of our kind, became the cause of death upon us all: yet thy goodness did not therefore desert us, but thou sentest thine only Son our Lord Jesus Christ into the world, and not to judge the world, but to save the world by him. He therefore having come, changed our birth into the new (birth) which is by this water and Spirit of regeneration. And for this cause I call upon thee, my Lord, maker of all, who mingledst and unitedst mortal with immortal, having made living man a combination of the two, giving movement to the created body, and soul which thou causedst to dwell (in it): stir this water and fill it up with that which is of the Holy Spirit, that it may become water and also Spirit of regeneration to those who shall be baptised in it Cause, my Lord, that they may become little sons and daughters of the holy name; and purify them and wash them with water and instruct them with the Holy Spirit, through the coming of our Lord Christ with the Holy Spirit May it be to all who shall be baptised in it a washing of regeneration for cleansing from all sin. And prepare those whom the Holy Spirit chose, to come upon them; that (clothed) with incorruptible vesture they may rise at the resurrection of the dead; and may every evil spirit be removed from them, having been expelled according to thy holy infallible promise of our Lord Jesus Christ, through whom to thee with him and with the Holy Spirit (be) glory and might and greatness from before the age now and always and to generation of infinite generation, and to age of age. Amen. And then the priest shall go down into die water of the Yurdanos, taking hold o( the head of him who shall be baptised, and saying to him: I baptise thee in die name of the Father and the Son and die Holy Spirit, and at each of the names of the Holy Trinity, he who is baptised also saying Amen. And then having come up from the water, they who promise for him shall receive him, and he who was baptised shall find then a clean linen doth, that with it the water may be wiped off, and that he may be kept with great care. And if he who shall be baptised is weak, he shall stand up naked in the early morning as soon as one can see, and thus he who baptises shall pour water upon his head, saying: I baptise thee in the name of the Father and the Son and the Holy Spirit, and at each name of the Holy Trinity he pours forth once, and not afterwards as to alL' And after they have clothed him with the baptismal (robe), the Chief Priest shall make prayer for the men, and if not, the priest before the unction with the chrism of him who was thus sanctified. The prayer of the holy oil of chrism with which the catechumens (lit. new ones) are anointed, and for full Christians who are sick. God, my Lord almighty, the Father of our Lord and our Saviour Jesus Christ, stretch out thy hand invisible upon the fruit of this olive with which thou anointedst the Priests and Prophets; and thou hast given power to it with thine own hand, that for those who shall be anointed therewith, it may be for healing and safety and benefit in all diseases and sicknesses, and for extermination of every Satanic adversary; make an unction by thine own grace, really for them to whom it is given, the Holy Spirit, through the name and through the power of our Lord Jesus Christ, through whom to thee with him and with the Holy Spirit (be) glory and might now, etc. And breathe on his face thrice. The prayer of the holy oil for anointing him who is to be baptised. God, my Lord almighty, God of hosts [lit. powers), we call upon thy great name and powerful in all things and the Holy Spirit and thy universal name. We pray thee and we beseech thee to send upon this oil spirit and power, and cause it to become a breastplate of the faith against all work of Satan, and make (it) for the perfection of all piety and knowledge, through, etc. The prayer of the holy oil for unction with the chrism of those who are baptised. Thus in giving thanks shall the bishop speak and say: The Lord (be) with you all. And the people who stand by shall say: With thy spirit. And the bishop shall say: Lift up your hearts. And they who stand by shall say: (We have them) with the Lord our God. And the bishop shall say: Let us give thanks to the Lord. And those shall say: Right and just, it is meet And then the Chief Priest, to whom alone it belongs to consecrate the chrism, having taken it, standing rightly, shall offer up the prayer and shall complete the invocation of the coming of the Holy Spirit, and say thus: Right it is and just. We praise thee and glorify thee and confess thee and worship thee and give thanks to thee for all the mercy which thou hast done for us and all thy benefit: when the world was gone astray thou savedst (it), having sent thine only Son, our Lord Jesus Christ, not to judge the world, but to save the world, and gather together our dispersion, that we may assemble, and confess thee the one true God who sentest our Lord Jesus Christ; through whom we offer this chrism which thou hast given to us for healing and for using in other necessities, that thou wilt be willing and wilt send the Holy Spirit upon it, through our Lord Jesus Christ; and that it may become an unction of holiness and seal of the Holy Spirit upon every person of those who receive the washing of regeneration and forgiveness, as far as thou hast given to them: and may it be to them redemption and sure grace and a holy seal of unction and communion of their nature with the Holy Spirit; and cause that they may be named (his) temple, through the name of our Lord and our Saviour Jesus Christ, through whom to thee with him and with the Holy Spirit (be) glory and might from before the age and unto the age, now, etc. The prayer of the holy oil, the oil with which he who is baptised is to be anointed on the place of anointing. My Lord, almighty, who wast to the Prophets God, and to the Apostles God, the Father of our Lord and our Saviour Jesus Christ, who from the beginning by the Prophets preachedst the coming of our Lord Christ, who sentest Yuhanes,the Prophet before his coming, give power to this holy oil and bless it for baptism, may it sanctify thy servants and handmaids and prepare them (lit. him) for thee, while they (lit. he) call upon thee; and cause it to destroy all poison and expel every evil and unclean spirit, and may all unclean lust remove away by this unction, through the name of thy only Son; and may it be sanctified by thine own grace, and be to all who are baptised oil of healing and safety and power for planting the good olive tree and for (bearing) fruit toward thee and to Christ, through the Holy Spirit, by the faith in the name of our Lord and our Saviour Jesus Christ, through whom to thee with him and with, etc. as And breathe into the oil thrice. And with it he shall anoint him who is baptised on his breast and on his shoulders and all his body, saying: The oil of holy unction against every adversary, operate for grafting into thine own good olive tree, the Church, and work blessing. And he shall answer and say: Amen. And if it is a man (this is done) by him who ministers. or by the priest who is there; or (if) a woman, by a female believer who is perpetually virgin. Further (the prayer) for the laying hand upon the catechumens. God the almighty, the Father of the Lord and our Saviour Jesus Christ, to thee have humbled their heads thy servants the catechumens, and to thee they have subdued the hardness of heart and flesh, look down from thy worthy dwelling-place, bless them, male and female, and may thine ear hearken to them and hear their prayer. Give them to know the power of the word with which they are instructed as a sure utterance; and in due time impart to them, male and female, the washing of regeneration for the forgiveness of sin; make them the temple of the Holy Spirit through Christ: for to thee is glory and power and might, now, etc Concerning the oil of chrism for those who are baptised. The bishop shall speak thus in giving thanks after the several bishops and presbyters and deacons are ready. The Chief Priest being present shall celebrate, saying: The Lord (be) with you alL They who stand by shall say: With thy spirit And the bishop shall say: Lift up your hearts. They who are present shall say: We have (them) with the Lord our God. And the bishop shall say: Let us give thanks to the Lord. And they who are present shall say: Right and just, it is meet And then the Chief Priest, to whom alone it belongs to consecrate the chrism, having taken it, and standing in front carefully, shall offer up the prayer and say the invocation of the coming of the Holy Spirit, [the bishop] thus saying: Right it is and just We praise thee and glorify thee and confess thee and give thanks to thee in all that thou hast done to us — blessings and all thy benefit: for thou savedst the lost world, thou sentest thy Son Jesus Christ our Lord, not to judge the world, but to save the world by him, and he gathered together our dispersion; and we know that thou alone art the true Lord who sentest Jesus Christ our Lord, through whom we offer to thee this chrism, which thou hast given us for healing and using in other necessities, that thou wouldst be willing to send thy Holy Spirit upon it, through our Lord and our Saviour Jesus Christ, and may it become an unction of holiness and seal of the Holy Spirit for those who shall receive of it, and the washing of regeneration to them to whom was given redemption and sure grace; may it seal them with the seal of unction and washing of their nature; cause that they may be named the temple of the Holy Spirit, through the name of our Lord and our Saviour Jesus Christ, through whom, etc. And breathe thrice into his face, and then anoint him with the holy chrism on his forehead and breast, saying to each: I give to thee the holy unction and the seal of grace of the Holy Spirit. And he who is sealed shall say: Amen. If it is a presbyter who baptises, let him take the chrism from the bishop, and anoint them after they have put on the baptismal (robe); and then he proceeds to pray, and having finished the prayer of the holy oil, they cause three little children to come near to him, and their elders likewise, and having turned them towards the west, first they shall anathematise Satan, saying thus: I anathematise thee, Satan, and all thy wicked angels and all thy work and all thy errors and all thy orders. And then turning himself again towards the east and stretching out his hands, he confesses God, saying: I believe in one God, the Father above all, almighty, and in the only Son, our Lord Jesus Christ, and in the Holy Spirit, and in the resurrection of the body, and in the holy assembly, the one Catholic Church. And then he shall say thrice: Amen. And he shall say thus stretching out his hands and humbling his head in fear, saying as he hears from him who baptises him thus, this. faith in the Trinity: I believe in thee, the Father of our Lord Jesus Christ, and in thine only Son Jesus Christ our Lord and our Saviour, and in the Holy Spirit, and in the resurrection of the body, and the holy, one. Catholic, Apostolic Church. And they shall ask him thrice, saying: Dost thou believe ? And thrice he shall say: I believe, I believe, I believe. And if it was a man fully grown he shall speak: and concerning children who have no word or a dumb person or sick, the believing father and believing mother, or relatives knowing (them), being likewise believers, shall speak instead of that child or instead of him who has no word or instead of the sick, saying each of their names. And after the confession of faith he says thus: (The prayer) of the laying on of hand. My Lord almighty, the Father of our Lord and our Saviour Jesus Christ, to whom thy servants and handmaids have humbled themselves; and to thee they have subdued the hardness of heart and flesh, look down from the heaven thy sanctuary, stretch out thine invisible hand upon them. Lord of heaven and earth, who through thine only Son hast made known knowledge of thee in the earth, and hast prepared for them with a heavenly calling. Confirm these persons, that they may obtain thy power, and confirm their faith, that nothing shall ever separate them (from it), but let them be united in thine only Word, through whom to thee (be) glory and might with the Holy Spirit now, etc. And breathe thrice. And thus shall they be anointed with the holy oil on the place of unction, anoint his heart and his breast and on his back and on all his body, saying thus: May the unction of holy oil operate against every adversary and for the planting firmly of the faith in the good olive tree, the Catholic Church, and do good. And he who is anointed shall say: Amen. The prayer after the unction. Father of thine only Son Jesus Christ, the root which is not cut off, redeemer of the sold, cause not to remain any trace of the old state in those who are converted to thy faith; who are obeying thee. Cause that they may be in purity of soul, children of regeneration, those who share in thy grace; and impress upon them the living character, through thine only Son, through whom, etc And then the priest shall take him and go down into the Yurdanos and baptise him, and as he baptises him he shall look toward the east, (being) in the proper vestment And the clergy also standing in their orders, The presbyter shall first baptise the children, and further, the Chief Priest being down in the Yurdanos shall baptise, laying his hand upon him whom he baptises and saying thus: I baptise thee, N or M, in the name of the Father and the Son and the Holy Spirit. And he who is baptised shall say: Amen. And then after he has baptised he shall go forth to the Table as if for the Eucharist: and after they have prepared it (sc. the Table) for each, the bishops, presbyters, and deacons being present, the Chief Priest shall sanctify with the chrism, saying thus: The prayer of blessing and of laying hand on those who have been baptised, before the anointing with the chrism which has been sanctified, the bishop or the presbyter who baptised saying thus: Eternal God, almighty. Father of the Lord and our Saviour Jesus Christ, who hast regenerated us thy servants and thy handmaids by water and the Holy Spirit in the washing of regeneration which thou grantedst to them for the forgiveness of sin, send now upon them the Holy Spirit, the Comforter, that therefore he may impart to them an entering into thy heavenly kingdom, according to thy holy infallible promise, through our Lord and our Saviour Jesus Christ, through whom with him and with the Holy Spirit be glory and honour and might now, etc. And breathe thrice, and then anoint them with the holy chrism on the forehead and on his breast, saying to each one: The holy unction and the seal of the grace of the Holy Spirit. And he who is sealed shall say: Amen. And if it is a presbyter who baptises, let him take the chrism from the bishop and anoint them, after they have been clothed with the baptismal (robe). And then (comes) the order (lit. sequence) of the Presfora. The (prayer of) unction of oil which the Chief Priest consecrates for those who receive the washing, and for sick believers. God, my Lord, almighty, the Father of our Lord and our Saviour Jesus Christ, stretch out thine invisible hand upon the fruit of this olive with which thou anointedst the Priests and the Prophets; and thou hast given power with thy hand that it may become to those who shall be anointed with it for healing and benefit, and for every disease nd every sickness. Destroy every adversary, and make (it) the unction of thy grace for remission of sin to those to whom has been given the Holy Spirit, through the name and through the power of our Lord Jesus Christ, through whom to thee with him and with the Holy Spirit (be) glory and might from before the age now, etc. And breathe therefore thrice. Before the Presfora and after the departure of the catechumens there shall be prayer of three kinds, for peace one, for the congregation one, and for the Patriarch (papas) one. And then the deacon shall say with a loud voice: Those who are not admitted to communion depart And none of the catechumens shall stand here within. And further, the subdeacon shall open the doors; and further he shall say; Those who are not admitted to communion depart. And then further, the deacon shall say to the people: Kiss one another with a kiss of holiness. And then when they have severally given the salutation, the chief deacon shall say: Shut the doors, O subdeacons. This indeed as it was said at the prayer of the congregation. And if the bishop administers the baptism, or one ordained, he shall not say: There is not here a catechumen who is not one of the congregation, nor is there any adversary here. On the day alone on which they receive baptism, after the Presfora he shall offer the cup and the milk and honey with the bread and the cup of wine: and they shall bless (them) together, and those alone who receive for the first (time) shall receive of it And then the bishop shall say the thanksgiving of the milk: We give thanks to thee, God, almighty, the Father of our spirit, who hast begotten us again by water and the Spirit through Christ Jesus our Lord,: whom thou gavest. He instituted the holy washing (of baptism) for the forgiveness of sin to our race. Because we are thy flock which is in secret, born of the word, and we are nourished with the milk of nourishment of thy grace in the bosom of our holy mother by the voice of the consolations of the Holy Spirit And thou, O Lord, always hast given to us food and nourishment of thy sons, milking out the milk of life. According to the form and command of creation we offer to thee this milk and honey which flows from the holy Church, our mother, who caused us to grow by her breasts, which were sanctified by thee. O Lord, bless it with blessing and sanctify it with sanctifying, that it may become to them who partake of it incorruptible communion, nourishment and washing; let it be for instruction in thy fear and in soberness, and for measure of stature, because thine all honourable name has been glorified for ever and ever. Amen. And thou shalt give of his Body, and say: This is the Body of Christ. And he who receives shall say: Amen. And thou shalt give the cup, and say: This is the Blood of Christ And he who receives shall say: Amen and Amen. And afterwards thou shalt pray thus, having laid thy hand upon their head, and say: I bless thee, O Lord, because thou hast imparted to thy servants and thy handmaids the washing of regeneration for the forgiveness of sin, (and) that which is the grace of the Holy Spirit, the Body and Blood of Christ. We pray thee and we beseech thee, surround thy servants and thy handmaids with the power of thine Angels, and be to them protection by thy divinity, cause them to obtain the heavenly mystery, through our Lord Jesus Christ, through whom, etc. The ordinance of Baptism is finished.

For Thou canst not make Thy word to be a lie, and Thou canst not break Thy Covenant which Thou didst make with our fathers, with Noah Thy servant who kept righteousness, and with Abraham who did not transgress Thy commandment, and with Isaac Thy servant who kept his body pure from the pollution of sin, and with Israel, Thy holy one, whom Thou didst make many by the Holy Spirit, and didst call `Thy trace' [sic], Israel, and with Moses and Aaron Thy priests, in whose days Thou didst make the Tabernacle of the Law to come down from heaven upon earth, to the children of Jacob Thine inheritance, with Thy Law and Thy Commandment, in the form of the constitution of the angels.

And we all pass away like shadows, and when we have passed away in death our name is forgotten, and the trace of us cannot be found; after three generations of our children there is none who will remember our name."

But if these views should not appear to fill the minds of those who hope for such results with a becoming desire, let us go back a little, and, irrespective of the natural and innate longing of the mind for the thing itself, let us make inquiry so that we may be able at last to describe, as it were, the very forms of the bread of life, and the quality of that wine, and the peculiar nature of the principalities, all in conformity with the spiritual view of things. Now, as in those arts which are usually performed by means of manual labour, the reason why a thing is done, or why it is of a special quality, or for a special purpose, is an object of investigation to the mind, while the actual work itself is unfolded to view by the agency of the hands; so, in those works of God which were created by Him, it is to be observed that the reason and understanding of those things which we see done by Him remains undisclosed. And as, when our eye beholds the products of an artist’s labour, the mind, immediately on perceiving anything of unusual artistic excellence, burns to know of what nature it is, or how it was formed, or to what purposes it was fashioned; so, in a much greater degree, and in one that is beyond all comparison, does the mind burn with an inexpressible desire to know the reason of those things which we see done by God. This desire, this longing, we believe to be unquestionably implanted within us by God; and as the eye naturally seeks the light and vision, and our body naturally desires food and drink, so our mind is possessed with a becoming and natural desire to become acquainted with the truth of God and the causes of things. Now we have received this desire from God, not in order that it should never be gratified or be capable of gratification; otherwise the love of truth would appear to have been implanted by God into our minds to no purpose, if it were never to have an opportunity of satisfaction. Whence also, even in this life, those who devote themselves with great labour to the pursuits of piety and religion, although obtaining only some small fragments from the numerous and immense treasures of divine knowledge, yet, by the very circumstance that their mind and soul is engaged in these pursuits, and that in the eagerness of their desire they outstrip themselves, do they derive much advantage; and, because their minds are directed to the study and love of the investigation of truth, are they made fitter for receiving the instruction that is to come; as if, when one would paint an image, he were first with a light pencil to trace out the outlines of the coming picture, and prepare marks for the reception of the features that are to be afterwards added, this preliminary sketch in outline is found to prepare the way for the laying on of the true colours of the painting; so, in a measure, an outline and sketch may be traced on the tablets of our heart by the pencil of our Lord Jesus Christ. And therefore perhaps is it said, “Unto every one that hath shall be given, and be added.” By which it is established, that to those who possess in this life a kind of outline of truth and knowledge, shall be added the beauty of a perfect image in the future.

It is, however, a matter attended with considerable labour, to point out, in every instance, how and when the predictions of the prophets were fulfilled, so as to appear to confirm those who are in doubt, seeing it is possible for every one who wishes to become more thoroughly acquainted with these things, to gather abundant proofs from the records of the truth themselves. But if the sense of the letter, which is beyond man, does not appear to present itself at once, on the first glance, to those who are less versed in divine discipline, it is not at all to be wondered at, because divine things are brought down somewhat slowly to [the comprehension of] men, and elude the view in proportion as one is either sceptical or unworthy. For although it is certain that all things which exist in this world, or take place in it, are ordered by the providence of God, and certain events indeed do appear with sufficient clearness to be under the disposal of His providential government, yet others again unfold themselves so mysteriously and incomprehensibly, that the plan of Divine Providence with regard to them is completely concealed; so that it is occasionally believed by some that particular occurrences do not belong to [the plan of] Providence, because the principle eludes their grasp, according to which the works of Divine Providence are administered with indescribable skill; which principle of administration, however, is not equally concealed from all. For even among men themselves, one individual devotes less consideration to it, another more; while by every man, He who is on earth, whoever is the inhabitant of heaven, is more acknowledged. And the nature of bodies is clear to us in one way, that of trees in another, that of animals in a third; the nature of souls, again, is concealed in a different way; and the manner in which the diverse movements of rational understandings are ordered by Providence, eludes the view of men in a greater degree, and even, in my opinion, in no small degree that of the angels also. But as the existence of divine providence is not refuted by those especially who are certain of its existence, but who do not comprehend its workings or arrangements by the powers of the human mind; so neither will the divine inspiration of holy Scripture, which extends throughout its body, be believed to be non-existent, because the weakness of our understanding is unable to trace out the hidden and secret meaning in each individual word, the treasure of divine wisdom being hid in the vulgar and unpolished vessels of words, as the apostle also points out when he says, “We have this treasure in earthen vessels,” that the virtue of the divine power may shine out the more brightly, no colouring of human eloquence being intermingled with the truth of the doctrines. For if our books induced men to believe because they were composed either by rhetorical arts or by the wisdom of philosophy, then undoubtedly our faith would be considered to be based on the art of words, and on human wisdom, and not upon the power of God; whereas it is now known to all that the word of this preaching has been so accepted by numbers throughout almost the whole world, because they understood their belief to rest not on the persuasive words of human wisdom, but on the manifestation of the Spirit and of power. On which account, being led by a heavenly, nay, by a more than heavenly power, to faith and acceptance, that we may worship the sole Creator of all things as our God, let us also do our utmost endeavour, by abandoning the language of the elements of Christ, which are but the first beginnings of wisdom, to go on to perfection, in order that that wisdom which is given to them who are perfect, may be given to us also. For such is the promise of him to whom was entrusted the preaching of this wisdom, in the words: “Howbeit we speak wisdom among them that are perfect; yet not the wisdom of this world, nor of the princes of this world, who will be brought to nought;” by which he shows that this wisdom of ours has nothing in common, so far as regards the beauty of language, with the wisdom of this world. This wisdom, then, will be inscribed more clearly and perfectly on our hearts, if it be made known to us according to the revelation of the mystery which has been hid from eternity, but now is manifest through the Scriptures of prophecy, and the advent of our Lord and Saviour Jesus Christ, to whom be glory for ever. Amen. Many, not understanding the Scriptures in a spiritual sense, but incorrectly, have fallen into heresies.

This being the state of the case, we shall sketch out, as if by way of illustration and pattern, what may occur to us with regard to the manner in which Holy Scripture is to be understood on these several points, repeating in the first instance, and pointing out this fact, that the Holy Spirit, by the providence and will of God, through the power of His only-begotten Word, who was in the beginning God with God, enlightened the ministers of truth, the prophets and apostles, to understand the mysteries of those things or causes which take place among men, or with respect to men. And by “men,” I now mean souls that are placed in bodies, who, relating those mysteries that are known to them, and revealed through Christ, as if they were a kind of human transactions, or handing down certain legal observances and injunctions, described them figuratively; not that any one who pleased might view these expositions as deserving to be trampled under foot, but that he who should devote himself with all chastity, and sobriety, and watchfulness, to studies of this kind, might be able by this means to trace out the meaning of the Spirit of God, which is perhaps lying profoundly buried, and the context, which may be pointing again in another direction than the ordinary usage of speech would indicate. And in this way he might become a sharer in the knowledge of the Spirit, and a partaker in the divine counsel, because the soul cannot come to the perfection of knowledge otherwise than by inspiration of the truth of the divine wisdom. Accordingly, it is of God, i.e. of the Father, and of the Son, and of the Holy Spirit, that these men, filled with the Divine Spirit, chiefly treat; then the mysteries relating to the Son of God—how the Word became flesh, and why He descended even to the assumption of the form of a servant—are the subject, as I have said, of explanation by those persons who are filled with the Divine Spirit. It next followed, necessarily, that they should instruct mortals by divine teaching, regarding rational creatures, both those of heaven and the happier ones of earth; and also [should explain] the differences among souls, and the origin of these differences; and then should tell what this world is, and why it was created; whence also sprung the great and terrible wickedness which extends over the earth. And whether that wickedness is found on this earth only, or in other places, is a point which it was necessary for us to learn from divine teaching. Since, then, it was the intention of the Holy Spirit to enlighten with respect to these and similar subjects, those holy souls who had devoted themselves to the service of the truth, this object was kept in view, in the second place, viz. for the sake of those who either could not or would not give themselves to this labour and toil by which they might deserve to be instructed in or to recognise things of such value and importance, to wrap up and conceal, as we said before, in ordinary language, under the covering of some history and narrative of visible things, hidden mysteries. There is therefore introduced the narrative of the visible creation, and the creation and formation of the first man; then the offspring which followed from him in succession, and some of the actions which were done by the good among his posterity, are related, and occasionally certain crimes also, which are stated to have been committed by them as being human; and afterwards certain unchaste or wicked deeds also are narrated as being the acts of the wicked. The description of battles, moreover, is given in a wonderful manner, and the alternations of victors and vanquished, by which certain ineffable mysteries are made known to those who know how to investigate statements of that kind. By an admirable discipline of wisdom, too, the law of truth, even of the prophets, is implanted in the Scriptures of the law, each of which is woven by a divine art of wisdom, as a kind of covering and veil of spiritual truths; and this is what we have called the “body” of Scripture, so that also, in this way, what we have called the covering of the letter, woven by the art of wisdom, might be capable of edifying and profiting many, when others would derive no benefit.

But let it be sufficient for us in all these matters to adapt our understanding to the rule of religion, and so to think of the words of the Holy Spirit as not to deem the language the ornate composition of feeble human eloquence, but to hold, according to the scriptural statement, that “all the glory of the King is within,” and that the treasure of divine meaning is enclosed within the frail vessel of the common letter. And if any curious reader were still to ask an explanation of individual points, let him come and hear, along with ourselves, how the Apostle Paul, seeking to penetrate by help of the Holy Spirit, who searches even the “deep things” of God, into the depths of divine wisdom and knowledge, and yet, unable to reach the end, so to speak, and to come to a thorough knowledge, exclaims in despair and amazement, “Oh the depth of the riches of the knowledge and wisdom of God!” Now, that it was from despair of attaining a perfect understanding that he uttered this exclamation, listen to his own words: “How unsearchable are God’s judgments! and His ways, how past finding out!” For he did not say that God’s judgments were difficult to discover, but that they were altogether inscrutable; nor that it was [simply] difficult to trace out His ways, but that they were altogether past finding out. For however far a man may advance in his investigations, and how great soever the progress that he may make by unremitting study, assisted even by the grace of God, and with his mind enlightened, he will not be able to attain to the end of those things which are the object of his inquiries. Nor can any created mind deem it possible in any way to attain a full comprehension [of things]; but after having discovered certain of the objects of its research, it sees again others which have still to be sought out. And even if it should succeed in mastering these, it will see again many others succeeding them which must form the subject of investigation. And on this account, therefore, Solomon, the wisest of men, beholding by his wisdom the nature of things, says, “I said, I will become wise; and wisdom herself was made far from me, far further than it was; and a profound depth who shall find?” Isaiah also, knowing that the beginnings of things could not be discovered by a mortal nature, and not even by those natures which, although more divine than human, were nevertheless themselves created or formed; knowing then, that by none of these could either the beginning or the end be discovered, says, “Tell the former things which have been, and we know that ye are gods; or announce what are the last things, and then we shall see that ye are gods.” For my Hebrew teacher also used thus to teach, that as the beginning or end of all things could be comprehended by no one, save only our Lord Jesus Christ and the Holy Spirit, so under the form of a vision Isaiah spake of two seraphim alone, who with two wings cover the countenance of God, and with two His feet, and with two do fly, calling to each other alternately, and saying, “Holy, holy, holy is the Lord God of Sabaoth; the whole earth is full of Thy glory.” That the seraphim alone have both their wings over the face of God, and over His feet, we venture to declare as meaning that neither the hosts of holy angels, nor the “holy seats,” nor the “dominions,” nor the “principalities,” nor the “powers,” can fully understand the beginning of all things, and the limits of the universe. But we are to understand that those “saints” whom the Spirit has enrolled, and the “virtues,” approach very closely to those very beginnings, and attain to a height which the others cannot reach; and yet whatever it be that these “virtues” have learned through revelation from the Son of God and from the Holy Spirit—and they will certainly be able to learn very much, and those of higher rank much more than those of a lower—nevertheless it is impossible for them to comprehend all things, according to the statement, “The most part of the works of God are hid.” And therefore also it is to be desired that every one, according to his strength, should ever stretch out to those things that are before, “forgetting the things that are behind,” both to better works and to a clearer apprehension and understanding, through Jesus Christ our Saviour, to whom be glory for ever!

But that no one may suppose that we assert respecting the whole that no history is real because a certain one is not; and that no law is to be literally observed, because a certain one, [understood] according to the letter, is absurd or impossible; or that the statements regarding the Saviour are not true in a manner perceptible to the senses; or that no commandment and precept of his ought to be obeyed;—we have to answer that, with regard to certain things, it is perfectly clear to us that the historical account is true; as that Abraham was buried in the double cave at Hebron, as also Isaac and Jacob, and the wives of each of them; and that Shechem was given as a portion to Joseph; and that Jerusalem is the metropolis of Judea, in which the temple of God was built by Solomon; and innumerable other statements. For the passages that are true in their historical meaning are much more numerous than those which are interspersed with a purely spiritual signification. And again, who would not say that the command which enjoins to “honour thy father and thy mother, that it may be well with thee,” is useful, apart from all allegorical meaning, and ought to be observed, the Apostle Paul also having employed these very same words? And what need is there to speak of the [prohibitions], “Thou shalt not commit adultery,” “Thou shalt not kill,” “Thou shalt not steal,” “Thou shalt not bear false witness?” And again, there are commandments contained in the Gospel which admit of no doubt whether they are to be observed according to the letter or not; e.g. that which says, “But I say unto you, Whoever is angry with his brother,” and so on. And again, “But I say unto you, Swear not at all.” And in the writings of the apostle the literal sense is to be retained: “Warn them that are unruly, comfort the feeble-minded, support the weak, be patient towards all men;” although it is possible for those ambitious of a deeper meaning to retain the profundities of the wisdom of God, without setting aside the commandment in its literal meaning. The careful [reader], however, will be in doubt as to certain points, being unable to show without long investigation whether this history so deemed literally occurred or not, and whether the literal meaning of this law is to be observed or not. And therefore the exact reader must, in obedience to the Saviour’s injunction to “search the Scriptures,” carefully ascertain in how far the literal meaning is true, and in how far impossible; and so far as he can, trace out, by means of similar statements, the meaning everywhere scattered through Scripture of that which cannot be understood in a literal signification.

Immediately after this, Celsus, assailing the contents of the first book of Moses, which is entitled “Genesis,” asserts that “the Jews accordingly endeavoured to derive their origin from the first race of jugglers and deceivers, appealing to the testimony of dark and ambiguous words, whose meaning was veiled in obscurity, and which they misinterpreted to the unlearned and ignorant, and that, too, when such a point had never been called in question during the long preceding period.” Now Celsus appears to me in these words to have expressed very obscurely the meaning which he intended to convey. It is probable, indeed, that his obscurity on this subject is intentional, inasmuch as he saw the strength of the argument which establishes the descent of the Jews from their ancestors; while again, on the other hand, he wished not to appear ignorant that the question regarding the Jews and their descent was one that could not be lightly disposed of. It is certain, however, that the Jews trace their genealogy back to the three fathers, Abraham, Isaac, and Jacob. And the names of these individuals possess such efficacy, when united with the name of God, that not only do those belonging to the nation employ in their prayers to God, and in the exorcising of demons, the words, “God of Abraham, and God of Isaac, and God of Jacob,” but so also do almost all those who occupy themselves with incantations and magical rites. For there is found in treatises on magic in many countries such an invocation of God, and assumption of the divine name, as implies a familiar use of it by these men in their dealings with demons. These facts, then—adduced by Jews and Christians to prove the sacred character of Abraham, and Isaac, and Jacob, the fathers of the Jewish race—appear to me not to have been altogether unknown to Celsus, but not to have been distinctly set forth by him, because he was unable to answer the argument which might be founded on them.

For we inquire of all those who employ such invocations of God, saying: Tell us, friends, who was Abraham, and what sort of person was Isaac, and what power did Jacob possess, that the appellation “God,” when joined with their name, could effect such wonders? And from whom have you learned, or can you learn, the facts relating to these individuals? And who has occupied himself with writing a history about them, either directly magnifying these men by ascribing to them mysterious powers, or hinting obscurely at their possession of certain great and marvellous qualities, patent to those who are qualified to see them? And when, in answer to our inquiry, no one can show from what history—whether Greek or barbarian—or, if not a history, yet at least from what mystical narrative, the accounts of these men are derived, we shall bring forward the book entitled “Genesis,” which contains the acts of these men, and the divine oracles addressed to them, and will say, Does not the use by you of the names of these three ancestors of the race, establishing in the clearest manner that effects not to be lightly regarded are produced by the invocation of them, evidence the divinity of the men? And yet we know them from no other source than the sacred books of the Jews! Moreover, the phrases, “the God of Israel,” and “the God of the Hebrews,” and “the God who drowned in the Red Sea the king of Egypt and the Egyptians,” are formulæ frequently employed against demons and certain wicked powers. And we learn the history of the names and their interpretation from those Hebrews, who in their national literature and national tongue dwell with pride upon these things, and explain their meaning. How, then, should the Jews attempt to derive their origin from the first race of those whom Celsus supposed to be jugglers and deceivers, and shamelessly endeavour to trace themselves and their beginning back to these?—whose names, being Hebrew, are an evidence to the Hebrews, who have their sacred books written in the Hebrew language and letters, that their nation is akin to these men. For up to the present time, the Jewish names belonging to the Hebrew language were either taken from their writings, or generally from words the meaning of which was made known by the Hebrew language.

Take thou the knife or craft knife, consecrated after the manner and order which we shall deliver unto thee in the Second Book. With this knife or craft knife thou shalt describe, beyond the inner circle which thou shalt have already formed, a second circle, encompassing the other at the distance of one foot therefrom and having the same centre. Within this space of a foot in breadth between the first and the second circumferential line, thou shalt trace towards the four quarters of the Earth, the sacred and venerable symbols of the holy letter Tau. And between the first and the second circle, which thou shalt thyself have drawn with the instrument of magical art, thou shalt make four hexagonal pentacles, and between these thou shalt write four terrible and tremendous names of God, viz.:—

The pentacles being finished and completed, take a cloth of very fine silk, as we shall hereafter ordain thee, in the which thou shalt wrap the pentacles. After which thou shalt take a large vessel of earth filled with charcoal, upon the which there must be put frankincense, mastic, and aloes, all having been previously conjured and exorcised as shall hereafter be told thee. Thou must also be thyself pure, clean, and washed, as thou shalt find given in the proper place. Furthermore, thou shouldest have the craft knife or knife of the art, with the which thou shalt make a circle, and trace within it an inner circle, and in the space between the two thou shalt write the names of God, which thou shalt think fit and proper. It is necessary after this that thou shouldest have within the circle a vessel of earth with burning coals and odoriferous perfumes thereon; with the which thou shalt fumigate the aforesaid pentacles; and, having turned thy face towards the East, thou shalt hold the said pentacles over the smoke of the incense, and shalt repeat devoutly the following Psalms of David my father: (Ps8=KJV8) Domine Deus noster. [sic Domine Dominus noster] (O Lord our Lord....) (Ps18=KJV19) Caeli enarrant gloriam Dei.(The heavens declare the glory of God....) (Ps26=KJV27) Dominus illuminatio mea (The Lord is my light....) (Ps21=KJV22) Deus Deus meus respice in me. (My God, my God, why hast thou forsaken me?) (Ps31=KJV32) Beati quorum remissae sunt iniquitates. (Blessed is he whose transgression is forgiven....) (Ps50=KJV51) Miserere mei Deus secundum magnam. (Have mercy upon me, O God, according to thy loving kindness....) (Ps28=KJV29) Afferte [=Adferte] Domine. (Give unto the Lord....) (Ps71=KJV72) Deus iudicium tuum Regi da. (Give the King thy judgements, O God....) (Ps53=KJV54) Deus in nomine tuo salvum me fac. (Save me, O God, by thy name....) (Ps133=KJV134) Ecce nunc Benedicite Dominum. (Behold, bless ye the Lord, all ye....)

SABOLES, HABARON, ELOHI, ELIMIGIT, GABELOY SEMITION, METINOLACH, LABALITENA, NEROMOBEL, CALEMERE, DALUTI, TIMAGUEL, VILLAGUEL, TEVEMIS, SERIE, JERETE, BARUCHABA, ATHONAVEL, BARACABA, ERATICUM; through him by whom ye have empire and power over men, ye must accomplish this work so that I may go and remain invisible. And if it be necessary in this operation to trace a circle, thou shalt do as is ordained in the chapter concerning circles; and if it be necessary to write characters, etc., thou shalt follow the instructions given in the respective chapters. This operation being thus prepared, if there be an especial conjuration to perform, thou shalt repeat it in the proper manner; if not, thou shalt say the general conjuration, at the end of which thou shalt add the following words:—

In order to properly carry out the greatest and most important operations of the art, various instruments are necessary, as a knife with a white hilt, another with a black hilt, a short lance, wherewith to trace circles, characters, and other things.

Having chosen a place for preparing and constructing the circle, and all things necessary being prepared for the perfection of the operations, take thou the craft/quill knife and stick it into the centre of the place where the circle is to be made; then take a cord of nine feet in length, fasten one end thereof unto the craft/quill knife and with the other end trace out the circumference of the circle, which may be marked either with the sword or with the knife with the black hilt. Then within the circle mark out four regions, namely, towards the East, West, South, and North, wherein place symbols; and beyond the limits of this circle describe with the consecrated knife or sword another circle, but leaving an open space therein towards the North whereby thou mayest enter and depart beyond the circle of Art. Beyond this again thou shalt describe another circle at a foot distance with the aforesaid instrument, yet ever leaving therein an open space for entrance and egress corresponding to the open space already left in the other. Beyond this again make another circle at another foot distance, and beyond these two circles, which are beyond the circle of art yet upon the same centre, thou shalt describe pentagrams with the symbols and names of the Creator therein so that they may surround the circle already described. Without these circles shalt thou circumscribe a square, and beyond that another square, so that the angles of the former may touch the centres of the sides of the latter, and that the angles of the latter may stretch towards the four quarters of the Universe, East, West, North, and South; and at the four angles of each square, and touching them, thou shalt describe lesser circles wherein let there be placed standing censers with lighted charcoal and sweet odours.

Now there are certain doctors who trace the genealogies of the Tribes from the death of Jacob, and who mix them together, but they do not do this in the light of knowledge. They set in the midst two genealogies, one of the “ Tribes,” and the other of the ‘‘ Children of Israel’. Now fix thine attention on these generations, and how they became mixed together. [When] they went forth from Egypt: Judah begot Pharez, Pharez begot Hesrén (Hezron), Hezron begot Aram (Ram, I Chron. ii. 9), Aram begot Amminadab, Amminadab begot Nahshén (Nahson), and Nahshon was he who became prince of Judah. And Amminadab gave the sister of Nahshon to ‘Ir (so in the text, but read Eleazar), the son of Aaron, the priest; of her was born Phinehas, the great priest, who prayed “and the plague was I have shown thee that from Amminadab, the priesthood of the children of Israel was transmitted by the sister of Nahshon, and the kingdom by Nahshon her brother. Observe also that the priesthood and the kingdom were transmitted by Judah to the children of Israel.

A bagpipe is not susceptible to midras uncleanness. A trough for mixing mortar: Bet Shammai says: it is susceptible to midras uncleanness , And Bet Hillel says it is susceptible to corpse uncleanness only. If a trough of a capacity from two log to nine kav is split, it becomes susceptible to midras uncleanness. If he left it out in the rain and it swelled it is susceptible to corpse uncleanness alone. [If he left it out] during the east wind and it split, it is susceptible to midras uncleanness. In this respect the law is stricter in the case of remnants of wooden vessels than in [that of such vessels] in their original condition. It is also stricter in regard to the remnants of wicker vessels than [to such vessels] as are in their original condition, for when they are in their original condition they are insusceptible to uncleanness until their rim is finished, but after their rim has been finished, even though their edges fell away leaving only the slightest trace of them, they are unclean.

Where it is certain [that urine is present], how long [must one wait before it is allowed to read the Shema' there] ? Rab Judah said in the name of Samuel : As long as the ground is sufficiently wet to moisten. The same reply is given by Rabbah b. Bar Hannah in the name of R. Johanan [As long as the ground is sufficiently wet to moisten] and by 'Ulla. [As long as the ground is sufficiently wet to moisten] Geniba said in the name of Rab : As long as the trace thereof can be recognised.

It is quoted in objection : With urine, so long as the ground is wet enough to moisten it is forbidden ; but if it has been absorbed [in the soil] or dried up, it is permitted. But is not soaking into the soil like drying up by the sun? [No ;] for as when it dries up, no trace can be recognised, so when it has penetrated into the soil, there must be no trace visible; but if there be such a trace, it is forbidden [to read the Shema' thereby] even though the ground be not sufficiently wet to moisten !

It is quoted in objection : With urine, so long as the ground is wet enough to moisten it is forbidden ; but if it has been absorbed [in the soil] or dried up, it is permitted. But is not soaking into the soil like drying up by the sun? [No ;] for as when it dries up, no trace can be recognised, so when it has penetrated into the soil, there must be no trace visible; but if there be such a trace, it is forbidden [to read the Shema' thereby] even though the ground be not sufficiently wet to moisten !

It is quoted in objection : With urine, so long as the ground is wet enough to moisten it is forbidden ; but if it has been absorbed [in the soil] or dried up, it is permitted. But is not soaking into the soil like drying up by the sun? [No ;] for as when it dries up, no trace can be recognised, so when it has penetrated into the soil, there must be no trace visible; but if there be such a trace, it is forbidden [to read the Shema' thereby] even though the ground be not sufficiently wet to moisten !

But against thine own argument, I quote the first clause [of the Baraita brought in objection, viz. :] "With urine, so long as the ground is wet enough to moisten it is prohibited" ; hence if the trace of it be recognisable, it is permitted! No such deduction can be drawn. It is possible to say that [the question under consideration]

What does the first Tanna understand by "absorbed" and "not absorbed" ? If it is supposed that "absorbed" means that the earth is not sufficiently wet to moisten, and "not absorbed" means that it can moisten, and R. Jose comes to declare, "So long as the earth is sufficiently wet to moisten" it is forbidden, but if the trace thereof can be recognised it is permitted — then he is in agreement with the first Tanna! Nay, by "absorbed" he must mean that no trace can be recognised and by "not absorbed" that the trace is recognisable, and then R. Jose comes to declare, "So long as the earth is sufficiently wet to moisten" it is forbidden, but if the trace can be recognised it is permitted.

What does the first Tanna understand by "absorbed" and "not absorbed" ? If it is supposed that "absorbed" means that the earth is not sufficiently wet to moisten, and "not absorbed" means that it can moisten, and R. Jose comes to declare, "So long as the earth is sufficiently wet to moisten" it is forbidden, but if the trace thereof can be recognised it is permitted — then he is in agreement with the first Tanna! Nay, by "absorbed" he must mean that no trace can be recognised and by "not absorbed" that the trace is recognisable, and then R. Jose comes to declare, "So long as the earth is sufficiently wet to moisten" it is forbidden, but if the trace can be recognised it is permitted.

What does the first Tanna understand by "absorbed" and "not absorbed" ? If it is supposed that "absorbed" means that the earth is not sufficiently wet to moisten, and "not absorbed" means that it can moisten, and R. Jose comes to declare, "So long as the earth is sufficiently wet to moisten" it is forbidden, but if the trace thereof can be recognised it is permitted — then he is in agreement with the first Tanna! Nay, by "absorbed" he must mean that no trace can be recognised and by "not absorbed" that the trace is recognisable, and then R. Jose comes to declare, "So long as the earth is sufficiently wet to moisten" it is forbidden, but if the trace can be recognised it is permitted.

What does the first Tanna understand by "absorbed" and "not absorbed" ? If it is supposed that "absorbed" means that the earth is not sufficiently wet to moisten, and "not absorbed" means that it can moisten, and R. Jose comes to declare, "So long as the earth is sufficiently wet to moisten" it is forbidden, but if the trace thereof can be recognised it is permitted — then he is in agreement with the first Tanna! Nay, by "absorbed" he must mean that no trace can be recognised and by "not absorbed" that the trace is recognisable, and then R. Jose comes to declare, "So long as the earth is sufficiently wet to moisten" it is forbidden, but if the trace can be recognised it is permitted.

No; everybody agrees that so long as the earth can moisten it is forbidden, and if the trace can be recognised it is permitted ;

On the first three fast days the priests of the guard fast, but not to the end of the day, etc. The Rabbis have taught: Why was it decreed that the priests of the guard might drink wine by night, but not by day? Because the day-work might become too heavy for those in the sub-division, so that the priests of the guard would have to assist them; why was it decreed that the members of the sub-division should not drink either by day or by night? Because they are usually at work. On the basis of this law it was decreed that every priest who can trace his pedigree to his division and sub-division and knows that the members of that sub-division were appointed to the work, is not allowed to drink wine during that particular day, but if he can trace his pedigree to the chief division, but not to the sub-division, while knowing that the latter was appointed to the work, he is not allowed to drink wine during that entire week; if, however, he is unable to trace his pedigree either to the chief division or the sub-division, but knows that the latter was appointed to the work, he is not allowed to drink wine during that entire year. Rabbi says: I say that from this point of view the priest should never be allowed to drink wine, but what can I do (in favor of such an injunction) seeing that his misfortune has turned out to his benefit. Said 'Abbayi: In accordance with whose view do the priests drink wine now-a-days? According to whose opinion? Of course according to that of Rabbi!

On the first three fast days the priests of the guard fast, but not to the end of the day, etc. The Rabbis have taught: Why was it decreed that the priests of the guard might drink wine by night, but not by day? Because the day-work might become too heavy for those in the sub-division, so that the priests of the guard would have to assist them; why was it decreed that the members of the sub-division should not drink either by day or by night? Because they are usually at work. On the basis of this law it was decreed that every priest who can trace his pedigree to his division and sub-division and knows that the members of that sub-division were appointed to the work, is not allowed to drink wine during that particular day, but if he can trace his pedigree to the chief division, but not to the sub-division, while knowing that the latter was appointed to the work, he is not allowed to drink wine during that entire week; if, however, he is unable to trace his pedigree either to the chief division or the sub-division, but knows that the latter was appointed to the work, he is not allowed to drink wine during that entire year. Rabbi says: I say that from this point of view the priest should never be allowed to drink wine, but what can I do (in favor of such an injunction) seeing that his misfortune has turned out to his benefit. Said 'Abbayi: In accordance with whose view do the priests drink wine now-a-days? According to whose opinion? Of course according to that of Rabbi!

On the first three fast days the priests of the guard fast, but not to the end of the day, etc. The Rabbis have taught: Why was it decreed that the priests of the guard might drink wine by night, but not by day? Because the day-work might become too heavy for those in the sub-division, so that the priests of the guard would have to assist them; why was it decreed that the members of the sub-division should not drink either by day or by night? Because they are usually at work. On the basis of this law it was decreed that every priest who can trace his pedigree to his division and sub-division and knows that the members of that sub-division were appointed to the work, is not allowed to drink wine during that particular day, but if he can trace his pedigree to the chief division, but not to the sub-division, while knowing that the latter was appointed to the work, he is not allowed to drink wine during that entire week; if, however, he is unable to trace his pedigree either to the chief division or the sub-division, but knows that the latter was appointed to the work, he is not allowed to drink wine during that entire year. Rabbi says: I say that from this point of view the priest should never be allowed to drink wine, but what can I do (in favor of such an injunction) seeing that his misfortune has turned out to his benefit. Said 'Abbayi: In accordance with whose view do the priests drink wine now-a-days? According to whose opinion? Of course according to that of Rabbi!

“There was a certain Jew in the fortress Shushan. a Benjamite.” What does this say? If it is to give the pedigree of Mordecai, it should trace it right back to Benjamin! Why then were only these specified?