upwards

If you also desire [to possess] this faith, you likewise shall receive first of all the knowledge of the Father. For God has loved mankind, on whose account He made the world, to whom He rendered subject all the things that are in it, to whom He gave reason and understanding, to whom alone He imparted the privilege of looking upwards to Himself, whom He formed after His own image, to whom He sent His only-begotten Son, to whom He has promised a kingdom in heaven, and will give it to those who have loved Him. And when you have attained this knowledge, with what joy do you think you will be filled? Or, how will you love Him who has first so loved you? And if you love Him, you will be an imitator of His kindness. And do not wonder that a man may become an imitator of God. He can, if he is willing. For it is not by ruling over his neighbours, or by seeking to hold the supremacy over those that are weaker, or by being rich, and showing violence towards those that are inferior, that happiness is found; nor can any one by these things become an imitator of God. But these things do not at all constitute His majesty. On the contrary he who takes upon himself the burden of his neighbour; he who, in whatsoever respect he may be superior, is ready to benefit another who is deficient; he who, whatsoever things he has received from God, by distributing these to the needy, becomes a god to those who receive [his benefits]: he is an imitator of God. Then thou shalt see, while still on earth, that God in the heavens rules over [the universe]; then thou shalt begin to speak the mysteries of God; then shalt thou both love and admire those that suffer punishment because they will not deny God; then shalt thou condemn the deceit and error of the world when thou shalt know what it is to live truly in heaven, when thou shalt despise that which is here esteemed to be death, when thou shalt fear what is truly death, which is reserved for those who shall be condemned to the eternal fire, which shall afflict those even to the end that are committed to it. Then shalt thou admire those who for righteousness’ sake endure the fire that is but for a moment, and shalt count them happy when thou shalt know [the nature of] that fire.

And in those days Rachel became pregnant with her son Benjamin. And Jacob counted his sons from him upwards and Levi fell to the portion of the Lord, and his father clothed him in the garments of the priesthood and filled his hands.

“Then my brother said to me, ‘My dear sister, you are already in a position of great dignity, and are such that you may ask for a vision, and that it may be made known to you whether this is to result in a passion or an escape.’ And I, who knew that I was privileged to converse with the Lord, whose kindnesses I had found to be so great, boldly promised him, and said, ‘To-morrow I will tell you.’ And I asked, and this was what was shown me. I saw a golden ladder of marvellous height, reaching up even to heaven, and very narrow, so that persons could only ascend it one by one; and on the sides of the ladder was fixed every kind of iron weapon. There were there swords, lances, hooks, daggers; so that if any one went up carelessly, or not looking upwards, he would be torn to pieces and his flesh would cleave to the iron weapons. And under the ladder itself was crouching a dragon of wonderful size, who lay in wait for those who ascended, and frightened them from the ascent. And Saturus went up first, who had subsequently delivered himself up freely on our account, not having been present at the time that we were taken prisoners. And he attained the top of the ladder, and turned towards me, and said to me, ‘Perpetua, I am waiting for you; but be careful that the dragon do not bite you.’ And I said, ‘In the name of the Lord Jesus Christ, he shall not hurt me.’ And from under the ladder itself, as if in fear of me, he slowly lifted up his head; and as I trod upon the first step, I trod upon his head. And I went up, and I saw an immense extent of garden, and in the midst of the garden a white-haired man sitting in the dress of a shepherd, of a large stature, milking sheep; and standing around were many thousand white-robed ones. And he raised his head, and looked upon me, and said to me, ‘Thou art welcome, daughter.’ And he called me, and from the cheese as he was milking he gave me as it were a little cake, and I received it with folded hands; and I ate it, and all who stood around said Amen. And at the sound of their voices I was awakened, still tasting a sweetness which I cannot describe. And I immediately related this to my brother, and we understood that it was to be a passion, and we ceased henceforth to have any hope in this world.

Moreover, also, the blessed Saturus related this his vision, which he himself committed to writing:—“We had suffered,” says he, “and we were gone forth from the flesh, and we were beginning to be borne by four angels into the east; and their hands touched us not. And we floated not supine, looking upwards, but as if ascending a gentle slope. And being set free, we at length saw the first boundless light; and I said, ‘Perpetua’ (for she was at my side), ‘this is what the Lord promised to us; we have received the promise.’ And while we are borne by those same four angels, there appears to us a vast space which was like a pleasure-garden, having rose-trees and every kind of flower. And the height of the trees was after the measure of a cypress, and their leaves were falling incessantly. Moreover, there in the pleasure-garden four other angels appeared, brighter than the previous ones, who, when they saw us, gave us honour, and said to the rest of the angels, ‘Here they are! Here they are!’ with admiration. And those four angels who bore us, being greatly afraid, put us down; and we passed over on foot the space of a furlong in a broad path. There we found Jocundus and Saturninus and Artaxius, who having suffered the same persecution were burnt alive; and Quintus, who also himself a martyr had departed in the prison. And we asked of them where the rest were. And the angels said to us, ‘Come first, enter and greet your Lord.’

And I answered and said unto the Cherubim, 'My Lord, there cometh a year when water is scarce, and yet there is plenty, and there cometh a year when water is exceedingly plentiful, and yet there is a famine; [how is this?]' [The Cherubim] answered and said unto me, 'Seest thou that the water is under the feet of the Father? If the Father lifteth up His feet, the water riseth upwards; but if at the time when God is about to bring the water up, man sinneth against Him, He is wont to make the fruit of the earth to be little because of the sins of men. Now if at the time when He is about to bestow a little fullness, and men keep guard over themselves so as not to commit sin, the Father is wont to bless the earth so that it may bring forth fruit, and abundance cometh through the supplication of Michael. If only men were to know of the supplications of Michael at the time when the water should come upon the earth, they would never commit sin at all. However, Michael taketh with him twelve times ten thousand angels, and they go into the presence of the Father, and they cast themselves down before Him, and they do not rise up again until God sendeth the waters down upon the world.'

And when they opened not to us in twenty days, I set up a ladder in the sight of all and with my shield upon my head I went up, sustaining the assault of stones, upwards of three talents weight; and I slew four of their mighty men.

Now Joseph my brother was feeding the flock with us for upwards of thirty days, and being young, he fell sick by reason of the heat.

Then he took two little lads, and spent every day sacrificing lambs and feeding the eagles and the boys, and making the boys ride on the backs of the eagles, and he bound them with a firm knot, and tied the cable to the feet of the eagles, and let them soar upwards little by little every day, to a distance of ten cubits, till they grew accustomed and were educated to it; and they rose all the length of the rope till they reached the sky; the boys being on their backs. Then he drew them to himself.

Then Haiqar let the eagles out of the boxes, and tied the young men on their backs, and tied the ropes to the eagles' feet, and let them go in the air. And they soared upwards, till they remained between heaven and earth.

On the part of the border round the table which slanted upwards and met the eyes, there was wrought a pattern of eggs in precious stones, elaborately engraved by a continuous piece of fluted relief-work, closely connected together round the whole table.

And I Solomon, having heard this, rebuked him, and said: "Silence for this present, and continue to saw the marbles as I commanded thee." And I Solomon praised God, and commanded another demon to present himself to me. And one came before me who carried his face high up in the air, but the rest of the spirit curled away like a snail. And it broke through the few soldiers, and raised also a terrible dust on the ground, and carried it upwards; and then again hurled it back to frighten us, and asked what questions I could ask as a rule. And I stood up, and spat on the ground in that spot, and sealed with the ring of God. And forthwith the dust-wind stopped. Then I asked him, saying: "Who art thou, O wind?" Then he once more shook up a dust, and answered me: "What wouldst thou have, King Solomon?" I answered him: "Tell me what thou art called, and I would fain ask thee a question. But so far I give thanks to God who has made me wise to answer their evil plots."

At that time God said unto him: Begin to number my people from 20 years and upwards unto 40 years, that I may show your tribes all that I declared unto their fathers in a strange land. For by the 50th part of them did I raise them up out of the land of Egypt, but 40 and 9 parts of them died in the land of Egypt.

Then Moses went down and numbered them, and the number of the people was 604,550. But the tribe of Levi numbered he not among them, for so was it commanded him; only he numbered them that were upwards of 50 years, of whom the number was 47,300. Also he numbered them that were below 20 years, and the number of them was 850,850. And he looked over the tribe of Levi and the whole number of them was CXX. CCXD. DCXX. CC. DCCC.

But because almost all our constitution depends on the wisdom of Moses, our legislator, I cannot avoid saying somewhat concerning him beforehand, though I shall do it briefly; I mean, because otherwise those that read my book may wonder how it comes to pass, that my discourse, which promises an account of laws and historical facts, contains so much of philosophy. The reader is therefore to know, that Moses deemed it exceeding necessary, that he who would conduct his own life well, and give laws to others, in the first place should consider the Divine nature; and, upon the contemplation of God's operations, should thereby imitate the best of all patterns, so far as it is possible for human nature to do, and to endeavor to follow after it: neither could the legislator himself have a right mind without such a contemplation; nor would any thing he should write tend to the promotion of virtue in his readers; I mean, unless they be taught first of all, that God is the Father and Lord of all things, and sees all things, and that thence he bestows a happy life upon those that follow him; but plunges such as do not walk in the paths of virtue into inevitable miseries. Now when Moses was desirous to teach this lesson to his countrymen, he did not begin the establishment of his laws after the same manner that other legislators did; I mean, upon contracts and other rights between one man and another, but by raising their minds upwards to regard God, and his creation of the world; and by persuading them, that we men are the most excellent of the creatures of God upon earth. Now when once he had brought them to submit to religion, he easily persuaded them to submit in all other things: for as to other legislators, they followed fables, and by their discourses transferred the most reproachful of human vices unto the gods, and afforded wicked men the most plausible excuses for their crimes; but as for our legislator, when he had once demonstrated that God was possessed of perfect virtue, he supposed that men also ought to strive after the participation of it; and on those who did not so think, and so believe, he inflicted the severest punishments. I exhort, therefore, my readers to examine this whole undertaking in that view; for thereby it will appear to them, that there is nothing therein disagreeable either to the majesty of God, or to his love to mankind; for all things have here a reference to the nature of the universe; while our legislator speaks some things wisely, but enigmatically, and others under a decent allegory, but still explains such things as required a direct explication plainly and expressly. However, those that have a mind to know the reasons of every thing, may find here a very curious philosophical theory, which I now indeed shall wave the explication of; but if God afford me time for it, I will set about writing it after I have finished the present work. I shall now betake myself to the history before me, after I have first mentioned what Moses says of the creation of the world, which I find described in the sacred books after the manner following.

When the king had thus discoursed to the multitude, he looked again towards the temple, and lifting up his right hand to the multitude, he said, "It is not possible by what men can do to return sufficient thanks to God for his benefits bestowed upon them, for the Deity stands in need of nothing, and is above any such requital; but so far as we have been made superior, O Lord, to other animals by thee, it becomes us to bless thy Majesty, and it is necessary for us to return thee thanks for what thou hast bestowed upon our house, and on the Hebrew people; for with what other instrument can we better appease thee when thou art angry at us, or more properly preserve thy favor, than with our voice? which, as we have it from the air, so do we know that by that air it ascends upwards [towards thee]. I therefore ought myself to return thee thanks thereby, in the first place, concerning my father, whom thou hast raised from obscurity unto so great joy; and, in the next place, concerning myself, since thou hast performed all that thou hast promised unto this very day. And I beseech thee for the time to come to afford us whatsoever thou, O God, hast power to bestow on such as thou dost esteem; and to augment our house for all ages, as thou hast promised to David my father to do, both in his lifetime and at his death, that our kingdom shall continue, and that his posterity should successively receive it to ten thousand generations. Do not thou therefore fail to give us these blessings, and to bestow on my children that virtue in which thou delightest. And besides all this, I humbly beseech thee that thou wilt let some portion of thy Spirit come down and inhabit in this temple, that thou mayst appear to be with us upon earth. As to thyself, the entire heavens, and the immensity of the things that are therein, are but a small habitation for thee, much more is this poor temple so; but I entreat thee to keep it as thine own house, from being destroyed by our enemies for ever, and to take care of it as thine own possession: but if this people be found to have sinned, and be thereupon afflicted by thee with any plague, because of their sin, as with dearth or pestilence, or any other affliction which thou usest to inflict on those that transgress any of thy holy laws, and if they fly all of them to this temple, beseeching thee, and begging of time to deliver them, then do thou hear their prayers, as being within thine house, and have mercy upon them, and deliver them from their afflictions. Nay, moreover, this help is what I implore of thee, not for the Hebrews only, when they are in distress, but when any shall come hither from any ends of the world whatsoever, and shall return from their sins and implore thy pardon, do thou then pardon them, and hear their prayer. For hereby all shall learn that thou thyself wast pleased with the building of this house for thee; and that we are not ourselves of an unsociable nature, nor behave ourselves like enemies to such as are not of our own people; but are willing that thy assistance should be communicated by thee to all men in common, and that they may have the enjoyment of thy benefits bestowed upon them."

So Herod took away the old foundations, and laid others, and erected the temple upon them, being in length a hundred cubits, and in height twenty additional cubits, which [twenty], upon the sinking of their foundations fell down; and this part it was that we resolved to raise again in the days of Nero. Now the temple was built of stones that were white and strong, and each of their length was twenty-five cubits, their height was eight, and their breadth about twelve; and the whole structure, as also the structure of the royal cloister, was on each side much lower, but the middle was much higher, till they were visible to those that dwelt in the country for a great many furlongs, but chiefly to such as lived over against them, and those that approached to them. The temple had doors also at the entrance, and lintels over them, of the same height with the temple itself. They were adorned with embroidered veils, with their flowers of purple, and pillars interwoven; and over these, but under the crown-work, was spread out a golden vine, with its branches hanging down from a great height, the largeness and fine workmanship of which was a surprising sight to the spectators, to see what vast materials there were, and with what great skill the workmanship was done. He also encompassed the entire temple with very large cloisters, contriving them to be in a due proportion thereto; and he laid out larger sums of money upon them than had been done before him, till it seemed that no one else had so greatly adorned the temple as he had done. There was a large wall to both the cloisters, which wall was itself the most prodigious work that was ever heard of by man. The hill was a rocky ascent, that declined by degrees towards the east parts of the city, till it came to an elevated level. This hill it was which Solomon, who was the first of our kings, by Divine revelation, encompassed with a wall; it was of excellent workmanship upwards, and round the top of it. He also built a wall below, beginning at the bottom, which was encompassed by a deep valley; and at the south side he laid rocks together, and bound them one to another with lead, and included some of the inner parts, till it proceeded to a great height, and till both the largeness of the square edifice and its altitude were immense, and till the vastness of the stones in the front were plainly visible on the outside, yet so that the inward parts were fastened together with iron, and preserved the joints immovable for all future times. When this work [for the foundation] was done in this manner, and joined together as part of the hill itself to the very top of it, he wrought it all into one outward surface, and filled up the hollow places which were about the wall, and made it a level on the external upper surface, and a smooth level also. This hill was walled all round, and in compass four furlongs, [the distance of] each angle containing in length a furlong: but within this wall, and on the very top of all, there ran another wall of stone also, having, on the east quarter, a double cloister, of the same length with the wall; in the midst of which was the temple itself. This cloister looked to the gates of the temple; and it had been adorned by many kings in former times; and round about the entire temple were fixed the spoils taken from barbarous nations; all these had been dedicated to the temple by Herod, with the addition of those he had taken from the Arabians.

But on the approach of pentecost, which is a festival of ours, so called from the days of our forefathers, a great many ten thousands of men got together; nor did they come only to celebrate the festival, but out of their indignation at the madness of Sabinus, and at the injuries he offered them. A great number there was of Galileans, and Idumeans, and many men from Jericho, and others who had passed over the river Jordan, and inhabited those parts. This whole multitude joined themselves to all the rest, and were more zealous than the others in making an assault on Sabinus, in order to be avenged on him; so they parted themselves into three bands, and encamped themselves in the places following:—some of them seized on the hippodrome and of the other two bands, one pitched themselves from the northern part of the temple to the southern, on the east quarter; but the third band held the western part of the city, where the king's palace was. Their work tended entirely to besiege the Romans, and to enclose them on all sides. Now Sabinus was afraid of these men's number, and of their resolution, who had little regard to their lives, but were very desirous not to be overcome, while they thought it a point of puissance to overcome their enemies; so he sent immediately a letter to Varus, and, as he used to do, was very pressing with him, and entreated him to come quickly to his assistance, because the forces he had left were in imminent danger, and would probably, in no long time, be seized upon, and cut to pieces; while he did himself get up to the highest tower of the fortress Phasaelus, which had been built in honor of Phasaelus, king Herod's brother, and called so when the Parthians had brought him to his death. So Sabinus gave thence a signal to the Romans to fall upon the Jews, although he did not himself venture so much as to come down to his friends, and thought he might expect that the others should expose themselves first to die on account of his avarice. However, the Romans ventured to make a sally out of the place, and a terrible battle ensued; wherein, though it is true the Romans beat their adversaries, yet were not the Jews daunted in their resolutions, even when they had the sight of that terrible slaughter that was made of them; but they went round about, and got upon those cloisters which encompassed the outer court of the temple, where a great fight was still continued, and they cast stones at the Romans, partly with their hands, and partly with slings, as being much used to those exercises. All the archers also in array did the Romans a great deal of mischief, because they used their hands dexterously from a place superior to the others, and because the others were at an utter loss what to do; for when they tried to shoot their arrows against the Jews upwards, these arrows could not reach them, insomuch that the Jews were easily too hard for their enemies. And this sort of fight lasted a great while, till at last the Romans, who were greatly distressed by what was done, set fire to the cloisters so privately, that those that were gotten upon them did not perceive it. This fire being fed by a great deal of combustible matter, caught hold immediately on the roof of the cloisters; so the wood, which was full of pitch and wax, and whose gold was laid on it with wax, yielded to the flame presently, and those vast works, which were of the highest value and esteem, were destroyed utterly, while those that were on the roof unexpectedly perished at the same time; for as the roof tumbled down, some of these men tumbled down with it, and others of them were killed by their enemies who encompassed them. There was a great number more, who, out of despair of saving their lives, and out of astonishment at the misery that surrounded them, did either cast themselves into the fire, or threw themselves upon their swords, and so got out of their misery. But as to those that retired behind the same way by which they ascended, and thereby escaped, they were all killed by the Romans, as being unarmed men, and their courage failing them; their wild fury being now not able to help them, because they were destitute of armor, insomuch that of those that went up to the top of the roof, not one escaped. The Romans also rushed through the fire, where it gave them room so to do, and seized on that treasure where the sacred money was reposited; a great part of which was stolen by the soldiers, and Sabinus got openly four hundred talents.

The nature of the lake Asphaltites is also worth describing. It is, as I have said already, bitter and unfruitful. It is so light [or thick] that it bears up the heaviest things that are thrown into it; nor is it easy for any one to make things sink therein to the bottom, if he had a mind so to do. Accordingly, when Vespasian went to see it, he commanded that some who could not swim should have their hands tied behind them, and be thrown into the deep, when it so happened that they all swam as if a wind had forced them upwards. Moreover, the change of the color of this lake is wonderful, for it changes its appearance thrice every day; and as the rays of the sun fall differently upon it, the light is variously reflected. However, it casts up black clods of bitumen in many parts of it; these swim at the top of the water, and resemble both in shape and bigness headless bulls; and when the laborers that belong to the lake come to it, and catch hold of it as it hangs together, they draw it into their ships; but when the ship is full, it is not easy to cut off the rest, for it is so tenacious as to make the ship hang upon its clods till they set it loose with the menstrual blood of women, and with urine, to which alone it yields. This bitumen is not only useful for the caulking of ships, but for the cure of men's bodies; accordingly, it is mixed in a great many medicines. The length of this lake is five hundred and eighty furlongs, where it is extended as far as Zoar in Arabia; and its breadth is a hundred and fifty. The country of Sodom borders upon it. It was of old a most happy land, both for the fruits it bore and the riches of its cities, although it be now all burnt up. It is related how, for the impiety of its inhabitants, it was burnt by lightning; in consequence of which there are still the remainders of that Divine fire, and the traces [or shadows] of the five cities are still to be seen, as well as the ashes growing in their fruits; which fruits have a color as if they were fit to be eaten, but if you pluck them with your hands, they dissolve into smoke and ashes. And thus what is related of this land of Sodom hath these marks of credibility which our very sight affords us.

Let us see now what is the meaning of the expression which is found in the Wisdom of Solomon, where it is said of Wisdom that “it is a kind of breath of the power of God, and the purest efflux of the glory of the Omnipotent, and the splendour of eternal light, and the spotless mirror of the working or power of God, and the image of His goodness.” These, then, are the definitions which He gives of God, pointing out by each one of them certain attributes which belong to the Wisdom of God, calling wisdom the power, and the glory, and the everlasting light, and the working, and the goodness of God. He does not say, however, that wisdom is the breath of the glory of the Almighty, nor of the everlasting light, nor of the working of the Father, nor of His goodness, for it was not appropriate that breath should be ascribed to any one of these; but, with all propriety, he says that wisdom is the breath of the power of God. Now, by the power of God is to be understood that by which He is strong; by which He appoints, restrains, and governs all things visible and invisible; which is sufficient for all those things which He rules over in His providence; among all which He is present, as if one individual. And although the breath of all this mighty and immeasurable power, and the vigour itself produced, so to speak, by its own existence, proceed from the power itself, as the will does from the mind, yet even this will of God is nevertheless made to become the power of God. Another power accordingly is produced, which exists with properties of its own,—a kind of breath, as Scripture says, of the primal and unbegotten power of God, deriving from Him its being, and never at any time non-existent. For if any one were to assert that it did not formerly exist, but came afterwards into existence, let him explain the reason why the Father, who gave it being, did not do so before. And if he shall grant that there was once a beginning, when that breath proceeded from the power of God, we shall ask him again, why not even before the beginning, which he has allowed; and in this way, ever demanding an earlier date, and going upwards with our interrogations, we shall arrive at this conclusion, that as God was always possessed of power and will, there never was any reason of propriety or otherwise, why He may not have always possessed that blessing which He desired. By which it is shown that that breath of God’s power always existed, having no beginning save God Himself. Nor was it fitting that there should be any other beginning save God Himself, from whom it derives its birth. And according to the expression of the apostle, that Christ “is the power of God,” it ought to be termed not only the breath of the power of God, but power out of power.

The belief, then, in Antinous, or any other such person, whether among the Egyptians or the Greeks, is, so to speak, unfortunate; while the belief in Jesus would seem to be either a fortunate one, or the result of thorough investigation, having the appearance of the former to the multitude, and of the latter to exceedingly few. And when I speak of a certain belief being, as the multitude would call it, unfortunate, I in such a case refer the cause to God, who knows the reasons of the various fates allotted to each one who enters human life. The Greeks, moreover, will admit that even amongst those who are considered to be most largely endowed with wisdom, good fortune has had much to do, as in the choice of teachers of one kind rather than another, and in meeting with a better class of instructors (there being teachers who taught the most opposite doctrines), and in being brought up in better circumstances; for the bringing up of many has been amid surroundings of such a kind, that they were prevented from ever receiving any idea of better things, but constantly passed their life, from their earliest youth, either as the favourites of licentious men or of tyrants, or in some other wretched condition which forbade the soul to look upwards. And the causes of these varied fortunes, according to all probability, are to be found in the reasons of providence, though it is not easy for men to ascertain these; but I have said what I have done by way of digression from the main body of my subject, on account of the proverb, that “such is the power of faith, because it seizes that which first presents itself.” For it was necessary, owing to the different methods of education, to speak of the differences of belief among men, some of whom are more, others less fortunate in their belief; and from this to proceed to show that what is termed good or bad fortune would appear to contribute, even in the case of the most talented, to their appearing to be more fully endowed with reason, and to give their assent on grounds of reason to the majority of human opinions. But enough on these points.

But since nothing belonging to human nature is permanent, this polity also must gradually be corrupted and changed. And Providence, having remodelled their venerable system where it needed to be changed, so as to adapt it to men of all countries, gave to believers of all nations, in place of the Jews, the venerable religion of Jesus, who, being adorned not only with understanding, but also with a share of divinity, and having overthrown the doctrine regarding earthly demons, who delight in frankincense, and blood, and in the exhalations of sacrificial odours, and who, like the fabled Titans or Giants, drag down men from thoughts of God; and having Himself disregarded their plots, directed chiefly against the better class of men, enacted laws which ensure happiness to those who live according to them, and who do not flatter the demons by means of sacrifices, but altogether despise them, through help of the word of God, which aids those who look upwards to Him. And as it was the will of God that the doctrine of Jesus should prevail amongst men, the demons could effect nothing, although straining every nerve to accomplish the destruction of Christians; for they stirred up both princes, and senates, and rulers in every place,—nay, even nations themselves, who did not perceive the irrational and wicked procedure of the demons,—against the word, and those who believed in it; yet, notwithstanding, the word of God, which is more powerful than all other things, even when meeting with opposition, deriving from the opposition, as it were, a means of increase, advanced onwards, and won many souls, such being the will of God. And we have offered these remarks by way of a necessary digression. For we wished to answer the assertion of Celsus concerning the Jews, that they were “fugitives from Egypt, and that these men, beloved by God, never accomplished anything worthy of note.” And further, in answer to the statement that “they were never held in any reputation or account,” we say, that living apart as a “chosen nation and a royal priesthood,” and shunning intercourse with the many nations around them, in order that their morals might escape corruption, they enjoyed the protection of the divine power, neither coveting like the most of mankind the acquisition of other kingdoms, nor yet being abandoned so as to become, on account of their smallness, an easy object of attack to others, and thus be altogether destroyed; and this lasted so long as they were worthy of the divine protection. But when it became necessary for them, as a nation wholly given to sin, to be brought back by their sufferings to their God, they were abandoned [by Him], sometimes for a longer, sometimes for a shorter period, until in the time of the Romans, having committed the greatest of sins in putting Jesus to death, they were completely deserted.

Now, to him who would give to these lines a grave allegorical meaning (whether any such meaning be contained in them or not), we would say: Are the Greeks alone at liberty to convey a philosophic meaning in a secret covering? or perhaps also the Egyptians, and those of the barbarians who pride themselves upon their mysteries and the truth [which is concealed within them]; while the Jews alone, with their lawgiver and historians, appear to you the most unintelligent of men? And is this the only nation which has not received a share of divine power, and which yet was so grandly instructed how to rise upwards to the uncreated nature of God, and to gaze on Him alone, and to expect from Him alone [the fulfilment of] their hopes?

And as a sequel to his non-understanding of the statements regarding the “wrath” of God, he continues: “Is it not ridiculous to suppose that, whereas a man, who became angry with the Jews, slew them all from the youth upwards, and burned their city (so powerless were they to resist him), the mighty God, as they say, being angry, and indignant, and uttering threats, should, [instead of punishing them,] send His own Son, who endured the sufferings which He did?” If the Jews, then, after the treatment which they dared to inflict upon Jesus, perished with all their youth, and had their city consumed by fire, they suffered this punishment in consequence of no other wrath than that which they treasured up for themselves; for the judgment of God against them, which was determined by the divine appointment, is termed “wrath” agreeably to a traditional usage of the Hebrews. And what the Son of the mighty God suffered, He suffered voluntarily for the salvation of men, as has been stated to the best of my ability in the preceding pages. He then continues: “But that I may speak not of the Jews alone (for that is not my object), but of the whole of nature, as I promised, I will bring out more clearly what has been already stated.” Now what modest man, on reading these words, and knowing the weakness of humanity, would not be indignant at the offensive nature of the promise to give an account of the “whole of nature,” and at an arrogance like that which prompted him to inscribe upon his book the title which he ventured to give it [of a True Discourse]? But let us see what he has to say regarding the “whole of nature,” and what he is to place “in a clearer light.”

Let us look also at his next statement, in which he introduces, as it were, a certain person, who, after hearing what has been said, expresses himself in the following manner, “How, then, shall I know God? and how shall I learn the way that leads to Him? And how will you show Him to me? Because now, indeed, you throw darkness before my eyes, and I see nothing distinctly.” He then answers, as it were, the individual who is thus perplexed, and thinks that he assigns the reason why darkness has been poured upon the eyes of him who uttered the foregoing words, when he asserts that “those whom one would lead forth out of darkness into the brightness of light, being unable to withstand its splendours, have their power of vision affected and injured, and so imagine that they are smitten with blindness.” In answer to this, we would say that all those indeed sit in darkness, and are rooted in it, who fix their gaze upon the evil handiwork of painters, and moulders and sculptors, and who will not look upwards, and ascend in thought from all visible and sensible things, to the Creator of all things, who is light; while, on the other hand, every one is in light who has followed the radiance of the Word, who has shown in consequence of what ignorance, and impiety, and want of knowledge of divine things these objects were worshipped instead of God, and who has conducted the soul of him who desires to be saved towards the uncreated God, who is over all. For “the people that sat in darkness—the Gentiles—saw a great light, and to them who sat in the region and shadow of death light is sprung up,”—the God Jesus. No Christian, then, would give Celsus, or any accuser of the divine Word, the answer, “How shall I know God?” for each one of them knows God according to his capacity. And no one asks, “How shall I learn the way which leads to Him?” because he has heard Him who says, “I am the way, and the truth, and the life,” and has tasted, in the course of the journey, the happiness which results from it. And not a single Christian would say to Celsus, “How will you show me God?”

Accordingly, if Celsus were to ask us how we think we know God, and how we shall be saved by Him, we would answer that the Word of God, which entered into those who seek Him, or who accept Him when He appears, is able to make known and to reveal the Father, who was not seen [by any one] before the appearance of the Word. And who else is able to save and conduct the soul of man to the God of all things, save God the Word, who, “being in the beginning with God,” became flesh for the sake of those who had cleaved to the flesh, and had become as flesh, that He might be received by those who could not behold Him, inasmuch as He was the Word, and was with God, and was God? And discoursing in human form, and announcing Himself as flesh, He calls to Himself those who are flesh, that He may in the first place cause them to be transformed according to the Word that was made flesh, and afterwards may lead them upwards to behold Him as He was before He became flesh; so that they, receiving the benefit, and ascending from their great introduction to Him, which was according to the flesh, say, “Even if we have known Christ after the flesh, yet henceforth know we Him no more.” Therefore He became flesh, and having become flesh, “He tabernacled among us,” not dwelling without us; and after tabernacling and dwelling within us, He did not continue in the form in which He first presented Himself, but caused us to ascend to the lofty mountain of His word, and showed us His own glorious form, and the splendour of His garments; and not His own form alone, but that also of the spiritual law, which is Moses, seen in glory along with Jesus. He showed to us, moreover, all prophecy, which did not perish even after His incarnation, but was received up into heaven, and whose symbol was Elijah. And he who beheld these things could say, “We beheld His glory, the glory as of the only-begotten of the Father, full of grace and truth.” Celsus, then, has exhibited considerable ignorance in the imaginary answer to his question which he puts into our mouth, “How we think we can know God? and how we know we shall be saved by Him?” for our answer is what we have just stated.

Celsus goes on to say of us: “They set no value on the oracles of the Pythian priestess, of the priests of Dodona, of Clarus, of Branchidæ, of Jupiter Ammon, and of a multitude of others; although under their guidance we may say that colonies were sent forth, and the whole world peopled. But those sayings which were uttered or not uttered in Judea, after the manner of that country, as indeed they are still delivered among the people of Phœnicia and Palestine—these they look upon as marvellous sayings, and unchangeably true.” In regard to the oracles here enumerated, we reply that it would be possible for us to gather from the writings of Aristotle and the Peripatetic school not a few things to overthrow the authority of the Pythian and the other oracles. From Epicurus also, and his followers, we could quote passages to show that even among the Greeks themselves there were some who utterly discredited the oracles which were recognised and admired throughout the whole of Greece. But let it be granted that the responses delivered by the Pythian and other oracles were not the utterances of false men who pretended to a divine inspiration; and let us see if, after all, we cannot convince any sincere inquirers that there is no necessity to attribute these oracular responses to any divinities, but that, on the other hand, they may be traced to wicked demons—to spirits which are at enmity with the human race, and which in this way wish to hinder the soul from rising upwards, from following the path of virtue, and from returning to God in sincere piety. It is said of the Pythian priestess, whose oracle seems to have been the most celebrated, that when she sat down at the mouth of the Castalian cave, the prophetic spirit of Apollo entered her private parts; and when she was filled with it, she gave utterance to responses which are regarded with awe as divine truths. Judge by this whether that spirit does not show its profane and impure nature, by choosing to enter the soul of the prophetess not through the more becoming medium of the bodily pores which are both open and invisible, but by means of what no modest man would ever see or speak of. And this occurs not once or twice, which would be more permissible, but as often as she was believed to receive inspiration from Apollo. Moreover, it is not the part of a divine spirit to drive the prophetess into such a state of ecstasy and madness that she loses control of herself. For he who is under the influence of the Divine Spirit ought to be the first to receive the beneficial effects; and these ought not to be first enjoyed by the persons who consult the oracle about the concerns of natural or civil life, or for purposes of temporal gain or interest; and, moreover, that should be the time of clearest perception, when a person is in close intercourse with the Deity.

Moreover, if it is believed not only among Christians and Jews, but also by many others among the Greeks and barbarians, that the human soul lives and subsists after its separation from the body; and if reason supports the idea that pure souls which are not weighed down with sin as with a weight of lead ascend on high to the region of purer and more etherial bodies, leaving here below their grosser bodies along with their impurities; whereas souls that are polluted and dragged down to the earth by their sins, so that they are unable even to breathe upwards, wander hither and thither, at some times about sepulchres, where they appear as the apparitions of shadowy spirits, at others among other objects on the ground;—if this is so, what are we to think of those spirits that are attached for entire ages, as I may say, to particular dwellings and places, whether by a sort of magical force or by their own natural wickedness? Are we not compelled by reason to set down as evil such spirits as employ the power of prophesying—a power in itself neither good nor bad—for the purpose of deceiving men, and thus turn them away from God, and from the purity of His service? It is moreover evident that this is their character, when we add that they delight in the blood of victims, and in the smoke and odour of sacrifices, and that they feed their bodies on these, and that they take pleasure in such haunts as these, as though they sought in them the sustenance of their lives; in this resembling those depraved men who despise the purity of a life apart from the senses, and who have no inclination except for the pleasures of the body, and for that earthly and bodily life in which these pleasures are found. If the Delphian Apollo were a god, as the Greeks suppose, would he not rather have chosen as his prophet some wise man? or if such an one was not to be found, then one who was endeavouring to become wise? How came he not to prefer a man to a woman for the utterance of his prophecies? And if he preferred the latter sex, as though he could only find pleasure in the breast of a woman, why did he not choose among women a virgin to interpret his will?

After these remarks of Celsus, which we have endeavoured to answer as we could, he goes on to say, speaking of us: “Again they will ask, ‘How can we know God, unless by the perception of the senses? for how otherwise than through the senses are we able to gain any knowledge?’” To this he replies: “This is not the language of a man; it comes not from the soul, but from the flesh. Let them hearken to us, if such a spiritless and carnal race are able to do so: if, instead of exercising the senses, you look upwards with the soul; if, turning away the eye of the body, you open the eye of the mind, thus and thus only will you be able to see God. And if you seek one to be your guide along this way, you must shun all deceivers and jugglers, who will introduce you to phantoms. Otherwise you will be acting the most ridiculous part, if, whilst you pronounce imprecations upon those others that are recognised as gods, treating them as idols, you yet do homage to a more wretched idol than any of these, which indeed is not even an idol or a phantom, but a dead man, and you seek a father like to him.” The first remark which we have to make on this passage is in regard to his use of personification, by which he makes us defend in this way the doctrine of the resurrection. This figure of speech is properly employed when the character and sentiments of the person introduced are faithfully preserved; but it is an abuse of the figure when these do not agree with the character and opinions of the speaker. Thus we should justly condemn a man who put into the mouths of barbarians, slaves, or uneducated people the language of philosophy; because we know that the philosophy belonged to the author, and not to such persons, who could not know anything of philosophy. And in like manner we should condemn a man for introducing persons who are represented as wise and well versed in divine knowledge, and should make them give expression to language which could only come out of the mouths of those who are ignorant or under the influence of vulgar passions. Hence Homer is admired, among other things, for preserving a consistency of character in his heroes, as in Nestor, Ulysses, Diomede, Agamemnon, Telemachus, Penelope, and the rest. Euripides, on the contrary, was assailed in the comedies of Aristophanes as a frivolous talker, often putting into the mouth of a barbarian woman, a wretched slave, the wise maxims which he had learned from Anaxagoras or some other philosophers.

Now let us hear what it is that he invites us to learn, that we may ascertain from him how we are to know God, although he thinks that his words are beyond the capacity of all Christians. “Let them hear,” says he, “if they are able to do so.” We have then to consider what the philosopher wishes us to hear from him. But instead of instructing us as he ought, he abuses us; and while he should have shown his goodwill to those whom he addresses at the outset of his discourse, he stigmatizes as “a cowardly race” men who would rather die than abjure Christianity even by a word, and who are ready to suffer every form of torture, or any kind of death. He also applies to us the epithet “carnal” or “flesh-indulging,” “although,” as we are wont to say, “we have known Christ after the flesh, yet now henceforth we know Him no more,” and although we are so ready to lay down our lives for the cause of religion, that no philosopher could lay aside his robes more readily. He then addresses to us these words: “If, instead of exercising your senses, you look upwards with the soul; if, turning away the eye of the body, you open the eye of the mind, thus and thus only you will be able to see God.” He is not aware that this reference to the two eyes, the eye of the body and the eye of the mind, which he has borrowed from the Greeks, was in use among our own writers; for Moses, in his account of the creation of the world, introduces man before his transgression as both seeing and not seeing: seeing, when it is said of the woman, “The woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise;” and again not seeing, as when he introduces the serpent saying to the woman, as if she and her husband had been blind, “God knows that on the day that ye eat thereof your eyes shall be opened;” and also when it is said, “They did eat, and the eyes of both of them were opened.” The eyes of sense were then opened, which they had done well to keep shut, that they might not be distracted, and hindered from seeing with the eyes of the mind; and it was those eyes of the mind which in consequence of sin, as I imagine, were then closed, with which they had up to that time enjoyed the delight of beholding God and His paradise. This twofold kind of vision in us was familiar to our Saviour, who says, “For judgment I am come into this world, that they which see not might see, and that they which see might be made blind,”—meaning by the eyes that see not the eyes of the mind, which are enlightened by His teaching; and the eyes which see are the eyes of sense, which His words do render blind, in order that the soul may look without distraction upon proper objects. All true Christians therefore have the eye of the mind sharpened, and the eye of sense closed; so that each one, according to the degree in which his better eye is quickened, and the eye of sense darkened, sees and knows the Supreme God, and His Son, who is the Word, Wisdom, and so forth.

Celsus supposes that we may arrive at a knowledge of God either by combining or separating certain things after the methods which mathematicians call synthesis and analysis, or again by analogy, which is employed by them also, and that in this way we may as it were gain admission to the chief good. But when the Word of God says, “No man knoweth the Father but the Son, and he to whomsoever the Son will reveal Him,” He declares that no one can know God but by the help of divine grace coming from above, with a certain divine inspiration. Indeed, it is reasonable to suppose that the knowledge of God is beyond the reach of human nature, and hence the many errors into which men have fallen in their views of God. It is, then, through the goodness and love of God to mankind, and by a marvellous exercise of divine grace to those whom He saw in His foreknowledge, and knew that they would walk worthy of Him who had made Himself known to them, and that they would never swerve from a faithful attachment to His service, although they were condemned to death or held up to ridicule by those who, in ignorance of what true religion is, give that name to what deserves to be called anything rather than religion. God doubtless saw the pride and arrogance of those who, with contempt for all others, boast of their knowledge of God, and of their profound acquaintance with divine things obtained from philosophy, but who still, not less even than the most ignorant, run after their images, and temples, and famous mysteries; and seeing this, He “has chosen the foolish things of this world”—the simplest of Christians, who lead, however, a life of greater moderation and purity than many philosophers—“to confound the wise,” who are not ashamed to address inanimate things as gods or images of the gods. For what reasonable man can refrain from smiling when he sees that one who has learned from philosophy such profound and noble sentiments about God or the gods, turns straightway to images and offers to them his prayers, or imagines that by gazing upon these material things he can ascend from the visible symbol to that which is spiritual and immaterial. But a Christian, even of the common people, is assured that every place forms part of the universe, and that the whole universe is God’s temple. In whatever part of the world he is, he prays; but he rises above the universe, “shutting the eyes of sense, and raising upwards the eyes of the soul.” And he stops not at the vault of heaven; but passing in thought beyond the heavens, under the guidance of the Spirit of God, and having thus as it were gone beyond the visible universe, he offers prayers to God. But he prays for no trivial blessings, for he has learnt from Jesus to seek for nothing small or mean, that is, sensible objects, but to ask only for what is great and truly divine; and these things God grants to us, to lead us to that blessedness which is found only with Him through His Son, the Word, who is God.

And then (if now the Tetragrammaton be not considered in the manner just described, but in this manner of instituting the square, IHVI, IHV, IH, I, then Yod also is in a certain sense solitary, but in a plainly contrary sense. For it ascendeth in its path upwards and upwards. (That is, it doth not so much receive the higher sense, in order that it may denote the beautiful path or the foundation; but the highest, that is, the father or the wisdom.) The woman is again hidden. (That is, in this instance, the former meaning by which it denoted the bride of Microprosopus, namely, the last letter of the above-written form of the Tetragrammaton, ceaseth in itself.)

And then (if now the Tetragrammaton be not considered in the manner just described, but in this manner of instituting the square, IHVI, IHV, IH, I, then Yod also is in a certain sense solitary, but in a plainly contrary sense. For it ascendeth in its path upwards and upwards. (That is, it doth not so much receive the higher sense, in order that it may denote the beautiful path or the foundation; but the highest, that is, the father or the wisdom.) The woman is again hidden. (That is, in this instance, the former meaning by which it denoted the bride of Microprosopus, namely, the last letter of the above-written form of the Tetragrammaton, ceaseth in itself.)

The hairs which are classed in the sixth disposition ascend and come from beneath upwards unto the corner of the mouth, and cover the places of copious fragrance, even unto the upper corner of the mouth, and the hair descendeth at the corner of the opening, and across below the mouth.

THE hair is arranged in the sixth conformation, and ascendeth from below upwards, and toucheth the circles of most excellent fragrance, even unto the beginning of the mouth above; and the hair descendeth from the beginning (of the mouth above) unto the beginning of the opening of the mouth below. “Arise thou! Rabbi Yisa, and expound this conformation.”

Truly before that from those nostrils the fire and smoke issue forth, that voice ascendeth upwards, and slideth into the beginning of the brain; and the two tears flow down from the eyes.

And the disciples had not seen Jesus because of the great light in which he was, or which was about him; for their eyes were darkened because of the great light in which he was. But they saw only the light, which shot forth many light-rays. And the light-rays were not like one another, but the light was of divers kind, and it was of divers type, from below upwards, one [ray] more excellent than the other, . . ., in one great immeasurable glory of light; it stretched from under the earth right up to heaven.--And when the disciples saw that light, they fell into great fear and great agitation.

And Jesus continued again in the discourse and said unto his disciples: "It came to pass then, when Pistis Sophia had said these words, that the time was fulfilled that she should be led out of the chaos. And of myself, without the First Mystery, I despatched out of myself a light-power, and I sent it down to the chaos, so that it might lead Pistis Sophia forth from the deep regions of the chaos, and lead [her] to the higher regions of the chaos, until the command should come from the First Mystery that she should be led entirely forth out of the chaos. And my light-power led Pistis Sophia up to the higher regions of the chaos. It came to pass then, when the emanations of Self-willed had noticed that Pistis Sophia was led forth into the higher regions of the chaos, that they also sped after her upwards, desiring to bring her again into the lower regions of the chaos. And my light-power, which I had sent to lead up Sophia out of the chaos, shone exceedingly. It came to pass then, when the emanations of Self-willed pursued Sophia, when she had been led into the higher regions of the chaos, that she again sang praises and cried out unto me, saying:

"And thereafter I will discourse with you also concerning the glory of the Helper who is above the little Helper. But I shall not be able to discourse with you concerning the regions of those who are above all Helpers; for there existeth no type in this world, to describe them, for there existeth in this world no likeness which is like unto them, that I may compare them therewith, nor greatness nor light which is like unto them, not only in this world, but they also have no likeness with those of the Height of Righteousness from their region upwards. On this account, therefore, there existeth in fact no manner of describing them in this world because of the great glory of those of the Height and because of the great immeasurable greatness. On this account, therefore, there existeth no manner to describe it in this world."

"He, therefore, who shall receive the [first] mystery of that First Mystery, and it shall be at the time that he cometh out of the body of the matter of the rulers,--then the retributive receivers come and lead the soul of that man out of the body. And that soul will become a great light-stream in the hands of the retributive receivers; and those receivers will be afraid of the light of that soul. And that soul will go upwards and pass through all the regions of the rulers and all the regions of the emanations of the Light. And it will not give answers nor apologies nor tokens in any single region of the Light nor in any single region of the rulers; but it will pass through all the regions and cross over them all, so that it goeth and ruleth over all the regions of the first saviour.

"In like manner also he who shall receive the second mystery of the First Mystery and the third and fourth, until he shall receive the twelfth mystery of the First Mystery, if it shall be at the time that he cometh out of the body of the matter of the rulers,--then the retributive receivers come and lead the soul of that man out of the body of matter. And those souls will become a great light-stream in the hands of the retributive receivers; and those receivers will be afraid of the light of those souls and will become powerless and fall on their faces. And those souls will straightway soar upwards and cross over all the regions of the rulers and all the regions of the emanations of the Light. They will not give answers nor apologies nor tokens in any single region; but they will pass through all the regions and will cross over them all and rule over all the regions of the twelve saviours, so that they who receive the second mystery of the First Mystery, will rule over all the regions of the second saviour in the inheritances of the Light.

"These rulers then of these twelve dungeons are inside the dragon of the outer darkness, each and every one of them hath a name every hour, and every one of them changeth his face every hour. And moreover every one of these dungeons hath a door opening upwards, so that the dragon of the outer darkness hath twelve dark dungeons, and every dungeon hath a door opening upwards. And an angel of the height watcheth each of the doors of the dungeons,--whom Yew, the First Man, the overseer of the Light, the envoy of the First Commandment, hath established as watchers of the dragon, so that the dragon and the rulers of his dungeons which are in him, may not mutiny."

"These rulers then of these twelve dungeons are inside the dragon of the outer darkness, each and every one of them hath a name every hour, and every one of them changeth his face every hour. And moreover every one of these dungeons hath a door opening upwards, so that the dragon of the outer darkness hath twelve dark dungeons, and every dungeon hath a door opening upwards. And an angel of the height watcheth each of the doors of the dungeons,--whom Yew, the First Man, the overseer of the Light, the envoy of the First Commandment, hath established as watchers of the dragon, so that the dragon and the rulers of his dungeons which are in him, may not mutiny."

There are three territories in respect to the law of removal [of sheviit produce]: [these are]: Judea, Transjordan, and Galilee, and there are three territories in each one. Upper Galilee, lower Galilee, and the valley. From Kefar Hananiah upwards, the region where sycamores do not grow, is Upper Galilee. From Kefar Hananiah downwards, where the sycamores do grow, is Lower Galilee. The borders of Tiberias are the valley. Those of Judea are: the mountain region, the plains [of the south], and the valley. The plains of Lod are like the plains of the south, and its mountain region is like the king's hill-country. From Bet Horon to the sea is considered as one land.

He would take the blood from the one who was stirring it, and enter [again] into the place where he had entered, and stand [again] on the place on which he had stood, and sprinkle once upwards and seven times downwards, and he wouldn’t intend to sprinkle either upwards nor downwards but rather like one who cracks a whip. And thus would he count: one, one and one, one and two, one and three, one and four, one and five, one and six, one and seven. Then he would go out and put it on the golden stand in the sanctuary.

He would take the blood from the one who was stirring it, and enter [again] into the place where he had entered, and stand [again] on the place on which he had stood, and sprinkle once upwards and seven times downwards, and he wouldn’t intend to sprinkle either upwards nor downwards but rather like one who cracks a whip. And thus would he count: one, one and one, one and two, one and three, one and four, one and five, one and six, one and seven. Then he would go out and put it on the golden stand in the sanctuary.

They would bring him the goat. He would slay it and receive its blood in a bowl. He entered [again] into the place where he had entered, and stood [again] on the place on which he had stood, and sprinkled once upwards and seven times downwards, and he wouldn’t intend to sprinkle either upwards or downwards but rather like one who cracks a whip. And thus would he count: one, one and one, one and two, one and three, one and four, one and five, one and six, one and seven. Then he would go out and place it on the second [golden] stand in the Hekhal. Rabbi Judah said: there was only one golden stand there. He would take the blood of the bull and put down the blood of the goat, and sprinkle from it upon the curtains facing the Ark outside, once upwards, seven times downward, aiming to sprinkle neither upwards nor downwards, and he wouldn’t intend to sprinkle either upwards or downwards but rather like one who cracks a whip. Thus would he count [as above]. Then he would take the blood of the goat, and put down the blood of the bull, and sprinkle from it upon the curtain facing the ark outside once upwards, seven times downwards [as above]. Then he would pour the blood of the bull into the blood of the goat emptying the full vessel into the empty one.

They would bring him the goat. He would slay it and receive its blood in a bowl. He entered [again] into the place where he had entered, and stood [again] on the place on which he had stood, and sprinkled once upwards and seven times downwards, and he wouldn’t intend to sprinkle either upwards or downwards but rather like one who cracks a whip. And thus would he count: one, one and one, one and two, one and three, one and four, one and five, one and six, one and seven. Then he would go out and place it on the second [golden] stand in the Hekhal. Rabbi Judah said: there was only one golden stand there. He would take the blood of the bull and put down the blood of the goat, and sprinkle from it upon the curtains facing the Ark outside, once upwards, seven times downward, aiming to sprinkle neither upwards nor downwards, and he wouldn’t intend to sprinkle either upwards or downwards but rather like one who cracks a whip. Thus would he count [as above]. Then he would take the blood of the goat, and put down the blood of the bull, and sprinkle from it upon the curtain facing the ark outside once upwards, seven times downwards [as above]. Then he would pour the blood of the bull into the blood of the goat emptying the full vessel into the empty one.

They would bring him the goat. He would slay it and receive its blood in a bowl. He entered [again] into the place where he had entered, and stood [again] on the place on which he had stood, and sprinkled once upwards and seven times downwards, and he wouldn’t intend to sprinkle either upwards or downwards but rather like one who cracks a whip. And thus would he count: one, one and one, one and two, one and three, one and four, one and five, one and six, one and seven. Then he would go out and place it on the second [golden] stand in the Hekhal. Rabbi Judah said: there was only one golden stand there. He would take the blood of the bull and put down the blood of the goat, and sprinkle from it upon the curtains facing the Ark outside, once upwards, seven times downward, aiming to sprinkle neither upwards nor downwards, and he wouldn’t intend to sprinkle either upwards or downwards but rather like one who cracks a whip. Thus would he count [as above]. Then he would take the blood of the goat, and put down the blood of the bull, and sprinkle from it upon the curtain facing the ark outside once upwards, seven times downwards [as above]. Then he would pour the blood of the bull into the blood of the goat emptying the full vessel into the empty one.

They would bring him the goat. He would slay it and receive its blood in a bowl. He entered [again] into the place where he had entered, and stood [again] on the place on which he had stood, and sprinkled once upwards and seven times downwards, and he wouldn’t intend to sprinkle either upwards or downwards but rather like one who cracks a whip. And thus would he count: one, one and one, one and two, one and three, one and four, one and five, one and six, one and seven. Then he would go out and place it on the second [golden] stand in the Hekhal. Rabbi Judah said: there was only one golden stand there. He would take the blood of the bull and put down the blood of the goat, and sprinkle from it upon the curtains facing the Ark outside, once upwards, seven times downward, aiming to sprinkle neither upwards nor downwards, and he wouldn’t intend to sprinkle either upwards or downwards but rather like one who cracks a whip. Thus would he count [as above]. Then he would take the blood of the goat, and put down the blood of the bull, and sprinkle from it upon the curtain facing the ark outside once upwards, seven times downwards [as above]. Then he would pour the blood of the bull into the blood of the goat emptying the full vessel into the empty one.

They would bring him the goat. He would slay it and receive its blood in a bowl. He entered [again] into the place where he had entered, and stood [again] on the place on which he had stood, and sprinkled once upwards and seven times downwards, and he wouldn’t intend to sprinkle either upwards or downwards but rather like one who cracks a whip. And thus would he count: one, one and one, one and two, one and three, one and four, one and five, one and six, one and seven. Then he would go out and place it on the second [golden] stand in the Hekhal. Rabbi Judah said: there was only one golden stand there. He would take the blood of the bull and put down the blood of the goat, and sprinkle from it upon the curtains facing the Ark outside, once upwards, seven times downward, aiming to sprinkle neither upwards nor downwards, and he wouldn’t intend to sprinkle either upwards or downwards but rather like one who cracks a whip. Thus would he count [as above]. Then he would take the blood of the goat, and put down the blood of the bull, and sprinkle from it upon the curtain facing the ark outside once upwards, seven times downwards [as above]. Then he would pour the blood of the bull into the blood of the goat emptying the full vessel into the empty one.

They would bring him the goat. He would slay it and receive its blood in a bowl. He entered [again] into the place where he had entered, and stood [again] on the place on which he had stood, and sprinkled once upwards and seven times downwards, and he wouldn’t intend to sprinkle either upwards or downwards but rather like one who cracks a whip. And thus would he count: one, one and one, one and two, one and three, one and four, one and five, one and six, one and seven. Then he would go out and place it on the second [golden] stand in the Hekhal. Rabbi Judah said: there was only one golden stand there. He would take the blood of the bull and put down the blood of the goat, and sprinkle from it upon the curtains facing the Ark outside, once upwards, seven times downward, aiming to sprinkle neither upwards nor downwards, and he wouldn’t intend to sprinkle either upwards or downwards but rather like one who cracks a whip. Thus would he count [as above]. Then he would take the blood of the goat, and put down the blood of the bull, and sprinkle from it upon the curtain facing the ark outside once upwards, seven times downwards [as above]. Then he would pour the blood of the bull into the blood of the goat emptying the full vessel into the empty one.

“And he shall go out to the altar that is before the Lord” (Leviticus 16:18): that is the golden altar. He then began to purify [the altar by sprinkling] in downward motion. From where does he begin? From the northeast horn [of the altar], then the northwest, then the southwest, then the southeast. From the place where he begins [sprinkling when offering] a sin-offering on the outer altar, there he completes [sprinkling] on the inner altar. Rabbi Eliezer says: he remained in his place and sprinkled. And on every horn he would sprinkle from below upwards, with the exception of the horn at which he was standing, which he would sprinkle from above downwards.

“And it came to pass, when Moses held up his hand Israel prevailed” etc. (Exodus 17:1. Did the hands of Moses wage war or break [Israel’s ability] to wage war? Rather this teaches that as long as Israel would look upwards and subject their hearts to their Father in heaven they prevailed, and if not they fell. Similarly, “Make for yourself a fiery serpent and mount it on a pole. And if anyone who is bitten shall look at it, he shall live” (Numbers 21:8). Did the serpent kill or did the serpent keep alive? Rather, when Israel would look upwards and subject their hearts to their Father in heaven, they were healed, and if not their [flesh] would melt away. A deaf-mute, a lunatic and a minor cannot cause others to fulfill their religious obligation. This is the general principle: one who is not himself obligated in the matter cannot perform it on behalf of others.

“And it came to pass, when Moses held up his hand Israel prevailed” etc. (Exodus 17:1. Did the hands of Moses wage war or break [Israel’s ability] to wage war? Rather this teaches that as long as Israel would look upwards and subject their hearts to their Father in heaven they prevailed, and if not they fell. Similarly, “Make for yourself a fiery serpent and mount it on a pole. And if anyone who is bitten shall look at it, he shall live” (Numbers 21:8). Did the serpent kill or did the serpent keep alive? Rather, when Israel would look upwards and subject their hearts to their Father in heaven, they were healed, and if not their [flesh] would melt away. A deaf-mute, a lunatic and a minor cannot cause others to fulfill their religious obligation. This is the general principle: one who is not himself obligated in the matter cannot perform it on behalf of others.

They do not check from the altar and upwards, nor from the duchan [dais] and upwards, nor from the Sanhedrin and upwards. And all those whose fathers were established to have been among the public officers or charity collectors may marry [their daughters] into the priesthood, and he doesn’t need to check after them. Rabbi Yose says: even one who was signed as a witness in the old court of Tzippori. Rabbi Hanina ben Antigonus says: even one who was recorded in the king’s list of officers.

They do not check from the altar and upwards, nor from the duchan [dais] and upwards, nor from the Sanhedrin and upwards. And all those whose fathers were established to have been among the public officers or charity collectors may marry [their daughters] into the priesthood, and he doesn’t need to check after them. Rabbi Yose says: even one who was signed as a witness in the old court of Tzippori. Rabbi Hanina ben Antigonus says: even one who was recorded in the king’s list of officers.

They do not check from the altar and upwards, nor from the duchan [dais] and upwards, nor from the Sanhedrin and upwards. And all those whose fathers were established to have been among the public officers or charity collectors may marry [their daughters] into the priesthood, and he doesn’t need to check after them. Rabbi Yose says: even one who was signed as a witness in the old court of Tzippori. Rabbi Hanina ben Antigonus says: even one who was recorded in the king’s list of officers.

One who was flaying cattle or wild animals, clean or unclean, small or large: In order to use the hide for a covering, if he stripped as can be taken hold of [the hide is no longer considered as connected to the flesh.] In order to make a water-skin, until the breast has been flayed. If he was flaying from the feet upwards, until the whole hide [has been flayed]. [All of these measures apply] for both conveying uncleanness and becoming unclean. As for the skin that is on the neck: Rabbi Yohanan ben Nuri says: it is not connected. But the sages say it is connected until the whole hide has been flayed.

He then took a knife and separated the lung from the liver and the finger of the liver from the liver, but he did not remove it from its place. He cut out the breast and gave it to the one who had merited [bringing it onto the ramp]. He came to the right flank and cut into it as far as the spine, without touching the spine, until he came to the place between two small ribs. He cut it off and gave it to the one who had merited [bringing it onto the ramp], with the liver attached to it. He then came to the neck, and he left two ribs on each side of it, cut it off and gave it to the one who had merited [bringing it onto the ramp], with the windpipe and the heart and the lung attached to it. He then came to the left flank in which he left the two thin ribs above and two thin ribs below; and he had done similarly with the other flank. Thus he left two on each side above and two on each side below. He cut it off and gave it to the one who had merited [bringing it onto the ramp], and the spine with it and the spleen attached to it. This was really the largest piece, but the right flank was called the largest, because the liver was attached to it. He then came to the tail bone, which he cut off and gave it to the one who had merited [bringing it onto the ramp], along with the tail, the finger of the liver and the two kidneys. He then took the left leg and cut it off and gave it to the one who had merited [bringing it onto the ramp]. Thus they were all standing in a row with the limbs in their hands The first had the head and the [right] hind leg. The head was in his right hand with its nose towards his arm, its horns between his fingers, and the place where it was severed turned upwards with the fat covering it. The right leg was in his left hand with the place where the flaying began turned away from him. The second had the two fore legs, the right leg in his right hand and the left leg in his left hand, the place where the flaying began turned away from him. The third had the tail bone and the other hind leg, the tail bone in his right hand with the tail hanging between his fingers and the finger of the liver and the two kidneys with it, and the left hind leg in his left hand with the place where the flaying began turned away from him. The fourth had the breast and the neck, the breast in his right hand and the neck in his left hand, its ribs being between two of his fingers. The fifth had the two flanks, the right one in his right hand, and the left one in his left hand, with the place where the flaying began turned away from him. The sixth had the innards on a platter with the knees on top of them. The seventh had the fine flour. The eighth had the griddle cakes. The ninth had the wine. They went and placed them on the lower half of the ramp on its western side, and salted them (see Leviticus 2:13). They then came down and went to the Chamber of Hewn Stone to recite the Shema.

If an oven was half filled with earth, the part from the earth downwards contracts impurity by contact only while the part from the earth upwards contracts impurity [also] from its air-space. If he put the oven over the mouth of a cistern or over that of a cellar and he put a stone at its side: Rabbi Judah says: if when heated below it becomes also heated above it is susceptible to impurity. But the sages say: since it was heated, no matter how, it is susceptible to impurity.

A builder's staff and a carpenter's axes are susceptible to impurity. Tent-pegs and surveyors’ pegs are susceptible to impurity. A surveyor's chain is susceptible to impurity, but one used for wood is clean. The chain of a big bucket [is susceptible to impurity to a length of] four handbreadths, and that of a small one [to a length of] ten handbreadths. A blacksmith's jack is susceptible to impurity. A saw whose teeth were made in a hole susceptible to impurity, but if they were turned from below upwards it is clean. All covers are clean except that of a boiler.

Bread-baskets [become clean if] the size [of their hole is such] that loaves of bread [would fall through]. Papyrus frames through into which reeds were inserted from the bottom upwards to strengthen them, are clean. If he fixed walls to it, they are susceptible to impurity. Rabbi Shimon says: if it cannot be lifted up by these walls it is clean.

A house serving a wall is subject to the principle of garlic-skin. How so? [In the case of] a wall between two tomb-niches or two caverns, If there is uncleanness in them and vessels in the walls, and there is a covering thin as garlic-skin over them, they remain clean. If the uncleanness is in the wall and the vessels are in them, and there is a covering thin as garlic-skin over the uncleanness, they remain clean. If there is uncleanness beneath a pillar, the uncleanness cleaves upwards and downwards.

If there is uncleanness in a wall, in a space of one cubic handbreadth, all upper stories above it, even if there are ten of them, are unclean. If there was a single upper story [built] over two houses, that one becomes unclean but all upper stories above it remain clean. [In a] beach-wall, uncleanness cleaves upwards and downward. [With regard to] a solid tomb monument, a person who touches it from the side remains clean, since [its] uncleanness cleaves upwards and downwards. But if there was a [free] space of a cubic handbreadth in the place where the uncleanness was, a person touching it anywhere becomes unclean, because it is like a closed grave. If he supported sukkot on [the monument] they become unclean. Rabbi Judah declares them clean.

If there is uncleanness in a wall, in a space of one cubic handbreadth, all upper stories above it, even if there are ten of them, are unclean. If there was a single upper story [built] over two houses, that one becomes unclean but all upper stories above it remain clean. [In a] beach-wall, uncleanness cleaves upwards and downward. [With regard to] a solid tomb monument, a person who touches it from the side remains clean, since [its] uncleanness cleaves upwards and downwards. But if there was a [free] space of a cubic handbreadth in the place where the uncleanness was, a person touching it anywhere becomes unclean, because it is like a closed grave. If he supported sukkot on [the monument] they become unclean. Rabbi Judah declares them clean.

All sloping [parts] of ‘tents’ are reckoned like ‘tents.' A ‘tent’ [whose sides] sloped downwards and finished off one fingerbreadth [from the ground]: If there is uncleanness in the ‘tent’, vessels beneath the slope become unclean. If there is uncleanness beneath the slope, vessels in the ‘tent’ become unclean. If there is uncleanness within, a person who touches [the tent] from the inside acquires a seven [days’] defilement, but from the outside, a defilement [lasting till] evening. If there had been uncleanness outside, a person who touches the ‘tent’ from the outside acquires a seven [days’] defilement, but from the inside, a defilement [lasting till] evening. If there was [a portion of uncleanness] the size of half an olive [touching it] from inside and half an olive from the outside, a person who touches [the ‘tent’] either from within or without acquires a defilement [lasting till] evening. If a part [of the ‘tent’ side] trailed along the ground, when there is uncleanness beneath or above [this part], the uncleanness cleaves upwards and downwards. [In the case of] a ‘tent’ erected in an upper story, with a portion [of its side] trailing over the hatch between the house and the upper story: Rabbi Yose says it does protect. Rabbi Shimon says: it does not protect unless it put up in the usual manner of erecting tents.

If it was resting on its bottom and it [retained the status of] a vessel: If there is uncleanness below it, within it or above it, the uncleanness cleaves upwards and downwards. [In the case where] it was one handbreadth high off the ground or covered or inverted [so as to stand] upon its mouth, if there is uncleanness below it, within it or above it, everything becomes unclean.

When do these rules apply? When [the hive retains the status of] a vessel. [In the case of its] being defective, although [the deficiency may be] stopped up with straw, or according to the sages, [in the case of it] containing forty se'ahs, If the uncleanness is below it, within it or above it, the uncleanness cleaves upwards and downwards. Rabbi Eliezer and Rabbi Shimon say: uncleanness can neither ascend into [the defective hive] nor descend from it. [In the case where] it was one handbreadth high off the ground, If there is uncleanness below it, what is below becomes unclean; Within it or above it, [everything] directly [above] it to the sky becomes unclean.

A coffin which is broad below and narrow above, and has a corpse within it: A person touching it below remains clean; But above becomes unclean. If it is broad above and narrow below, a person touching it anywhere becomes unclean. If it was the same [above and below], a person touching it anywhere becomes unclean, the words of Rabbi Eliezer. But Rabbi Joshua says: a handbreadth and more below is clean, but from that handbreadth upwards is unclean. If it was made like a clothes-chest, a person touching it anywhere becomes unclean. If it was made like a case, a person touching it anywhere remains clean, except at the place where it opens.

A jar resting on its bottom in the open air: If an olive-sized [portion] of a corpse is placed beneath it or within it directly [above] its bottom, the uncleanness cleaves upwards and downwards, and the jar becomes unclean. [If the uncleanness is] outside below a [protruding] side, the uncleanness cleaves upwards and downwards, but the jar remains clean. [If the uncleanness is] within [the jar] and underneath the protruding sides, If there is within the [cavity of] the side a space of a cubic handbreadth everything [within the cavity] becomes unclean, but what lies directly [below] the mouth remains clean. If there is not [a space of a cubic handbreadth] the uncleanness cleaves upwards and downwards. When do these rules apply? When the jar is clean. If it was unclean, or if it was one handbreadth high off the ground, or covered, or inverted [so as to stand] on its mouth, if there is uncleanness beneath it, within it or above it, everything becomes unclean.

A jar resting on its bottom in the open air: If an olive-sized [portion] of a corpse is placed beneath it or within it directly [above] its bottom, the uncleanness cleaves upwards and downwards, and the jar becomes unclean. [If the uncleanness is] outside below a [protruding] side, the uncleanness cleaves upwards and downwards, but the jar remains clean. [If the uncleanness is] within [the jar] and underneath the protruding sides, If there is within the [cavity of] the side a space of a cubic handbreadth everything [within the cavity] becomes unclean, but what lies directly [below] the mouth remains clean. If there is not [a space of a cubic handbreadth] the uncleanness cleaves upwards and downwards. When do these rules apply? When the jar is clean. If it was unclean, or if it was one handbreadth high off the ground, or covered, or inverted [so as to stand] on its mouth, if there is uncleanness beneath it, within it or above it, everything becomes unclean.

A jar resting on its bottom in the open air: If an olive-sized [portion] of a corpse is placed beneath it or within it directly [above] its bottom, the uncleanness cleaves upwards and downwards, and the jar becomes unclean. [If the uncleanness is] outside below a [protruding] side, the uncleanness cleaves upwards and downwards, but the jar remains clean. [If the uncleanness is] within [the jar] and underneath the protruding sides, If there is within the [cavity of] the side a space of a cubic handbreadth everything [within the cavity] becomes unclean, but what lies directly [below] the mouth remains clean. If there is not [a space of a cubic handbreadth] the uncleanness cleaves upwards and downwards. When do these rules apply? When the jar is clean. If it was unclean, or if it was one handbreadth high off the ground, or covered, or inverted [so as to stand] on its mouth, if there is uncleanness beneath it, within it or above it, everything becomes unclean.

In the case of a hatchway in a house with a pot placed below it that, if it was raised, its rims would not touch the [edges of the] hatchway: If there is uncleanness below, within or above [the pot], the uncleanness cleaves upwards and downwards. In the case where [the pot] was one handbreadth high off the ground, if there is uncleanness below it or in the house, what is below it and in the house becomes unclean, but what is within [the pot] or above it, remains clean. [If the uncleanness is] within or above [the pot], everything becomes unclean.

[In the case where the pot was] placed on the side of the threshold [of the house] such that if it was raised it would touch the lintel over a [space of a square] handbreadth: If there is uncleanness below, within or above [the pot], the uncleanness cleaves upwards and downwards. [In the case] where it was one handbreadth high off the ground: If there is uncleanness below it or in the house, what is below it and in the house becomes unclean. If the uncleanness is within or above [the pot], everything becomes unclean. [In the case where the pot] if raised would not touch the lintel over a [space of a square] handbreadth, or is joined to the lintel, if there is uncleanness below it, nothing is unclean except what is below [the pot].

[With regard to] a beam which is placed across from one wall to another and which has uncleanness beneath it: If it is one handbreadth wide, it conveys uncleanness to everything beneath it; If it is not [one handbreadth wide], the uncleanness cleaves upwards and downwards. How much must its circumference be so that its width should be one handbreadth? If it is round, its circumference must be three handbreadths; If square, four handbreadths, since a square has a [circumference] one quarter greater than [that of] a circle.

[With regard to] a pillar lying [on its side] in the open air, If its circumference is twenty-four handbreadths, it brings uncleanness to everything under its side; But if it is not, the uncleanness cleaves upwards and downwards.

A projection brings uncleanness, whatever width it may be; But a balcony or rounded balcony when they are one handbreadth wide. What is a projection? That [projection] whose surface slopes downwards, And a balcony's surface slopes upwards. In what [circumstances] did they say that a projection brings uncleanness whatever width it may be? With regard to a projection which is three rows of stones, or twelve handbreadths, above the doorway. When higher than that, it brings uncleanness only if it is one handbreadth wide. Cornices and carvings bring uncleanness when they are one handbreadth wide.

If they did not have a width of a handbreadth, whether there is a space of a handbreadth between them or whether there is not, if there is uncleanness beneath, between or above them, the uncleanness cleaves upwards and downwards. A similar [rule applies] to two curtains, [the lower one of which is] one handbreadth high off the ground.

A thick woolen jacket or a thick wooden block does not bring uncleanness until they are one handbreadth high off the ground. If [garments] are folded one above the other they do not bring uncleanness until the uppermost is one handbreadth high off the ground. Tablets of wood [placed] one above the other do not bring uncleanness unless the uppermost is one handbreadth high off the ground; But if they were of marble, the uncleanness cleaves upwards and downwards.

[With regard to] jars standing on their bottoms or lying on their sides in the open air and touching one another to the extent of a handbreadth: If there is uncleanness beneath one of them, the uncleanness cleaves upwards and downwards. When does this rule apply? When the [jars] are clean. But in the case where they were unclean or one handbreadth high off the ground, if there is uncleanness beneath one of them, what is beneath all becomes unclean.

[With regard to] a house filled with earth or pebbles which he [decided] to leave there, or similarly a heap of produce or a mound of pebbles even such as Akhan's mound, and even if the uncleanness is by the side of the vessels, the uncleanness cleaves upwards and downwards.

One who plows a grave [into a field], behold he makes it a bet haperas. To what extent does he make it [a bet haperas]? For the length of a furrow of a hundred cubits, a space in which four se'ahs [can grow]. Rabbi Yose says: an area of five [se'ahs]. But when on an upward or downward slope: he puts a quarter [of a kav] of vetch seed on the knee of the plough, and the space where [the last] three vetches grow next to each other is a bet peras. Rabbi Yose says: [a bet haperas is only made by a plough going] downwards but not upwards.

One verse says (Hosea 5:19) “I shall go, I shall return to My place”. Another verse says (1Kings 9:3) “My eyes and attention shall be there forever.” How is that? One’s face upwards, one’s eyes and attention downwards.

Regarding the prohibition of the first two terms, those above plough downwards and those below plough upwards. It seems reasonable that those above plough downwards but not that those below plough upwards. Let us hear from the following: “One removes a tree 25 cubits from a cistern.” We have stated on that: Both higher and lower. Or let us say both if the tree is higher and the cistern lower or if tree and cistern are on the same level. In this sense, we stated: “Whether the tree is higher and the cistern lower or the tree lower and the cistern higher”; is that reasonable? If the tree is higher and the cistern lower; but the tree lower and the cistern higher, do roots climb? Rebbi Ḥanina said not because of the roots [climbing], but they loosen the earth and damage the bottom of the cistern. A case came before Rebbi Yose ben Rebbi Abun; he said that is a single opinion and we do not rely on it, for we have stated on this: “Rebbi Simeon says, just as they said higher so they said lower.”

Regarding the prohibition of the first two terms, those above plough downwards and those below plough upwards. It seems reasonable that those above plough downwards but not that those below plough upwards. Let us hear from the following: “One removes a tree 25 cubits from a cistern.” We have stated on that: Both higher and lower. Or let us say both if the tree is higher and the cistern lower or if tree and cistern are on the same level. In this sense, we stated: “Whether the tree is higher and the cistern lower or the tree lower and the cistern higher”; is that reasonable? If the tree is higher and the cistern lower; but the tree lower and the cistern higher, do roots climb? Rebbi Ḥanina said not because of the roots [climbing], but they loosen the earth and damage the bottom of the cistern. A case came before Rebbi Yose ben Rebbi Abun; he said that is a single opinion and we do not rely on it, for we have stated on this: “Rebbi Simeon says, just as they said higher so they said lower.”

MISHNAH: There are three regions for removals, Judea, Transjordan, and Galilee. Each of them has three subregions: Upper Galilee, Lower Galilee, and the Valley. From Kefar Ḥananiah upwards, everywhere no sycamores can grow, is Upper Galilee. From Kefar Ḥananiah downwards, everwhere sycamores do grow, is Lower Galilee. And the district of Tiberias and the Valley. In Jehudah the hills, the lowland, and the Southland. The lowlands of Lydda are like the Southern lowlands, its hills are like King’s Mountain. From Bet Ḥoron to the Sea is one domain. Why did they mention three regions? That in each one may eat until the last produce has vanished. Rebbi Simeon says, they mentioned three regions only for Judea; all other regions follow King’s Mountain. All regions are one for olives and dates.

A person came to Rebbi Ismael ben Rebbi Yose and said to him, I saw in my dream that it was said to me, throw your fingers, descend. He said to him, give me my fee and I shall tell you. He said to him, I saw in my dream that it was said to me, blow with your mouth. He said to him, give me my fee and I shall tell you. He said to him, I saw in my dream that it was said to me, straighten your fingers upwards. He said to him, did I not say to you, give me my fee and I shall tell you! When it was said to you [first], [the rain] dripped down on your wheat. When it was said to you next, they became swollen. When it was said to you next, they sprouted.

If from him to a river were 75 cubits. Two Amoraim, one said, he measures with a rope of 50 cubits and returns 25 cubits; but the other one said, he measures with a rope of 50 cubits and the remainder he measures with a rope of four cubits. If the river was narrow on top and wide below, up to 50 cubits one considers it as if full of dust and pebbles; otherwise one sees it inclining upwards and inclining downwards. If the river was bent, Rebbi Ḥasdai says, with telescopes he estimates in the plain and does the same with a mountain. Rebbi Aḥa, Rebbi Ḥinena, Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: only if the measure results in the mountain four hand-breadths as a place. Rebbi Yose, Rebbi Abuna in the name of Rav Jehudah, Rebbi Yudan has it in the name of Rav: If one holds it high above his head and the other by his feet, everybody agrees that one strip-measures. The high one over his head and the low one on his hips, everybody agrees that one strip-measures. Where do they disagree? On his heart; Rebbi Meïr says one strip-measures but the Sages say one does not strip-measure.

MISHNAH: He took the blood from the one who was stirring it, entered to the place where he had entered, and stood at the place where he had stood, and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting: One, one and one, one and two, one and three, one and four, one and five, one and six, one and seven. He left and put it down on the golden pedestal which was in the Temple. They brought him the he-goat, he slaughtered it and received its blood in a bowl. He entered to the place where he had entered, and stood at the place where he had stood, and sprinkled from it once upwards and seven times downwards. He did not intend downwards nor upwards but like one who was spanking. And so was he counting, etc. He left and put it down on the second pedestal which was in the Temple. Rebbi Jehudah says, only one pedestal was there. He took the blood of the bull, and put down the blood of the he-goat, and sprinkled from it on the gobelin at the place of the Ark from the outside and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting. He took the blood of the he-goat, and put down the blood of the bull, and sprinkled from it on the gobelin at the place of the Ark from the outside and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting. He poured the blood of the bull into the blood of the he-goat and emptied the full vessel into the empty one. He shall go out to the altar which is before the Eternal, that is the golden altar.

MISHNAH: He took the blood from the one who was stirring it, entered to the place where he had entered, and stood at the place where he had stood, and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting: One, one and one, one and two, one and three, one and four, one and five, one and six, one and seven. He left and put it down on the golden pedestal which was in the Temple. They brought him the he-goat, he slaughtered it and received its blood in a bowl. He entered to the place where he had entered, and stood at the place where he had stood, and sprinkled from it once upwards and seven times downwards. He did not intend downwards nor upwards but like one who was spanking. And so was he counting, etc. He left and put it down on the second pedestal which was in the Temple. Rebbi Jehudah says, only one pedestal was there. He took the blood of the bull, and put down the blood of the he-goat, and sprinkled from it on the gobelin at the place of the Ark from the outside and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting. He took the blood of the he-goat, and put down the blood of the bull, and sprinkled from it on the gobelin at the place of the Ark from the outside and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting. He poured the blood of the bull into the blood of the he-goat and emptied the full vessel into the empty one. He shall go out to the altar which is before the Eternal, that is the golden altar.

MISHNAH: He took the blood from the one who was stirring it, entered to the place where he had entered, and stood at the place where he had stood, and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting: One, one and one, one and two, one and three, one and four, one and five, one and six, one and seven. He left and put it down on the golden pedestal which was in the Temple. They brought him the he-goat, he slaughtered it and received its blood in a bowl. He entered to the place where he had entered, and stood at the place where he had stood, and sprinkled from it once upwards and seven times downwards. He did not intend downwards nor upwards but like one who was spanking. And so was he counting, etc. He left and put it down on the second pedestal which was in the Temple. Rebbi Jehudah says, only one pedestal was there. He took the blood of the bull, and put down the blood of the he-goat, and sprinkled from it on the gobelin at the place of the Ark from the outside and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting. He took the blood of the he-goat, and put down the blood of the bull, and sprinkled from it on the gobelin at the place of the Ark from the outside and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting. He poured the blood of the bull into the blood of the he-goat and emptied the full vessel into the empty one. He shall go out to the altar which is before the Eternal, that is the golden altar.

MISHNAH: He took the blood from the one who was stirring it, entered to the place where he had entered, and stood at the place where he had stood, and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting: One, one and one, one and two, one and three, one and four, one and five, one and six, one and seven. He left and put it down on the golden pedestal which was in the Temple. They brought him the he-goat, he slaughtered it and received its blood in a bowl. He entered to the place where he had entered, and stood at the place where he had stood, and sprinkled from it once upwards and seven times downwards. He did not intend downwards nor upwards but like one who was spanking. And so was he counting, etc. He left and put it down on the second pedestal which was in the Temple. Rebbi Jehudah says, only one pedestal was there. He took the blood of the bull, and put down the blood of the he-goat, and sprinkled from it on the gobelin at the place of the Ark from the outside and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting. He took the blood of the he-goat, and put down the blood of the bull, and sprinkled from it on the gobelin at the place of the Ark from the outside and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting. He poured the blood of the bull into the blood of the he-goat and emptied the full vessel into the empty one. He shall go out to the altar which is before the Eternal, that is the golden altar.

MISHNAH: He took the blood from the one who was stirring it, entered to the place where he had entered, and stood at the place where he had stood, and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting: One, one and one, one and two, one and three, one and four, one and five, one and six, one and seven. He left and put it down on the golden pedestal which was in the Temple. They brought him the he-goat, he slaughtered it and received its blood in a bowl. He entered to the place where he had entered, and stood at the place where he had stood, and sprinkled from it once upwards and seven times downwards. He did not intend downwards nor upwards but like one who was spanking. And so was he counting, etc. He left and put it down on the second pedestal which was in the Temple. Rebbi Jehudah says, only one pedestal was there. He took the blood of the bull, and put down the blood of the he-goat, and sprinkled from it on the gobelin at the place of the Ark from the outside and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting. He took the blood of the he-goat, and put down the blood of the bull, and sprinkled from it on the gobelin at the place of the Ark from the outside and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting. He poured the blood of the bull into the blood of the he-goat and emptied the full vessel into the empty one. He shall go out to the altar which is before the Eternal, that is the golden altar.

MISHNAH: He took the blood from the one who was stirring it, entered to the place where he had entered, and stood at the place where he had stood, and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting: One, one and one, one and two, one and three, one and four, one and five, one and six, one and seven. He left and put it down on the golden pedestal which was in the Temple. They brought him the he-goat, he slaughtered it and received its blood in a bowl. He entered to the place where he had entered, and stood at the place where he had stood, and sprinkled from it once upwards and seven times downwards. He did not intend downwards nor upwards but like one who was spanking. And so was he counting, etc. He left and put it down on the second pedestal which was in the Temple. Rebbi Jehudah says, only one pedestal was there. He took the blood of the bull, and put down the blood of the he-goat, and sprinkled from it on the gobelin at the place of the Ark from the outside and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting. He took the blood of the he-goat, and put down the blood of the bull, and sprinkled from it on the gobelin at the place of the Ark from the outside and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting. He poured the blood of the bull into the blood of the he-goat and emptied the full vessel into the empty one. He shall go out to the altar which is before the Eternal, that is the golden altar.

MISHNAH: He took the blood from the one who was stirring it, entered to the place where he had entered, and stood at the place where he had stood, and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting: One, one and one, one and two, one and three, one and four, one and five, one and six, one and seven. He left and put it down on the golden pedestal which was in the Temple. They brought him the he-goat, he slaughtered it and received its blood in a bowl. He entered to the place where he had entered, and stood at the place where he had stood, and sprinkled from it once upwards and seven times downwards. He did not intend downwards nor upwards but like one who was spanking. And so was he counting, etc. He left and put it down on the second pedestal which was in the Temple. Rebbi Jehudah says, only one pedestal was there. He took the blood of the bull, and put down the blood of the he-goat, and sprinkled from it on the gobelin at the place of the Ark from the outside and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting. He took the blood of the he-goat, and put down the blood of the bull, and sprinkled from it on the gobelin at the place of the Ark from the outside and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting. He poured the blood of the bull into the blood of the he-goat and emptied the full vessel into the empty one. He shall go out to the altar which is before the Eternal, that is the golden altar.

MISHNAH: He took the blood from the one who was stirring it, entered to the place where he had entered, and stood at the place where he had stood, and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting: One, one and one, one and two, one and three, one and four, one and five, one and six, one and seven. He left and put it down on the golden pedestal which was in the Temple. They brought him the he-goat, he slaughtered it and received its blood in a bowl. He entered to the place where he had entered, and stood at the place where he had stood, and sprinkled from it once upwards and seven times downwards. He did not intend downwards nor upwards but like one who was spanking. And so was he counting, etc. He left and put it down on the second pedestal which was in the Temple. Rebbi Jehudah says, only one pedestal was there. He took the blood of the bull, and put down the blood of the he-goat, and sprinkled from it on the gobelin at the place of the Ark from the outside and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting. He took the blood of the he-goat, and put down the blood of the bull, and sprinkled from it on the gobelin at the place of the Ark from the outside and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting. He poured the blood of the bull into the blood of the he-goat and emptied the full vessel into the empty one. He shall go out to the altar which is before the Eternal, that is the golden altar.

It is written, he shall sprinkle it on the cover. I could think on its top, the verse says, in front of the cover. I could think on its front, the verse says, on, in front of. Rebbi Zeˋira said, it needs to touch; Rebbi Samuel bar Rav Isaac said, it does not need to touch. Rebbi Abun bar Ḥiyya said, the reason of Rebbi Samuel bar Rav Isaac: he shall sprinkle it on the cover and in front of the cover. Since “the cover” mentioned there means in front of but not on its top and it does not need to touch, also “the cover” mentioned here means in front of but not on its top and it does not need to touch. Rebbi Yose said, Rebbi Abun bar Ḥiyya thinks that the upwards sprinkling of the he-goat is inferred from the upwards sprinkling of the bull, but it is not so, but the upwards sprinkling of the he-goat is inferred from the downwards sprinkling of the bull:

It is written, he shall sprinkle it on the cover. I could think on its top, the verse says, in front of the cover. I could think on its front, the verse says, on, in front of. Rebbi Zeˋira said, it needs to touch; Rebbi Samuel bar Rav Isaac said, it does not need to touch. Rebbi Abun bar Ḥiyya said, the reason of Rebbi Samuel bar Rav Isaac: he shall sprinkle it on the cover and in front of the cover. Since “the cover” mentioned there means in front of but not on its top and it does not need to touch, also “the cover” mentioned here means in front of but not on its top and it does not need to touch. Rebbi Yose said, Rebbi Abun bar Ḥiyya thinks that the upwards sprinkling of the he-goat is inferred from the upwards sprinkling of the bull, but it is not so, but the upwards sprinkling of the he-goat is inferred from the downwards sprinkling of the bull:

It is written, he shall sprinkle it on the cover. I could think on its top, the verse says, in front of the cover. I could think on its front, the verse says, on, in front of. Rebbi Zeˋira said, it needs to touch; Rebbi Samuel bar Rav Isaac said, it does not need to touch. Rebbi Abun bar Ḥiyya said, the reason of Rebbi Samuel bar Rav Isaac: he shall sprinkle it on the cover and in front of the cover. Since “the cover” mentioned there means in front of but not on its top and it does not need to touch, also “the cover” mentioned here means in front of but not on its top and it does not need to touch. Rebbi Yose said, Rebbi Abun bar Ḥiyya thinks that the upwards sprinkling of the he-goat is inferred from the upwards sprinkling of the bull, but it is not so, but the upwards sprinkling of the he-goat is inferred from the downwards sprinkling of the bull:

“He shall sprinkle it, [in front of the cover], this teaches that he gives a single one upwards. In front of the cover, I do not know how many. So I am arguing: It mentions giving the bull’s blood downwards, and it mentions giving the he-goat’s blood downwards. Since giving the bull’s blood downwards as mentioned is seven times, so giving the he-goat’s blood downwards as mentioned must be seven times. Or go in the following way: Blood is mentioned upwards and blood is mentioned downwards. Since the blood mentioned upwards is once, so the blood mentioned downwards must be once. Let us see to what it is comparable. One argues downwards from downwards; one does not argue downwards from upwards. Or go in the following way: One argues he-goat’s blood from he-goat’s blood; but one does not argue he-goat’s blood from bull’s blood. The verse says, he shall treat its blood as he treated the bull’s blood. Since the bull’s blood is downwards seven times, also the he-goat’s blood is downwards seven times. But I do not know how many times to give the bull’s blood upwards. Giving the blood upwards is mentioned for the he-goat and giving the blood upwards is mentioned for the bull. Since giving the blood upwards as mentioned for the he-goat is once, so giving the blood upwards as mentioned for the bull is once. Or go in the following way: Blood is mentioned downwards; blood is mentioned upwards. Since the blood mentioned downwards is seven, so the blood mentioned upwards must be seven. Let us see to what it is similar. One argues upwards from upwards; one does not argue upwards from downwards. Or go in the following way: One argues bull’s blood from bull’s blood; but one does not argue bull’s blood from he-goat’s blood. The verse says, he shall treat its blood as he treated the bull’s blood, that all its works be the same. Since the bull’s blood is seven times downwards, also the he-goat’s blood is seven times downwards. Since the he-goat’s blood is once upwards, also the bull’s blood is once upwards.”