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woman's. And Peter answered: Truly then, O Clement, have you really thought your mother to have performed a work of philanthropy, in that she repaid the one who had received her after the shipwreck, or have you said this as one granting a great favor to your mother? But if you spoke not as granting a favor, but as telling the truth, you seem to me to be ignorant of what the magnitude of philanthropy is, which is affection for anyone whatsoever, insofar as he is a human being, without natural inducement. But not even the hostess who received your mother after the shipwreck do I yet dare to call philanthropic. For, flattered by pity, she was persuaded to become the benefactress of a woman who had suffered shipwreck, was mourning her children, a stranger, naked, left alone, and vehemently lamenting her misfortunes. Since she was in so many misfortunes, what impious person, seeing her, would not have pitied her? So then, not even the hostess woman appears to have yet performed a work of philanthropy, but to have been moved to beneficence by pity for her countless misfortunes. How much more, then, your mother, having obtained a livelihood and having repaid the hostess, did not perform a work of philanthropy, but of friendship? For there is a great difference between friendship and philanthropy, because friendship comes from reciprocation, but philanthropy, loving every person insofar as he is a person without natural inducement, does good. If, then, the hostess who showed pity had also pitied and done good to enemies who had wronged her, she would have been philanthropic. But if she is a friend or an enemy for some reason, and an enemy or a friend for some reason, such a one is a friend or an enemy of the reason, not of the person. And I answered: Does it not seem to you, then, that the hostess is at least philanthropic for having done good to a stranger whom she did not know? And Peter said: I know to call her compassionate, but I do not dare to say philanthropic, just as I would not call the mother fond of her children; for she is persuaded to love by birth-pangs and by nurturing. Just as the lover is flattered by custom and the bed, and the friend by reciprocation, so also the one who pities is flattered by misfortune. However, the compassionate person is near to the philanthropic one, because he is persuaded to do good without seeking to receive anything. Nevertheless, he is not yet philanthropic. And I said: By what actions, then, can someone be philanthropic? And Peter answered: Since I see you are eager to hear what a work of philanthropy is, I will not hesitate to speak. The philanthropic person is one who does good even to his enemies. And that this is so, listen. Philanthropy is androgynous, whose female part is called compassion, and its male part has been named love for one's neighbor. And a person's neighbor is every person, not some particular person; for both the evil and the good, both the enemy and the friend, are a person. It is necessary, therefore, for the one practicing philanthropy to be an imitator of God, doing good to the just and the unjust, just as God himself provides his sun and his rains to all in the present world. But if you wish to do good to the good, but no longer to the evil, or even to punish them, you are attempting to do the work of a judge, you are not striving to have that of philanthropy. And I said: Is it then that God, who is going to judge at that time, as you teach us, is not philanthropic? And Peter said: You say the opposite. For since he judges, for this reason he is philanthropic. loving

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ναικός. καὶ ὁ Πέτρος ἀπεκρίνατο· Ἀρά γε, ὦ Κλήμης, ἀληθῶς νενόμικας φιλανθρωπίας ἔργον πεποιηκέναι τὴν σὴν τεκοῦσαν, καθὸ τὴν ἀπὸ ναυφρα- γίου αὐτὴν ὑποδεξαμένην ἠμείψατο, ἢ ὡς μητρὶ μεγάλα χαριζόμενος τοῦτον εἴρηκας τὸν λόγον; εἰ δὲ οὐχ ὡς χαριζόμενος, ἀλλ' ὡς ἀληθεύων ἔφης, ἔοικάς μοι ἀγνοεῖν τί πότ' ἐστιν φιλανθρωπίας μέγεθος, ἥτις ἐστὶν ἄνευ τοῦ φυσικῶς πείθοντος ἡ πρὸς οἱονδήποτε στοργὴ καθὸ ἄνθρωπός ἐστιν. ἀλλ' οὐδὲ τὴν ξενοδόχον τὴν ἀπὸ ναυφραγίου ὑποδεξαμένην τὴν σὴν τεκοῦσαν οὔπω φιλάνθρωπον εἰπεῖν τολμῶ. ὑπ' ἐλέου γὰρ κολακευθεῖσα πέπειστο εὐεργέτις γενέσθαι γυναικὸς ναυφραγίῳ περιπεσούσης, τέκνα πενθούσης, ξένης, γυμνῆς, μεμονωμένης καὶ σφόδρα ἐπὶ ταῖς συμφοραῖς ὀλοφυρο- μένης. ἐν τοσαύταις οὖν αὐτῆς συμφοραῖς οὔσης τίς καὶ ἀσεβῶν ἰδὼν οὐκ ἂν ἠλέησεν; ὥστε οὔπω φιλανθρωπίας ἔργον πεποιηκυῖα φαίνεται οὐδὲ ἡ ξενοδόχος γυνή, ἀλλὰ ὑπὸ ἐλέου τοῦ ἐπὶ μυρίαις συμφοραῖς πρὸς εὐεργε- σίας κεκινημένου. πόσῳ γε μᾶλλον ἡ σὴ τεκοῦσα, βίου εὐπορέσασα καὶ τὴν ξενοδόχον ἀμειψαμένη, φιλανθρωπίας ἔργον οὐκ ἐποίησεν, ἀλλὰ φιλίας; πολλὴ δὲ διαφορὰ μεταξὺ φιλίας καὶ φιλανθρωπίας, ὅτι ἡ μὲν φιλία ἐξ ἀμοιβῆς γίνεται, ἡ δὲ φιλανθρωπία ἄνευ τοῦ φυσικῶς πείθον- τος πάντα ἄνθρωπον καθὸ ἄνθρωπός ἐστιν φιλοῦσα εὐεργετεῖ. εἰ μὲν οὖν ἡ ἐλεήσασα ξενοδόχος καὶ ἐχθροὺς ἀδικήσαντας ἐλεῶσα εὐεργέτει, φιλάνθρωπος ἂν ἦν. εἰ δὲ διά τι φίλη ἢ ἐχθρὰ καὶ διά τι ἐχθρὰ ἢ φίλη, ἡ τοιαύτη τοῦ τινος αἰτίου φίλη ἐστὶν ἢ ἐχθρά, οὐ τοῦ ἀνθρώπου. κἀγὼ ἀπεκρινάμην· Oὐ δοκεῖ σοι οὖν φιλάνθρωπος εἶναι κἂν ἡ ξενο- δόχος ξένην ἣν οὐκ ἠπίστατο εὐεργετήσασα; καὶ ὁ Πέτρος· Ἐλεή- μονα μὲν αὐτὴν εἰπεῖν ἐπίσταμαι, φιλάνθρωπον δὲ οὐ τολμῶ λέγειν, ἅτε δὴ οὔτε τὴν τεκοῦσαν φιλότεκνον· ὑπ' ὠδίνων γὰρ καὶ ἀνατροφῆς στέργειν πέπεισται. ὡς καὶ ὁ ἐρῶν ὑπὸ τῆς συνηθείας κολακεύεται καὶ εὐνῆς καὶ ὁ φίλος ὑπὸ τῆς ἀμοιβῆς, οὕτω καὶ ὁ ἐλεῶν ὑπὸ τῆς συμφορᾶς. πλὴν ἐγγὺς ὁ ἐλεήμων τῷ φιλανθρώπῳ, ὅτι ἄνευ τοῦ τι θηρᾶ- σθαι λαβεῖν εὐεργετεῖν πείθεται. πλὴν οὔπω φιλάνθρωπός ἐστιν. κἀγὼ ἔφην· Ἐπὶ ποίαις οὖν πράξεσιν φιλάνθρωπος εἶναί τις δύναται; καὶ ὁ Πέτρος ἀπεκρίνατο· Ἐπεὶ ὁρῶ σε γλιχόμενον ἀκοῦσαι τί πότ' ἐστιν φι- λανθρωπίας ἔργον, οὐκ ὀκνήσω λέγειν. φιλάνθρωπός ἐστιν ὁ καὶ ἐχθροὺς εὐεργετῶν. ὅτι δὲ οὕτως ἔχει, ἄκουσον. φιλανθρωπία ἐστὶν ἀρρενόθη λυς, ἧς τὸ θῆλυ μέρος ἐλεημοσύνη λέγεται, τὸ δὲ ἄρρεν αὐτῆς ἀγάπη πρὸς τὸν πλησίον ὠνόμασται· πλησίον δὲ ἀνθρώπῳ ἐστὶν ὁ πᾶς ἄνθρω- πος, οὐχ ὅ τις ἄνθρωπος· ἄνθρωπος γάρ ἐστιν καὶ ὁ κακὸς καὶ ὁ ἀγαθὸς καὶ ὁ ἐχθρὸς καὶ ὁ φίλος. χρὴ οὖν τὸν φιλανθρωπίαν ἀσκοῦντα μι- μητὴν εἶναι τοῦ θεοῦ εὐεργετοῦντα δικαίους καὶ ἀδίκους, ὡς αὐτὸς ὁ θεὸς πᾶσιν ἐν τῷ νῦν κόσμῳ τόν τε ἥλιον καὶ τοὺς ὑετοὺς αὐτοῦ παρέ- χων. εἰ δὲ θέλεις ἀγαθοὺς μὲν εὐεργετεῖν, κακοὺς δὲ μηκέτι ἢ καὶ κο- λάζειν, κριτοῦ ἔργον ἐπιχειρεῖς πράττειν, οὐ τὸ τῆς φιλανθρωπίας σπου- δάζεις ἔχειν. κἀγὼ ἔφην· Ἀρά γε καὶ ὁ θεὸς μέλλων τότε κρί- νειν, ὡς διδάσκεις ἡμᾶς, οὐ φιλάνθρωπός ἐστιν; καὶ ὁ Πέτρος· Τοὐναν- τίον λέγεις. ἐπεὶ γὰρ κρίνει, διὰ τοῦτο φιλάνθρωπός ἐστιν. φιλῶν