(1) And Mary answered and said: "Now, therefore, my Lord, hast thou then not brought mysteries into the world that man may not die through the death which is appointed him by the rulers of the Fate,--be it that it is appointed one to die by the sword or die by the waters or through tortures and torturings and acts of violence which are in the law, or through any other evil death,--hast thou then not brought mysteries into the world that man may not die with them through the rulers of the Fate, but that he may die by a sudden death, so that he endure no sufferings through such kinds of death? For they are exceedingly numerous who persecute us because of thee, and numerous those who persecute us because of thy name, in order that, if they torture us, we may speak the mystery and straightway go out of the body without having endured any sufferings at all."

(2) The master answered and said, "What good is it to you if you do the father's will but you are not given your part of his bounty when you are tempted by Satan? But if you are oppressed by Satan and persecuted and do the father's will, I say he will love you, make you my equal, and consider you beloved through his forethought, and by your own choice. Won't you stop loving the flesh and fearing suffering? Don't you know that you have not yet been abused, unjustly accused, locked up in prison, unlawfully condemned, crucified without reason, or buried in the sand as I myself was by the evil one? Do you dare to spare the flesh, O you for whom the spirit is a wall surrounding you? If you consider how long the world has existed before you and how long it will exist after you, you will see that your life is but a day and your sufferings an hour. The good will not enter the world. Disdain death, then, and care about life. Remember my cross and my death, and you will live."

(4) After we left from our home and came down to this world and came into being in the world in bodies, we were hated and persecuted, not only by those who are ignorant but also by those who think that they are advancing the name of Christ, since they were unknowingly empty, not knowing who they are, like dumb animals. They persecuted those who have been liberated by me, since they hate them—those who, should they shut their mouth, would weep with a profitless groaning because they did not fully know me. Instead, they served two masters, even a multitude. But you will become victorious in everything, in war and battles, jealous division and wrath. In the uprightness of our love we are innocent, pure, and good, since we have the mind of the father in an ineffable mystery.

(13) If a man doomed to death be released with one hand cut off, is it not well for him? and if one through human tribulations escapes hell, is it not also well for him? If one cannot bear the small suffering of the moment, then why does he not put away the wrath that will bring upon him the agonies of hell? By reason of wrath I have been thus afflicted in hell thousands of times, and done no service to myself or to others. My present tribulation is not so heavy, and will be very gainful; let me be glad of a suffering that redeems the world from its suffering.

(23) When we shall come together over this narrow bridge of the fleshly birth or geniture, to be in yonder green meadow, to which the wrath of God does not reach or come, then we shall greatly rejoice at all our damages and hurts which we have sustained; though indeed at present the world does account us for fools, and we must suffer the devil in the power of God's wrath to domineer, and to rush and roar over us: It should not trouble us, for it will be a more excellent reputation to us in the other life, than if in this life we had worn a royal crown; and there is so very short a time to get thither, that it is not worth the being called a time. Now observe:

(2) Now, amongst the profane, some illogically think to go to a non-existence; others that the bodily blending with their proper souls will be severed once for all, as unsuitable to them in a Divine life and blessed lots, not considering nor being sufficiently instructed in Divine science, that our most Godlike life in Christ has already begun. But others assign to souls union with other bodies, committing, as I think, this injustice to them, that, after (bodies) have laboured together with the godly souls, and have reached the goal of their most Divine course, they relentlessly deprive them of their righteous retributions. And others (I do not know how they have strayed to conceptions of such earthly tendency) say, that the most holy and blessed repose promised to the devout is similar to our life in this world, and unlawfully reject, for those who are equal to the Angels, nourishments appropriate to another kind of life. None of the most religious men, however, will ever fall into such errors as these; but, knowing that their whole selves will receive the Christ-like inheritance, when they have come to the goal of this present life, they see more clearly their road to incorruption already become nearer, and extol the gifts of the Godhead, and are filled with a Divine satisfaction, no longer fearing the fall to a worse condition, but knowing well that they will hold firmly and everlastingly the good things already acquired. Those, however, who are full of blemishes, and unholy stains, even though they have attained to some initiation, yet, of their own accord, have, to their own destruction, rejected this from their mind, and have rashly followed their destructive lusts, to them when they have come to the end of their life here, the Divine regulation of the Oracles will no longer appear as before, a subject of scorn, but, when they have looked with different eyes upon the pleasures of their passions destroyed, and when they have pronounced blessed the holy life from which they thoughtlessly fell away, they are, piteously and against their will, separated from this present life, conducted to no holy hope, by reason of their shameful life.

(8) But some one may say, it is not the mark of justice to leave pious men without assistance, when they are ground down by evil men. To which we must reply, that, if those whom you call pious do indeed love things on earth, which are zealously sought after by the earthly, they have altogether fallen from the Divine Love. And I do not know how they could be called pious, when they unjustly treat things truly loveable and divine, which do not at once surpass in influence in their estimation things undesirable and unloveable. But, if they love the realities, they who desire certain things ought to rejoice when they attain the things desired. Are they not then nearer the angelic virtues, when, as far as possible, by aspiration after things Divine, they withdraw from the affection for earthly things, by being exercised very manfully to this, in their perils, on behalf of the beautiful? So that, it is true to say, that this is rather a property of the Divine Justice--not to pamper and destroy the bravery of the best, by the gifts of earthly things, nor, if any one should attempt to do this, to leave them without assistance, but to establish them in the excellent and harsh condition, and to dispense to them, as being such, things meet for them.

(7) Naturally, however, they are present at the things now done, being clearly taught by seeing both the fearlessness of death amongst us, and the last honour of the saints extolled from the unfailing Oracles, and that the sufferings threatened to the unholy like themselves will be endless; for it will perhaps be profitable for them to have seen him, who has religiously finished his course, reverently proclaimed by the public proclamation of the Leitourgoi, as being certainly companion of the Saints for ever. And, perchance, even they will come to the like aspiration, and will be taught from the science of the Liturgy, that the consummation in Christ is blessed indeed.

(1) These things having been defined, I think it necessary also to describe the things religiously performed by us over those who have fallen asleep. For neither is this also the same between the holy and the unholy; but, as the form of life of each is different, so also, when approaching death, those who have led a religious life, by looking steadfastly to the unfailing promises of the Godhead (inasmuch as they have observed their proof, in the resurrection proclaimed by it), come to the goal of death, with firm and unfailing hope, in godly rejoicing, knowing that at the end of holy contests their condition will be altogether in a perfect and endless life and safety, through their future entire resurrection. For the holy souls, which may possibly fall during this present life to a change for the worse, in the regeneration, will have the most Godlike transition to an unchangeable condition. Now, the pure bodies which are enrolled together as yoke-fellows and companions of the holy souls, and have fought together within their Divine struggles in the unchanged steadfastness of their souls throughout the divine life, will jointly receive their own resurrection; for, having been united with the holy souls to which they were united in this present life, by having become members of Christ, they will receive in return the Godlike and imperishable immortality, and blessed repose. In this respect then the sleep of the holy is in comfort and unshaken hopes, as it attains the goal of the Divine contests.

(7) But when they are "perfected" with a (martyr's) death, this is the thought that they have within them: "If we deliver ourselves over to death for the sake of the Name we will be saved." These matters are not settled in this way. But through the agency of the wandering stars they say they have "completed" their futile "course", and [...] say, [...]. But these [...] they have delivered themselves ... ... (7 lines unrecoverable) ... but they resemble [...] them. They do not have the word which gives life.

(1) [Asclepius] And these deserve [still] greater punishments, Thrice-greatest one?

[Trismegistus] [Assuredly;] for those condemned by laws of man do lose their life by violence, so that [all] men may see they have not yielded up their soul to pay the debt of nature, but have received the penalty of their deserts. Upon the other hand, the righteous man finds his defence in serving God and deepest piety. For God doth guard such men from every ill.

(1) I salute thee, the holy soul! O beloved one! and this for me is more appropriate than for most. Hail! O truly beloved! And to the truly Loveable and Desired, very beloved! Why should it be a marvel, if Christ speaks truly, and the unjust banish His disciples from their cities, themselves bringing upon themselves their due, and the accursed severing themselves, and departing from the holy. Truly things seen are manifest images of things unseen. For, neither in the ages which are approaching, will Almighty God be Cause of the just separations from Himself, but they by having separated themselves entirely from Almighty God; even as we observe the others, becoming here already with Almighty God, since being lovers of truth, they depart from the proclivities of things material, and love peace in a complete freedom from all things evil, and a Divine love of all things good; and start their purification, even from the present life, by living, in the midst of mankind, the life which is to come, in a manner suitable to angels, with complete cessation of passion, and deification and goodness, and the other good attributes. As for you then, I would never be so crazy as to imagine that you feel any suffering; but I am persuaded that you ate sensible of the bodily sufferings merely to appraise them. But, as for those who are unjustly treating you, and fancying to imprison, not correctly, the sun of the Gospel, whilst fairly blaming them, I pray that by separating themselves from those things which they are bringing upon themselves they may be turned to the good, and may draw you to themselves, and may participate in the light. But for ourselves, the contrary will not deprive us of the all-luminous ray of John, who are even now about to read the record, and the renewal of this, thy true theology: but shortly after (for I will say it, even though it be rash), about to be united to you yourself. For, I am altogether trustworthy, from having learned, and reading the things made foreknown to you by God, that you will both be liberated from your imprisonment in Patmos, and will return to the Asiatic coast, and will perform there imitations of the good God, and will transmit them to those after you.

(9) But thou mayst, perhaps, say that these things are correctly affirmed by us, indeed, but want to know for what reason the Hierarch beseeches the supremely Divine Goodness, for the remission of the faults committed by the man fallen asleep, and his most glorious inheritance, amongst godly men of the same rank. For, if every one shall receive, by the Divine justice, equivalents for what he has done in the present life, whether it be good or different, and the man fallen asleep has finished his own activities in this present life, from what prayer offered by the Hierarch will he be transferred to another inheritance, than that due to and equivalent for his life here? Now, well do I know, following the Oracles, that each one will have the inheritance equivalent; for the Lord says, he has closed respecting him, and each one shall receive the things done in his body according to that he hath done, whether it be good, or whether it be bad." Yea, the sure traditions of the Oracles teach us that the prayers, even of the just, avail only for those who are worthy of pious prayers during this present life, let alone (by no means) after death. What forsooth did Saul gain from Samuel? and what did the intercession of the Prophet profit the people of the Hebrews? For, as if any one, when the sun is shedding its own splendour upon unblemished eyes, seeks to enjoy the solar splendour by obliterating his own powers of vision; so does he cling to impossible and extravagant expectations, who beseeches the intercessions of holy men, and, by driving away the holy efforts natural to the same, plays truant from the most luminous and beneficent commandments, through heedlessness of the Divine gifts. Nevertheless, according to the Oracles, I affirm that the intercessions of the pious are, in every respect, profitable in this present life, after the following fashion. If any one, longing for holy gifts, and having a religious disposition for their reception, as recognizing his own insufficiency, approaches some pious man, and should prevail upon him to become his fellow-helper, and fellow-suppliant, he will be benefitted in every respect, thereby, with a benefit superior to all; for he will attain the most Divine gifts he prays for, since the supremely Divine Goodness assists him, as well as his pious judgment of himself, and his reverence for devout men, and his praiseworthy craving for the religious requests requested, and his brotherly and Godlike disposition. For this has been firmly fixed by the supremely Divine decrees, that the Divine gifts are given, in an order most befitting God, to those who are meet to receive them, through those who are meet to distribute them. If any one, then, should despise this sacred regulation, and betaking himself to a wretched self-conceit, should deem himself sufficient for the supremely Divine Converse, and look down upon pious men, and if he should further request requests, unworthy of God, and not holy, and if he should have his aspiration for things divine not sustained, and correlative to himself, he will fail in his ignorant request, through his own fault. Now, with reference to the prayer mentioned, which the Hierarch prays over the man fallen asleep, we think it necessary to mention the tradition which has come to us from our inspired leaders. The Divine Hierarch, as the Oracles say, is interpreter of the supremely Divine awards; for he is messenger of the Lord God Omnipotent. He has learned then, from the God-transmitted Oracles, that to those who have passed their life piously, the most bright and divine life is given in return, according to their due, by the most just balances, the Divine Love towards man overlooking, through its goodness, the stains which have come to them through human infirmity, since no one, as the Oracles say, is pure from blemish.

(5) Avaunt! We have not a High Priest, "Who cannot be touched with our infirmities, but is both without sin and merciful." "He shall not strive nor cry, and is Himself meek, and Himself propitiatory for our sins; so that we will not approve your unenviable attacks, not if you should allege a thousand times your Phineas and your Elias. For, when the Lord Jesus heard these things, He was displeased with the disciples, who at that time lacked the meek and good spirit. For, even our most divine preceptor teaches in meekness those who opposed themselves to the teaching of Almighty God. For, we must teach, not avenge ourselves upon, the ignorant, as we do not punish the blind, but rather lead them by the hand. But thou, after striking him on the cheek, rustiest upon that man, who is beginning to rise to the truth, and when he is approaching with much modesty, thou insolently kickest him away (certainly, this is enough to make one shudder), whom the Lord Christ, as being good, seeks, when wandering upon the mountains, and calls to Him, when fleeing from Him, and when, with difficulty, found, places upon His shoulders. Do not, I pray, do not let us thus injuriously counsel for ourselves, nor drive the sword against ourselves. For they, who undertake to injure any one, or on the contrary to do them good, do not always effect what they wish, but for themselves, when they have brought into their house vice or virtue, will be filled either with Divine virtues, or ungovernable passions. And these indeed, as followers and companions of good angels, both here and there, with all peace and freedom from all evil, will inherit the most blessed inheritances for the ever-continuing age, and will be ever with God, the greatest of all blessings; but, the other will fall both from the divine and their own peace, and here, and after death, will be companions with cruel demons. For which reason, we have an earnest desire to become companions of God, the Good, and to be ever with the Lord, and not to be separated, along with the evil, from the most Just One, whilst undergoing that which is due from ourselves, which I fear most of all, and pray to have no share in anything evil. And, with your permission, I will mention a divine vision of a certain holy man, and do not laugh, for I am speaking true.