Chapter III.--The Old Man Does Not Believe in God or Providence.
"The old man began to speak as follows: When I saw you after you had bathed in the sea retire into the secret place, I went up and secretly watched what might be your object in entering into a secret place, and when I saw you pray, I retired; [1195] but taking pity on you, I waited that I might speak with you when you came out, and prevail on you not to be led astray. For there is neither God nor providence; but all things are subject to Genesis. [1196] Of this I am fully assured in consequence of what I have myself endured, having for a long time made a careful study of the science. [1197] Do not therefore be deceived, my child. For whether you pray or not, you must endure what is assigned to you by Genesis. For if prayers could have done anything or any good, I myself should now be in better circumstances. And now, unless my needy garments mislead you, you will not refuse to believe what I say. I was once in affluent circumstances; I sacrificed much to the gods, I gave liberally to the needy; and yet, though I prayed and acted piously, I was not able to escape my destiny.' And I said: What are the calamities you have endured?' And he answered: I need not tell you now; perhaps at the end you shall learn who I am, and who are my parents, and into what straitened circumstances I have fallen. But at present I wish you to become fully assured that everything is subject to Genesis.'
[1195] Wieseler thinks that the reading should be: "I did not retire."
[1196] Genesis is destiny determined by the stars which rule at each man's birth. [Comp. iv. 12. In Recognitions, viii. 2, the long discussion with the old man begins in the same way.--R.]
[1197] mathema, mathematical science specially, which was closely connected with astrology. [Comp. Recognitions, x. 11-12.--R.]
Chapter IV.--Peter's Arguments Against Genesis.
"And I said: If all things are subject to Genesis, and you are fully convinced that this is the case, your thoughts and advice are contrary to your own opinion. [1198] For if it is impossible even to think in opposition to Genesis, why do you toil in vain, advising me to do what cannot be done? Yea, moreover, even if Genesis subsists, do not make haste to prevail on me not to worship Him who is also Lord of the stars, by whose wish that a thing should not take place, that thing becomes an impossibility. For always that which is subject must obey that which rules. As far, however, as the worship of the common gods is concerned, that is superfluous, if Genesis has sway. For neither does anything happen contrary to what seems good to fate, nor are they themselves able to do anything, since they are subject to their own universal Genesis. If Genesis exists, there is this objection to it, that that which is not first has the rule; or, in other words, the uncreated cannot be subject, for the uncreated, as being uncreated, has nothing that is older than itself.' [1199]
[1198] Lit., "thinking you counsel what is contrary to yourself."
[1199] The argument here is obscure. Probably what is intended is as follows: Genesis means origination, coming into being. Origination cannot be the ruling power, for there must be something unoriginated which has given rise to the origination. The origination, therefore, as not being first, cannot have sway, and it must itself be subject to that which is unoriginated.
Chapter V.--Practical Refutation of Genesis.
"While we were thus talking, a great multitude gathered round us. And then I looked to the multitude, and said: I and my tribe have had handed down to us from our ancestors the worship of God, and we have a commandment to give no heed to Genesis, I mean to the science of astrology; [1200] and therefore I gave no attention to it. For this reason I have no skill in astrology, but I shall state that in which I have skill. Since I am unable to refute Genesis by an appeal to the science which relates to Genesis, I wish to prove in another way that the affairs of this world are managed by a providence, and that each one will receive reward or punishment according to his actions. Whether he shall do so now or hereafter, is a matter of no consequence to me; all I affirm is, that each one without doubt will reap the fruit of his deeds. The proof that there is no Genesis is this. If any one of you present has been deprived of eyes, or has his hand maimed, or his foot lame, or some other part of the body wrong, and if it is utterly incurable, and entirely beyond the range of the medical profession,--a case, indeed, which not even the astrologers profess to cure, for no such cure has taken place within the lapse of a vast period,--yet I praying to God will cure it, [1201] although [1202] it could never have been set right by Genesis. [1203] Since this is so, do not they sin who blaspheme the God that fashioned all things?' And the old man answered: Is it then blasphemy to say that all things are subject to Genesis?' And I replied: Most certainly it is. For if all the sins of men, and all their acts of impiety and licentiousness, owe their origin to the stars, and if the stars have been appointed by God to do this work, so as to be the efficient causes of all evils, then the sins of all are traced up to Him who placed Genesis [1204] in the stars.'
[1200] [On the error of astrology compare the full discussion in Recognitions, ix. 12, x. 7-12.--R.]
[1201] We have adopted the reading given in the two Epitomes.
[1202] Lit., "when."
[1203] [This method of proof, by appeal to the supernatural power of the Apostle, is peculiar to the Homilies. In the Recognitions, ix. 30, an argument is made by Clement, who appeals to the power of the true Prophet.--R.]
[1204] That is, the power of origination.