Cornelius a Lapide
Table of Contents
Synopsis of the Chapter
John saw a beast having ten horns and seven heads, like a leopard, having the feet of a bear and the mouth of a lion, speaking blasphemies against God and the Saints, persecuting them, and ruling over all nations, who was worshiped by all, because he seemed to have risen from the dead. This beast will be Antichrist. Secondly, in verse 11, he sees another beast making fire descend from heaven, and that the image of the former beast might speak, and other prodigies: who teaches and commands the former beast to be worshiped, and marks all with his character, forbidding any to buy or sell anything without it. This beast will be some pseudo-prophet, and the precursor of Antichrist. Thirdly, in verse 18, the number of the name of the former beast, that is of Antichrist, is said to be 666.
Vulgate Text: Apocalypse 13:1-18
1. And I saw a beast coming up out of the sea, having seven heads and ten horns, and upon his horns ten diadems, and upon his heads names of blasphemy. 2. And the beast, which I saw, was like to a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion. And the dragon gave him his own strength, and great power. 3. And I saw one of his heads as it were slain to death: and his death's wound was healed. And all the earth was in admiration after the beast. 4. And they adored the dragon, which gave power to the beast: and they adored the beast, saying: Who is like to the beast? and who shall be able to fight with him? 5. And there was given to him a mouth speaking great things, and blasphemies: and power was given to him to do two and forty months. 6. And he opened his mouth unto blasphemies against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. 7. And it was given unto him to make war with the saints, and to overcome them. And power was given him over every tribe, and people, and tongue, and nation, 8. And all that dwell upon the earth adored him, whose names are not written in the book of life of the Lamb, which was slain from the beginning of the world. 9. If any man have an ear, let him hear. 10. He that shall lead into captivity, shall go into captivity: he that shall kill by the sword, must be killed by the sword. Here is the patience and the faith of the saints. 11. And I saw another beast coming up out of the earth, and he had two horns, like a lamb, and he spoke as a dragon. 12. And he executed all the power of the former beast in his sight; and he caused the earth, and them that dwell therein, to adore the first beast, whose wound to death was healed. 13. And he did great signs, so that he made also fire to come down from heaven unto the earth in the sight of men. 14. And he seduced them that dwell on the earth, for the signs, which were given him to do in the sight of the beast, saying to them that dwell on the earth, that they should make the image of the beast, which had the wound by the sword, and lived. 15. And it was given him to give life to the image of the beast, and that the image of the beast should speak: and should cause, that whosoever will not adore the image of the beast, should be slain. 16. And he shall make all, both little and great, rich and poor, freemen and bondmen, to have a character in their right hand, or on their foreheads. 17. And that no man might buy or sell, but he that hath the character, or the name of the beast, or the number of his name. 18. Here is wisdom. He that hath understanding, let him count the number of the beast. For it is the number of a man: and the number of him is six hundred sixty-six.
Verse 1: A Beast Coming Up Out of the Sea, Having Seven Heads and Ten Horns
"And I saw a beast coming up out of the sea, having seven heads and ten horns." — You will ask, what is this beast? First, some judge it to be the prince of demons, namely Lucifer: so Haymo, Albert, and our Pineda on Job chapter XL, verse 10, § 1. But it stands against this that the dragon, that is Lucifer, is said to have given his power to this beast: therefore this beast is not Lucifer, but someone else subject to him, and as it were his vassal.
Secondly, others in Aretas judge this beast to be the chief demon, second after Lucifer, and superior to the rest.
Thirdly, Primasius, Bede, and Richard understand by this beast the body of the devil, that is the whole assembly and multitude of the impious.
Fourthly, St. Anthony, Euthymius, Cedrenus, and Zonaras, whom Genebrardus follows in book III of the Chronology, and our Salmeron think it is Mohammed. To this view are added Caponsacchi here, and Luis of Leon, in book On the Names of Christ, who assert that this beast signifies the Turkish empire, of which again at verse 11.
Fifthly, Lindanus, in book III of his Dubitantius, opines that it is Luther.
Sixthly, Alcazar by this beast understands the Roman Pagan Empire, given over to idolatry, which sharply vexed the Christian Church, as soon as it, leaving the Jews behind, passed over to the Gentiles. He proves this first, because this beast is the same as the beast on which Babylon the harlot sits, chapter XVII, verse 3. But Babylon there signifies pagan Rome: therefore so does this beast. But the major premise is false, as will appear in chapter XVII, and the consequence limps, indeed undoes itself. For if Babylon is pagan Rome, then the beast is not pagan Rome. For Babylon is something other than the beast; for she sits upon the beast: therefore the beast is like a horse; but Babylon is like a rider. He proves it secondly because this beast is the same as the fourth beast of Daniel chapter VII, 7; for both have ten horns: but that beast of Daniel signifies the fourth monarchy, of the Romans: therefore this beast of John signifies the same. But the major premise is false, as will soon appear: for although there is similarity in the horns, yet in other things there is dissimilarity; for this beast of John is said to have been like a lion, a bear, and a leopard; which in Daniel are the first, second, and third beasts. The sense therefore according to Alcazar is this, as if to say: The dragon stirred up the Roman pagan princes to persecute the Church, when she began to spread herself among the Gentiles. The seven heads are the seven principal persecutions which intervened between Nero and Julian the Apostate. For he omits the persecution of Nero, because he treated of it in chapter XII. The first therefore was that of Domitian; the second, of Trajan; the third, of Antoninus; the fourth, of Severus; the fifth, of Decius; the sixth, of Valerian; the seventh, of Diocletian. For the other two which others count, namely those of Maximinus and Aurelian, are not counted here, because that of Aurelian was not put into execution, and that of Maximinus was not universal against all the faithful, but only against the preachers of the Gospel. Alcazar adds that by the number seven here is signified the multitude and complete sum of all the persecutions: for a definite number is put for an indefinite one. The ten horns, he says, signify polyarchy, namely the multitude of Senators of Rome; for these were powerful like kings. Whence Cineas, having entered the Senate of Rome and having returned to King Pyrrhus, said that he had seen a city of kings, in which there were as many kings as there were Senators, as Plutarch relates in his Pyrrhus, and Livy, in book XI. Furthermore that there were many Senators is clear, since they were three hundred and more; indeed Julius Caesar wished to increase the number to nine hundred, although in fact he did not accomplish it.
But I say that this beast is Antichrist. This is the common opinion of Irenaeus, book V, chapter XXVIII, of Tertullian, of Victorinus here (for although these three were Millenarians, yet in other matters they were catholic and orthodox); of Hippolytus, On the Consummation of the Age; of Ephrem, treatise On the Antichrist; of Prudentius, Gregory, Prosper, in places to be cited shortly. So also nearly all the Interpreters here, namely Ambrose, Andreas, Methodius, Aretas, Haymo, Rupertus, Albert, Thomas, Pannonius, Gagneius, Seraphinus, Ribera, indeed even heretics throughout.
Antichrist is called θηριον, that is beast, or wild beast, on account of his bestial fierceness and morals. Hear St. Gregory Nazianzen, in Iambic 5: "Antichrist... that most wicked one, ... vomiting forth saving poison."
And St. Irenaeus, book V, chapter XXIX: "In the beast (Antichrist) who is coming, there occurs the recapitulation of all iniquity and of every deceit, so that in him, all apostate power flowing together and enclosed may be cast into the furnace of fire."
He ascends, that is, arises, is born, grows up, and gradually increases and grows great, and is raised to the high summit of kingship, "from the sea," that is, from this world and wicked age. For the sea, because it is agitated by so many winds, waves, and storms, and through continual tides now increases, now decreases, is the symbol of the world, in which all things are full of bitterness, inconstancy, and dangers; for in it the great fish devour the small ones. So Clement of Alexandria, Origen, St. Augustine, Jerome, Cyril, Gregory, whom Alcazar cites and follows.
Hence also Daniel, chapter VII, verse 3, saw four beasts, signs of four monarchies, come forth from the sea. To ascend from the sea here therefore is the same in fact and meaning as to ascend from the earth, as is said of another similar beast in verse 11. For it is certain that Antichrist will be born not from the sea, but from the earth. Hence Daniel chapter VII, verse 17, what he had said of the four beasts ascending from the sea, immediately explains as of four kingdoms which will arise from the earth. Some add, and our Acosta in book II On the Last Times, that Antichrist will come by sea with a vast fleet, that he may rule both the sea and the islands, as well as the land.
Furthermore the Lutherans and Calvinists by this beast understand Antichrist, but they think he is the Roman Pontiff. But this is so clearly refuted from Scripture, as I have demonstrated on II Thessalonians II, 9 and following, that whoever is not convinced by these arguments and yields, must be either of a stubborn mind or of a less than sound brain: and to pass over the other things which I have produced there, what in this place are the ten horns of the Pontiff and the ten diadems? what the seven heads, of which one slain rises again and lives anew? For Antichrist will as it were rise from the dead: what Pontiff has ever displayed or simulated a resurrection from the dead? what Pontiff has blasphemed God, and His Church and Saints, which she herself worships and invokes, and teaches and commands to be worshiped and invoked by all? what is his statue to which he himself gives the power and faculty of speaking? what Pontiff has ever adored, and commanded to be adored, the dragon, that is the devil?
Having Seven Heads
The seven heads signify seven kings who will precede Antichrist, whose kingdoms he alone will occupy, concerning which see chapter XVII.
Symbolically, the seven heads signify the discord and dissensions of kings, which have ruined the kingdom. Hence recently Suleiman, Emperor of the Turks, in order to show his empire to be more powerful than that of the Emperor, said to his envoys: "I am a dragon of one head but many tails; the Emperor and the Christians, however, are a dragon of many heads but one tail," as if to say: My empire is monarchic, and therefore concordant and strong; but the empire of the Christians is polyarchic, and therefore discordant and feeble.
And Ten Horns
Painters commonly distribute these horns so that they assign one horn to each of the seven heads, and distribute the remaining three at pleasure, namely by attaching two horns to whichever three heads they please. Better Alcazar depicts all these ten horns on one and the same head, namely the principal one of the beast: for since it was one beast, it had only one principal head, as will appear in chapter XVI, verse 13. Furthermore these ten horns are ten kings; whence they have diadems: who will be in the world at the coming of Antichrist, of whom he himself will defeat and kill three in battle; soon the other seven, terrified, will of their own accord submit themselves to him, as Daniel teaches chapter VII, verses 21, 23, 24, 25. See what is said there.
Wherefore foolishly, and just as petulantly, the Anglo-Calvinist says these ten horns to be the first ten Christian Emperors, who increased and defended the resources and dignity of the beast, that is of Antichrist, that is of the Roman Pontiff, namely Constantine the Great; Constantine, Constantius, and Constans, his sons; Julian, Jovian, Valentinian, Gratian, Valentinian II, and Theodosius. For this is a vast slander against those pious princes, and a vast and inexpiable insult, namely to call them helpers and promoters of Antichrist. Add Constantius, as being an Arian, and Julian, as being a Pagan, to have been enemies of the Church and of the Pontiff. Moreover, if then the Pope began to be Antichrist, therefore Athanasius, Chrysostom, Basil, Nazianzen, Augustine, Ambrose, Jerome, and all the holy Fathers who lived in that age and venerated the Roman Pontiff as the head of the Church, were the servants and soldiers of Antichrist, which is a blasphemy unheard of in all ages.
And Upon His Heads Names of Blasphemy
Because the seven heads, that is, the seven kings, are the precursors of Antichrist, attacking the Church and blaspheming Christ, as will appear in chapter XVII.
Verse 2: The Beast Was Like a Leopard, with the Feet of a Bear and the Mouth of a Lion
"And the beast which I saw was like a leopard." — The leopard first, is spotted; second, cruel and bloody; third, very swift, as Daniel VII, 6 shows. Such will Antichrist also be, namely stained with every wickedness, and versatile in every fraud and deceit; secondly, a murderer and parricide of very many: for he will kill Enoch his ancestor, from whom he himself is descended; thirdly, like lightning he will pervade the world, and subject it to himself, and from this will procure for himself a vast triumph, applause, and glory, whose symbol is the eye-spotted and beautiful skin of the leopard.
His Feet As the Feet of a Bear
Namely, very strong and most apt for trampling down the faithful and the saints. Alcazar adds that the feet here extend to the legs and thighs, and signify the lust of the bear (about which Pliny, book VIII, chapter 36), that is of Antichrist. The Arabic differs here from the Greek and Latin; for it translates: "And the animal which I saw is like a bear, and his feet the feet of a lion, and his mouth like the mouth of a lion."
And His Mouth As the Mouth of a Lion
"The mouth," that is the shape of the mouth, the gape and roar, was leonine, that is proud, savage, striking terror and horror into the faithful, and tearing and rending them. Note: This beast is similar to the vision of Daniel, in chapter VII, where Daniel saw four beasts, the first like a lioness, the second like a bear, the third like a leopard, the fourth stronger than the rest and having ten horns, which signified the four monarchies of the Gentiles, namely the Chaldeans, Persians, Greeks, and Romans; which will go before and end in the monarchy of Antichrist, and will be as it were his precursors; to whom therefore as their head, are attributed all that belonged to the others, so that he alone is the lion, the leopard, the bear, and the fourth unnamed beast of the ten horns, and seems to be fused and combined out of them all; because in him will be the pride of the lion, the savagery and lust of the bear, the spotted figure of the leopard, etc. Furthermore as this beast, so also those four of Daniel had seven heads; for the third beast, namely the leopard, had four heads, which joined to the other three (for each of the three others had a single head) made altogether seven heads.
Mystically Hugo and Alcazar (which however he himself thinks is the literal sense): this beast is the world, in which, as St. John says, Epistle I, chapter II, verse 16, there is nothing other than "the concupiscence of the flesh, the concupiscence of the eyes, and the pride of life," that is luxury, avarice, ambition; for the bear is the symbol of lust; the leopard, eye-spotted in his whole body, of avarice; (for the avaricious man has his eyes and heart placed in money: for where the heart is, there are also the eyes; whence it is commonly said: "Where the eyes are, there is love; where the hands are, there is pain"); the lion, of pride and ferocity.
To this, the fact that lust is placed in the feet, avarice in the body, and pride in the mouth, that is, in the head of the beast, signifies that, in the lowest men, who are as it were the feet of the world, lust dominates most of all; in those in the middle, avarice; in the heads and chiefs, pride. And the leopard's body, the bear's feet, and the lion's mouth indicate that the body of the world gapes for accumulating riches, so that it may stand out and excel, and pour itself into a base and lustful habit of living. Moreover, in the middle, avarice is set, because pride and lust have need of the help of money, and of the support of avarice; and between those two, namely avarice and lust, pride raises its head, as being erect and arrogant in the very mouth and head, according to that of Proverbs XIV, 3: "In the mouth of the fool is the rod of pride." But lust, as foul and base, is cast down to the very feet. Thus far Alcazar.
And the Dragon Gave Him Great Power
In Greek εξουσιαν, that is, first, his own authority and majesty; second, the license and faculty of persecuting the faithful in every way; third, the arts, strength, and efficacy of deceiving; fourth, the power of working false miracles, by sleights of hand, by the revelation of secrets, by a feigned raising of the dead, etc.
In Greek is added, "and his throne," so that namely all the sons of the demon, that is, all the impious, may worship Antichrist, and that he himself may be as it were the vicar of the devil, king over all the sons of pride.
Verse 3: One of His Heads As It Were Slain to Death
"And I saw one of his heads as it were slain to death." — The Syriac: "as if slaughtered to death;" the Arabic: "as if a death-wound." He says "as if," either because it was not truly slain, but only mortally wounded, as some explain; or rather, because these things were not really happening, but were only represented to John through a symbolic vision and likeness. For otherwise this head was truly slain, that is, was to be slain, at least according to external appearance and the opinion of men; for it follows: "And the wound of his death was healed." So in chapter V, verse 6, he says: "I saw a Lamb as it were slain;" for Christ was truly slain, but appeared to John "as if," that is similar to a lamb slain. For Antichrist will simulate, in imitation of Christ, a true resurrection from death.
Now as to the meaning, Alcazar who by the beast understands the Roman Empire and the Emperors persecuting the Church, expounds thus: "I saw one," that is the first head, namely the first Emperor persecutor of the Church, namely Nero, slain, and soon as it were revived and reviving in Domitian his successor; for Domitian raised up and renewed the persecution begun by Nero and quieted under Titus and Vespasian. Hence some of the ancients, deceived by simplicity, while they did not understand the allegory as an allegory but as it sounds, thought that Nero would be Antichrist, and would again be raised up and appear at the end of the world, as St. Jerome relates on Daniel XI, among whom was Victorinus writing on that passage of Apocalypse XVII: "And he himself is the eighth." So also Prosper in The Half of Time, chapter VIII. But this restoration of the persecution was not a miracle, nor anything wonderful, or new and unheard-of: which yet is clear was the case here, both from other things, and from what is added: "And all the earth was in admiration after the beast," so that namely it would follow, worship and adore the beast, as follows. The Greek is, και εθαυμασθη εν ολη τη γη οπισω του θηριου, that is, and admiration was in all the earth after the beast. On account of which the exposition of Luther, Illyricus, and David Chytraeus is plainly impertinent and preposterous, who likewise judge the beast to be the Roman Empire, which was wounded unto death, that is, was plainly declining and failing; but Antichrist, they say, that is the Pope, raised up another, when he transferred it to Charlemagne. For to pass over other things, this happened around the year of the Lord 800, while they themselves contend that Antichrist began to reign at Rome in the year 600. Again, from this it follows that Charlemagne and all his successors as Emperor are creatures and offspring of Antichrist: which is a most atrocious insult against the Imperial Majesty and the whole Empire. Others go further afield, who by "one head," that is the first, understand Julius Caesar, on whose being slain the Roman Empire seemed to have perished, but Augustus soon raised it up.
I say therefore, the sense is first, as if to say: "I saw one of the heads," that is, the first of the kings subject to Antichrist, struck with a mortal wound, e.g. in the war which he will wage on behalf of Antichrist, to be wounded unto death, and to be healed and restored to life by Antichrist by the help and power of the devil; whence all, admiring his powers, submit themselves to him: so Aretas, Suarez, treatise On Antichrist, and others.
Secondly, and more probably, by "one of the heads" understand Antichrist himself, who is the seven-headed beast, and at the same time the first and chief head of the same; for in verse 12, men are said to have adored the beast whose wound was healed: but they will adore Antichrist, not some other of the kings. Therefore Antichrist will feign a lethal and incurable wound, and from it will simulate himself dead, and after three days will unexpectedly present and show himself revived to all, so that in this way he may imitate Christ rising from the dead on the third day. So Bede, Primasius, Richard, Ansbertus. He says however "one," because, as we shall see in chapter XVII, properly there will be only one head of Antichrist; for the remaining six are of other kings: yet those too are said to be of Antichrist, because Antichrist will claim their kingdoms for himself, and will subject them to himself and as it were incorporate them, so that in him as in the head will be the whole kingdom of the impious, and the whole body of the devil; for he alone will contain and surpass the impiety and tyranny, and equally the power and dominion, of all the kings who preceded him.
Note, that this wound of Antichrist will in reality not be deadly; but it will only seem such to men, but in fact will not be such: or, if in reality it is incurable, this will only be with respect to human skill and aid. For to the demon pervading our whole body, and penetrating the powers of herbs and medicines, it will be naturally curable, and therefore its cure will neither transcend the power of a created agent (such as an angel and a demon is), nor will it be a miracle. For God has reserved to Himself the key and power of miracles.
Verse 4: And They Adored the Dragon Who Gave Power to the Beast
"And they adored the dragon who gave power to the beast," — to raise himself from death: truly therefore then they will adore the devil, as the divinity of Antichrist.
And They Adored the Beast
Alcazar takes the adoration of the dragon properly, but of the beast, that is of Rome and of the Roman Empire, improperly, so that it signifies foolish reverence and blind subjection, which is as it were a certain adoration. For thus Rome was called by pagan writers, or rather by flatterers, "the goddess of lands and of nations." And Goltzius exhibits several coins with this inscription: Ρωμη θεα, the temple of Rome and of Augustus, to the goddess Rome, etc.
But properly, as of the dragon, so also of the beast, that is of Antichrist, the adoration must be understood: for he himself will wish to be adored as God, and therefore as a divinity will sit in the temple of God, as the Apostle says, II Thess. II, 4.
Saying: Who Is Like to the Beast?
Thus John calls Antichrist, namely a beast; but his own followers and the Antichristians will say: "Who is like our Christ?" for they will receive and worship him as the Messiah and Christ: so Bede.
Verse 5: A Mouth Speaking Great Things and Blasphemies
"And there was given to him a mouth speaking great things and blasphemies." — "Great," that is, proud, arrogant. Thus Psalm XI, 4 and 5, says: "May the Lord destroy the boastful tongue," that is, the swollen and arrogant one. And Psalm XXXVII, verse 17: "They have spoken great (that is, presumptuous) things against me." For Antichrist will boast that he is Christ the Son of God, and therefore God. Hence secondly Alcazar takes "great things" as blasphemies, as the word may be taken for "that is." For so says the Poet: "Say nothing great," that is, do not boast blasphemies. And Horace, book IV Odes, ode 6:
"O God, whom the offspring of Niobe felt as avenger of her boastful tongue, and Tityos the ravisher; and Phthian Achilles, almost conqueror of lofty Troy."
And There Was Given to Him Power to Make
Some Greek codices add πολεμον, that is "war;" but better others remove it and read generally "to make," that is, to do whatever he pleases.
Forty-Two Months
That is, three years and a half: see what was said on chapter 11, verses 2 and 3.
Verse 6: He Opened His Mouth in Blasphemies Against God
"And he opened his mouth in blasphemies against God, to blaspheme His name, and His tabernacle, and those who dwell in heaven." — Antichrist therefore will first blaspheme God: for he will be an atheist, and will abolish every God and divinity, that he alone may be worshiped as God, as I said on II Thess. II, 4; secondly, His tabernacle, that is the Church and the temples; thirdly, all the saints, the heavenly ones and the Blessed.
Hence it is clear that the precursors of Antichrist are, and that our Innovators are driven by his spirit, who attack the worship of temples and the veneration of the Saints and try to abolish them. For what they themselves begin, Antichrist will perfect.
Antichrist therefore will wish to be held as king of the world, and will preach that he is the true Christ, the Savior of the world, and that our Christ was an impostor: that all things which were predicted by the Prophets concerning Christ's miracles, kingdom, death, resurrection and ascension into the heavens are most certainly to be fulfilled in himself alone. Wherefore he will simulate himself both dead and risen from the dead, and after three years and a half he will attempt likewise to ascend into heaven from the Mount of Olives, where Christ ascended into heaven; but there he will be destroyed by Christ and cast down into the lower regions. So from Daniel and the Apocalypse teach St. Jerome, Richardus, Anselm, St. Thomas and St. Gregory, book XXX Moralia, chap. III.
Verse 7: It Was Given to Him to Make War with the Saints
"And it was given to him to make war with the saints, and to overcome them" — to subjugate by war, to capture and to kill them.
And Power Was Given to Him Over Every Tribe and People, and Tongue, and Nation
Hence it is clear that Antichrist will gradually so extend his empire that at length he becomes monarch of the world, and that it is bounded by no other limits than those of the earth. So Joseph Acosta, book II Of the Last Times, chap. IX.
Verse 8: All That Dwell Upon the Earth Adored Him
"And they worshiped it (the beast, that is, Antichrist) all who inhabit the earth" — who savor the beast, earthly and impious men, whence limiting He adds, "whose names are not written in the book of life." Hence mystically Alcazar: "To adore the beast is to love and worship the world."
Whose Names Are Not Written in the Book of Life of the Lamb, Who Was Slain from the Foundation of the World
Some place a comma after "slain," and refer "from the foundation of the world" to "are not written." So Andreas, Arethas, Tichonius, Ambrose, Bede, Ribera, and Alcazar; then the sense is easy, namely that those have adored the beast who from the foundation of the world are not written in the book of life, that is, those who are not predestined but reprobate. But others, as more closely, so more plainly refer "from the foundation of the world" to "was slain," and remove the comma which others place in the middle, just as the Roman Bibles and others everywhere remove it. Then the sense is twofold: first, as if to say, "From the foundation of the world," that is, from of old, from the beginning, and before all things; from every age, indeed from eternity, the Lamb was slain, that is, was decreed, foreknown, and predestined by God to be slain, because by His merit all the elect are predestined and written in the book of life. Wherefore there is here an elegant antithesis between the book of life and the slain Lamb: for that life to which the elect are destined is the effect and fruit of the passion and death of Christ. Hence Tichonius, for εσφαγισμενου, that is "was slain," reads εσφραγισμενου, that is "was sealed." Thus Paul says that God gave (that is, decreed to give and predestined) to us His gifts before the secular ages, II Timothy 1:9. For often by Hebraism real verbs are put for mental ones, as I have shown elsewhere. So Hugo, Gagnaeus, and others here, and Gregory of Valencia, III part., Quaest. XIX, disp. 1, point 3, and Gabriel Vasquez, III part., disp. 77, num. 66.
Secondly, the Lamb was slain from the foundation of the world, not in Himself, but in His types and figures, namely the holy Patriarchs and Prophets, who were slain for the cause of faith and piety. So Ambrose, Anselm, Ansbert, Thomas, Hugh, Viegas, and others. Christ therefore was the Lamb slain from the foundation of the world, because He was prefigured first in the sacrifice of Abel, who offered the firstborn of the sheep, that is lambs, to the Lord; and so being pleasing to God, he himself, as it were an innocent lamb, became a victim to God, when, slain by the parricide Cain, he became the first virgin and martyr of the world. Secondly, in the ram or male lamb which Abraham substituted and sacrificed for Isaac, Genesis 22:13. For thus in Christ's Passion the humanity, substituted for the deity, suffered and was sacrificed for the Jews and tormentors. Thirdly, in the paschal lamb, of which I have spoken at length on Exodus 12. For "Christ our Passover is sacrificed. The lamb redeemed the sheep, the innocent Christ reconciled sinners to the Father." Fourthly, in the perpetual sacrifice; for daily the Hebrews, by the law of Exodus 29:38, sacrificed a lamb to God both morning and evening: and this is the morning and evening sacrifice which David often offers and recalls in the Psalms, and the Prophets. So Origen. Cyril and Euthymius on John chapter 1, verse 24. Fifthly, in the other sheep and lambs, which by the law of God had to be offered at every feast. Sixthly, because by Isaiah, chapter 53, verse 7, and Jeremiah, chapter 11, verse 19, Christ is compared to a lamb. Hence also John the Baptist showed to the Jews the Christ or Messiah promised them: "Behold, the Lamb of God, behold Him who takes away the sin of the world."
Elegantly and truly St. Paulinus, epistle 27 to Aper: "From the beginning of the ages, Christ suffers and triumphs in His own; in Abel, He was slain by His brother; in Noah, mocked by His son; in Abraham, He sojourned; in Isaac, He was offered; in Jacob, He served; in Joseph, He was sold; in Moses, exposed and put to flight; in the Prophets, stoned and sawn asunder; in the Apostles, tossed by land and sea; in the Martyrs, so often and so variously slain. He Himself suffers reproaches in you, and this world hates Him in you; but thanks to Him, that He conquers when He is judged, and triumphs in us."
Verse 9: If Any Man Have an Ear, Let Him Hear
"If anyone has an ear, let him hear," — both those things which I have already said about the beast and its worship, but rather those things which follow concerning the change of fortunes. For neither is the matter of small moment, and it requires great attention.
Verse 10: He That Shall Lead into Captivity, Shall Go into Captivity
"He who leads into captivity, into captivity shall go." — In Greek, for "shall lead" and "shall go," there is an elegant paronomasia in the words συναγει, υπαγει. The sense is, as if to say: "Be not troubled, O faithful, when you see Antichrist thus raging at his pleasure and prospering, because at length even he who captures others will be captured by Christ, indeed by the devil he will be carried captive and bound to the lower regions, and to the eternal prison of hell."
He Who Kills with the Sword, Must Be Killed with the Sword
"With the sword," that is by the sword, is a Hebraism; for the Hebrews add ב to instruments, that is "in/with." Now "by the sword," that is, by violent slaughter, death, and vengeance. Thus Matthew 26:52, Christ says: "All who take the sword shall perish by the sword; by the sword," that is, by violent death, with God avenging; not however that all such murderers are precisely killed by the sword. It signifies therefore that Antichrist the murderer, indeed parricide, will likewise be killed and slaughtered by violent death by God.
Here Is the Patience and Faith of the Saints
In these adverse circumstances and persecutions, and in their long-suffering endurance and the hope of liberation, will be made manifest and shine forth, as if to say: In such great persecution and prosperity of Antichrist, the illustrious virtue, constancy and faith of the Saints will be tested and declared; because they will retain patience with faith, hoping for a quick change of fortunes, namely the depression and avenging of Antichrist, but their own exaltation and glory.
Note: Tribulations are like a Lydian touchstone, by which the fidelity and constancy of the Saints is tested. This is what Ecclesiasticus chapter 27, verse 6 says: "The furnace tests the potter's vessels, and the trial of tribulation tests just men." Hence Tobit 12:13 says: "Because you were acceptable to God, it was necessary that temptation should test you." Whence the Arabic here translates: "And he who has the patience and faith of the Saints is blessed." Patience therefore is like an impenetrable breastplate, receiving and warding off all the blows of the enemies. Wherefore the Apostle exhorts the faithful in Hebrews 12:1, saying: "Through patience let us run to the contest set before us." And St. James chapter 1, verse 2: "Count it all joy, my brothers, when you fall into various temptations; knowing that the trial of your faith works patience: but patience has a perfect work, that you may be perfect and entire, lacking in nothing." Again the Apostle to the Romans 5:3: "Tribulation works patience, and patience proof, and proof hope; and hope does not confound." At the end of the world therefore there will be most patient and most brave men, and therefore most illustrious Martyrs.
Morally, see here how virtue shines through adversity and arrives at glory. Jet (gagates) is kindled by water, extinguished by oil, says Pliny, book XXXVI, chap. XIX. So in adversities true virtue burns, grows lukewarm in prosperity, and when the oil of pleasure is poured upon it, languishes and is overwhelmed.
"For virtue is an empty name, unless honor is added in suffering, when the times of death are nearest, and it seeks beautiful praise through wounds,"
says Silius, book IX. The Dionysias is a dark stone with red marks; which, if mixed with water and ground, smells of wine, says Solinus: so virtue, stirred up and as it were crushed by adversities, smells more sharply. Wherefore Ovid rightly, book IV of Tristia, elegy 3:
"Fill the lean and sad course with your virtues; lofty glory goes its way through steep paths. Who would know Hector if Troy had been happy? The public road of virtue is made through evils."
And Arator, book I on the Acts of the Apostles: "Yield not to cares. Rest is harmful to virtue, and no honor crowns in the stadium one who is at ease: his own glory shall be the cause of labor for the brave man, and rare to joys is the soldier whose only companion was peace; victory takes its seed from the enemy."
Pennyroyal blooms in winter, when frost is hard everywhere. Whence Cicero, book I On Divination: "The brute livers of males are said to grow, and dry pennyroyal to bloom on the very winter day: so virtue stirred by adversities flourishes." Hence St. Ambrose, book I Offices, chap. XXXIX: "Fortitude, in imminent dangers defends the ornaments of all virtues, and contends in inexpiable battle against all vices: invincible to labors, strong against dangers, more rigid against pleasures, hard against allurements."
On a coin of Trajan there was seen a club resting on a lion's head, namely the brave and wise man is πανδαματωρ, the tamer of all things, like a certain earthly god. "The wise man," says Seneca, chapter 8, book Of the Constancy of the Wise Man, "stands neighbor and nearest to the gods, like to God except in mortality." The same in epistle 66 gives this type of true virtue: "Just as the brightness of the sun obscures lesser lights: so virtue by its greatness crushes and overwhelms pains, troubles, injuries; and wherever it has shone forth, there whatever appears without it is extinguished, nor have inconveniences any more part, when they have fallen upon virtue, than a storm cloud at sea." Wherefore Charles, king of Naples, had on his arms a rock split by the earth, on whose summit was a cross, on top of the cross a rose with this motto: "In patience there is sweetness."
Verse 11: Another Beast Coming Up Out of the Earth, with Two Horns Like a Lamb
"And I saw another beast ascending from the earth, and it had two horns like a lamb, and it spoke like a dragon." — First, Lyranus, Aureolus, and Dominic Soto in IV Sentent., dist. 49, quest. I, art. 2, take the former beast, of which in verse 1, to be Sinochius, or, as others call him, Siroes, or Sirus, son of Cosroes king of the Persians, who afflicted many with martyrdom, like Anastasius and seventy other monks: but by this beast they take Mahomet, the author of Mahometanism, whose miracles the Saracens narrate: First, that he came forth from his mother's womb without pain, circumcised and joyful. Second, that at his birth all idols throughout the whole world fell. Third, that Lucifer, seized by Angels, was then plunged into the deep sea. Fourth, that the winds, birds, and clouds contended over his upbringing. Fifth, that an ass with a human voice called him the Seal of the Prophets. Sixth, that a black cloud always, even in clear sky, hovered over his head. Seventh, that he joined and refastened the moon split in two; hence the Turks venerate the moon, and bear it on the standards in their camps. Eighth, that an Angel spoke to him. Ninth, that a fig tree summoned by him bowed itself humbly to him. Tenth, that an ox and a lamb spoke to him as to the greatest messenger of God. Wherefore they assert that Mahomet's name existed before the creation of the world in the sight of God; and that, unless it had been so, He would never have founded the world. Mahomet instituted the image of the beast, that is, the supreme Pontiff of his sect, whom the Turks call Caliph, whom they reverence supremely, and whom they obey as we obey the Roman Pontiff. His character is circumcision and the other ceremonies introduced by him. He enjoined his sect's followers that they should not dispute with anyone concerning their religion and law, but kill anyone who blasphemes it. The number of his name 666 signifies, says Innocent III, that this sect will last 666 years. But it has now lasted a thousand years; for it began about the six hundredth year of Christ.
To this opinion accede John Annius, and from him Hentenius in his judgment on the Apocalypse, which is prefixed as a prologue to Arethas's Commentaries on the Apocalypse. For they understand by this beast Mahomet, whom they assert to have been Antichrist. But that Mahomet was not Antichrist, our Suarez demonstrates by many sure reasons in the treatise On Antichrist, and Pererius in his treatise on this matter, namely, that Mahomet is not Antichrist.
Secondly, Alcazar, just as by the beast of the sea, verse 1, so also by this beast of the earth takes the Roman Empire attacking the Church of Christ; for by the beast of the sea is signified the amplitude and majesty of the Roman Empire, which was diametrically opposed to the humility of the Gospel; but by the beast of the earth is signified the earthly disposition of unbridled lusts, which existed entire and alive in the Romans and other nations subject to them. And, in a word, here are signified three enemies of the faithful and the Church, namely the dragon, that is the devil; the beast of the sea, that is the world; and the beast of the earth, that is the flesh: which three are likewise signified and alluded to as Satan, Leviathan, and Behemoth, of whom mention is made in the book of Job. The two horns of the beast are threats and severity, by which the wisdom of the flesh tried to exterminate the Gospel. Secondarily, these two horns were two notable Magi more noble than the rest, namely Simon Magus and Apollonius of Tyana, who most stubbornly opposed Christ and the Apostles by false miracles and the empty display of wisdom. "It spoke like a dragon," that is, its speech was sweet and easily insinuating itself, so that to hear it was just like hearing the hisses of a serpent or devil. For spiritual men say and teach that the speech and instinct of the flesh is the speech and instinct of the demon. He alludes to the speech of the serpent, who deceived Eve through the throat, persuading her to eat the forbidden fruit, Genesis 3. Hence James chapter 3, verse 15, says of this wisdom of the flesh that it is "earthly, sensual, devilish," namely because it speaks like a dragon. He made "fire descend from heaven," that is, he displayed divine zeal and as it were fallen from heaven, as if he were simulating, in persecuting the Church, nothing other than zeal for the honor and worship to be paid to the gods. He also made the image of the beast speak, because through idols the demon spoke and gave responses. So he himself from his own end and purpose.
Thirdly, better, St. Gregory, XXXIII Moralia, XX, Arethas, Rupert, Haymo, and Pannonius here take by this beast all the ministers of Antichrist, especially the heralds and preachers. "To ascend from the earth," says St. Gregory, "is to take pride in earthly glory. Which has two horns like a Lamb, because through hypocrisy of sanctity, which the Lord truly had in Himself, he lies that he has a singular wisdom and life. But because under the appearance of a Lamb he pours serpentine venom into reprobate hearers, it is rightly added: And it spoke as a dragon."
Fourth and best, Ambrose, Andrew, Irenaeus, book V, chap. 28; Tertullian, book On the Resurrection of the Flesh, chap. 25; Ribera, Viegas and others take by this beast some notable impostor, who will be as it were the precursor and will precede Antichrist: for he will hold him as Christ's, who had as precursor St. John the Baptist. Wherefore Irenaeus, book V, near the end, calls him the shield-bearer and armor-bearer of Antichrist. And by this reasoning Antichrist, who will wish to be worshiped as God, will imitate the mystery of the Most Holy Trinity, which is in God, namely so that the dragon is the Father, he himself is the Son, but this impostor and his herald is like the Holy Spirit; for just as Christ defers to the Father, and the Holy Spirit glorifies Christ: so Antichrist will worship the devil as his father, and this pseudo-prophet will preach and ennoble Antichrist with great signs. So Joseph Acosta, book II Of the Last Times, chap. XVII, who also in chap. XI relates the example of a wondrous precursor of Antichrist whom he himself saw in Peru: who being a Doctor of Theology and held as it were the oracle of that place, having been deceived by a little woman, said that he was the redeemer of the world by efficacy, but that Christ had been so only by sufficiency; and therefore handed over to the flames, obstinate in his pride and heresy, the wretch passed twice from the present death into the eternal one.
And It Had Two Horns Like a Lamb
These two horns will be the appearance and simulation of meek sanctity, that he may seem to be a Lamb; and the power of working miracles, that he may seem to be a wonder-worker like Christ: with which as horns he will most powerfully win men to himself and draw very many to the sect and yoke of Antichrist. Secondly, the two horns could signify his two notable ministers and cooperators, equipped with the gifts already mentioned for deceiving. For thus the ten horns of the beast, that is of Antichrist, will be ten kings, his ministers and helpers. Thirdly, Joseph Acosta, book II Of the Last Times, chap. XVII: "Two are the horns of Episcopal dignity, namely of the mitre or infula (for this is two-horned), they are an emblem." It seems then that this pseudo-prophet will be some apostate Bishop and simulator of religion, a betrayer of Ecclesiastical honor, who will offer the dragon's venom to the people in his sermons. Furthermore, heretics foolishly think that the rank and Episcopal mitre is here censured, as being two-shaped, when rather it is praised; for it is called "two horns of the Lamb," that is, two strengths as well as ornaments of Christ. Therefore not the mitre, but the mitred apostate is censured, who will perfidiously abuse these horns of Christ to propagate the sect of Antichrist. Thus of old Ursacius, Valens, Eusebius and other Bishops propagated the heresy of Arius.
Note: Among the ancients the horn was a sign and symbol of kingship, indeed of divinity. Alexander the Great, in order to persuade the common people that he was the son of Jupiter Hammon, took on his horns, says Athenagoras, book XII, and Clement of Alexandria, Exhortation to the Gentiles. For, as Silius Italicus sings, book XIV: "Hammon was the native deity of the Libyan keel, and seated with horned brow he gazed upon the blue sea."
Bacchus, before he was born, had horns with which he pierced Jupiter. Whence Euripides in the Bacchae, act 1, calls him bull-horned. Statius, book II Thebaid, makes Inachus horned: "The father himself, two-horned, leaning prone on his left, sits, Inachus, on his urn."
Celebrated is the horn of Amalthea. From the gods, horns were transferred to those ancient kings, neighbors of the gods in innocence and virtue. Hence the soothsayer, seeing horns on Cippus's head, said this portended for him the kingdom of Latium, as Ovid testifies, book XV Metamorphoses: "King, O hail. For to you, to you, Cippus, and to yours, this place and the Latin citadels will obey your horns."
Io horned is said to have borne the Theban kings, as Euripides testifies in the Phoenissae, act 3.
Sharp was the reply of Demetrius given to king Philip: "If you wish to be king, hold the ox by both horns," that is, the Peloponnesus: Plutarch is the witness in his Aratus.
Nor is this only among the profane, but also among the faithful and sacred. Upon Moses God in Exodus 34 affixed horns, that is, rays of light like horns, that He might authorize him as leader and lawgiver, "weighing flaming lights with horned countenance, and bearing in sacred books the supernal laws." The horn therefore is a symbol of strength and power.
Blessing Joseph, that is, his posterity, namely the kings of Israel to be born from his son Ephraim, Moses says, Deuteronomy 33:17: "His horns are like the horns of the rhinoceros: with them he shall winnow the nations even to the ends of the earth." And God to David, Psalm 131, verse 17: "There I will bring forth the horn (the empire) of David;" who in turn with grateful mind, returning it to its good author, II Kings chapter 22, verse 3: "God, etc., the horn of my salvation." And verse 48: "God who gives me vengeance, and casts down the peoples under me." This two-horned impostor therefore will strive to represent and persuade the empire as well as the divinity of his lord Antichrist by these two horns.
Symbolically, the two horns are fraud and force, by which Antichrist, and this his precursor, will subdue nations to themselves, according to that common saying: "By art and by Mars."
And It Spoke Like a Dragon
Because his doctrine will be serpentine, that is cunning, fraudulent, venomous and diabolical, and therefore most suited to deceive men. For as the dragon, that is the devil, deceiving Eve, spoke through the mouth of the serpent, so will they speak through the mouth of this pseudo-prophet.
Verse 12: He Caused the Earth to Adore the First Beast
"And he exercised all the power of the former beast (Antichrist) in his presence," — as if to say, This pseudo-prophet and precursor of Antichrist, on behalf of Antichrist and before Antichrist, will work miracles, and all those things illustrious in appearance which Antichrist himself will do, and that with Antichrist himself commanding and helping, in order that by these deeds and signs he may persuade men that Antichrist is the Messiah, the Son of God, and therefore to be adored. Whence follows:
And He Made the Earth, and Its Inhabitants, Adore the First Beast, Whose Mortal Wound Was Healed
"And" signifies "that is," as if to say, "the earth," that is, the inhabitants in the earth, earthly men attached to earthly goods, will allow themselves to be seduced by this pseudo-prophet, and will adore Antichrist on account of his miracles, especially because he was seen to raise himself from death.
Verse 13: He Made Fire Come Down from Heaven
"And he did great signs, so that he even made fire come down from heaven." — St. John here predicts three miracles which Antichrist, either by himself or through his precursor, will perform. The first is that he will simulate that he rises from a deadly wound, as he said in verse 3. The second is this, that he will call fire from heaven as if his lord, that is Antichrist, were the son and heir of Solomon, indeed another king Solomon, of whom Scripture says, II Chronicles chapter 7, verse 1: "And when Solomon had finished pouring out his prayers, fire descended from heaven and consumed the holocausts and victims;" and another Elijah, of whom it is said when he called fire from heaven against his enemy, IV Kings chapter 1, verse 10: "Therefore fire descended from heaven and consumed him, and the fifty who were with him." For thus this impostor will threaten fire from heaven to those who refuse to yield and believe Antichrist. The third is in verse 13, that he will make the image of his statue speak. All these will be either feigned or false miracles: either there will be a defect in matter, so that they do not really happen, but through the eyes of the devil dazzling the onlookers' sight, they seem to men to happen; or there will be a defect in form: for all will happen by force not divine and supernatural, but physical and natural.
This is what Christ predicted, Matthew 24:24: "Pseudo-christs and pseudo-prophets shall arise and give great signs and wonders, so as to lead into error, if possible, even the elect." And Mark 13:22: "And they shall give signs and portents to seduce, if possible, even the elect." And Paul, II Thessalonians 2:9: "Whose coming is according to the working of Satan, in all power, and signs, and lying wonders, and in all seduction." See what is said there. For from that passage it is clear that Antichrist will perform many other miracles, or rather marvels; whence the Sibyl, book III of the Oracles, adds four others, namely that Antichrist will stop the sea, will stop the sun and moon, will transfer mountains, will raise many dead. But, she says, these will not be true signs, but deceits. More are listed by St. Methodius, Hippolytus, and Ephrem, whose words I have cited on II Thessalonians 2:9.
Verse 14: He Seduced Them That Dwell on the Earth
"Saying that they (men) should make an image of the beast, which has the wound of the sword, and lived," — that is, urging and persuading men to make and adore the statues of Antichrist, who, struck by the sword and as it were killed, seems miraculously to have risen, as I said on verse 3.
Verse 15: He Gave Spirit to the Image of the Beast, That It Should Speak
"And it was given to him to give spirit to the image of the beast, and that it should speak," — as if to say, This precursor of Antichrist will send into Antichrist's statue a spirit, namely a familiar demon, who will speak through the statue, as Apollo of Delphi once spoke, so that the statue of Antichrist seems to be animated, and to speak itself. So Richardus, Rupert, Arethas.
Verse 16: A Character in the Right Hand or on the Forehead
"And he will make all have a character on their hand." — As we wear the sign of the cross, says Ambrose, so Antichrist will make all bear his sign, as it were a character. Some think that Antichrist will brand his followers with iron with a fixed mark on the forehead or hand, or cut it with a knife, or in some other way impress or affix it, as we do to our cattle and beasts of burden. For such a mark in Latin is signified by "character," and the Greek χαραγμα properly signifies a mark impressed or engraved. So Vatablus and Viegas. So formerly soldiers were marked with a stigma on the hand, as Lipsius teaches from the Code of Justinian and St. Augustine, Chrysostom, Prudentius, in book I Of Roman Military Service, dialogue 9, indeed from St. Gregory, epistle 100 to Maurice, and 103 to Theodore the physician, where he mentions an edict of the Emperor that no one marked on the hand should be received into a monastery before completing his military service. Indeed Vegetius too, book I, chap. VIII, and book II, chap. V: "With prickings by points on the skin soldiers are written." So the Arians, precursors of Antichrist, under King Huneric, compelled the Orthodox to be rebaptized by Arian priests, and afterwards delivered to them a written document of this matter. "Because it was not lawful," says Victor of Utica, book III Wandals, "either for private persons or merchants, to pass anywhere, unless they showed at the start the written mark of their death (that is, that they had been rebaptized by them, which was a mortal sin, and had brought death of the soul), which Christ once showed by revelation to His servant John, where He says that it is not lawful for anyone to buy anything except him who has the character of the beast on his forehead or his hand." The character of Huneric therefore was a written document or testimony that someone had been rebaptized by the Arians: in a similar way perhaps this character of Antichrist will be printed on paper, and given to individuals so that they may affix it to their forehead or hand. For this will be easiest and quickest in such a great number of Antichristians. Furthermore, that no one may be allowed to buy anything is the same as to interdict from fire and water, and to bar from all commerce and intercourse as detestable and execrable, as being of a perverse and pestiferous faith and religion. It is plausibly credible that the more zealous Antichristians, and those who beyond others will hunt for Antichrist's favor, will cut or brand his character on themselves and their own; but others will bear it either printed on paper or engraved on medallions, on their forehead or hand. Thus Diocletian, precursor of Antichrist, by a savage edict decreed that no one should sell or supply anything to Christians, unless they had first burned incense to the gods; concerning which the Venerable Bede thus sings in the Hymn of St. Justin Martyr:
"For them no opportunity of buying anything or selling, nor was the license given even of drawing water, before they offered incense to the detestable idols."
You will ask: What will be the character of Antichrist? First, Alcazar judges that the character will be nothing other than the very name, or the number of the name of the beast. But the words indicate otherwise; for he says in verse 17: "He who has the character, or the name of the beast, or the number of his name:" therefore these three will be distinct from one another, namely the character, the name, and the number of the name of Antichrist.
Secondly, Viegas judges that there will be three characters of Antichrist: first, the image of Antichrist depicted from life; second, his own proper name inscribed in proper letters; third, the letters which contain the number of his name in compendium, which number will be 666. Therefore all will be compelled to bear some one of these three as it were a character of Antichrist on their forehead or right hand, as St. John says here: properly therefore by character Viegas takes the image of Antichrist.
Thirdly, St. Hippolytus, book Of the Consummation of the World, judges that the name, as well as the character of Antichrist, will be αρνουμαι, that is "I deny." For just as formerly Trajan (Pliny being witness), Decius and other tyrants, who wished to reduce Christians to the cult of their idols, exacted from them that they should say: "I deny Christ crucified;" so Antichrist, says Hippolytus, will say: "Deny your God crucified." His seal and character therefore, which he will exact from all, will be this: "I deny the Creator of heaven and earth, I deny baptism, I deny the adoration usually given by me to God: I cleave to you, in you I believe." For this will be the profession of apostasy and of apostates. Wherefore Pererius on Daniel 12:1 says: Among many it is agreed that this will be the mark of Antichrist: "I deny baptism," or "I deny Jesus."
Fourth, Ribera here on verse 4 thinks that Antichrist will have for his character the form of a dragon (just as the Romans formerly bore eagles, and through individual cohorts dragons, those who carried which were called draconarii, Vegetius being witness, book II Of Military Affairs, chap. XIII), so that by it he may represent his demon by whom he was sent and by whom he is acted upon and ruled. But the pride of Antichrist, as well as of the demon, will not bear this form; for neither will the demon wish to be seen and named a dragon, nor will Antichrist wish to be seen as sent by the dragon, especially because he alone will wish to be adored as God.
Fifth therefore, more probably, Primasius and Ansbert (who asserts that this was revealed to him by God) judge that the character of Antichrist will be the name of Antichrist, expressed by this character in compendium. Where the letter P is the Greek ρ (rho), which corresponds to Latin R: the two transverse lines make a Greek X chi, corresponding to Latin ch: the third straight line in the middle between the two transverse ones is Greek I iota, corresponding to Latin i, which are the three initial letters of the name Χριστοσ, that is Christ. For Antichrist will call himself Christ and Messiah. That this is so is clear first because, in verse 17, it is called the character of his name: therefore by this character his name is expressed in compendium, as is expressed in the figure just mentioned. Second, because Constantine bore this mark and character of Christ just mentioned on the labarum before his camps, and by it conquered Maxentius and other enemies. Whence Prudentius, book II Against Symmachus, treating of the Roman army of Stilicho, sings thus: "The trumpets sounded: the first spear precedes the dragons, which loftier raises the standard of Christ."
Therefore it is likely that Antichrist will do the same, who will be a most powerful King, and more glorious than Constantine: for he himself will be the ape of Christ and of the Christian Emperors, and will wish to be held, named, and worshiped as Christ. Third, because Julian the Apostate, as he himself testifies in the Misopogon, expressed the name of Christ by the letter X chi. He himself was the type and precursor of Antichrist.
Tropologically, learn here that the character of Christ is the pure and genuine cross, Apocalypse 7:3; but the character of Antichrist is P, that is ροδον, that is the rose and pleasure, raising its head among its thorns. So Tertullian, book Of the Soldier's Crown, teaches that the Christian's crown is that which was Christ's, namely thorny, not rosy, and so it is unlawful for a Christian to be crowned with roses, myrtle, laurel, etc., for with these idols are crowned, and the gods of the Gentiles, that is demons; wherefore for us, with Christ and from Christ's institution, with St. Catherine of Siena and all the Martyrs and Saints, the thorny crown is to be chosen in this life, that in the future we may be crowned with a rosy, indeed a golden and jeweled one; that you may also, he himself says in chap. XIV, "emulate that crown which afterward came to Him who also tasted honeycomb after gall, nor was He greeted as King of glory by the heavenly ones before being proscribed as King of the Jews on the cross, made a little less by the Father at first by some small measure than the Angels, and thus crowned with glory and honor. If for these things you owe Him your head, repay Him, if you can, with such as He offered His for yours; nor be crowned with flowers, if you cannot with thorns." The same, book On Spectacles, chapter XXVIII: "Our suppers, our nuptials, are not yet; we cannot recline with them (the worldly and voluptuous), because neither do they with us. The matter is arranged by turns. Now they rejoice, we are afflicted. The world, He says, shall rejoice, you shall be sorrowful. Let us mourn therefore while the heathen rejoice, so that when they begin to mourn we may rejoice, lest by rejoicing equally now we likewise then mourn equally. You are dainty, Christian, if you also desire pleasure in this world; nay, far too foolish if you regard this as pleasure. Say, I pray: We cannot live without pleasure — who shall die with pleasure? For what is our other desire than that of the Apostle, to depart from the world and be received with the Lord? Here is pleasure, where there is also vow." And shortly after: "What greater pleasure than disdain of pleasure itself, than contempt of the whole world, than true liberty, than an entire conscience, than no fear of death, that you trample on the gods of the nations, etc., that you live for God? Behold the course of the world, count the gliding times, await the unspeakable consummation, raise yourself at the trumpet of the Angel, glory in the palms of martyrdom." For this cause St. Peter, St. Paul, St. Andrew, St. Ignatius thirsted for crosses, panted for martyrdom as for banquets; but delights, pomps, riches, honors they fled and abhorred. The cross therefore is the mark of the Saints and the elect, but pleasure is the mark of the impious and reprobate.
On Their Foreheads
St. Ephrem, treatise On Antichrist, says Antichrist will do this with this aim, namely that there be no place on the forehead where the cross may be formed and traced by the right hand. For he will fear lest, when the sign of the cross is made, his power and might collapse. Mystically St. Augustine, book XX De Civitate, ch. IX: "On the forehead, by profession; on the hand, by operation;" and St. Prosper in Dimidio temporis, ch. V: "The inscription on the forehead is the boasting in evil works; the inscription on the hand is the operation."
Verse 17: No Man Might Buy or Sell, but He That Hath the Character
"Or the number of his name," — namely the number 666, which in Greek is expressed by the letters χ, ξ, ς; χ stands for 600, ξ for 60, ς for 6. But it is uncertain whether Antichrist will use the Greek language, letters and number, or Hebrew (for he will be a Jew, the prince and Messiah of the Jews), or some other. Again, it is uncertain whether there will be only as many (say three) future letters as there are digits of the senary; or whether several letters together will make up a single digit — e.g. ε denotes a hundred, ο two hundred, ω three hundred: which joined together make six hundred, which is the first senary in 666.
Verse 18: The Number of the Beast Is Six Hundred Sixty-Six
"Here is wisdom," — as if to say: Be wise, take notice, you who shall live in the time of Antichrist, and you shall see his name and the number of his name arithmetically yielding 666. For here there is need of wisdom, and of the wise and skillful investigation and computation of this number, that both from this number, corresponding adequately to his name, and from other things said and to be said, you may know that he is the one I here proclaim, namely Antichrist. Whence in explanation he adds: "Let him who has understanding compute the number of the beast." Again: "Here is wisdom," namely so that whoever recognizes the beast from this number may avoid its snares, oppose it strongly, and cleave constantly to Christ even unto death. For wisdom is αδαμας (adamant), that is, the conqueror of the impulses of manly and virile souls, such as anger, love, fear, etc.: "Unshaken it places pure and sacred things in the mind."
For It Is the Number of a Man
First, plainly and genuinely, as if to say: This number is the number of the name of some particular and definite man, namely Antichrist, lest anyone suppose he will not be a man but a beast or a demon, as St. Hippolytus thought, treatise On the Consummation of the World. So Bede. Whence second, Richard: "It is the number of a man, that is, one which can easily be reckoned by a man." And Alcazar, as if to say: "Whoever has the mental capacity, let him carefully observe the value of the letters that the beast's name contains, and total their sum. For it is the number of a man, that is, which can and ought to be calculated by a man in human fashion." And Arethas, as if to say: "The name I speak of is not unusual or strange, but is known and familiar to men, since its letters according to the common reckoning of men by letters make 666." Third, others think that St. John in the word "man" designates himself, as if to say: "This calculation is mine, and it is of the value of those same letters which I wrote, Epistle I, chapter II, verse 16." So Alcazar, of whom more shortly.
Symbolically, as if to say: This number is the senary, and that tripled, namely 666. The senary is called the number of man, because on the sixth day of the world man was created, Gen. 1:26. Hear Peter Bongus on this symbol, treatise On the Mysteries of Numbers: "Antichrist will wish to be named God; yet he will be a beast, that is, a creature and a man; whence John says: 'It is the number of a man.' For the number of the creature and of man is the senary, since on the sixth day God completed the creation of things, and on the seventh day He rested: hence the septenary is the number of God, the senary of man. Furthermore, this senary is not simple but threefold, namely 666. For from the first, that is, the unitary limit, transferred to the second, that is the tenth, it makes sixty; and the same passing into the third, that is the hundredth, makes six hundred, which placed together make 666. Namely, that the threefold transgression and prevarication of the devil who will preside over Antichrist may be marked, equally as his damnation. The first is when, judged in heaven, he received the sentence of damnation. The second, when in the serpent through which he had deceived man, he was punished with a curse. The third, when in Antichrist, seducing the world, he will be hurled into Tartarus, when, namely, the Lord Jesus shall slay him with the breath of His mouth, and destroy him with the brightness of His coming."
And His Number Is Six Hundred Sixty-Six
Hence some, following Aureolus and Lyranus, think Antichrist was Muhammad, who reigned until the year of the Lord 666. Again, the letters of the name Muhammad, if taken arithmetically as numerical indices, make the number 666. Thus formerly thought Cedrenus, and Zonaras, book III of the Annals, and Genebrardus, book III of the Chronology, whom I cited at verse 1. But they are mistaken: for it seems certain and clear from Scripture that Muhammad was not Antichrist, but another is expected, and he shall come at the end of the world. Again, Muhammad began to reign in the year of Christ 620, reigned ten years, and died in the year of Christ 630, not 666: so Cardinal Baronius from the ancient annals.
Second, Calvinists and Lutherans contend that Pope Boniface III was the first Antichrist, because he was the first to receive the name of universal Pope from the Emperor Phocas around the year of the Lord 600; but they err in many ways: first, because the number of the beast, that is of Antichrist, is here said to be not 600 but 666, or the threefold senary; for in this lies the force and mystery. Second, because before Boniface III, Leo I at the Council of Chalcedon, and other Popes were called by the Fathers and by the faithful Œcumenical Popes, as Baronius and Bellarmine show at length. Third, because this number 666 is not of time but of a man. Fourth, because Antichrist will be a single man, against whom Elias and Enoch will contend, and he will reign for three years and a half toward the end of the world, etc. But Popes of Rome after Boniface III have reigned more than a thousand years.
Third, Alcazar takes the beast to mean not Antichrist but the pagan Roman Empire persecuting the Church. "Its name," he says, "is the pride of life," which in Greek is called η αλαζονεια βιου; for these Greek words, if their letters are arithmetically computed individually as numerals, equal the number 666. The Roman emperors and persecutors bore this name. First on the hand, by displaying this pride against the humble Christians, and by carrying it out through plagues and deaths; second on the forehead, by glorying and boasting in the same. John noted the same name, Epistle 1, ch. II, v. 16, saying: "All that is in the world is the concupiscence of the flesh, and the concupiscence of the eyes, and the pride of life."
But the Roman Empire did not assume nor profess this name for itself, although it did profess the thing itself. Here however the matter concerns a name that will be proper to the beast and which the beast itself will display. Add that all agree this beast will be Antichrist, not the Roman Empire.
I say therefore literally: The proper name of Antichrist will contain those letters which, taken arithmetically, will precisely make the number 666. So commonly the Fathers and Interpreters, who therefore either conjecturally, or rather by way of example, propose various names which equal this number. First, Irenaeus proposes the name λατεινος (Lateinos), which heretics wrongly twist to apply to the Roman Pontiff, as is clear from what has been said, and from the fact that Irenaeus attributes this name not to the Pope, who already then existed, but to Antichrist, whom he asserts will come at the end of the world and will be a king and Emperor. For he says: "Because this kingdom most truly has this designation. For the Latins (not the Pontiffs but the Emperors) are those who now reign." Second, Rupertus and Haymo propose the name μορφωσις, that is, seducer of the nations, as if his forerunner had been Genseric, king of the Vandals, who laid waste Rome under Pope Leo I. Third, Anselm and Richard propose the name αντιμος, that is, contrary to honor; for to Antichrist no honor, but rather every reproach and anathema, is suitable. Fourth, St. Hippolytus, treatise On the Consummation of the World, proposes αρνουμαι, that is, "I deny;" for Antichrist will compel all to say: "I deny Christ crucified." Fifth, others propose the name τειτανος, that is, of the giant; for Antichrist will be most proud like the ancient giants, equally most impious. Sixth, Arethas proposes the name νικητης, that is, victor, and in addition six others. Our Viegas proposes fifteen. Likewise in Saxon Martin Luther; in Greek David Chytraeus; in Hebrew John Calvin, as also Beza Antitheos render this number 666, as Lindanus noted in the Dubitantius, dialogue 3, and Bellarmine, book III On the Pontiff, ch. X. Wherefore, since so many varied names are proposed which render this number 666, and many more could be proposed, and no revelation exists which explains and determines the certain name of Antichrist, it is rash to define which of all of them will actually be the future one, especially since St. John deliberately suppressed it. Therefore only this number 666 of his name does he present, so that when Antichrist shall have been born and named, all may from this number, corresponding to and equaling his own name, and from other signs both in this and the preceding chapter brought forward by John, and by Daniel, ch. VII and XI, and by Paul, II Thessalonians ch. II, gather that he is Antichrist.
Thus the Sibyl, book V of the Oracles, foretold the names of many Emperors through numbers. For of Tiberius she sings:
"After long times He shall hand the Empire to one whose first letter shall be worth three hundred."
For T in Greek denotes 300.
Of Caius Caligula: "Then he shall have the Empire marked by the sign of the threefold number." For Γ denotes 3; or rather γ, which is the first letter in the Greek γαιος, denotes 3.
Of Nero: "But him whom the fiftieth mark designates as lord, shall be a dread serpent." For N denotes 50.
Of Vespasian: "Hence shall come a certain great one, slayer of the wicked, whom the conspicuous sign tenfold seven shall declare." For O, which is the first letter in the name of Vespasian; if it be written in Greek (for instead of the Latin V the Greeks write ου), denotes 70.
Of Titus: "But this man's son (the thirty-fold sign shows him) shall take away the Empire." For T denotes 300.
Of Domitian: "After whom fatally shall hold the Empire, the man whom the letter of the fourth number designates." For Δ denotes 4.
Of Nerva: "Hence an honorable man shall bear the fiftieth number." For N denotes 50.
Of Trajan: "Whom follows one to whom the thirty-fold sign gives a name." For T denotes 300.
By a similar scheme of numbers, by which John here denotes the name of Antichrist, Heliodorus, book IX of the Ethiopian Story, teaches that the Nile is nothing other than the year; for if the letters which are contained in the name Nilus be distributed into numbers, three hundred and 65 units arise, as many as are the days of the year, as is clear from this combination of the letters of the name Nilus and numbers: Νειλος (Ν=50, ε=5, ι=10, λ=30, ο=70, ς=200), sum 365.
Thus in the Epigrams of the Greeks, book II, Epigram 253, it is wittily and acutely shown that the name of a certain Damagoras is ισοψηφον (equal in numerical value) to the name λοιμος (plague): Δαμαγορας (Δ=4, α=1, μ=40, α=1, γ=3, ο=70, ρ=100, α=1, ς=200), sum 420; and λοιμος (λ=30, ο=70, ι=10, μ=40, ο=70, ς=200), sum 420.
Finally in the same manner the Sibyl, book I of the Oracles, predicted that the name of Christ would by its letters express the number 888. For the name Jesus expresses this: in Greek Ιησους, ι denotes 10, η 8, σ 200, ο 70, υ 400, σ 200, which joined together make 888. Note here that the name of Christ contains 888, but that of Antichrist 666, because eight is the symbol of perfection, consummation, and eternal happiness (especially if repeated three times, as in 888), which Jesus bestows; but Antichrist will pretend, promise, and aspire to this happiness, yet not attain it: nor this, but only its shadow and counterfeit will he exhibit and supply to his followers. For six is the symbol of created, imperfect, corruptible, and sinful man, as I said a little before.
Note secondly: The things which John describes in this chapter are connected with the preceding chapter, as is clear by comparing them; yet these very things were shown to St. John by various visions and symbols, just as their oracles to other Prophets, so that he might understand each more distinctly and separately, and describe and explain what he understood. The same was done in what follows, where we shall see the order disturbed and hysterology after the prophetic manner.
From this chapter, and from the preceding and following, it appears how great, how sharp, varied and manifold will be the persecution of Antichrist. For first, then the devil will exert his utmost wrath and forces; whence it is said, ch. XII, v. 12: "Woe to the earth and the sea, because the devil is come down unto you, having great wrath, knowing that he hath but a short time!" Second, because Antichrist will employ all arts to deceive: namely feigned sanctity, eloquence, wisdom, flatteries, promises, riches, honors, threats, terrors, the most bitter torments: and besides he will perform miracles, that is, wonders which to men will seem miracles. Whence St. Gregory, Moralia XXXII, ch. XII: "Let us consider what a temptation of the human mind that will be, when the pious martyr submits even his body to torments, and yet before his eyes the torturer performs miracles. Whose strength then would not be shaken from the very depths of thought, when he who tortures with whips blazes with signs? It is therefore rightly said: He stretches out his tail like a cedar, because indeed he will then be lofty by the awe of his prodigy, and harsh by the cruelty of his torment; whence also through David it is said: He lurks in hiding like a lion in his den." Finally, Antichrist will be the instrument of the devil, and as it were the devil incarnate. Whence the Apostle, II Thess. II, 9: "Whose coming is according to the working of Satan, in all power and signs and lying wonders, and in all seduction of iniquity to them that perish." Wherefore, as St. Hippolytus says, treatise On the Consummation of the Worlds, the Martyrs of those days will be more illustrious and sublime than those of earlier ages; for they will fight against the dragon and Antichrist, the prince of all wickedness, and they will conquer both and triumph over both. Therefore the gravity and bitterness of Antichrist's persecution is clear from what has been said, both in this chapter and in II Thessal. II, 11, Question V. To which add that the same is to be measured and conjectured from the ancient persecutions of the Gentiles and heretics. For all these as preliminary skirmishes this final persecution of Antichrist will encompass, and will far surpass.
First then, read what Eusebius, Orosius, Baronius and others write of the savage persecution of Nero, Decius, Diocletian and other Emperors in the first three hundred years after Christ: gather and condense all these into the three and a half years of Antichrist, and you will see how great his savagery will be. For the things which Christians suffered in succession spread over three hundred years, all these the same number of Christians will suffer together in three and a half years from Antichrist, indeed far more and direr. For Nero and his other followers were only types and preludes of Antichrist; for this is what the Apostle says of him, II Thessal. II, 7: "The mystery of iniquity is already at work."
Secondly, read what Victor of Utica writes of the persecution of the Vandals; Optatus of Milevis on the Donatists; St. Athanasius and others on the Arians: and know that these were only shadows of Antichrist. And to pass over others, a shadow of Antichrist was Constantius, the Arian Emperor. For first, Constantius the most inconstant "always seeks new faiths," says St. Hilary, book to Constantius. Second, Constantius affected patience and gentleness, but through his ministers vented his fury. Third, Constantius was called Eternal by the Arians: so Antichrist will wish to be worshiped and adored as the Eternal God. Again, Constantius was reckoned in place of Antichrist, since he wishes his palace to be the Church, says St. Athanasius, epistle to the Solitaries: so Antichrist will sit in the temple of God as in his own palace, as the Apostle testifies, II Thess. II, 4. Moreover, fourth, Constantius in exile separated the Confessors from one another, lest they might mutually console and encourage each other, whereas Decius and Diocletian did not deprive them of this consolation, but banished them together joined in exile, says St. Hilary in the cited passage. Fifth, Constantius wished to be seen and reckoned a Christian and Catholic, and therefore strove to entice the orthodox Catholics to his sect by feigned benevolence, lest he should seem to imitate the savagery of Decius and Diocletian, although in fact he was more savage; for he so tortured the faithful that he did not allow them to be killed, so that they might live in torments without martyrdom. Whence St. Basil, epistle 60, asserts that the persecution of Constantius was so atrocious and horrible that he reckoned it the beginning of the persecution of Antichrist.
Hear St. Hilary in the cited passage: "Would, almighty God, that You had granted me an age and time when I might have fulfilled this ministry of my confession to You and to Your only-begotten Son in Neronian and Decian times! By the mercy of the Lord and of the Son of God Jesus Christ, then I should not have feared the heated rack, knowing that Isaiah was sawn in two; nor would I have feared the fires, remembering the Hebrew youths singing in their midst; nor cross or breaking of my limbs, after recalling the thief translated to paradise; nor would I have trembled at the depth of the sea and the swallowing surge of the Pontic flood, since by Jonah and Paul You taught Your faithful that there is life even in the sea. For against open enemies, that contest would have been a happy one for me, etc.; and we Your people, like our leaders, would have accompanied them to the recognition of the public persecution by confession. But now we fight against a deceiving persecutor, against a flattering enemy, against Constantius the Antichrist, who does not strike the back but caresses the belly; does not proscribe to life but enriches to death; does not thrust into prison to freedom, but honors within his palace to slavery; does not vex the sides but occupies the heart; does not behead with the sword but kills the soul with gold; does not threaten fires publicly but privately kindles Gehenna; confesses Christ, that he may deny Him." And further: "You perform all the most savage things without the envy of glorious deaths. By a new and unheard-of triumph of cunning you conquer the devil, and persecute without martyrdom. We owe more to your cruelty, Nero, Decius, Maximian. For through you we conquered the devil. Everywhere the holy blood of the blessed Martyrs has been received, while in it the demons bellow, while diseases are driven out, etc. But you, cruelest of all cruelties, ravage us with greater harm and less pardon. You creep up under the name of one flattering, you slay in the guise of religion. Most wicked of mortals, you so temper all the evils of persecution as to exclude both pardon in sin and martyrdom in confession. But this father of yours, the craftsman of human deaths, taught to conquer without contumacy, to slay without the sword, to persecute without infamy, to hate without suspicion, to lie without intelligence, to profess without faith, to flatter without goodness; to do what you wish, nor to manifest what you wish."
Sixth, Constantius strove by wondrous arts and frauds to pervert the orthodox. Hear St. Hilary calling them to account: "We see the dress of your sheep, ravening wolf. With the gold of the state you honor God's Holy One, you receive the priests with a kiss, by which also Christ was betrayed: you submit your head to the blessing, that you may trample the faith; you grant the dignity of the feast, from which Judas went out to betrayal: you remit the head-tax, which Christ, lest He should give scandal, paid: you bestow the tributes of Caesar, that you may invite Christians to denial; you remit what is yours, that what belongs to God may be lost. These are your false sheep's clothing."
Finally, the Empire was taken from Constantius along with his life, while he himself took divinity away from Christ, the Son of God; and this by Julian the Apostate, whom he had marked out as it were as kinsman, partner, and heir of the empire, and had created Caesar. Wherefore Constantius dying grieved over three things, says St. Gregory Nazianzen, in his oration On the Praises of St. Athanasius: "One, that he had inflicted death on his own family (for at the beginning of his reign he killed some related by blood); another, that he had named Julian the Apostate as Emperor (by making him Caesar); the third, that he had pursued new dogmas of faith — and with these words together he departed from life." These and more things will Antichrist also do.
Third, Julian the Apostate surpassed Constantius, Decius, Diocletian, and the other persecutors, and therefore beyond all of them he was the type and forerunner of Antichrist. His persecution therefore was most bitter, for many reasons. For first, Julian fed the magicians and used their magical arts, and had demons as messengers, whom St. Publius the monk halted, as is clear from his Life. Second, he bestowed honors on deserters and apostates, and by his flatteries solicited the faithful to apostasy and idolatry. So he flattered Gregory Nazianzen, by adorning his brother Cæsarius with a prefecture; but Gregory refused this, and ordered Cæsarius to resign the prefecture to Julian. Third, he simulated piety; whence he prepared to build monasteries and convents of virgins, and hospitals, says Nazianzen, oration 1 in Julian. Fourth, "He forbade Christians to be taught and to learn the liberal letters," says St. Augustine, book XVIII De Civitate, ch. LII, so that he might deprive them of the arms of wisdom by which they defended their faith. Again, that he might bring Christians into hatred and contempt, he called them Galileans, and decreed by public edict that they should be so called by all. Fifth, he envied Christians their martyrdom, and did not wish them with constancy to be conquered and put to shame in their torments. For, as St. Chrysostom says, sermon On Sts. Juventius and Maximus, whom Julian afflicted with martyrdom: "Seeing Julian even tender boys and virgins leaping forward to death for religion, was tortured and grieved. Yet he did not wish openly to wage war: for all, he said, will fly to martyrdom as bees to a beehive." And further: "When the faithful were killed, hanged, burned, hurled down, exposed to beasts, they trampled coals as if they were mud, they regarded the sea and the waves as a meadow, they ran to the sword as to a diadem and crown. Nor do gardens watered with streams thus sprout, as the Churches when watered by the blood of Martyrs. Therefore, he said, let us not prepare them triumphs and crowns. But what does he do? He orders all physicians, soldiers, and orators either to depart from their professions, or to abjure their faith, sending darts from afar, so that if they renounced the faith, they would be conquered ridiculously; but if they bravely persevered and conquered, the victory would seem small: for it is nothing great to despise an art or profession for piety's sake."
Sixth, he simulated patience and clemency, although he was furious and most cruel. Hence he stirred up the persecution; but he allowed the execution and tyranny to the cities, and to the popular crowd, whose audacity is unbridled and intolerable, says Nazianzen, oration 1 in Julian, where he calls him a chameleon, because he turned himself into all forms of fraud, but in such a way that after enticements applied in vain, he would immediately apply more violence. Again, when he killed Martyrs for the cause of the faith, he pretended for their death not the faith, but some other political cause and fault, as the Calvinists still do. Seventh, he removed the sign of the cross from the labarum and elsewhere, and substituted for it Jupiter, witnesses Sozomen, book V, ch. XVI. He had the relics of St. Babylas the Martyr, and of others by whom the power of the magicians and demons was being broken, transported away by their warning, says Chrysostom, oration Against the Gentiles. Eighth, he ingeniously contrived arts for perverting the faithful. Thus at Constantinople in the time of Lent in the marketplace, when there was a famine of provisions, he caused only meats sacrificed to idols to be offered for sale, so that he might compel the citizens either to eat what was sacrificed to idols, or to die of hunger. So he ordered the Clergy to be enrolled in the army; he burdened the faithful with great tributes; he drove Pastors and Bishops into exile, that he might more easily draw the simple people, lacking leaders, into his sect. He arbitrarily deprived Christians of their goods, for this sole reason: that Christ had taught Christians to despise temporal things and wealth. Again he allowed the Jews, Arians, and Donatist heretics to assault the Christians — indeed he stirred them up, that the Christians might be undone by mutual lawsuits and slaughters; the witness is Optatus, book II. Ninth, Julian, that he might gain authority for himself with the common people, wished to be believed Alexander the Great (for he himself believed, and wished to be believed by others, in the Pythagorean μετεμψυχωσιν, that is, the transmigration of souls from one body into another), as if Alexander's soul had passed into him, and he himself in another body was Alexander, as Cardinal Baronius narrates from Socrates, in the year of Christ 363. Finally, Julian was struck by a heavenly dart by divine power and perished, and yet dying he claimed divine honors for himself. These and more things will Antichrist also do, and he will surpass all these as much as the body surpasses the shadow, the truth surpasses the type, the original surpasses the image.
From this chapter therefore you may gather of what sort Antichrist will be, what his endowments and character: namely, first, from verse 1, that he will be most powerful; for the beast and its ten horns, that is, all the kingdoms of the world, he shall subjugate. Second, verse 2, that he will be savage as a bear, proud as a lion, varied and crafty as a leopard. Third, in the same place, that the devil will hand over to him all his power, and through him will exert all his utmost strength. Fourth, verse 3, that he will pretend to rise from the dead. Hence fifth, verse 4, that he will be adored by men. Sixth, verse 5, that he will be blasphemous against God, the Church and the Saints, and that as monarch he will reign for three and a half years. Seventh, verse 7, that he will wage war against the Saints and slay them. Eighth, in the same verse, that he will subjugate to himself absolutely all nations, and will be monarch of the whole world. Ninth, verse 10, that he will at last be slain by Christ. Tenth, verse 12, that he will have his forerunner, a pseudo-prophet, who will persuade and compel all to adore Antichrist. Eleventh, verse 13, that he will perform feigned miracles, namely that fire shall descend from heaven and the image of Antichrist shall speak. Twelfth, verse 14, he will command the image of Antichrist to be everywhere painted, as of one rising from death. Thirteenth, verse 15, he will command all to be slain who refuse to adore the image of Antichrist. Fourteenth, verse 16, he will compel all to bear the character or name of Antichrist on the right hand, or on the forehead, and will decree that no one without it may buy or sell anything. Fifteenth, verse 18, that the name of Antichrist will by its letters express the number 666.