Chapter VII.--The Explanation of a Parable; The Present and the Future Life.
And Peter [1235] said: "Are not those, then, who you said received injustice, themselves transgressors, inasmuch as they are in the kingdom of the other, and is it not by overreaching that they have obtained all they possess? while those who are thought to act unjustly are conferring a favour on each subject of the hostile kingdom, so far as they permit him to have property. For these possessions belong to those who have chosen the present. [1236] And they are so far kind as to permit the others to live. This, then, is the parable; now listen to the actual truth. The prophet of the truth who appeared on earth taught us that the Maker and God of all gave two kingdoms to two, [1237] good and evil; granting to the evil the sovereignty over the present world along with law, so that he, it, should have the right to punish those who act unjustly; but to the good He gave the eternal [1238] to come. But He made each man free with the power to give himself up to whatsoever he prefers, either to the present evil or the future good. Those men who choose the present have power to be rich, to revel in luxury, to indulge in pleasures, and to do whatever they can. For they will possess none of the future goods. But those who have determined to accept the blessings of the future reign have no right to regard as their own the things that are here, since they belong to a foreign king, with the exception only of water and bread, and those things procured with sweat to maintain life (for it is not lawful for them to commit suicide), [1239] and also one garment, for they are not permitted to go naked on account of the all-seeing [1240] Heaven.
[1235] The following words would be more appropriately put in the mouth of the father, as is done in fact by the Epitomes. Peter's address would commence, "And the parable is." The Epitomes differ much from each other and the text, and there seems to be confusion in the text.
[1236] This sentence would be more appropriate in the explanation of the parable.
[1237] The Greek leaves it uncertain whether it is two persons or two things,--whether it is a good being and an evil being, or good and evil. Afterwards, a good being and an evil are distinctly introduced.
[1238] The word aidios, properly and strictly "eternal," is used.
[1239] Lit., "to die willingly."
[1240] We have adopted an obvious emendation, panta for pantos.
Chapter VIII.--The Present and the Future.
"If, then, you wish to have an accurate account of the matter, listen. Those of whom you said a little before that they receive injustice, rather act unjustly themselves; for they who have chosen the future blessings, live along with the bad in the present world, having many enjoyments the same as the bad,--such as life itself, light, bread, water, clothing, and others of a like nature. But they who are thought by you to act unjustly, shall not live with the good men in [1241] the coming age." And our father replied to this: "Now when you have convinced me that those who act unjustly suffer injustice themselves, while those who suffer injustice have by far the advantage, the whole affair seems to me still more the most unjust of transactions; for those who seem to act unjustly grant many things to those who have chosen the future blessings, but those who seem to receive injustice do themselves commit injustice, because they do not give in the other world, to those who have given them blessings here, the same advantages which these gave to them." And Peter said: "This is not unjust at all, because each one has the power to choose the present or the future goods, whether they be small or great. He who chooses by his own individual judgment and wish, receives no injustice,--I mean, not even should his choice rest on what is small, since the great lay within his choice, as in fact did also the small." And our father said: "You are right; for it has been said by one of the wise men of the Greeks, The blame rests with those who chose--God is blameless.' [1242]
[1241] We have translated Schwegler's emendation. He inserted en.
[1242] Plato, Rep., x. 617 E.