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# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily IX/Chapter 10

Chapter X.—How They are to Be Expelled.
“But the reason why the demons delight in entering into men’s bodies is this. Being spirits, and having desires after meats and drinks, and sexual pleasures, but not being able to partake of these by reason of their being spirits, and wanting organs fitted for their enjoyment, they enter into the bodies of men, in order that, getting organs to minister to them, they may obtain the things that they wish, whether it be meat, by means of men’s teeth, or sexual pleasure, by means of men’s members. Hence, in order to the putting of demons to flight, the most useful help is abstinence, and fasting, and suffering of affliction. For if they enter into men’s bodies for the sake of sharing pleasures, it is manifest that they are put to flight by suffering. But inasmuch as some, being of a more malignant kind, remain by the body that is undergoing punishment, though they are punished with it, therefore it is needful to have recourse to God by prayers and petitions, refraining from every occasion of impurity, that the hand of God may touch him for his cure, as being pure and faithful.

## Footnotes

* ↑ The gender is here changed, but the sense shows that the reference is still to the demons. I suppose the author forgot that in the preceding sentences he had written δαίμονες (masc.) and not δαιμόνια (neut.).
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XVII/Chapter 4

Chapter IV.—It is Asserted that Christ’s Teaching is Different from Peter’s.
“‘And that he does not really believe even the doctrines proclaimed by his teacher is evident, for he proclaims doctrines opposite to his. For he said to some one, as I learn, “Call me not good, for the good is one.” Now in speaking of the good one, he no longer speaks of that just one, whom the Scriptures proclaim, who kills and makes alive,—kills those who sin, and makes alive those who live according to His will. But that he did not really call Him who is the framer of the world good, is plain to any one who can reflect. For the framer of the world was known to Adam whom He had made, and to Enoch who pleased Him, and to Noah who was seen to be just by Him; likewise to Abraham, and Isaac, and Jacob; also to Moses, and the people, and the whole world. But Jesus, the teacher of Peter himself, came and said, “No one knew the Father except the Son, as no one knoweth even the Son except the Father, and those to whom the Son may wish to reveal Him.” If, then, it was the Son himself who was present, it was from the time of his appearance that he began to reveal to those to whom he wished, Him who was unknown to all. And thus the Father was unknown to all who lived before him, and could not thus be He who was known to all.

## Footnotes

* ↑ [These chapters are peculiar to the Homilies.—R.]
* ↑ Matt. xix. 17.
* ↑ The Gnostic distinction between the God who is just and the God who is good, is here insisted on.
* ↑ Matt. xi. 27; [Luke x. 22. Comp. Recognitions, ii. 47.—R.]
* ↑ One ms. reads, “saw.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XVII/Chapter 20

Chapter XX.—Another Subject for Discussion Proposed.
When Simon heard this, he said: “Far be it from me to become his or your disciple. For I am not ignorant of what I ought to know; but the inquiries which I made as a learner were made that I may see if you can prove that actual sight is more distinct than apparition. But you spoke according to your own pleasure; you did not prove. And now, to-morrow I shall come to your opinions in regard to God, whom you affirmed to be the framer of the world; and in my discussion with you, I shall show that he is not the highest, nor good, and that your teacher made the same statements as I now do; and I shall prove that you have not understood him.” On saying this he went away, not wishing to listen to what might be said to the propositions which he had laid down.

## Footnotes

* ↑ This passage is corrupt in the text. Dressel reads, “that activity is more distinct than apparition.” By activity would be meant, “acting while one is awake, and in full possession of his sense;” and thus the meaning would be nearly the same as in our translation.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XVII/Chapter 3

Chapter III.—Simon’s Accusation of Peter.
“‘Peter does this to you while promising to make you wise. For, under the pretext of proclaiming one God, he seems to free you from many lifeless images, which do not at all injure those who worship them, because they are seen by the eyes themselves to be made of stone, or brass, or gold, or of some other lifeless material. Wherefore the soul, because it knows that what is seen is nothing, cannot be spell-bound by fear in an equal degree by means of what is visible. But looking to a terrible God through the influence of deceptive teaching, it has all its natural foundations overturned. And I say this, not because I exhort you to worship images, but because Peter, seeming to free your souls from terrible images, drives mad the mind of each one of you by a more terrible image, introducing God in a shape, and that, too, a God extremely just,—an image which is accompanied by what is terrible and awful to the contemplative soul, by that which can entirely destroy the energy of a sound mind. For the mind, when in the midst of such a storm, is like the depth stirred by a violent wind, perturbed and darkened. Wherefore, if he comes to benefit you, let him not, while seeming to dissolve your fears which gently proceed from lifeless shapes, introduce in their stead the terrible shape of God. But has God a shape? If He has, He possesses a figure. And if He has a figure, how is He not limited? And if limited, He is in space. But if He is in space, He is less than the space which encloses Him. And if less than anything, how is He greater than all, or superior to all, or the highest of all? This, then, is the state of the case.

## Footnotes

* ↑ ἰδεῶν.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XVII/Chapter 2

Chapter II.—Simon’s Speech Against Peter.
Now he said: “He accuses you, Peter, of being the servant of wickedness, of having great power in magic, and as charming the souls of men in a way worse than idolatry. To prove that you are a magician, he seemed to me to adduce the following evidence, saying: ‘I am conscious of this, that when I come to hold a discussion with him, I do not remember a single word of what I have been meditating on by myself. For while he is discoursing, and my mind is engaged in recollecting what it is that I thought of saying on coming to a conference with him, I do not hear anything whatsoever of what he is saying. Now, since I do not experience this in the presence of any other than in his alone, is it not plain that I am under the influence of his magic? And as to his doctrines being worse than those of idolatry, I can make that quite clear to any one who has understanding. For there is no other benefit than this, that the soul should be freed from images of every kind. For when the soul brings an image before its eye, it is bound by fear, and it pines away through anxiety lest it should suffer some calamity; and being altered, it falls under the influence of a demon; and being under his influence, it seems to the mass to be wise.

## Footnotes

* ↑ [Comp. Recognitions, iii. 12, for a similar accusation made by Simon, at the beginning of the second day’s discussion.—R.]
* ↑ εἰδώλων, idols.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XVII/Chapter 6

Chapter VI.—Peter Goes Out to Answer Simon.
“These and such like were the statements, Peter, which Simon addressed to the multitudes while he stood outside; and he seems to me to be disturbing the minds of the greater number. Wherefore go forth immediately, and by the power of truth break down his false statements.” When Zacchæus said this, Peter prayed after his usual manner and went out, and standing in the place where he spoke the day before, and saluting the multitudes according to the custom enjoined by his religion, he began to speak as follows: “Our Lord Jesus Christ, who is the true prophet (as I shall prove conclusively at the proper time), made concise declarations in regard to those matters that relate to the truth, for these two reasons: first, because He was in the habit of addressing the pious, who had knowledge enough to enable them to believe the opinions uttered by Him by way of declaration; for His statements were not strange to their usual mode of thought; and in the second place, because, having a limited time assigned Him for preaching, He did not employ the method of demonstration in order that He might not spend all His limited time in arguments, for in this way it might happen that He would be fully occupied in giving the solutions of a few problems which might be understood by mental exertion, while He would not have given us to any great extent those statements which relate to the truth. Accordingly He stated any opinions He wished, as to a people who were able to understand Him, to whom we also belong, who, whenever we did not understand anything of what had been said by Him,—a thing which rarely happened,—inquired of Him privately, that nothing said by Him might be unintelligible to us.

## Footnotes

* ↑ Lit. “to a greater extent.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XVII/Chapter 8

Chapter VIII.—God’s Figure: Simon’s Objection Therefrom Refuted.
“But someone will say, If He has shape, then He has figure also, and is in space; but if He is in space, and is, as being less, enclosed by it, how is He great above everything? How can He be everywhere if He has figure? The first remark I have to make to him who urges these objections is this: The Scriptures persuade us to have such sentiments and to believe such statements in regard to Him; and we know that their declarations are true, for witness is borne to them by our Lord Jesus Christ, by whose orders we are bound to afford proofs to you that such is the case. But first I shall speak of space. The space of God is the non-existent, but God is that which exists. But that which is non-existent cannot be compared with that which is existent. For how can space be existent? unless it be a second space, such as heaven, earth, water, air, and if there is any other body that fills up the vacuity, which is called vacuity on this account, that it is nothing. For ‘nothing’ is its more appropriate name. For what is that which is called vacuity but as it were a vessel which contains nothing, except the vessel itself? But being vacuity, it is not itself space; but space is that in which vacuity itself is, if indeed it is the vessel. For it must be the case that that which exists is in that which does not exist. But by this which is non-existent I mean that which is called by some, space, which is nothing. But being nothing, how can it be compared with that which is, except by expressing the contrary, and saying that it is that which does not exist, and that that which does not exist is called space? But even if it were something, there are many examples which I have at hand, but I shall content myself with one only, to show that that which encloses is not unquestionably superior to that which is enclosed. The sun is a circular figure, and is entirely enclosed by air, yet it lightens up the air, it warms it, it divides it; and if the sun be away from it, it is enveloped in darkness; and from whatsoever part of it the sun is removed, it becomes cold as if it were dead; but again it is illuminated by its rising, and when it has been warmed up by it, it is adorned with still greater beauty. And it does this by giving a share of itself, though it has its substance limited. What, then, is there to prevent God, as being the Framer and Lord of this and everything else, from possessing figure and shape and beauty, and having the communication of these qualities proceeding from Himself extended infinitely?
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XVII/Chapter 18

Chapter XVIII.—The Nature of Revelation.
“Thus to me also was the Son revealed by the Father. Wherefore I know what is the meaning of revelation, having learned it in my own case. For at the very time when the Lord said, ‘Who do they say that I am?’ and when I heard one saying one thing of Him, and another another, it came into my heart to say (and I know not, therefore, how I said it), ‘Thou art the Son of the living God.’ But He, pronouncing me blessed, pointed out to me that it was the Father who had revealed it to me; and from this time I learned that revelation is knowledge gained without instruction, and without apparition and dreams. And this is indeed the case. For in the soul which has been placed in us by God, there is all the truth; but it is covered and revealed by the hand of God, who works so far as each one through his knowledge deserves. But the declaration of anything by means of apparitions and dreams from without is a proof, not that it comes from revelation, but from wrath. Finally, then, it is written in the law, that God, being angry, said to Aaron and Miriam, ‘If a prophet arise from amongst you, I shall make myself known to him through visions and dreams, but not so as to my servant Moses; because I shall speak to him in an outward appearance, and not through dreams, just as one will speak to his own friend.’ You see how the statements of wrath are made through visions and dreams, but the statements to a friend are made face to face, in outward appearance, and not through riddles and visions and dreams, as to an enemy.

## Footnotes

* ↑ Matt. xvi. 13.
* ↑ Matt. xvi. 16.
* ↑ This word is not in the text. Schliemann proposed the word “heart.” Possibly “breath” or “spirit” may be the lost word. See above.
* ↑ “By” should properly be “from.”
* ↑ Lit., “who produces according to the merit of each one knowing.”  Cotelerius translated, “who, knowing the merit of each man, does to him according to it.” The idea seems to be, that God uncovers the truth hidden in the soul to each man according to his deserts.
* ↑ Num. xii. 6, 7; Ex. xxxiii. 11.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XVII/Chapter 19

Chapter XIX.—Opposition to Peter Unreasonable.
“If, then, our Jesus appeared to you in a vision, made Himself known to you, and spoke to you, it was as one who is enraged with an adversary; and this is the reason why it was through visions and dreams, or through revelations that were from without, that He spoke to you. But can any one be rendered fit for instruction through apparitions? And if you will say, ‘It is possible,’ then I ask, ‘Why did our teacher abide and discourse a whole year to those who were awake?’ And how are we to believe your word, when you tell us that He appeared to you? And how did He appear to you, when you entertain opinions contrary to His teaching? But if you were seen and taught by Him, and became His apostle for a single hour, proclaim His utterances, interpret His sayings, love His apostles, contend not with me who companied with Him. For in direct opposition to me, who am a firm rock, the foundation of the Church, you now stand. If you were not opposed to me, you would not accuse me, and revile the truth proclaimed by me, in order that I may not be believed when I state what I myself have heard with my own ears from the Lord, as if I were evidently a person that was condemned and in bad repute. But if you say that I am condemned, you bring an accusation against God, who revealed the Christ to me, and you inveigh against Him who pronounced me blessed on account of the revelation. But if, indeed, you really wish to work in the cause of truth, learn first of all from us what we have learned from Him, and, becoming a disciple of the truth, become a fellow-worker with us.”

## Footnotes

* ↑ Matt. xvi. 18.
* ↑ We have adopted an emendation of Schwegler’s. The text reads, “in good repute.” [The word “condemned” is supposed to be borrowed from the account of the contest at Antioch in Gal. ii. 11, where it is applied to the Apostle Peter. This passage has therefore been regarded as a covert attack upon the Apostle Paul.—R.]
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XVII/Chapter 5

Chapter V.—Jesus Inconsistent in His Teaching.
“‘In saying this, Jesus is consistent not even with himself. For sometimes by other utterances, taken from the Scriptures, he presents God as being terrible and just, saying, “Fear not him who killeth the body, but can do nothing to the soul; but fear Him who is able to cast both body and soul into the Gehenna of fire. Yea, I say unto you, fear Him.” But that he asserted that He is really to be feared as being a just God, to whom he says those who receive injustice cry, is shown in a parable of which he gives the interpretation, saying:  “If, then, the unjust judge did so, because he was continually entreated, how much more will the Father avenge those who cry to Him day and night? Or do you think that, because He bears long with them, He will not do it? Yea, I say to you, He will do it, and that speedily.” Now he who speaks of God as an avenging and rewarding God, presents Him as naturally just, and not as good.  Moreover he gives thanks to the Lord of heaven and earth. But if He is Lord of heaven and earth, He is acknowledged to be the framer of the world, and if framer, then He is just. When, therefore, he sometimes calls Him good and sometimes just, he is not consistent with himself in this point. But his wise disciple maintained yesterday a third point, that real sight is more satisfactory than vision, not knowing that real sight can be human, but that vision confessedly proceeds from divinity.

## Footnotes

* ↑ Matt. x. 28.
* ↑ Luke xviii. 6–8.
* ↑ Matt. xi. 25; [Luke x. 21.]
* ↑ [Comp. xviii. 1, etc.; also Recognitions, iii. 37, 38.—R.]
* ↑ The mss. read ἐνέργειαν, “activity.” Clericus amended it into ἐνάργειαν, which means, vision or sight in plain open day with one’s own eyes, in opposition to the other word οπτασία, vision in sleep, or ecstasy, or some similar unusual state.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XVII/Chapter 7

Chapter VII.—Man in the Shape of God.
“Knowing therefore that we knew all that was spoken by Him, and that we could supply the proofs, He sent us to the ignorant Gentiles to baptize them for remission of sins, and commanded us to teach them first. Of His commandments this is the first and great one, to fear the Lord God, and to serve Him only. But He meant us to fear that God whose angels they are who are the angels of the least of the faithful amongst us, and who stand in heaven continually beholding the face of the Father. For He has shape, and He has every limb primarily and solely for beauty’s sake, and not for use. For He has not eyes that He may see with them; for He sees on every side, since He is incomparably more brilliant in His body than the visual spirit which is in us, and He is more splendid than everything, so that in comparison with Him the light of the sun may be reckoned as darkness. Nor has He ears that He may hear; for He hears, perceives, moves, energizes, acts on every side. But He has the most beautiful shape on account of man, that the pure in heart may be able to see Him, that they may rejoice because they suffered. For He moulded man in His own shape as in the grandest seal, in order that he may be the ruler and lord of all, and that all may be subject to him. Wherefore, judging that He is the universe, and that man is His image (for He is Himself invisible, but His image man is visible), the man who wishes to worship Him honours His visible image, which is man. Whatsoever therefore any one does to man, be it good or bad, is regarded as being done to Him. Wherefore the judgment which proceeds from Him shall go before, giving to every one according to his merits. For He avenges His own shape.

## Footnotes

* ↑ Matt. xxviii. 19, 20.
* ↑ Matt. xviii. 10.
* ↑ [Comp. xvi. 19. The theosophical views here presented are peculiar to the Homilies, though some traces of them appear in the Recognitions.—R.]
* ↑ Matt. v. 8.
# Annie Laurie

'"Annie Laurie" is an old Scottish song based on a poem said to have been written by William Douglas about his romance with Annie Laurie (1682—1764). The words were modified and the tune was added by Alicia Scott in 1834/5. The song is also known as "Maxwelton Braes".
'There has been some doubt that Douglas composed the poem. The words of the second verse of the song may be based on an old version of John Anderson My Jo, to the tune of which song Annie Laurie was sometimes sung. The words were first recorded in 1823 in Sharpe's "Ballad Book", quite a long time after 1700. The song therefore may have been written by Allan Cunningham, who invented contributions to Sharpe's book. However Douglas is known to have written other verses and he also knew an Anna Laurie of Maxwelton. This seems to indicate he was the originator of some of the first verse at least.'
'In February 1890 Lady John Scott (1810–1900) (née Alicia Ann Spottiswoode) wrote to the editor of the Dumfries Standard, claiming that she had composed the tune and had written most of the modern words. She said that around 1834-5 she encountered the words in collection of the Songs of Scotland (1825) by Allan Cunningham in a library. She adapted the music she had composed for another old Scottish poem, "Kempye Kaye". She also amended the first verse slightly, the second verse greatly, which she thought was unsuitable, and wrote a new third verse. In the 1850s Lady John published the song with some other songs of hers for the benefit of the widows and orphans of the soldiers killed in the Crimean War.'
* "Annie Laurie" in Poems That Every Child Should Know ed. by Mary E. Burt (1904).
* "Annie Laurie" in The Canadian Soldiers' Song Book (1917).
# Annie Lisle

Published 1857; basis for Far Above Cayuga's Waters and numerous other alma maters.
Down where the waving willows ’Neath the sunbeams smile, Shadow’d o’er the murm’ring waters Dwelt sweet Annie Lisle; Pure as the forest lily, Never tho’t of guile Had its home within the bosom Of sweet Annie Lisle.
CHORUS Wave willows, murmur waters, Golden sunbeams, smile! Earthly music cannot waken Lovely Annie Lisle.
Sweet came the hallow’d chiming Of the Sabbath bell, Borne on the morning breezes Down the woody dell. On a bed of pain and anguish Lay dear Annie Lisle, Chang’d were the lovely features, Gone the happy smile.
CHORUS
"Raise me in your arms, O mother, Let me once more look On the green and waving willows And the flowing brook. Hark! the strains of angel music From the choirs above! Dearest Mother, I am going. Surely God is love!"
CHORUS
# Appletons' Cyclopædia of American Biography/Fry, Joshua

Edition of 1900.
​FRY, Joshua, soldier, b. in Somersetshire, England; d. at the mouth of Wills' creek, Md., 31 May, 1754. He was educated at Oxford, and, after coming to this country, was made professor of mathematics in William and Mary college, Virginia. He was afterward a member of the house of burgesses, and served on the commission appointed to determine the Virginia and North Carolina boundary-line. He was a colonel of militia and a member of the governor's council in 1750, and in 1752 was a commissioner to treat with the Indians at Logtown. In company with Peter Jefferson, he had made a map of Virginia, and his acquaintance of the frontier gained in this employment, with his knowledge of the Indians, secured his appointment to command the expedition against the French in 1754. Col. Fry died while conducting his troops to the Ohio, and was succeeded by George Washington. See his life by Philip Slaughter (New York, 1880).