(50) Concerning the words, "Not all can receive this saying. There are some eunuchs who were born so, and some who were made eunuchs by men, and some who have made themselves eunuchs for the sake of the kingdom of heaven; let him receive it who can receive it," they do not realize the context. After his word about divorce some asked him whether, if that is the position in relation to woman, it is better not to marry; and it was then that the Lord said: "Not all can receive this saying, but those to whom it is granted." What the questioners wanted to know was whether, when a man's wife has been condemned for fornication, it is allowable for him to marry another. It is said, however, that several athletes abstained from sexual intercourse, exercising continence to keep their bodies in training, as Astylos of Croton and Crison of Himera. Even the cithara-player, Amoebeus, though newly married, kept away from his bride. And Aristotle of Cyrene was the only man to disdain the love of Lais when she fell for him.

(99) A eunuch, then, does not mean a man who has been castrated, nor even an unmarried man, but a man who is un- productive of truth. Formerly he was "dry wood," but if he obeys the word and observes the sabbaths by abstaining from sins and keeps the commandments, he will be in higher honour that those who are educated in word alone and fail to do what is right. "Little children," says our teacher, "a little while longer I am with you." That is why Paul also instructs the Galatians in these words: "My little children, with whom I travail in birth again until Christ be formed in you." And again he writes to the Corinthians: "For though you may have ten thousand instructors in Christ, yet you have not many fathers. For in Christ I have begotten you through the gospel." On this account a eunuch shall not enter into God's assembly," that is, the man who is unproductive and unfruitful both in conduct and in word; but blessed are those who have made themselves eunuchs, free from all sin, for the sake of the kingdom of heaven by their abstinence from the world.

(91) Such are the arguments of Julius Casinos, the originator of deceits. At any rate in his book Concerning Continence and Celibacy he says these words: "And let no one say that because we have these parts, that the female body is shaped this way and the male that way, the one to receive, the other to give seed, sexual intercourse is allowed by God. For if this arrangement had been made by God, to whom we seek to attain, he would not have pronounced eunuchs blessed; nor would the prophet have said that they are 'not an unfruitful tree,' using the tree as an illustration of the man who chooses to emasculate himself of any such notion."

The Valentinians, who hold that the union of man and woman is derived from the divine emanation in heaven above, approve of marriage. The followers of Basilides, on the other hand, say that when the apostles asked whether it was not better not to marry, the Lord replied: "Not all can receive this saying; there are some eunuchs who are so from their birth, others are so of necessity." And their explanation of this saying is roughly as follows: Some men, from their birth, have a natural sense of repulsion from a woman; and those who are naturally so constituted do well not to marry. Those who are eunuchs of necessity are those theatrical ascetics who only control themselves because they have a passion for the limelight. [And those who have suffered accidental castration have become eunuchs of necessity.] Those, then, who are eunuchs of necessity have no sound reason for their abstinence from marriage. But those who for the sake of the eternal kingdom have made themselves eunuchs derive this idea, they say, from a wish to avoid the distractions involved in marriage, because they are afraid of having to waste time in providing for the necessities of life.

(98) To both the same Lord gives the corresponding promises by the prophet Isaiah in the following words: "Let not the eunuch say, I am dry wood. To eunuchs the Lord says this, If you keep my sabbaths and do all that I command you, I will give you a place better than sons and daughters." For a eunuch is not justified merely because he is a eunuch, and certainly not because he observes the sabbath, if he does not keep the commandments. And for the married he goes on to say, "My elect shall not labour in vain nor bear children to be accursed; for they are a seed blessed by the Lord." For him who begets children and brings them up and educates them in the Lord, just as for him who begets children by means of the true teaching, a reward is laid up, as also for the elect seed. But others hold that procreation is a curse and do not understand that the Scripture speaks against them. Those who are in truth the Lord's elect neither teach doctrines nor beget children to be accursed, as the sects do.

(45) Obtaining for myself the body of a male [which is] the better, Let it come that I liberate all who see or hear me; Allowing not the evil karma to follow me, Let it come that whatever merits [be mine] follow me and be multiplied. Wherever I be born, there and then, Let it come that I meet the Conquerors, the Peaceful and the Wrathful Deities; Being able to walk and to talk as soon as [I am] born, Let it come that I obtain the non-forgetting intellect and remember my past life [or lives]. In all the various lores, great, small, and intermediate, Let it come that I be able to obtain mastery merely upon hearing, reflecting, and seeing; In whatever place I be born, let it be auspicious; Let it come that all sentient beings be endowed with happiness. Ye Conquerors, Peaceful and Wrathful, in likeness to your bodies, [Number of your] followers, duration of your life-period, limit of your realms And [in likeness to the] goodness of your divine name, Let it come that I, and others, equal your very selves in all these. By the divine grace of the innumerable All-Good Peaceful and Wrathful [Ones}, And by the gift-waves of the wholly pure Reality, [And] by the gift-waves of the one-pointed devotion of the mystic devotees, Let it come that whatsoever be wished for be fulfilled here and now.

(15) He that is born in thy house will surely be circum- cised, and those whom thou hast bought with money will be circumcised, and My covenant will be in your flesh for an eternal ordinance.

(3) Wherefore also all men are His; some through knowledge, and others not yet so; and some as friends, some as faithful servants, some as servants merely.

(21) Then those men who will follow after him will introduce circumcision. And he will pronounce judgment upon those who are from the uncircumcision, who are the (true) people. For in fact he sent many preachers beforehand, who preached on his behalf.

(3) I tell it not to men, I repeat it not to the gods (and conversely

(9) For this is not peculiar to the nature of males, but to the nature of the good.

(13) Those alone are dear to divinity, who are hostile to injustice.

Those things which the body necessarily requires, are easily to be procured by all men, without labor and molestation; but those things to the attainment of which labor and molestation are requisite, are objects of desire, not to the body, but to depraved opinion. Aristoxenus Pythag. Stob. p. 132.

(9) 'And he who desires the world of women, by his mere will women come to receive him, and having obtained the world of women, he is happy. 'Whatever object he is attached to, whatever object he desires, by his mere will it comes to him, and having obtained it, he is happy.

(10) Men are deprived of what is good unwillingly. Nevertheless they are deprived either by being deceived or beguiled, or by being compelled and not believing.

(363) You conceive the body of a god-loving man, but you will not be able to rule over his speech.

(53) His disciples said to Him, "Is circumcision beneficial or not?" He said to them, "If it were beneficial, their father would beget them already circumcised from their mother. Rather, the true circumcision in spirit has become completely profitable."

(7) "Many rod-bearers there are, but few Bacchi," according to Plato. "For many are called, but few chosen." "Knowledge is not in all," says the apostle. "And pray that we may be delivered from unreasonable and wicked men: for all men have not faith." And the Poetics of Cleanthes, the Stoic, writes to the following effect: "Look not to glory, wishing to be suddenly wise, And fear not the undiscerning and rash opinon of the many; For the multitude has not an intelligent, or wise, or right judgment, And it is in few men that you will find this."

(4) As far as respects human nature, the woman does not possess one nature, and the man exhibit another, but the same: so also with virtue. If, consequently, a self-restraint and righteousness, and whatever qualities are regarded as following them, is the virtue of the male, it belongs to the male alone to be virtuous, and to the woman to be licentious and unjust. But it is offensive even to say this. Accordingly woman is to practise self-restraint and righteousness, and every other virtue, as well as man, both bond and free; since it is a fit consequence that the same nature possesses one and the same virtue. We do not say that woman's nature is the same as man's, as she is woman. For undoubtedly it stands to reason that some difference should exist between each of them, in virtue of which one is male and the other female. Pregnancy and parturition, accordingly, we say belong to woman, as she is woman, and not as she is a human being. But if there were no difference between man and woman, both would do and suffer the same things. As then there is sameness, as far as respects the soul, she will attain to the same virtue; but as there is difference as respects the peculiar construction of the body, she is destined for child-bearing and housekeeping. "For I would have you know," says the apostle, "that the head of every man is Christ; and the head of the woman is the man: for the man is not of the woman, but the woman of the man. I For neither is the woman without the man, nor the man without the woman, in the Lord." For as we say that the man ought to be conti-nent, and superior to pleasures; so also we reckon that the woman should be continent and practised in fighting against pleasures. "But I say, Walk in the Spirit, and ye shall not fulfil the lusts of the flesh," counsels the apostolic command; "for the flesh lusteth against the spirit, and the spirit against the flesh. These, then, are contrary" (not as good to evil, but as fighting advantageously), he adds therefore, so that ye cannot do the things that ye would. Now the works of the flesh are manifest, which are, fornication uncleanness, profligacy, idolatry, witchcrafts, enmities, strifes, jealousies, wrath, contentions, dissensions, heresies, envyings, drunkenness, revellings, and such like; of which I tell you before, as I have also said before, that they which do such things shall not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, temperance, goodness, faith, meekness." He calls sinners, as I think, "flesh," and the righteous "spirit." Further, manliness is to be assumed in order to produce confidence and forbearance, so as "to him that strikes on the one cheek, to give to him the other; and to him that takes away the cloak, to yield to him the coat also," strongly, restraining anger. For we do not train our women like Amazons to manliness in war; since we wish the men even to be peaceable. I hear that the Sarmatian women practise war no less than the men; and the women of the Sacae besides, who shoot backwards, feigning flight as well as the men. I am aware, too, that the women near Iberia practise manly work and toil, not refraining from their tasks even though near their delivery; but even in the very struggle of her pains, the woman, on being delivered, taking up the infant, carries it home. Further, the females no less than the males manage the house, and hunt, and keep the flocks: "Cressa the hound ran keenly in the stag's track."

(30) For this reason I have written for thee in the words of the Law all the deeds of the Shechemites, which they wrought against Dinah, and how the sons of Jacob spake, saying : " We shall not give our daughter to a man who is uncircumcised ; for that were a reproach unto us."

(6) Now, the woman whom one may desire with the thought, with her and joining mouth with mouth, he should first inhale, then exhale, and say: c With power, with semen, I reclaim the semen from you! ' Thus she comes to be without seed.