Chapter VII.--Peter Suspects Simon of Not Believing Even in a God.
And Peter said: "You are not so blessed as to praise Him, nor indeed can you do such a good deed as this; for then you would be full of Him. For thus said our Teacher, who always spoke the truth: Out of the abundance of the heart the mouth speaketh.' [1421] Whence you, abounding in evil purposes, through ignorance speak against the only good God. And not yet suffering what you deserve to suffer for the words which you have dared to utter, [1422] you either imagine that there will be no judgment, or perchance you think that there is not even a God. Whence, not comprehending such long-suffering as His, you are moving on to still greater madness." And Simon said: "Do not imagine that you will frighten me into not investigating the truth of your examples. For I am so eager for the truth, that for its sake I will not shrink from undergoing danger. If, then, you have anything to say in regard to the propositions made by me at the commencement, say it now."
[1421] Matt. xii. 34.
[1422] We have altered the punctuation. Editors connect this clause with the previous sentence, and change e of the ms. into ei.
Chapter VIII.--Peter Undertakes to Discuss the Devil's Origin.
And Peter said: "Since you compel us, after we have made accurate investigations into the contrivances of God, to venture to state them, and that, too, to men who are not able to comprehend thoroughly the contrivances of their fellow-men, for the sake at least of those who are present, I, instead of remaining silent--a course which would be most pious--shall discuss the subjects of which you wish me to speak. I agree with you in believing that there is a prince of evil, of whose origin the Scripture has ventured to say nothing either true or false. But let us follow out the inquiry in many ways, as to how he has come into existence, if it is the fact that he has come into existence; and of the opinions which present themselves, let us select that which is most reverential, since in the case of probable opinions, that one is assumed with confidence which is based on the principle that we ought to attribute to God that which is more reverential; and all the more so, if, when all other suppositions are removed, there still remains one which is adequate and involves less danger. [1423] But I promise you, before I proceed with the investigation, that every method in the investigation can show that God alone is blameless.
[1423] This sentence is regarded as corrupt by Wieseler. We have retained the reading of the Paris ms., ho, and understand lambanetai after it. De would naturally be inserted after taute, but it is not necessary. Kathartheison is translated in the Latin purgatis, which may mean the same as in our translation if we take it in the sense of "washed away;" but kathairetheison would be a better reading. The translation of Cotelerius gives, "Since this is reasonably assumed with firmness,--namely, that it is right to give to God," etc.
Chapter IX.--Theories in Regard to the Origin of the Devil.
"But, as you said, if the evil one is created either he has been begotten as an animal, or he has been sent forth substantially by Him, [1424] or he has been compounded externally, or his will has arisen through composition; or it happened that he came into existence from things non-existent, without composition and the will of God; or he has been made by God from that which in no manner and nowhere exists; or the matter, being lifeless or living, from which he has arisen was outside of God; or he fashioned himself, or he was made by God, or he is a relative thing, or he ever existed: for we cannot say that he does not exist, since we have agreed in thinking that he does exist." And Simon said: "Well have you distinguished all the methods of accounting for his existence in a summary manner. Now it is my part to examine these various ideas, and to show that the Creator is blameable. But it is your business to prove, as you promised, that he is free from all blame. But I wonder if you will be able. For, first, if the devil has been begotten from God as an animal, the vice which is his is accordingly the same as that of him who sends him forth." And Peter said: "Not at all. For we see many men who are good the fathers of wicked children, and others who are wicked the fathers of good children, and others again who are wicked producing both good and wicked [1425] children, and others who are good having both wicked and good children. For instance, the first man who was created produced the unrighteous Cain and the righteous Abel." To this Simon said: "You are acting foolishly, in using human examples when discoursing about God." And Peter said: "Speak you, then, to us about God without using human examples, and yet so that what you say can be understood; but you are not able to do so.
[1424] The text here is evidently corrupt in many places. If the reading "by him" is to be retained, we must suppose, with Wieseler, that "by God" is omitted in the previous clause. Probably it should be, "by himself."
[1425] "And bad" is not in the mss., but is required by the context.