Chapter XIX.--Some Actions Really Wicked.
And Peter said: "A man ought to punish himself through self-restraint, [1450] when his lust wishes to hurry on to the injury of another, knowing that [1451] the wicked one can destroy the wicked, for he has received power over them from the beginning. And not yet is this an evil to those who have done evil; but that their souls should remain punished after the destruction, you are right in thinking to be really harsh, though the man who has been fore-ordained for evil should say that it is right. [1452] Wherefore, as I said, we ought to avoid doing injury [1453] to another for the sake of a short lived pleasure, that we may not involve ourselves in eternal punishment for the sake of a little pleasure." And Simon said: "Is it the case, then, that there is nothing either bad or good by nature, but the difference arises through law and custom? For is it not [1454] the habit of the Persians to marry their own mothers, sisters and daughters, while marriage with other women is prohibited [1455] as most barbarous? Wherefore, if it is not settled what things are evil, it is not possible for all to look forward to the judgment of God." And Peter said: "This cannot hold; for it is plain to all that cohabitation with mothers is abominable, even though the Persians, who are a mere fraction of the whole, should under the effects of a bad custom fail to see the iniquity of their abominable conduct. Thus also the Britons publicly cohabit in the sight of all, and are not ashamed; and some men eat the flesh of others, and feel no disgust; and others eat the flesh of dogs; and others practice other unmentionable deeds. Thus, then we ought not to form our judgments with a perception which through habit has been perverted from its natural action. For to be murdered is an evil, even if all were to deny it; for no one wishes to suffer it himself, and in the case of theft [1456] no one rejoices at his own punishment. If, then, no one [1457] were at all ever to confess that these are sins, it is right even then to look forward of necessity to a judgment in regard to sins." When Peter said this, Simon answered: "Does this, then, seem to you to be the truth in regard to the wicked one? Tell me."
[1450] Dressel translates viriliter, "manfully."
[1451] This word is supplied by conjecture.
[1452] This passage is hopelessly corrupt. We have changed dikaios into dikaiois, the verb, and ton prodiorismenon into tou prodiorismenou.
[1453] We have adopted Wieseler's emendation of adikon into adikein.
[1454] This is a conjectural filling up of a blank.
[1455] This is partly conjecture, to fill up a blank.
[1456] The text is likely corrupt.
[1457] Uhlhorn changed oun henos into oudenos. We have changed kai triten into kai tote ten. Various emendations have been proposed.
Chapter XX.--Pain and Death the Result of Sin.
And Peter said: "We remember that our Lord and Teacher, commanding us, said, Keep the mysteries for me and the sons of my house.' Wherefore also He explained to His disciples privately the mysteries of the kingdom of heaven. [1458] But to you who do battle with us, and examine into nothing else but our statements, whether they be true or false, it would be impious to state the hidden truths. But that none of the bystanders may imagine that I am contriving excuses, [1459] because I am unable to reply to the assertions made by you, I shall answer you by first putting the question, If there had been a state of painlessness, what is the meaning of the statement, The evil one was?'" And Simon said: "The words have no meaning." And Peter: "Is then evil the same as pain and death?" And Simon: "It seems so." And Peter said: "Evil, then, does not exist always, yea, it cannot even exist at all substantially; for pain and death belong to the class of accidents, neither of which can co-exist with abiding strength. For what is pain but the interruption of harmony? And what is death but the separation of soul from body? There is therefore no pain when there is harmony. For death does not even at all belong to those things which substantially exist: for death is nothing, as I said, but the separation of soul from body; and when this takes place, the body, which is by nature incapable of sensation, is dissolved; but the soul, being capable of sensation, remains in life and exists substantially. Hence, when there is harmony there is no pain, no death, no, not even deadly plants nor poisonous reptiles, nor anything of such a nature that its end is death. And hence, where immortality reigns, all things will appear to have been made with reason. And this will be the case when, on account of righteousness, man becomes immortal through the prevalence of the peaceful reign of Christ, when his composition will be so well arranged as not to give rise [1460] to sharp impulses; and his knowledge, moreover, will be unerring, so as that he shall not mistake [1461] evil for good; and he will suffer no pain, so that he will not be mortal." [1462]
[1458] Mark iv. 34. [More probably, Matt. xiii. 11.--R.]
[1459] We have adopted an emendation of Wieseler's.
[1460] The words in italics supplied by conjecture.
[1461] The words in italics supplied by conjecture.
[1462] This last sentence has two blanks, which are filled up by conjectures: and one emendation has been adopted.