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# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIX/Chapter 6

Chapter VI.—Peter Accuses Simon of Being Worse Than the Devil.
And Simon said: “When you have discussed all the subjects which I have laid before you, I shall show you the cause of evil. Then I shall also reply to what you have now said, and prove that that God whom you affirm to be blameless is blameable.” And Peter said: “Since I perceive from what you say at the commencement that you are striving after nothing else than to subject God, as being the author of evil, to blame, I have resolved to go along with you all the ways you like, and to prove that God is entirely free from blame.” And Simon said: “You say this as loving God, whom you suppose you know; but you are not right.” And Peter said:  “But you, as being wicked, and hating God whom you have not known, utter blasphemous words.” And Simon said:  “Remember that you have likened me to the author of evil.” And Peter said: “I confess it, I was wrong in comparing you to the evil one; for I was compelled to do so, because I have not found one who is your equal, or worse than you. For this reason I likened you to the evil one; for you happen to be much more wicked than the author of evil. For no one can prove that the evil one spoke against God; but all of us who are present see you speaking daringly against Him.” And Simon said: “He who seeks the truth ought not to gratify any one in any respect contrary to what is really true. For why does he make the inquiry at all? Why, I ask? for I am not also able, laying aside the accurate investigation of things, to spend all my time in the praise of that God whom I do not know.”

## Footnotes

* ↑ We have adopted the pointing of Wieseler.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIX/Chapter 9

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, 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 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.

## Footnotes

* ↑ 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.”
* ↑ “And bad” is not in the mss., but is required by the context.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XV/Chapter 1

Homily XV.
Chapter I.—Peter Wishes to Convert Faustus.
At break of day our father, with our mother and his three sons, entered the place where Peter was, and accosting him, sat down. Then we also did the same at his request; and Peter looking at our father, said: “I am anxious that you should become of the same mind as your wife and children, in order that here you may live along with them, and in the other world, after the separation of the soul from the body, you will continue to be with them free from sorrow. For does it not grieve you exceedingly that you should not associate with each other?” And my father said: “Most assuredly.” And Peter said: “If, then, separation from each other here gives you pain, and if without doubt the penalty awaits you that after death you should not be with each other, how much greater will your grief be that you, a wise man, should be separated from your own family on account of your opinions?  They too, must feel the more distressed from the consciousness that eternal punishment awaits you because you entertain different opinions from theirs, and deny the established truth.”

## Footnotes

* ↑ [In Recognitions, x. 1, after the father becomes known, the Apostle is represented as proposing delay in the attempt to convert him.—R.]
* ↑ Lit., “there.”
* ↑ We have inserted a δεῖ, probably omitted on account of the previous δέ.
* ↑ The words are peculiar. Lit., “eternal punishment awaits you thinking other things, through denial of the fixed dogma” (ῥητοῦ δόγματος). The Latin translator gives: “ob veri dogmatis negationem.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XV
## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
# An Etymological Dictionary of the German Language/ziemen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/ziemen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ ziemen, vb., ‘to beseem, become, suit,’ from MidHG. zëmen, OHG. zëman, ‘to beseem, suit, be adapted, gratify'; corresponding to Goth. gatiman, OSax. tëman, Du. betamen, str. vb., ‘to be proper, suit.’ It has been suggested under zahm that OHG. zeman, ‘to suit,’ is a deduction from the causative zähmen (see zahm and Zunft). Allied to ziemlich, adj., ‘suitable, moderate, tolerable,’ from MidHG. zimelich, ‘proper, adapted.’
# An Etymological Dictionary of the German Language/zimperlich

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/zimperlich | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ zimperlich, adj., ‘prim. prudish, affected,’ a MidG. form for the genuine UpG. zimpferlich; comp. MidDu. zimperlije, usually simpellje, equiv. to Dan., Norw., and Swed. dial. simper, semper, ‘fastidious,’ E. to simper.
# An Etymological Dictionary of the German Language/zotteln

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/zotteln | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ zotteln, vb., ‘to move clumsily, shuffle along,’ from MidHG. zoten, ‘to walk slowly, saunter’; comp. E. tottle, toddle, totter; allied to Zotte (1).
# An Etymological Dictionary of the German Language/zu

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/zu | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ zu, prep., ‘to, in addition to, at, in order to’; adv., ‘to, towards,’ from the equiv. MidHG. zuo (MidG. zû), OHG. zuo, zua, zô; comp. the corresponding OSax. tô, Du. toe, OFris. tô, AS. tô, E. to; wanting in OIc. and Goth. (for which Scand. til and Goth. du occur). It corresponds in non-Teut. to Lith. da-, OIr. do, as well as to Zend -da, Gr. -δε, and Lat. -do, which are used enclitically.
# An Etymological Dictionary of the German Language/zerstreut

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/zerstreut | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ zerstreut, adj., ‘scattered, dispersed’; first formed in the last cent. from Fr. distrait.
# An Etymological Dictionary of the German Language/zertrümmern

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/zertrümmern | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ zertrümmern, vb., ‘to destroy, shatter, lay in ruins,’ formed from ModHG. Trümmer, ‘fragments, ruins’; in MidHG. zerdrumen, ‘to hew to pieces,’ from MidHG. drum, ‘piece, splinter.’
# An Etymological Dictionary of the German Language/zeter

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/zeter | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ zeter, interj. (espec. in Zetergeschrei, ‘cry of murder, loud outcry,’ from MidHG. zêtergeschreie), from the equiv. MidHG. zêter (zëtter), ‘cry for help, of lamentation, or of astonishment’; not recorded elsewhere.
# An Etymological Dictionary of the German Language/zittern

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/zittern | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ zittern, vb., ‘to tremble, shake, quiver,’ from the equiv. MidHG. zitern, zittern, OHG. zittarôn, wk. vb.; corresponding to OIc. titra, ‘to twinkle, wink, tremble’ (old tr remains unpermutated in HG.; comp. bitter, Splitter, and treu). Zittern is one of the few Teut. vbs. which have a reduplicated present (see beben). From the implied primit. Teut. *ti-trô-mi the transition to the weak ô conjugation is easily understood, just as the change of Teut. *rî-rai-mi, ‘I tremble’ (comp. Goth. reiran, ‘to shake,’ from an Aryan root rai-), to the similarly sounding weak ai conjugation. In the non-Teut. languages no cognates of zittern have been found (Aryan root drā̆?). The G. word was adopted by Dan.; comp. Dan. zittre, ‘to shake.’
# An Etymological Dictionary of the German Language/ziehen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/ziehen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ ziehen, vb., ‘to draw, pull, march,’ from the equiv. MidHG. ziehen, OHG. ziohan; a common Teut. str. vb.; comp. Goth. tiuhan, OSax. tiohan, AS. teon. The Teut. verbal root tuh (tug) corresponds to an Aryan root duk, which has been preserved in Lat. dûco, ‘to lead.’ From the same root the cognates of Zaum, Zeug, Zecht (Herzog), and the (properly) LG. Tau, n., are derived.
# An Etymological Dictionary of the German Language/zirpen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/zirpen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ zirpen, vb., ‘to chirp,’ ModHG. only; a recent onomatop. form. So too zischeln, vb., ‘to whisper,’ and zischen, vb., ‘to hiss, whiz'; ModHG. only; in MidHG., zispezen, n., ‘hissing.’
# Anandamath (Dawn over India)/Part 2/Chapter 6

After the initiation Mahatma Satya led Mahendra to a secret chamber. There they sat face to face. 'Listen, my child,' the Mahatma said, 'from your initiation I infer that God is favourable to us. You are destined to do great deeds for the Mother. Please listen carefully to what I am about to tell you. Like Jiban and Bhavan, you will be exempted from the duty of combing the woods and fight. You must return to Padachina. Strange as it may seem, you will have to observe your vow of renunciation in your own home.'
Mahendra was both sad and surprised to hear this; and yet he said not a word.
'Now,' Mahatma Satya continued, 'we are shelterless. If a powerful army surrounds us, we have no place where we can entrench ourselves. In other words, we do not have a fort. You have a splendid building, and you own the entire village. I want to build a fort there. If we surround the village with thick walls and mount guns upon them, we can build a formidable castle. Please go home and live there. In batches, two thousand Children will follow you. You can utilise them for the building of the fort. Then build a house of solid iron. That will be the treasury of the Children. One by one, I shall send you the chests full of gold, silver and jewellery. You will use this wealth for the building of the fort. And I am gathering experts in the manufacture of arms. Upon their arrival establish a factory for the manufacture of cannon and rifles, gunpowder, shells and bullets. That's the reason why I ask you to return home immediately.'
Mahendra agreed.
# Anandamath (Dawn over India)/Part 2/Chapter 5

When Mahatma Satya entered the innermost shrine where the future of Mother India was most dazzlingly portrayed, he found another person beside Mahendra seated there, gently chanting the Bande Mataram. At the approach of Mahatma Satya the stranger stood up and bowed reverently. Mahatma Satya asked him, 'Do you wish to be initiated?'
'I am awaiting your blessing, Master.'
Then the Mahatma said to both Mahendra and the newcomer: 'Have you properly bathed, fasted and prayed?'
'Yes, Master.'
'Do you swear before God and Mother India that you will obey all the laws of the Order of the Children?'
'Yes, indeed.'
'Do you promise not to live the life of a householder until we win our victory?'
'We do.'
'Will you forsake your father and mother?'
'Yes.'
'Brothers and sisters?'
'We will.'
'Wife and children?'
'Yes.'
'Friends and relatives, servants and maids?'
'Yes.'
'Wealth, property and enjoyment?'
'Yes, we renounce everything we have.'
'Will you conquer your senses? Will you never even sit beside a woman? Will you observe strictest purity?'
'We will conquer our senses. We will never even sit with a woman. And we will observe strictest purity.'
'Do you promise in the name of God and Mother India that you will not earn any money for yourself or for the members of your own families? That whatever you earn, you will donate to the treasury of the Children?'
'Yes, we will never earn money for ourselves or for our families. All we earn we promise to donate to the treasury of the Children.'
'Will you take up arms to fight for the freedom of Mother India?'
'Yes, most decidedly we will.'
'And never run away from the battlefield?'
'No, never.'
'If you ever break your promises?'
'We shall enter burning flames or take poison or die fighting for the Mother.'
'What of your caste? What caste do you belong to? I know Mahendra is a Kshatriya. What caste do you belong to?'
'I am a Brahmin boy,' the young man replied.
'Splendid! Do you both renounce your castes? For all Children belong to the same caste. In our work we do not differentiate between Hindu or Muslim, Buddhist or Sikh, Parsee or Pariah. We are all brothers here — all Children of the same Mother India. What do you say?'
'We agree to forget caste altogether. We all are Children of the same Mother.'
'Now I am willing to initiate you. You must never break your promises. God and Mother India are your witnesses. Hell is the only fitting punishment for those who break their word of honour.'
'Yes, we realise that indeed.'
'Then sing Bande Mataram.'
They sang Bande Mataram from the depths of their hearts. Then Mahatma Satya initiated them in the way that can never be revealed.
# Anandamath (Dawn over India)/Part 2/Chapter 4

Prayer and meditation over, Mahatma Satya called Mahendra and told him: 'Mahendra, your daughter is alive.'
'Where is she, Master?' Mahendra asked anxiously.
'Before you know that tell me the truth. Are you willing to join the Order of the Children?'
'Most decidedly.'
'Then, please do not ask the whereabouts of your daughter.'
'Why, Master?'
'He who joins this order can keep no connection whatsoever with his wife, son, daughter or any other relative. There is properly prescribed atonement if even he looks at the faces of his wife and children. Until the Children win victory, you may not see the face of your daughter. If you have really decided to join the Children, then why do you want to know her whereabouts? You may not see her.'
'Why such cruel laws, Mahatma?'
'The duty of the Children is hard. He alone is worthy of this duty who has renounced everything for the sake of Mother India. The man whose heart is tied with the strings of human attachment is like a kite that is tied to the reel; it cannot fly high or far from the earth below.'
'Master, perhaps I do not fully understand you. Do you mean to say that the man who sees his wife and children is not fit for serious work?'
'We forget our higher duties the moment we look at our wives and children. A Child of the Mother shall be ever ready to face death. Do you think you would like to die when you think of the face of your daughter?'
'Do you think I can forget my daughter even if I do not see her?'
'If you cannot forget her, you should not join the Children.'
'Must I believe that every Child that has joined this order has forgotten his wife and children? If so, then there can be but few Children in India!'
'Children are of two classes — those that are initiated and those that are not. Those that are not initiated are either householders or beggars. They present themselves only at times of warfare. They receive a certain portion of the spoils or are otherwise rewarded and they retire. But those who are initiated have renounced all they hold dear and near to their hearts. They are the leaders of the Order. I am not asking you to become an uninitiated Child. We have countless soldiers with lathis and spears. Unless you are initiated you can never be eligible for any serious work for the Children.'
'What is initiation? Why should I have to be initiated? I have already taken the oath.'
'You have to renounce that oath. You have to take a new oath from me.'
'How can I renounce an oath?'
'I shall show you the way to a higher oath.'
# Ante-Nicene Fathers/Volume III/Ethical/On Baptism
## Contents

* I
* II
* III
* IV
* V
* VI
* VII
* VIII
* IX
* X
* XI
* XII
* XIII
* XIV
* XV
* XVI
* XVII
* XVIII
* XIX
* XX
* Elucidation
# Ante-Nicene Fathers/Volume III/Ethical/On Baptism/I

II.
On Baptism.
[Translated by the Rev. S. Thelwall.]
Chapter I.—Introduction. Origin of the Treatise.
Happy is our sacrament of water, in that, by washing away the sins of our early blindness, we are set free and admitted into eternal life! A treatise on this matter will not be superfluous; instructing not only such as are just becoming formed (in the faith), but them who, content with having simply believed, without full examination of the grounds of the traditions, carry (in mind), through ignorance, an untried though probable faith. The consequence is, that a viper of the Cainite heresy, lately conversant in this quarter, has carried away a great number with her most venomous doctrine, making it her first aim to destroy baptism. Which is quite in accordance with nature; for vipers and asps and basilisks themselves generally do affect arid and waterless places. But we, little fishes, after the example of our ΙΧΘΥΣ Jesus Christ, are born in water, nor have we safety in any other way than by permanently abiding in water; so that most monstrous creature, who had no right to teach even sound doctrine, knew full well how to kill the little fishes, by taking them away from the water!

## Footnotes

* ↑ i.e. Christian (Oehler).
* ↑ Rationibus.
* ↑ This curious allusion it is impossible, perhaps, to render in our language. The word ΙΧΘΥΣ (ikhthus) in Greek means “a fish;” and it was used as a name for our Lord Jesus, because the initials of the words ᾽Ιησοῦς Χριστὸς Θεοῦ Υἰὸς Σωτήρ (i.e. Jesus Christ the Son of God, the Savior), make up that word. Oehler with these remarks, gives abundant references on that point. [Dr. Allix suspects Montanism here, but see Kaye, p. 43, and Lardner, Credib. II. p. 335. We may date it circa a.d. 193.]
* ↑ As being a woman. See 1 Tim. ii. 11, 12.
# Ante-Nicene Fathers/Volume III/Ethical/On Baptism/Elucidation

Elucidation.
The argument (p. 673, note 6,) is conclusive, but not clear. The disciples of John must have been baptized by him, (Luke vii. 29–30) and “all the people,” must have included those whom Jesus called.  But, this was not Christ’s baptism: See Acts xix. 2, 5. Compare note 8, p. 673. And see the American Editor’s “Apollos.”
# Ante-Nicene Fathers/Volume III/Ethical/On Baptism/II

Chapter II.—The Very Simplicity of God’s Means of Working, a Stumbling-Block to the Carnal Mind.
Well, but how great is the force of perversity for so shaking the faith or entirely preventing its reception, that it impugns it on the very principles of which the faith consists! There is absolutely nothing which makes men’s minds more obdurate than the simplicity of the divine works which are visible in the act, when compared with the grandeur which is promised thereto in the effect; so that from the very fact, that with so great simplicity, without pomp, without any considerable novelty of preparation, finally, without expense, a man is dipped in water, and amid the utterance of some few words, is sprinkled, and then rises again, not much (or not at all) the cleaner, the consequent attainment of eternity is esteemed the more incredible. I am a deceiver if, on the contrary, it is not from their circumstance, and preparation, and expense, that idols’ solemnities or mysteries get their credit and authority built up. Oh, miserable incredulity, which quite deniest to God His own properties, simplicity and power! What then? Is it not wonderful, too, that death should be washed away by bathing? But it is the more to be believed if the wonderfulness be the reason why it is not believed. For what does it behove divine works to be in their quality, except that they be above all wonder? We also ourselves wonder, but it is because we believe. Incredulity, on the other hand, wonders, but does not believe: for the simple acts it wonders at, as if they were vain; the grand results, as if they were impossible. And grant that it be just as you think sufficient to meet each point is the divine declaration which has forerun: “The foolish things of the world hath God elected to confound its wisdom;” and, “The things very difficult with men are easy with God.” For if God is wise and powerful (which even they who pass Him by do not deny), it is with good reason that He lays the material causes of His own operation in the contraries of wisdom and of power, that is, in foolishness and impossibility; since every virtue receives its cause from those things by which it is called forth.

## Footnotes

* ↑ Consecutio æternitatis.
* ↑ Admirationem.
* ↑ i.e. that the simple be vain, and the grand impossible.
* ↑ 1 Cor. i. 27, not quite exactly quoted.
* ↑ Luke xviii. 27, again inexact.
# Ante-Nicene Fathers/Volume III/Ethical/Ad Martyras/Chapter V

Chapter V.
I leave out of account now the motive of glory. All these same cruel and painful conflicts, a mere vanity you find among men—in fact, a sort of mental disease—as trampled under foot. How many ease-lovers does the conceit of arms give to the sword? They actually go down to meet the very wild beasts in vain ambition; and they fancy themselves more winsome from the bites and scars of the contest. Some have sold themselves to fires, to run a certain distance in a burning tunic. Others, with most enduring shoulders, have walked about under the hunters’ whips. The Lord has given these things a place in the world, O blessed, not without some reason: for what reason, but now to animate us, and on that day to confound us if we have feared to suffer for the truth, that we might be saved, what others out of vanity have eagerly sought for to their ruin?