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  WRITINGS OF EPHREM THE SYRIAN
  by Ephrem the Syrian
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Writings of Ephrem the Syrian (c. AD 373). Ephrem the Syrian was an early church
father whose writings have been preserved for the edification of the church.

  Chapters: 34

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  TABLE OF CONTENTS
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    0. Writings of Ephrem the Syrian
    1. Against Bardaisan's Domnus
    2. Against Mani
    3. Against Marcion 1
    4. Against Marcion 2
    5. Against Marcion 3
    6. Discourse to Hypatius 1
    7. Discourse to Hypatius 2
    8. Discourse to Hypatius 3
    9. Discourse to Hypatius 4
   10. Discourse to Hypatius 5
   11. Fifteen Hymns for the Feast of the Epiphany
   12. Homily - On Admonition and Repentance
   13. Homily - On Our Lord
   14. Homily - On the Sinful Woman
   15. Nineteen Hymns on the Nativity of Christ in the Flesh - Hymn 1
   16. Nineteen Hymns on the Nativity of Christ in the Flesh - Hymn 10
   17. Nineteen Hymns on the Nativity of Christ in the Flesh - Hymn 11
   18. Nineteen Hymns on the Nativity of Christ in the Flesh - Hymn 12
   19. Nineteen Hymns on the Nativity of Christ in the Flesh - Hymn 13
   20. Nineteen Hymns on the Nativity of Christ in the Flesh - Hymn 14 plus
   21. Nineteen Hymns on the Nativity of Christ in the Flesh - Hymn 2
   22. Nineteen Hymns on the Nativity of Christ in the Flesh - Hymn 3
   23. Nineteen Hymns on the Nativity of Christ in the Flesh - Hymn 4
   24. Nineteen Hymns on the Nativity of Christ in the Flesh - Hymn 5
   25. Nineteen Hymns on the Nativity of Christ in the Flesh - Hymn 6
   26. Nineteen Hymns on the Nativity of Christ in the Flesh - Hymn 7
   27. Nineteen Hymns on the Nativity of Christ in the Flesh - Hymn 8
   28. Nineteen Hymns on the Nativity of Christ in the Flesh - Hymn 9
   29. On Virginity
   30. Other Beatitudes - text-LATIN
   31. Other Beatitudes - text
   32. Stanzas Against Bardaisan
   33. The Pearl-Seven Hymns on the Faith

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  CHAPTER 0: WRITINGS OF EPHREM THE SYRIAN
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  CHAPTER 1: AGAINST BARDAISAN'S DOMNUS
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S. Ephraim's Prose Refutations of Mani, Marcion and Bardaisan. Transcribed from
the Palimpsest B.M. Add. 14623 by the late C. W. MITCHELL, M.A., C.F., volume 2
(1921) pp. i-xxii AGAINST BARDAISAN'S "DOMNUS." A DISCOURSE MADE BY THE BLESSED
SAINT [P. 1] EPHRAIM AGAINST THE DISCOURSE WHICH IS CALLED "OF DOMNUS," WHICH
WAS COMPOSED BY BARDAISAN AGAINST THE PLATONISTS.

KNOW, O my beloved, that in (?) everything it is right for us to know the (just)
Measure of everything. For by this knowledge all [advantages] are found, just as
... all injuries are produced by all arrogance. For whenever we know how to
approach anything by measure there is nothing that is able to hurt us. For even
those hurtful things are not able to hurt us as long as we approach them by
measure. But that thou mayest know how great is the victory of correct measure,
see that nowhere does it put us in the wrong ; for even in the case of fire,
though it is a harmful thing, when our bodies [P. 2.] approach it by measure an
advantage is produced for us out of its harmfulness. And if without measure
starving men make use of food death is produced for them out of its (i.e. the
food's) vital force. O correct measure, which produces out of hurtful things
advantages for those who may be hurt! For as heavy burdens teach weakness to
excuse itself from (lifting) any weight which it is unable to bear, so it would
be right also for an uninstructed imagination to refrain from an investigation
in which it is unable to speak convincingly. For some have been found who are
wise in something or other, but |ii have come near to be detected 1 in
directions where they themselves are not wise. For their boldness has made them
think that because they are wise in one direction, so also they are wise in all
directions. But any craftsman who makes a promise about any craft which has. not
been learnt by him is reproved when he approaches the work which belongs to that
craft. But if a craft is able to [P.3] reprove him who does not know how to deal
with it, investigation is not too feeble to reprove also by its silence the
ignorant man who desires to approach it (i.e. investigation) as one who knows.
For wise men, perfect and righteous, have humbled themselves that they might be
as though they were ignorant men even in that which they knew—not that they
wished to destroy their knowledge, but that by making themselves needy the
Fulness which is enough to fill up all our needs might incline towards them. If
therefore such just men as knew were not arrogant, how shall we sinful ones be
arrogant in such matters as we do not know ? For whoever comes forward humbly as
a learner, that humility of his places him under the weakness of confessing that
he does not know ; but whoever comes forward with arrogance as one who knows, he
is one who has exalted himself above (the limit of) moderation, because
arrogance knows not how to be subject to moderation. For if arrogance allowed
itself to be subject to moderation, it would not be arrogance at all. For
arrogance [P.4] cannot be arrogance unless it exalts itself [above its proper
measure . . . for a man is not to be blamed (by being asked) why he does not
know something which he could not know] [l.10]. But if he says 'I know,' whereas
it is known that he cannot know it, [then his arrogance is really arrogance,
because though he does not know] he is unwilling to be humble [l.22]. . . . And
if he teaches another. . . . For he who is humble and learns from a teacher, he
is able . . .

* * * * * * *

[P.5 l.27] Thus the Greeks spoke words of knowledge and . . . they said also
various things that were in [metaphor] and as if in parables, and these without
the tradition (of their meaning) no one [can] know . . .

* * * * * * * |iii we (?) blame the speaker, because he is not able to know what
he [p. 6. l.9] says. But this which I have mentioned is found in the case of
great sages, namely that one confesses 'I do not know.' For this is their great
knowledge that when they do not know a thing they confess that they do not know
it. For that same knowledge is able to accuse ignorance, because that ignorance
cannot accuse itself. For if a man confesses about something that he knows it
and again about something else that he does not know it, he gains a victory as
about that which he knows. For in both these cases he has spoken the truth, and
because he does not lie in either of them his truth is victorious, since it
triumphs and defeats fasehood and is crowned. But thou knowest that it is said
in the book (called) 'Of Domnus' that "the Platonists say that there are sw&mata
and also a0sw&mata," that is to say, corporeal and incorporeal things. But these
inquiries do not belong to the Platonists, even if they [P. 7.] are written in
the writings of the Platonists ; but they are the inquiries of the Stoics which
Albinus 2 introduced into his book which is called 'Concerning the Incorporeal,'
according to the custom followed by sages and philosophers who in their writings
set forth first the inquiries of their own party and then exert themselves to
refute by their arguments the inquiries of men who are opposed to their school
of thought. But in the writings of the Stoics and the Platonists this took
place, for the Platonists say that there are sw&mata and a0sw&mata, and the
Stoics too (say) the same thing. But they do not agree in opinion as they agree
in terms. For the Platonists say that corporeal and incorporeal things exist in
nature and substance, whereas the Stoics say that all that exists in nature and
substance is corporeal (lit. is a body), but that which does not exist in
nature, though it is perceived by the mind, they call incorporeal. But the
Philosopher of the Syrians (i.e. Bardaisan) made himself a laughing-stock among
Syrians and Greeks, not only in that he [P. 8.] was unable to state but also in
that he did not really know the |iv teaching of Plato ; and in (his) simplicity
he hastened to calumniate Plato by (ascribing to him) the inquiries of others,
though Plato had a great struggle against these (very) inquiries, which
Bardaisan thinks belong to Plato. But these inquiries (were conducted) according
as the Stoics invented names for things, and because they (were expressed) as in
parables . . .

* * * * * * * [l.24] [as I have said above, Bardaisan accepts (as literal fact)
the parables of the Stoics.] * * * * * * *

[l.38] When [a man sees] a fire [burning] in a Temple or a [Palace] the sight
[compels] him to be confused, and he will run in every direction, because he
cannot extinguish that great fire . . . that [P.9] weakness hastens to contend
for great things, and though it knows that its insignificance cannot produce
conviction it is no longer able to remain quiet: lo, our insignificance also [is
stirred up by the hearing of these errors, and though our insignificance knows]
that it can[not] produce conviction about these things, yet it cannot refrain
from argument about them.

[l.21] But see . . . "for they have not the three dimensions (to_ trixh~
diastaton)," namely length and breadth and height, nor do they [have] colour (?)
1 " . . . " and time and place . . . and outline and length and breadth and the
[marks] that things are known [by]." But . . . that a man should say concerning
the sun that it is mortal, . . . it is on account of the appearance which he
sees in the sun that he says this concerning it ; for it is produced (lit. born)
in the East and ... in the South . . . and extends (its rays) as far as the West
. . . and called the sun mortal, he [P.10] hastens to blame (it) ; for he who
blames is himself blameworthy. The fact therefore that the Stoics have called
these things incorporeal I [admit] that I may say how and why and wherefore.

[l.19] . . . but they are names applied to (?) corporeal things and substances.
For they have begun by saying concerning Space, namely (that) this Space exists
in name and in meaning, as.I have said ; for because it has a name (lit. by
reason of its name) |v it is expressed by a sound and because it has a meaning
it is perceived by the mind. And, because it is perceived by the mind, if thou,
O hearer, dost not hear (at all) with the mind thou canst not hear it. For
consider that it is a necessary result that Space should both exist and not
exist. And if these two (possibilities) cannot (both) be, Space cannot exist and
receive a name, that is to say, exist in name, though it has no body or
substance. [P. 11] For all things, whether they be substances or bodies, can
exist in this thing (i.e. Space) which is incorporeal. But if Space likewise has
a body and substance, it is found that it is not Space but something which is in
the midst of Space ; so that the truth is found (to be) that the Space in which
all bodies exist has no body or substance. For if it is a body it is limited
somewhere ; but if it is limited it touches upon some body and is (thereby)
limited. And again, what is that thing in the midst of which it is placed, so
that it is a companion and a limiter for it (i.e. for Space) ? But if that body
is an impediment to it, then also again something surrounds that body ; that is
to say, that Space which belongs to it (i.e. the aforesaid "something ") cannot
be surrounded by anything. And on this account note carefully with thy mind, 0
hearer, and see that necessity compels (us) to say that that Space will not have
a body.3 For as long as we say that Space is some kind of body by that
(statement) the [P.12] former reasoning continues to be overthrown and built up
(afresh). And again let us turn back to the truth concerning it, namely to say
that it (i.e. Space) is incorporeal and also that on account of this it is not
in a place, as the Stoics have said. For that which can dwell in the midst of a
place 4 is not (itself) a place, for one place cannot dwell in the midst of
(another) place ; and if it be not so, all those things which were said above
have been confuted. For if one corporeal Space be discovered which has substance
and another Space be discovered which is incorporeal, then the corporeal may
dwell in the midst of the incorporeal—this is a thing which can be stated
indeed, but cannot be (in reality). But I venture to say ... as many have
thought, even though |vi they were unable to demonstrate (it) in practice. But
that two places exist (?) in one another one cannot even . . . assert . . .
[P.13] For because a single entity is found . . .

* * * * * * * [l.17] which is also a substance, from that substance there is
produced in us a likeness to this (substance) . . .

* * * * * * * we cannot produce out of a shadow another shadow. No other Space
can exist besides this, though, because of the heaven and earth that came into
being, in the midst of the created things that came into being inside the world
distinctions have arisen that are called 'Places,' either [North] or [West].5
Now these are names of lands or habitations ; but the Place in the midst of
which these places are, that is what we say is incorporeal.

[P.14] Can it be therefore that because this place has no substance it is not
(really) a place ? . . . we are not able to demonstrate. Both things therefore
have been found to be true, (namely) that it exists and that it does not exist,
that is to say, that it exists in name and meaning, but that it does not exist
in body and substance. And a thing which does not exist in substance is a thing
to which these three dimensions do not belong. For everything which is a
substance or a body has three dimensions (?). And on this account also they have
not wished [to reckon] God Who [is above all] with the things they call
incorporeal, nor can they (do so), because of that which they were saying, that
... is a body. Now this Space also has neither length nor breadth ; for these
are names of measurements (which belong) to bodies [P.15] that exist in the
midst of it. ... it is necessary that these three dimensions (?) should be found
(to belong) to them. But just as that Space includes (lit. has received) all
bodies, though it has no body, so it includes all measurements though it cannot
be subject to measurement. For see that Height and Depth also are (so) named on
account of the heavens. But store up (?) these things in thy mind, |vii and see
that there is not any other body in the middle but only Space, which is
incorporeal. And when thou hast considered (the matter) thus, create in thy mind
height and depth—art thou able (to do so) ? For which of the directions wilt
thou call Height, and which again wilt thou name Depth, seeing that height is
called Height on account of the heavens above thee ? When therefore the cause on
account of which it has been called Height is removed it is clear that the Space
which remains has neither height nor depth. And so also (it may be said of)
Length and Breadth—they have arisen and exist through corporeal causes. And when
those causes are removed it is clear that these [P. 16.] names likewise do not
exist. For (in the case of) that Space of which we are speaking, through what
(i.e. in relation to what) does its height become high, and through what does
its length become long, seeing that these measurements belong to substances, so
that when the extent and dimension of a substance is long it is called the
Length ? And because one side is shorter in its measurement it is called the
Breadth, while also (in the case of) a Round it is likewise clear for what
reasons it is (called) a round. But that thou mayest know that the Bardesanists
have not even heard that Philosophers have . . . seeing that this length and
breadth is placed by Bardaisan in that measurement of Space, when he says that
"Space also has been measured that it holds so much (i.e. a definite quantity)."
For if he supposes that Space is measurable it is necessary that length and
breadth also should belong (?) to Space, a statement which I have contradicted
above.

[This] same length and breadth therefore the Philosophers have there also
[perhaps] called incorporeal, and just as Space is measured in virtue of what it
is (?), so they reckon them (i.e. [p. 17.] length and breadth) in virtue of what
they are, so that thou mayest know that they also are things distinct from
Space, that is to say, they are names and notions, but not bodies and |viii
substances. For thou measurest a body which has length, but length itself, which
is produced by a name and is called Length, thou canst not measure (and) ascribe
to it three dimensions, for this Length is produced by the conjunction of body
and speech.6 For the body produced the measure, and speech produced this name
which is called Length. Thou art able therefore to measure the extent and width
of that body, and when thou hast measured (it) thou givest the name of Length to
that which thou hast measured. But thou canst not turn round (and) measure the
name which is called Length, because it is not a substance at all; for it is a
bare name whereby the notion of that which thou hast measured is perceived (by
the mind).

[P. 18.] Since then this name has no substance, let us say therefore that it
does not exist. And how does it not exist, seeing that apart from this name no
creature can be measured ? Therefore also this name which is called Length both
exists and does not exist. And so also all words both exist and do not exist,
but they exist (as) signs by means of which we understand everything {that} has
body and substance, whereas they (i.e. words) have no body, and though by means
of them we speak about all substances they themselves have no substance. For I
say that I buy and I sell; but the thing which I buy or sell is some substance,
whereas these verbs7 and the nouns called 'buying' and 'selling' have no
substance. Therefore substances which are bought or sold have these three
dimensions, but these nouns have them not, for they are incorporeal. And that I
may not write to thee at great length (it is enough to say that) thou hast often
heard this with respect to Time and Number [P. 19.] and with respect to
everything which is incorporeal. For with regard to everything which is like
these or similar to these, (we may say that) its branches divide there, for
these (i.e. Time and Number) are the roots from which all the branches shoot
forth. And though it would suffice that thou shouldst know all of them by means
of a single one nevertheless they (i.e. philosophers) |ix have abundantly
demonstrated these things to him who seeks them, in order to assist the weakness
of the seeker.

Hear therefore with respect to a sign (shmei~on) and a line that they too are
incorporeal things (dependent) on bodily substances which exist, that is to say,
a horse or an eagle or one of the various bodies and substances. When some one
begins to portray them . . ., at the (very) commencement, when thou seest, thou
knowest whether he wishes to portray a horse or a lion, and before the artist
portrays (anything) on the tablet, the likeness of the horse is portrayed in his
mind, and if the artist wishes to add (extra) limbs thou blamest him by reason
of the substance of the horse which the truth fashions. But if I say to thee, "I
intend to draw a line," thou knowest not what (line) I shall draw for thee ; for
a line has not any [P. 20.] substance, as a horse has a substance, so that if he
(i.e. the artist) adds or subtracts thou canst convict him. But if thou
thinkest, "He is drawing a straight line," he draws for himself a crooked one ;
and if thou thinkest that he is making it (to consist) of four angles he can
make it (to consist) of eight1 angles. For when artists portray the likenesses
of bodies which they perceive they cannot add or subtract anything ; and when
they portray the likenesses of substances which they do not perceive they
portray them in their proper colours and shapes. And if he adds in one of the
substances anything which is not in the (true) image of that substance, he is
blamed. But in the case of a line he adds and subtracts anything that he wishes,
and he is not blamed, because there is no real substance (which is) the likeness
of that line so that thou couldst blame him. And because it has not substance it
does not exist, and because it does not exist we have on that account also
called it incorporeal. But Bardaisan has said that even a line is measured by
that body, whatever it be, in which it is. Hear this (word) as (thou [P. 21.]
hast heard) that which I have said concerning Space, in the case of which the
terms Length and Breadth are used, not, however, (as applying) to it but to that
which exists in Space. For consider that before a horse is portrayed it is
pictured in thy mind, and thou knowest what is its length and breadth. But (in
the case |x of) a line, before it is formed thou knowest not its length and
breadth, because it has not length and breadth. For if they belonged to it it
would be known before it is formed, as the length and breadth of all animals is
known in our mind before they are portrayed, except such animals as are
invisible to us, or the likenesses of angels, whose length and breadth, when we
see them once, are pictured in our mind as (in the case of) those things which
are visible to us. But (in the case of) a line, though thou seest it always,
thou hast never yet limited it, and this (is) because, as I said, it has no
'bound' likeness or fixed body (such) that if the draftsman of the line departs
from the likeness he can be [P.22] blamed. That line therefore has no length or
breadth before it is formed on the tablet, in the way that even before a man is
born we know the fashion of his length and breadth ; but this line, which has no
substance, when it is drawn (lit. falls) upon a tablet or upon (some other) body
these three dimensions arise for it. But they (i.e. the dimensions) belong, not
to it, but to that thing with which it is associated ; for if they were its own
they would belong to it even apart from this tablet. But I say to thee briefly —
there are these three classes which are incorporeal, one class (consisting) of
fixed nouns which are given to bodies and substances ; and another class of
nouns which are given to notions, like these of Space and Time and Number ; and
another class (consisting of) verbs which are used with reference to anything.
And whereas these three classes are incorporeal, they have nevertheless called
these seven names only "incorporeal." And why (none) but these names, seeing
that 'Gold' and 'Silver,' even if these also are names (or 'nouns'), [P.23] are
a0sw&mata, i.e. incorporeal ? Nevertheless, because they have been given to
bodies and substances, they also are corporeal names. When therefore thou
hearest a name which some one uses and he calls out 'gold,' or 'silver,' or
'eagle,' or 'earth,' at the mere mention of the name thy imagination fixes
itself on the corporeal substance, and thou knowest whether it be soft or hard,
or bitter or sweet. And so also when some one speaks to thee of colours. But if,
on the contrary, he mentions to thee 'Time' or 'Number' thy imagination does not
fix itself on |xi bodies or substances. For what substance belongs to Time, or
what body belongs to Number or Space ? Nor dost thou know whether they be black
or white, whether they be soft or hard. And if thou sayest that likewise Height
and Length are names and are used of bodies and substances, [I reply] that at
first they exist by themselves and stand without the support of any body
whatsoever, but afterwards [they are applied] also to [P. 24.] bodies according
to common usage ; for a man says 'length' even though bodies and their extent
have not previously been mentioned, for "the name of Length and Breadth—these
names exist by themselves without the support of any body" ; but afterwards a
man says "the length of a stone" and "the breadth of it"—these, lo, stay upon
the bodies by favour. But if thou sayest 'Iron' or 'Brass,' with the name there
stays the substance also, and the name of Iron or Brass cannot be said (i.e.
without implying the qualities of these substances). . . .

* * * * * * *

. . . And on this account they are 'bound' names, and these also [l. 33.] [are
attached] to 'bound' substances ; for these names of Iron or Brass or Stone . .
. but it is right (?) that incorporeal names [l. 42.] should be detached, and,
because they are not as 'bound' substances, perhaps on account of this they have
called them a0sw&mata.

* * * * * * * . . . that indeed 'there is a time for everything' 8 . . . [P.25
l.18] * * * * * * *

(Here follows) yet another fashion (of argument). There is [p. 26] nothing which
is not named as being in Space or in a place. [l. 2.] There is nothing which is
not in Time and subject to Time and performed within (the limits of) Time. There
is nothing which has not or does not become subject to Number and Measure. There
is nothing which does not possess Length and Breadth. There is no body or person
who does not bear a Mark by means of which he (or it) is distinguished from
others, like the point which distinguishes one word from another. There is
nothing |xii which is formed or written without a Line being in its form or in
its writing. There is no clang or buzzing or humming or sound without one of
these seven sounds, or of those seven vowels (?), or seven Syllables, being in
it. And therefore here (i.e. in this connection) also the Stoics made the seven
syllables a0sw&mata, so as to include everything within them just as (they
include) these writings which have no sound. But just as there are names of
horses which are derived from the Sun, that is to say 9Hliodro&moj, and from
Fire, (that is) [P. 27.] Purola&mpoj, and again from Water, Ph&gasoj, so there
are among our names other names which are derived from each of those seven
names, besides these words, which are verbs and not names, as I said above. But
leave all of them (?), and hear the sound of the tongue, which has in it and
within it (musical) tones, which convey a meaning to the hearer when they are
varied in the mouth, and these tones and variations of the voice are called
verbs, such as, 'eat,' 'drink,' 'rise,' 'sit.' Now these are variations of the
tongue within the mouth and changes of sound, but the sound, because it exists
(?), has been apprehended (lit. overtaken) by the hearing ; whereas the meaning
of these variations of the tongue and of sound is perceived by the mind. For
nothing which reaches the hearing is (actually) severed from the tongue or from
the sound, as if thou givest a piece of thy flesh or of thine eyelids thou
givest some substance which can be felt and seen. But in this case (i.e. when
the above-mentioned words were uttered) the ear heard thine own voice as it
came. And [P. 28.] if they (i.e. the speakers) are Persians, the mind fails to
perceive the meaning of the words, though the ear did not fail to hear the
sound. But if the meaning were any sort of substance, the ear would perceive it
also, just as it perceives the sound. And lo ! also by a gesture a man conveys a
meaning, and in this case hearing is in abeyance and thou hearest with the eye
(?). And (yet) nothing is severed from the gesture or from the things written
and reaches the eye, but [the eye] sees something [of |xiii which] the meaning
is seen by the mind — it (i.e. the mind) perceives it. And even an unlearned eye
sees a book because it is really a thing seen. But these senses ... do not
perceive . . . the meaning (of the book), because that meaning is not seen by
the eye, nor tasted by the mouth, nor smelt, nor handled. But that meaning which
is heard by the ear in the sound can attach itself (lit. can come) to a gesture,
and the ear does not hear it in the gesture, but the eye [sees] that whereby
really the meaning was spoken. ... but it has not departed to (any other) place,
[P. 29.] because it exists (?). But the meaning can be expressed (?) by
anything, because it is incorporeal. So all these words and names of everything
that exist are not bodies but meanings (or notions), so that they may not wander
about among all words and names. . . . For during the day and [l. 19.] the night
all objects (?) which are in space are visible to us. And so even (in the case
of) these six notions which are associated with this (space), it is not the
notions themselves that are visible or audible, but that thing has an appearance
of its own and a special mark 1 of its own. For without a voice I hear its
voice, even when no one has spoken to me about it. But the notions, if thou dost
not speak to me 2 about them, have no voice, but within (the compass of) thine
own voice thou utterest those notions which have no voice. But it is here that
Bardaisan erred and went astray, for he said concerning notions that they are
audible. But the Stoics did not err, for they said that they (i.e. notions) are
perceived by the mind. [P. 30.] * * * * * * *

[l. 5.] . . . sight perceives with the eye, voice with the tongue, smell with
the nostrils, taste with the palate, but touch [with all] the body, and these
things are 'bound ' and not separable ; but notions are not 'bound' [to one
sense, for if] thou think 'surely it is bound up with the voice, consider . . .

[l. 27.] For see that unless thou hast sung or called I know not whether thy
voice is beautiful or not, and unless thou hast seen (something) it is also the
same (as regards) thy sight, and unless |xiv them hast smelt it is also the same
(as regards) thy sense of smell, and unless thou hast heard I know not whether
thy hearing be quick, and so also (with) thy foot and thy hand. For as regards
each of these a man is able to learn it (i.e. its qualities) by means of it. But
as regards thy notions, even without thy tongue and thy voice I can know by
means of writings whether they (i.e. thy notions) are good or wise, though
writings are (only) signs of [P. 31.] notions. For writings are divided up into
syllables, but a notion is not divided ; and a book, moreover, is visible,
whereas a notion is not visible. And it is not right that the Greeks should be
blamed for the appellations which they bestowed. For these appellations were not
invented with a view to judgement and discussion, but for the notion of why it
was so. It would therefore not be right that we should pass judgement on a thing
which was not designed for judgement but for (expressing) a notion. For authors
would not even have been able to compose anything, if they did not employ these
appellations. For those things are known which introduce judgement and
discussion. For even these very words which are spoken are included within these
seven a0sw&mata, for from these same seven Names [every]thing begins to be
spoken, while the limner asserts concerning Geometry that with its lines all
works and all designs are made, and (also) what the Greeks called e0pifa&neia,
Manifestation, i.e. the appearance of anything whatsoever, for there is nothing,
either of things visible or of things invisible, which has not an appearance of
its own.9 But the causes of appearance are these : that is, according [P. 32.]
as the intervening distance is far or near, and according to the |xv greatness
or smallness of the object seen, and according to the healthiness or
unhealthiness of the eye itself, and moreover according to the faintness or
intensity of the light which reveals (the object) ; for by much light the eye is
dazzled and that object which is (usually) visible is swallowed up or hidden, as
the stars by the sun. On the one hand therefore the darkness is a revealer, like
the light, since in the darkness the stars are bright and visible, which are
hidden by the light, as the sons of darkness (are hidden) by the day. But the
cause of the eye failing (lit. slipping) is that the sight of the eye wanders by
reason of the distance of the (intervening) distance, and on that account it
(i.e. the eye) does not see. But if there were something in which the sight
might be shut up, as in a tube, [the sight] would be able to go forth to see
that object which it cannot (now) see on account of the distance . . .

* * * * * * * [P.33] But again [in the case] of the stars, that same
(intervening) l. 19. distance which belongs to them by day belongs to them also
by night, and the eye which could not see them by day was able to see them by
night. And why (is this so), unless it be that the darkness is for the eye as it
were a tube and its sight is concentrated and goes up to the stars, while the
light of the stars, on the other hand, descends to the eye as it were into a pit
? And so too a fire by night is seen from a great distance, but by day it is not
seen even a quarter of this distance.

* * * * * * * [p.34]

[ll. 5-20.] [Even by day the stars might be seen, if the light of the sun was
obscured.] ... he (?) cannot see by that light which is [l. 38.] outside (of the
eye) that which he saw by the light which is within (the eye). Consider again
and fix the eyes also on the sun, and see that, if the light is not concentrated
(into the eye) little by little and (so) conies to its place, the eye cannot
see. And again, if a lamp be extinguished at night on the [P. 35.] way, observe
that because the eye is distracted by the rays of the lamp (it is only) when it
has concentrated the light into itself little by little that it can see. |xvi
But that thou mayest learn well how tubes concentrate scattered things and
propel (lit. send) them, consider also the fire-hoses (si/fwnej), and see to
what a height they propel and scatter the unstable water. Consider moreover
aqueducts and see how water is collected in cisterns and pipes and (then) it
ascends and does service on heights that are hard of access. And so would the
eye be able to see from afar, if there were instruments to (assist) the
eyesight. Look also at the mouth of a kiln, how it concentrates and sends forth
the smoke, and it circles and is carried up on high. But when the smoke goes out
into the open air it wanders (i.e. is dissipated) and is scattered and swallowed
up after the manner of the aforesaid eyesight. Consider moreover the breath
which we send forth from our mouth gently, and see that when it is concentrated
in the furnace [P. 36.] of a blacksmith or in the fireplace of a goldsmith its
blast goes forth strongly because of its concentration. Furthermore, if this
wind that blows is compressed between the clefts of a mountain, or in the
opening through a wall its breath beomes stronger because of its accumulation.
Consider moreover a trumpet, and see that the voice which in us was weak and,
when it went forth from us, wandered (i.e. was dissipated), as soon as its
wandering motions are concentrated in the trumpet, observe how far the
concentration of that voice carries. Again, make (lit. take) an experiment for
thyself, (namely) if thou openest thy mouth wide and criest, thy voice wanders
and is weak ; but if thou compressest thy lips a little on the outer side and
makest with them as it were a spacious hollow on the inner side thy voice is
concentrated and increases, especially if thou art looking downward and not
upward. Again, observe a carpenter (and see) that when he considers the
straightness of the wood— because the sight of his eye is scattered as long as
it (i.e. his eye) is altogether open—the workman closes half of his eye, that he
may concentrate it (i.e. the sight) against the straightness of [P. 37.] the
wood.

Again, inhale breath from thy mouth and inhale also from thy nostrils, and see
that the inhaling power of thy nostrils is strong enough to concentrate (and)
bring in the air, because the nostrils are compressed and hollow (?) like
cavities and tubes. And if |xvii a workman is comparing (?) depth with height he
makes a small hole for himself, in order that he may concentrate and cause to
pass through it the sight of the eye, and that he may estimate (lit. weigh) the
extent (lit. surface) of the depth and reckon it in comparison with the height.
But I say that if smell and heat were concentrated they likewise would be found
travelling to a distance. But it must be so ; for rest cannot be stable, because
that air which sets things in motion (lit. the dragger of things) is
(constantly) travelling and knows not how to rest. For it is by the air that
everything is drawn along.

Consider again that he who blows a flute or he who utters cries with a mouth
that inhales and exhales the air (does so) in order that the air may be a
vehicle for the voice or the flute-blowing. For the air is a vehicle for
everything. Moreover when a man looks in the direction of the sun, if he does
not place [P. 38.] his hand above his eyes and shelter them, their sight is not
concentrated (enough) to look (steadily). And likewise when a man carries a
lamp, if he does not spread his hand above the lamp and ward off the rays from
his eyes, his eyesight is scattered and cannot travel to a distance. And when a
man looks into a basin of pure water he sees in the collected water below the
colour of the sky and likewise a bird, if it happens to fly above the aforesaid
basin. But because everything is given to us by measure, we also see by measure,
along with everything else. For beings above and below, along with everything
which is created, act by measure. But if there be some who exceed (others), as
(it may be said) that cattle eat more than birds, and a wild beast drinks more
than creeping things, and the sun is brighter than the stars, though (even so)
all these are subject to measure. For increase the blaze and see that the heat
increases ; and likewise the sight becomes less through much fasting, and when
the sight [P. 39.] is weak errs (lit. slips). But the contrivances which I have
mentioned assist our weakness.

Know moreover that Dark and Light are the opposites of one another ; the
opposite indeed is not assisted by its opposite, nor is Light injured by that
which is akin to it, but the sight (is |xviii injured) by the Light, because the
sight wanders right and left, like water that wanders in a plain. But in the
dark, because it (i.e. the sight) does not wander right and left, and as ... in
a tube . . . and the sight [comes] up to the torch or the . . ., on that account
they are seen by the eye ; and the sun does not hide the stars when it rises—for
light does not become the opposite of the star which is akin to it—but the rays
scatter the sight of the eye and it (the eye) cannot see the stars. For lo ! a
lamp, although (?) it is seen at noon on account of its nearness . . . that
which is swallowed up is seen neither by reason of distance nor yet on [P. 40.]
account of nearness (?). But light cannot swallow up anything because its
concentrated nature . . . nor does it swallow up the darkness ; the darkness is
wholly destroyed and ceases (to exist), because there was nothing in the sky,
for it (i.e. the darkness) is incorporeal.

There are these two natures only coming to meet one another, namely sight and
the illuminated object; the latter comes with its light visibly towards the eye,
and sight goes to meet the illuminated object invisibly, like the invisible
scent which comes from visible blossoms. For if it were not the fact that some
sight (or other) is sent out and goes forth from the eyes, how would those
animals which see by night see in the darkness ? For there is no light of which
we can say that it is. ... For the rays do not belong to the eyes nor . . . nor
to the water, but to the light which comes and strikes its rays upon it (i.e.
the water) ; [P. 41.] and if the beams were striking upon a mirror and turning
back to it (i.e. are reflected towards the eye), they are thought to belong to
the mirror. But if they belonged to the mirror, they would be seen in it also at
night, in the absence of the light; for also when the sun diffuses (its light)
upon the water, lo ! thou seest the sun and its rays (therein), but we do not
say that that which is seen in the water belongs to the water. And when it (i.e.
the sun) declines and the shadow in its turn falls upon the water, how can we
see the rays in the water, seeing that they are not in the water ? For
everything that is polished, |xix when the light of the sun strikes upon it ...
so that when the sun shines upon them the sight (of the eye) which gazes at them
wanders. But as for dark-coloured stones and (other) black substances, know that
also upon them when the rays strike the light is spread, but (only) on those
white substances, which are akin to the light, does the light show its power.
Nor again do rays go forth from unpolished bodies or from substances that [P.
42.] do not glitter,10 as they go forth from polished objects or from substances
that glitter. But as everything which falls into a mirror is seen when it sinks
into the midst of the mirror and is thought to belong to the mirror, although it
does not belong to it, so also those rays were thought to belong to the mirror,
although they did not belong to it, as I have said. But as when hard substances
strike against one another a sound is engendered 11 from between them—and it was
not the case that that sound was (previously) within them and was inaudible, for
it is their nature to engender 11 a sound by striking together—in like manner
also (in the case of) the eye and the illuminated object, by the striking of
both of them, in combination with one another, sight is engendered 11 in the
eye. As therefore heat that goes forth from a fire, and rays from a lamp, and
perfume from spices are weakened when they go far from their sources, so also
the sight diminishes as it goes to a distance. For (only) in a small measure is
perfume deposited [P. 43.] in a blossom and light in a lamp and heat in a fire ;
on this account also they penetrate to a distance (only) in a measure and begin
to grow weak as they go to a distance. For (in the case of) fountains of
abundant water their flow is even, because there is an abundant and material
(lit. solid) outflow. But effulgence perfume, and heat are not corporeal, nor do
they really flow like a literal (lit. bound) fountain. For lo ! the voice which
is in us is a thing bound within us, and as it goes away it likewise grows
faint, and by the mechanism of a trumpet it becomes something |xx different, by
reason of the strength and clearness which are added to it. But as when the
radiance of a lamp is abundant and copious this amount of light would be able to
contend with the long measure of a great distance, so the amount of the sun's
light suffices for the measure of all space ; and so also the amount of water
(suffices) for the measure of the earth. So, because the [P. 44] extent of the
distance is greater in its measure than the amount of the light of the eye, on
this account from afar even large objects appear small. For as these things
again mix one with another unequally, but are ...

* * * * * * * [l.14.] is perceived.

* * * * * * * * * * * * * *

[P. 45, l.15] on account of which not even those things which are before the
eyes of the man are tested by him, since even the summits and depths of the
earth, together with the summit and lower parts of the sky, both help and harm.
For the sky is like a circular belt, that is to say, like an arch, and that
which is placed at its summit does not appear like that which is placed in its
lower parts. Let the moon when it rises from the East show how great is its
circle and full and ... its disc. But there are those who say that because the
moon [is affected by the power] of the sun, which is in the West, it (i.e. the
moon) appears thus, and ... at dawn, when the moon reaches, the lowest part [of
the West], the light of the sun rises from the East; and it is not thought . . .
[P. 46.] its disc. . . . And again there are those who say that, because it
rises from the Ocean, on that account its appearance is great and its disc is
glorious and beautiful. But I say that, because it rises suddenly and its light
shines into the darkness, on that account it appears to the eye to be great,
though its size has not received any augmentation (?) and no further radiance
has been added to its light. Thus although these four examples are equal, as I
have said, these contrivances which I have enumerated for thee above have not
yet failed ; for they are helpful to a certain |xxi measure. For a man calls,
and there is a certain measure to which his voice reaches, but (lit. and) when
the contrivance of the trumpet steps in it causes the voice to pass over that
former (?) limit. Oh ! what a thing is Contrivance ! since it makes Nature to
become something different. And on that account there is no excuse for the
sinner, seeing that Nature itself is compelled to follow the will, when that
will desires to compel Nature. For P. 47. God created the world and adorned it
with natural objects ; and, (yet) if contrivance had not afterwards adorned the
world, the world would be a waste. And that I may bring to thee a testimony from
near at hand, consider thy limbs, that is to say, thy senses, and see that God
created them as (He created) natural objects which are bound (by necessity). But
by the gift which comes from Him thou teachest thine eye another (kind of)
sight, (that) of many books, of seals, of pearls and the like. Again thou
teachest thy hand to write and to work at a forge and to engrave, and so also
(thou teachest) thine ear the hearing of many sounds. And again, as for what
Bardaisan says, that "if a perfume or a voice reach to us we should all equally
perceive them"—lo ! in the case of the light, which reaches all eyes equally,
why does one man see more than another ? If he says that (it is) because of
weakness or disease or other things of the same kind, it all tends to show that
what he has now failed (to apply, namely) that if a p. 48. perfume approached us
equally we should all perceive it equally. For it (sometimes) happens that he
who is near a thing does not see it, while another, though he is far off, sees
that object which is placed on the (very) eye of the former. And so likewise (he
errs) in that he says concerning the voice also that "it reaches the ear of
(every) man equally, if his ear is not dull." But from this very thing learn
that if, moreover, thou diffusest a perfume by measure in all directions thou
wilt see that all (men) are not able to smell equally ; nor do they hear
equally, nor . . . foods touch all mouths equally, and yet all mouths [l. 33.]
do not taste equally * * * * * * * But so Bardaisan juggled 12 even by names and
supposed that [P. 49.] |xxii the nature (of things) is like their names. For
because 'light' in the Aramaic language is called as masculine, and 'eye'
feminine in the same, he hastily coupled them together in a foolish phrase,
saying that "Light, like a male, sows perception in the Eye." And lo, he,
Bardaisan, calls the moon feminine 13 in the Aramaic language : when therefore
(?) the eye looks at the moon, does that female sow perception in a female ?
Well, then, because in the Greek language 'sun' and 'eye' are both called
masculine, when the eye looks at the sun a male sows perception in a male,
according to the teaching of Bardaisan !

END OF DISCOURSE COMPOSED AGAINST BARDAISAN.

Note from Vol. 1 Introduction, p. (10):

[Short lacunae are indicated in the translation by dots, and longer gaps by
asterisks, but in neither case is the number of the dots or asterisks intended
to bear any exact relation to the number of the missing words. In respect to
this an approximately correct inference may be drawn by consulting the Syriac
text.

Double inverted commas mark quotations where the original has [Syriac]

Single inverted commas are used in numerous cases where the words seem to be
quotations or to belong to a special terminology.

Words in italics inside square brackets are to be regarded as conjectural
translations or paraphrases. In a few passages, where the text has suffered
great mutilation, italics indicate an attempt to summarise the argument from
suggestions in the fragments.]

[P.101] indicates page 101 of the accompanying Syriac. [l.2] means line 2 of the
current page of the accompanying Syriac. [RP]

FOOTNOTES

I have moved the footnotes to the end. Those consisting of "Read [syriac] for
[syriac]" or similar have been omitted, as it has not been possible to
transcribe the fragments of Syriac. The pages are numbered with Roman numerals.
Arabic numbers and line numbers relate to the Syriac text printed at the back of
the paper volume. Greek text is rendered using the Scholars Press SPIonic font,
free from here.

1. 1 For the rendering, see Galatians vi 1, syr. vg.

2. 1 Albinus (c. 152 A.D.) wrote an Introduction (Ei0sagwgh&) to the Platonic
Dialogues, but the work here referred to is different and does not seem to be
extant.

3. 1 Lit. 'will belong to that which is incorporeal.' On p. 11, 1. 44, add
[Syriac] at the end of the line.

4. 2 Here and in what follows it has been found necessary to render athra
sometimes by ' Place ' and sometimes by ' Space.' 5. 2 The words in square
brackets are uncertain ; perhaps they are place-names.

6. 1 Lit. 'between body and word.' 7. 3 In Syriac a Verb is called a 'word'
([Syriac]) and a Noun is called a 'name'.

8. 3 Ecclesiastes iii 1.

9. 6 Compare Aristotle, Metaphysica vi 2, 2 : "It is held by some that the
boundaries of a body, such as the visible surface (e0pifa&neia) and outline
(grammh&) and extreme points (stigmh&) and its isolation (mona&s), are real
(unsai/ai), more real than the solid itself."

10. 2 A word used of gaudy attire in the Life of Rabbula 18919. The Note to p.
42, 1. 2, should be deleted.

11. 4 Note, in view of Ephraim's argument against Bardaisan (p. xxii), that the
word for 'engender ' is, literally, 'give birth to.' 12. 1 Lit. 'sailed about' :
see p. 221, 1. 35, and delete the Note, p. 48, 1. 48 13. 2 'Moon' is either
masculine or feminine in Syriac. This text was transcribed by Roger Pearse, 10th
September 2002. All material on this page is in the public domain - copy freely.

Greek text is rendered using the Scholars Press SPIonic font, free from here.

Early Church Fathers - Additional Texts


========================================================================
  CHAPTER 2: AGAINST MANI
========================================================================

S. Ephraim's Prose Refutations of Mani, Marcion and Bardaisan. Transcribed from
the Palimpsest B.M. Add. 14623 by the late C. W. MITCHELL, M.A., C.F., volume 2
(1921). Against Mani.

AGAINST MANI.

ANOTHER DISCOURSE AGAINST MANI.

[P. 190.]

LET Mani be asked about that Archon, that if he be from the Evil Part, that is,
from an essence loving adultery, as they say, why did he say 'Thou shalt not
commit adultery,' etc. ? (Let him be asked this) that thou mayest know that he
(the Archon) commanded that which was approved by him. And because of sins he
extirpated the Hebrews altogether . . . and [if] he [1. 15.] is a Mixed Being,
half and half, he ought to command that . . . how did he say 'There is none
beside Me' ? And how [1. 22.] again did he kill Jesus ? And if 'men were
intoxicated, they would not pay attention to these things, not even if he had
commanded,' then a command to sin was really pleasant to [P. 191.] the sinners.
For if when he said 'Do not commit adultery' they did go on committing adultery,
how much more if he had commanded them to commit adultery ! But if he is a lover
of Good things and on account of them makes commands, let them say who was
annulling his commandments that they should not be performed ? If Satan was
annulling them, lo, they are both from the one evil Essence, as they say ! How
is it fighting half with the Good and half with the Evil ? But if because in
this one the mixture of Good was greater this very thing is pleasing to him,
then evil beings are good beings in whom he has not made another power greater.
And lo, evil beings like good ones become related to him ! And why then did that
Archon not receive Jesus, the Good ? For lo, as they say, there is a means
whereby the Good may be mixed with him and be accepted by him, (so) that if it
is mixed with him it is acceptable to him. Till Jesus had come, then, he was
mixing (for men) his good words, why did he not mix in them (i.e. in |xcii men)
Good Parts ? When even those good words that are mixed in him he does not
accept, neither therefore can he accept [P. 192.] the Parts. For as his evil
hearing is strange to the good Word, so also his hateful essence is strange to
the better Part. For if with their will the evil ones accept the mixture of
Parts, how did they not accept the mixture of Words ? And if by force the Parts
are mixed in them, why does the Good expect the Words to be mixed in them of
their own (free-)will ? But see that in fruits and in seeds and in fountains
there exists evil that kills, but good that gives life [is also] in them for
men, how does the evil overcome the good ? For lo, the good is in the majority.
In fruits . . .

* * * * * * *

[P. 193.] [how was the ' mixture ' arranged in wolves and lambs ? If (the Maker)
had wished, could not he have arranged for HULE the bodily organs of lambs ?] *
* * * * * *

[1. 40.] ... for it would have been right that He (the Maker) should do to
Himself that very thing which He does to others. But [they] say 'Even the Maker
does first to [Himself] what He does to [P. 194.] others.' But let them know
that the Maker [did] what He did * * * * * * *

[1. 13.] that is, that it will preserve itself and will destroy the other. That
Entity, if it is an Entity, how does it bring forth anything the taste of which
is not in its own essence and nature ?

* * * * * * *

[1. 31.] [If] the Maker [rejoices] in it and also that which is made rejoices in
it, that is, God and man, then the Destroyer will be grieved at that destruction
and (so will) the destroyed, except things given in legislation on the condition
that the chastiser is satisfied by them and the transgressor is grieved by them
? But as when a transgressor becomes of the same will as the chastiser there is
no suffering, so when one who is to be destroyed submits to the [P. 195.] will
of the destroyer there will be no destruction. And as the will of the chastiser
is not that he should suffer, so also will be the will of the destroyer, that
is, that he should not be pained. For the just Entity, as it is just in itself,
so it is just also towards another : the contrary then of this should be found
in the case of |xciii the wicked Entity. For the just Entity does not destroy
itself nor others ; the wicked Entity, what is it ?—one that preserves itself as
a just one and treats one that has not transgressed against it as a wicked one:
which very thing with many (others), and more than many, bears witness against
it that it is not an Entity but a compound. And if they should say that the Sons
of Darkness are divided one against another, then also about each one of them is
said the same that is spoken about all of them, that is, that each one of them
is divided also against his own members, as he is divided also against his
mates. For if there is concord in each one of them it should be found in all of
them, and so division also ; and if they with themselves are at war and do not
cease from war one with another, how did they come to make war with the [P.
196.] Light ? For lo, that adversary that they have among themselves, it is
either because he is akin to the Light their adversary, or he is a third party
made to be an adversary to both of them, to [which] we ought to give a place and
essence by itself. And then, in the nature of Light also is there an adversary ?
But if there is none, because it is one nature, what I have said above has been
verified, that it is because of two natures mingled in one another that division
arises, as also Body and Soul bear witness. But which of the natures is greater,
O Mani ? The Dark or the Light ? If the Dark was greater, it could not be
overcome by Light. But if Sons of the Dark be killed, as they say, why not all
of them, if so be that their nature is mortal ? And if so be that at the End it
is actually bound, because it does not die, then he is refuted, in that he lied
about their death.1 And for what reason do the Natures hate one another ? For
lo, Body and Soul that are from him (the Archon) are friendly to one another !
And if (it is) because one is mingled with the other, for the mixture can change
our nature, then because, lo, in Body and in Soul there has been a change [have
they [p. 197. l.4] become one nature ?] . . .

* * * * * * *

|xciv

[l. 45.] ... for all I require . . . about these mixed things . . . how [P.
198.] [can] Heat receive Cold and be warm like it seeing that this Essence is in
Heat ? But if by mixture with its fellow it becomes not-itself, then also [Evil]
by mixture with Good becomes not-itself. And what then . . .

* * * * * * *

[1. 16.] But know that if the strife becomes a discussion about one of the
created things, it is from created things their fellows that we will bring an
analogy for witness and not from a divine Nature. For God Who is not made—it is
not possible for us to take an analogy from Him for things made ; so also about
Entities—we do not take from created things an analogy for them, except from
their own selves. Now let us take an analogy from this great Entity, about Whom
we all bear witness, that if it can be subject to 2 these sufferings it is
necessary that we [P. 199.] believe about these other Entities also that they
also can be subject to these sufferings ; but if the witness of this Entity (is)
that it is not subject to these sufferings, it clears all the Entities that
exist, that they also are [not] subject to these sufferings. Therefore by the
witness of the True Entity the word of Error has been vanquished which brought
Entities into the world. But if without witness thou compellest me to believe
thee that there are Entities, be thou also compelled without evidence to believe
me that there is no other Entity but the One. I have no witness greater than thy
defeat, for what is the victory of the athlete but the vanquishing of his
opponent ? Nor again can Entities remove themselves from those places that they
are in, for who set them there that he should remove them thence ?

Now as to that thou blamest me, (saying) 'why is Evil found in the midst of the
works of the Good, for that Good one that thou speakest about, is not Evil
really found in the midst of His works ?' But if Evil in His works is mingled,
how hast thou been profited by the new and strange opinion that thou hast [P.
200.] brought in ? For is it by the Evil that thou art offended or by the
opinion ? If by the Evil thou art offended, how hast thou been profited by the
purification whereby thou dost purge out the dregs |xcv from the [clear
substance], for lo, the poison that is in the midst of His works is killing thee
! But if the opinion offends Freewill, Him that generated the opinion we ought
to call the Evil. For see, that if that Evil is still established in our midst,
Him therefore we are required to judge and blame for the Evil who was able to
take away the Evil from our midst. For if no Evil ought to be found in the midst
of His good works, how, lo, is it found ? For it is from that very thing which
thou blamest that thou shouldest be blamed. For if it (the Evil) is left as a
defect— worse and worse ! And if again it is left as a surplus, it is possible
that by some means or other Good will be the cause of Evil. But if it is so,
then the matter would be worse if Evil had not existed, for this would be a
great evil, that those Good things should be annulled which are accomplished by
means [P. 201.] of Evils. Just as therefore when a physician does not do evil
things then he does evil, especially that (thereby) the alleviations are
annulled that are accomplished by means of pains and drugs, so when he does the
evil, that evil is good, where all the cures are generated by it.

Therefore it is about Diseases that we are having a discussion. The diseases of
the Body, are they from mixtures?—let the Mixer be blamed ! But the diseases of
the Soul, are they from Freewill ?—let the Giver of it be blamed. But God forbid
that He should be blamed, by blaming Whom the blamers of Him are to be blamed,
because they have dared to blame Him that is not to be blamed ! But from that
which thou sayest to me, that 'Nothing can come to be, except from an Entity,'
from this very saying learn that those Entities also cannot come to be. For this
opinion of thine is harder than mine. For how will the Entities be found to be
not made and not created ? With thy mind taste this that I say. But thou sayest
'Dost thou not believe that the one Entity exists?' Then to Faith thou dost
conduct [P. 202.] me, and not to Discussion. Thou therefore that compellest me
to concern myself with Faith, what compels thee to compel me to run to
Discussion and not to Faith ? But if thou dost turn to Discussion I will leave
Faith alone! What do I [acknowledge] ? There exists an Entity, called God. But
thou sayest ' Lo, the world exists ; if thou wilt, call it an Entity, and |xcvi
if thou wilt, [set down] that from Entities it is made. Is it not necessary for
thee to acknowledge that that essence exists ?' Then that necessity which has
bound me to acknowledge this paradox that 'it cannot really be investigated, but
it is believed without investigation'—that necessity has bound me to believe
that 'from Nothing everything comes to be,' another paradox which without
investigation is to be believed ! But instead of all these things which thou
hast said above, this which is unexceptionable I say 'How dost thou compel me to
believe that there exists a God invisible and intangible?' Wilt thou compel ...

* * * * * * *

[P. 203.] and how Four Entities that are visible . . . Now the Fire devoured the
Water and the Dust and the Stones and the Ox,3 and they became nothing. But a
thing that exists in essence cannot become nothing. Now (this came to pass) that
God might make known that from nothing created things [will become] nothing. If
therefore thou dost not believe this, learn by experiment as a fool, because . .
.

[l. 33.] Look at this, that God in the Beginning made the Earth from nothing,
[and] He turned and generated everything from the Earth. For just as the Earth
is from nothing and from it is everything, so in Fire everything (becomes)
nothing, and at the last it also turns to nothing. But if thou say that this
work is [P. 204.] subtly divided in the midst of the Air, pound and break up
anything thou wilt and examine (?) it in the Sun that comes in through the
window, and see that it appears to thee that thou dost see [it] ; therefore also
the flame of a fire [that] has gone out or Water that is dried up is (more)
subtle.4

Let us say further against Mani that a thing which by sins was cast down from
its place as a thing—by righteousness and by keeping the commandments could it
be restored ? If the ZIWANE also through sins were mixed with the Darkness, it
is necessary that by means of fasting and prayer they should be 'refined.' But
if it was in order that the Darkness might be |xcvii caught through them that
they were mixed (with it); now that it has been caught, by all means it is
required to know how the Sons of the Light may return to their place. And if so
they do not go up, never can they return to their place. For if cleansing is
required, as they say, 'fountains of refining' as others say, how [blind] is
Bardaisan ... to cleanse and to refine that which is mixed in the Sea and in the
dry Land and in the Heaven and in the Earth and in all that is in them, and in
the Seven Limbos 5 and in the Ten Firmaments, as they both have said ? Therefore
these their disciples make their words void. For if the refinings are many and
great but their disciples are few [P. 205.] and dispersed, how by Five Initiates
can that be separated and refined which thousands and myriads do not suffice for
? For if they had been wise they ought to have contrived to find a Teaching
suitable for a few, so that it might be believed that a few could suffice for
it. For if any one set out that he with a few workmen would suffice to cut
through a great mountain or to dam a mighty river, then by those feeble ones who
are with him is it not clear that he is making a mock of himself ? For with many
and strong men that on which he set out is to be done, or not at all: how much
more (is it absurd) that he set out with Five to do that for which Five Hundred
was too few ?

They also actually proclaim a refining and cleansing of all Rivers and Sources
and Fountains, when between them all they cannot refine the water of a single
Spring ! And so look at everything, at Fruits and Produce and Crops and
Vegetables and Fishes and Birds,—how many can eat of all these that are [P.
206.] in all quarters, both by sea and land ? For if it were so as they say,
Kings and their countries and Lords and their retinues and Captains of armies
and their forces ought to be placed over these matters, so that by many coming
from all quarters the Light which is in all quarters might be refined. But the
Romans are omitted, who had not heard the news of the Refinings, and the Greeks
and the Hebrews and the Barbarians and the Arabs, for they refine more than all,
seeing that not even . . . escapes |xcviii them ! All these therefore are
unemployed in Refining, and 'a pair of Initiates refine,' they say, 'and cleanse
the mixture' which is too great for all! For if by the knowledge and the Faith
of the school of Bardaisan and Mani the creation is being cleansed and refined,
and otherwise there is no way, when do these feeble ones look forward by
themselves to finish the creation ? But if they should say that all peoples are
refining and cleansing the Light from the Darkness, and the Good Parts from the
Evil, know further that for their shame they are compelled to say so, though
they on [P. 207.] all sides cannot avoid shame. For how is Light refined in the
mouth of the unbelievers, and how are the Parts of the Soul [l. 10.] cleansed .
. . how are they ... to proclaim the truth about Refining, for lo, those also
who do not believe cleanse and refine ?

* * * * * * *

[l. 32.] that which is in their teaching, for lo, from Adam even unto Bardaisan
and to Mani. Vainly then they were going and . . . [P. 208.] * * * * * * *

[l. 17.] And if they should say for their shame that there were some of old time
Teachers of the Truth,—for they say about Hermes in Egypt, and about Plato among
the Greeks, and about Jesus who appeared in Judaea, that 'they are Heralds of
that Good One to the world,'—(what does it prove)? For if so be that they did
proclaim these (doctrines) of the Manicheans as they say, if Hermes knew the
Primal Man, the Father of the ZIWANE, and if he knew the Pillar of Glory and the
. . .6 of Splendour and the Atlas and the rest of the others that Mani
proclaimed and even worships and prays to ; and if Plato knew the Virgin of
Light . . .7 and the Mother of the [Living], or the war or . . . ,—but [P. 209.]
he did know . . . and Hera and Athena and Aphrodite the adulterous Goddess !—and
if Jesus proclaimed to them the Refining in Judaea, and if He taught the worship
of the Luminaries that Mani worships, he who they say is the Paraclete, that
comes |xcix after three hundred years : and when we have found that the
teachings of these or their followers agree the one to the other, or those of
one of them to those of Mani, there is justification ! But if they do not agree,
refutation is at hand. But why is it that Astrology, even though it is a lie,
agrees with itself in its teaching, and Magianism with its tradition, and
Geometry with its calculation, and Medicine with its book ? And the disciples of
Plato learned his teaching and teach it to this day, and the disciples of Jesus
both learned and taught what they heard from Him ; and so do the disciples of
Marcion and Bardaisan and Mani. If they also with Hermes and Plato and Jesus and
others from the Beginning were proclaiming a Refining in succession, as Mani
says, how is it their disciples are not proclaiming their teaching in Egypt and
in Greece and in Judaea like that which Mani teaches to-day ? For how is what
Jesus teaches like what [P. 210.] Mani teaches ? So that by this teaching of our
Lord, which is open and manifest let that one be convicted who has much wronged
God and the Dead. For Hermes taught that there was a Bowl,8 filled with whatever
it was filled with, and that there are Souls excited by desire, and they come
down beside it, and, when they have come close to it, in it and by reason of it
they forget their own place. Now Mani teaches that the Darkness made an assault
on the Light and desired it, while Hermes teaches that the Souls desired the
Bowl; and this is a little (more) probable, even though both are lying, but it
is (more) probable, because it, the Soul, desires to remain in the Body and
delay in its Habitation and dwell in its House and be fondled in its Bosom. But
Mani compels a man to hear him seriously though he is talking nonsense, for 'the
Darkness (he says) loved the Light its opposite'—and how does Water love Fire
that absorbs it, or Fire Water that quenches it? And how did Fire love Light?
How, pray, will it be benefited by it ? For 'Fire loved Fire, and Wind Wind, and
Water Water.' Or, perhaps, are these Natures of Darkness [P. 211.] male and
those from the Good One. female ? And if not, what is the sense of this, that
they loved one another? |c

These things therefore Hermes did not teach, nor did Jesus, because Jesus taught
the opposite of all of them. For He quickened bodies and raised the dead,
whereas neither Hermes nor Plato believe in the resurrection of the body. But
indeed how did Water love Water and both went astray ? For, lo, if an evil man
sink in water the evil Water drowns him and does not remember that it is of his
race, and if a good man be drowned in water the good water does not recognise
that it is of his family. And so the Wind loved the Wind and they became one
thing—and against the just and the unjust they come up in the contrary direction
and batter their faces ! And so the Light makes no distinction between the
unclean and the clean. And how do they worship that which has no discrimination?
And if because of His grace,—neither the Water His fellow-kinsman is good which
drowns the righteous, nor the Fire which burns the humble! And (see) that even
the Sun burns the fruits and torments the reapers, and sees those that are
oppressed with [P. 212.] its heat and does not produce the fruits as one that is
good ; and in the country of the far East 9 they say three things are at ease in
the shade, Men and Cattle and Wild Beasts, for the Sun not to burn them with the
fierceness of its rays. And how, pray, did the Sons of the Darkness endure its
burning, seeing that bodies are of the same family as they are and they cannot
endure its heat? For if this heat is of the same nature as these bodies, how is
that which is of one Entity tormenting and being tormented from itself ? And if
it is from that other nature, then how could this which is injured endure that
which injures ? But it is wonderful and difficult and incredible that it even
'eagerly desired it and was pleased with it.' And if Fire was mixed with Fire,
and Water with Water and Wind with Wind, it necessarily follows that Light also
(was mixed) with Light! Now that these Natures are akin one to the other all
reasonable beings know, apart from madmen—but perhaps even madmen apart from the
Manicheans. For we [P. 213.] know the causes whereby Water is transformed, and
witness is |ci borne uniformly to this that, lo, by trees it is transformed into
Wine and into Oil and into the many tastes thereof. What therefore shall we say?
That Wine is not akin to Water, or that Oil also is not of its family ? And if
Wine and Oil that, lo, are very distinct from Water, even though they seem to be
strangers are not strangers, how much more is Water akin to Water, though it be
bitter ? For as it is diverse in plants so it is diverse in countries, though
the true Word of Providence places it and the countries and the plants under the
one Will that creates all things.

Furthermore we will confute them from another quarter, in that if Fire has been
mixed with Fire, when pray are they being refined and separated one from the
other? For if they were being refined they would also be recognised, in that
Fire had become dimmer than it was because of the refining away of that other
that was separated from it. For there are old men that have lived more than a
hundred years and they have not perceived that this Fire after a hundred years
is colder or dimmer than [P. 214.] that was, nor was that of a hundred years ago
hotter or stronger or brighter or clearer than this ; nor has Water become
weaker than Water was, nor Wind than Wind ; and (so) these Natures stir up an
unfalsifiable refutation against those who wished to tell all these lies about
plain things. For these Natures that have not become weaker and are not becoming
weaker prove about Bardaisan and Mani that there is no sense in their teaching.
But if something from behind moved the Element of Wind and impelled it, as
Bardaisan says, it would impel it towards its diameter,10 that is, against the
Element of Light it would cast it. For opposite the Western one it is set in the
East. For if from the North-West the Wind was hurled by whatever it was that
hurled it and cast it on the Fire it did not make it go down below upon the
Darkness in the middle ; for it turned the Fire to the South, and took it away,
and it went forth into empty Space. And because they are Atoms, as Bardaisan
says, [P. 215.] inasmuch as it is in intention that the distinction between each
of them is apprehended,11 it is clear that the Entities were not also |cii
hurled one into the other like bodies into bodies. And it is to be supposed
about them in their own selves that Wind cannot set in motion the Light of the
Sun. But if the Elements were impelled from above downwards, what prevented it
from impelling the Fire to go down alongside of the Darkness, if the pretext of
Darkness was required for the Maker to make ? And if the Wind blew, lo, it would
have separated the Atoms, because they had not yet been mixed by the force of
creative power. And even that Wind would not have been able to blow, because it
had not yet even acquired the faculty of blowing by the regulation (of the
Maker) ; for if by reason of creative power the Fire acquired brightness and the
Light extension and Water flow, it is clear that before their regulation they
did not have these (properties), nor did the Darkness, because it also still
consisted of scattered Atoms. For if when [the regulation] was not . . . the
Water . . . [P. 216. l. 3[ ... and the Wind would not have sufficed of itself to
blow and the Fire to [glow] and the Darkness to smoke, and the Light and the
Fire and the Wind . . .

* * * * * * *

[l. 12.] and it would have been made more hateful than it was (before) by the
regulation of this Maker, who they say really did make things more beautiful
than they had been in their original essence. Or should we say the true
(constitution) of this Fire is not of that which Bardaisan says ?—for truly
indeed it is not of it. It is not as if what I am saying does exist, but on the
contrary I assert that it does not exist, not as one that likes it to be so, but
as one that is convinced, not without consideration, but by prudent
investigation. For if from the very same thing come Light, Wind, Darkness,
experiment, vision—let us see therefore if this is established by its own power,
without conjunction with anything [P. 217.] else, and let us see if it (the
Fire) kindles Wind like chips of wood, or has power with Darkness as with reeds
! And if this defect that it has to-day it did not have of old and that
immemorial non-defect it does not have to-day, it is necessary that either the
|ciii Maker really disturbed things ignorantly—which God forbid !—or that with a
mouth that is not ashamed to repeat the truth the true conclusion may be said
without shame, which is that that man spoke falsely who constructed Entities
that do not exist. So that from these Entities, about which Bardaisan spoke,
there is no way for created things like those (around us) to come into being,
for they do not allow their natures, being 'bound' in essence, to come to
regulation as the artificer asks. For creatures which are from nothing, as and
also as much as it pleases the Maker, so He creates and fixes them : He changes,
transfers, and dissolves, even illuminates. But if they are Atoms of essence, as
they say, that cannot be dissolved but can be concentrated, let them prove to
one who [P. 218.] wishes to ask without contention how Natures that are not
constructed can be constructed, unless the fixing of their essence has been
dissolved, that is, their Atoms ? But if they (the Atoms) had been actually
dispersed, they are collected by wisdom and contracted by diligence, and
therefore let us say to him what Bardaisan said to another.12 And if the texture
of the essence of these Atoms was really loosely woven and porous, that is, the
dispersal of their nature, they can be concentrated by wisdom and condensed by
artifice. And if this is all the 'creative power' it is very weak, in that its
operation only went as far as putting things together. But if created things
also were created out of these atoms, I want to learn how, when atoms cleave to
atoms, a Soul comes into being, and when other things cleave to others a Body
comes into being ? What is the glue and paste that holds them from being
dissolved ? If this bandage also is made of atoms, yet another bandage is
required also for the bandage itself to bind it, [seeing that] what is made of
sand cannot bind atoms of sand to be one body, because it is not established
even [P. 219.] for itself to bind its own self and substance. For brass that is
smelted from sand, as long as thou addest its atoms one to the other it
increases and becomes a great heap of sand (only), that is, one does not cleave
to the other |civ unless they go into the furnace and are dissolved one by one
by Fire from the bond of their nature ; and when the fixing of them one to the
other is dissolved, then there comes to all of them one mixing [in] the
melting-pot, and one power that moulds, like that of stones, which, if they are
not dissolved and turned to lime, cannot be moulded and become one lump of
brass. If therefore also these Atoms of Entities can each one of them be
smelted, and their essence be destroyed though it be not regulated, and their
nature be dissolved though it be not a composition, they have confessed though
unwillingly that they were not even Entities but made things, and are not even
Natures 'bound' in essence but Natures regulated by creative power, are not
Creatures that have come into being from something but from nothing. [P. 220.]
And if we adapt ourselves to them, whereas truth does not adapt itself to
falsehood at all, if creatures were or are derived from Atoms, how was or is
Knowledge and Intention derived from Atoms?

Now, there are some of their wise men, the hidden ones who perversely say
something subtly, that 'there are other Atoms, of Reason and of Power and of
Intention,' that is, three other Entities, that 'they have been sent from the
LORD of All upon the Primal Darkness and upon [this] regulation' and 'some of
these Atoms were mingled and are mingled with those others'; as Bardaisan says,
that 'the Power of the Primal Utterance which remained in created things, it
makes everything.' * * * * * * *

[l. 35.] of ourselves, when we have no knowledge of ourselves. And therefore
human nature is freed from all guiltinesses, and the blame has been attached to
One Whom blame does not touch. But if this blasphemy cannot be believed, there
is [P. 221.] found as it were a condition belonging to it that knowledge is not
. . . from God, not even as heat from Fire. For if it were so, it would be
necessary that as the heat of Fire is like itself and is not divided against
itself, so also our knowledge would not be divided against God, if it were of
God ; and therefore that neither from God nor from the Entities is really his
true self, seeing that from nothing the whole man was |cv created. And this one
thing bears witness about everything, that it also was created from nothing. But
that thou mayest know that as far as these things assist Bardaisan, so far he
draws them after his will, and where they fail him and are obscure, he too sails
off in a vague way. For he declared that the names of the Months were not given
without reason, but as allegories, and he began from First Teshri, for (he says)
'About the name of 13 first beginning this Month proclaims with its name,' and
not to be lengthy, let us say rapidly that he went on and interpreted the names
of the Months as far [P. 222.] as Nisan. And when he arrived at the name of
Nisan and saw that its name did not suit his interpretation, nor those of the
five other Months after it, he interpreted as far as that point and stayed, and
explained as far as Adar and stopped. But if from God allegories had been placed
in the names of the Months, in all the Months of the year he would have designed
allegories and types in their names. For lo, Nisan, that is greater than
all,—and its name does not agree with its activity, that is, its name (does not
agree) with the Redemption that took place in it. Because therefore there
chanced to be names for the Months which chanced by accident he gathered from
them an explanation and persevered and made from them interpretations, and
brought things from the dialect of Beth Garmai and from the dialect of Edessa ;
and compassed sea and land to make one proselyte! And see the fruit at variance
with its root, in that his son is at variance with his explanation ! For
Bardaisan said and declared, that as if by Prophecy the First Month was called
TESHRI, and the one after it MARHESHWAN, 'in which all things creep,' and [P.
223.] he did not say 'Teshri and Teshri.' 14 But his son, in order that he also
might establish another allegory which he had himself put together, and also
that pure lips might speak it and chaste ears hear it, did not say 'Teshri and
Marheshwan' but 'Teshri and Teshri.' For he says thus in his Hymn : 'O TESHRI,
Mother of the year, Produce for us another TESHRI,' and this he |cvi says about
the Mother of Life, asking her to produce and leave behind a daughter after her
own likeness. So again Bardaisan said thus about the Entities and their colours
; for he said 'the Light is white, the Fire is red, the Wind is blue, the Water
is green,' though these (notions) are stolen by him from the Greeks. As
therefore he declared that each of the Entities has a colour of its own, so each
of them has its own smell, and its own taste, and its own texture,15 and its own
voice. For five aspects each must be found for each of the Entities,
corresponding to the five senses which we have ; as [P. 224.] he said
'Everything that exists has its own Power and its own Colour and its own Aspect,
and the rest of whatever belongs to it. Let him declare to us therefore what is
the texture of Light, and what is the taste of Wind, and what is the smell of
Fire, that thou mayest know that here also with the Natures he goes into them as
far as he does go, as in the names of the Months, and he shewed from them as far
as he did, so as to shew his Philosophy. And when other sides sank away from him
and were hidden, he began sailing off, and when . . . and he did not establish
himself upon them he paid no attention to them and passed over and began with
something else, and beguiled his hearers to suppose that those other things also
that had not been spoken of he knew all about, like those kindred matters which
had been spoken of. So again he put the Darkness because of its weight the
lowest of all of them (i.e. of the Entities). And if the Darkness be the
heaviest, know that the Water being lighter is above it in its boundary ; and
because Fire also is lighter than Water, it [P. 225.] must be that it is above
the Water ; and again because Wind also is lighter than Fire it is clear that it
too is above the Fire ; and because Light is lighter than Wind it is manifest
that it is above the Wind. For each of them is lighter than the heavier one
underneath it, but heavier than the lighter one above it. And in this correct
proportion and just balance there is found the element of Water between the
Darkness and the Fire, the one cold underneath it, and the other hot above it;
and there ended the construction of the Aramaean Philosopher. |cvii For if the
Wind smote the Fire which was underneath it and bent it downwards, the Fire did
not reach to the Darkness, for the great element of Water stands between it and
the Darkness, and therefore that extinguishing Intermediary did not allow the
arouser of the Darkness to rub against it and its smoke to diffuse so as to
reach to its companion (in Darkness). For it is necessary that if the natures of
the Entities are true to their names, if the Fire is a Fire in truth, and not an
idle name, then the Water also is Water indeed. And if the opposite to the Fire
[P. 226.] was the Water, then it did not let the Fire approach the Darkness. And
because the Water was the neighbour of the Darkness, again cold on cold was
added to the Darkness, the opposite of what those people designed (when they
say) 'the heat melted its cold and its smoke was diffused' ; whereas if it had
diffused itself and gone up, because they stand one above the other as their
Natures teach us, light and heavy, would not 'the beginning of the lowest part'
of all of them alone have been destroyed, as Bardaisan says ? For how can heavy
and light things in one rank or in one boundary stand in equilibrium? The scales
of a balance, or water and oil put in a vessel, prove that the lighter stands
above and the heavier below. And therefore when 'the Darkness sought to go up
and reach to the heels and the skirts of the upper Light,' when it 'made an
assault to go up,' did it overwhelm completely the Water and the Fire and the
Wind, and was 'the beginning [P. 227.] of the lowest part of the Light' only
destroyed? And therefore they are refuted, and the School of Bardaisan cannot go
on inventing from his principles.

Again the Manicheans say a thing that is refuted from itself ; for their words
are wont to quarrel one with the other, because they have not acquired unity
from love nor equilibrium from truth. For they say that the Darkness has been
mixed with Light, a word that may seem probable to the inexperienced, but to
thinkers self-contradictory ; and because that speaker was afraid of what he had
said, in that he knew that many . . .

* * * * * * *

[P.228.] For as the Laws reprove the transgressors of the Laws, so [l. 7.]
|cviii the Holy Scriptures reprove those who transgress beyond the limit of the
Scriptures. But as robbers and thieves without law . . .

* * * * * * * ... to be land for their tares.

Therefore let them establish that if there are bound [Natures], that is, Light
and Wind and Water and Fire . . . that knowledge is not in them. But if they are
corporeal Bodies, things corporeal cannot eat spiritual Natures. But if from
their skins are the Heavens, and from their excrement the Earth, and from their
bo[nes] the Mountains, lo, they have ...

* * * * * * *

... If from the sheath-skins again of their bodies came Heaven and Earth, what
sheath-skins belong to Light and to Wind and to Fire and to Water and to
Darkness ? And therefore if all these sons of the Darkness . . .

The end of this Discourse is not preserved in the Palimpsest, but the missing
part was probably not longer than two of these pages : see p. cxi.

Note from Vol. 1 Introduction, p. (10):

[Short lacunae are indicated in the translation by dots, and longer gaps by
asterisks, but in neither case is the number of the dots or asterisks intended
to bear any exact relation to the number of the missing words. In respect to
this an approximately correct inference may be drawn by consulting the Syriac
text.

Double inverted commas mark quotations where the original has [Syriac]

Single inverted commas are used in numerous cases where the words seem to be
quotations or to belong to a special terminology.

Words in italics inside square brackets are to be regarded as conjectural
translations or paraphrases. In a few passages, where the text has suffered
great mutilation, italics indicate an attempt to summarise the argument from
suggestions in the fragments.]

[P.101] indicates page 101 of the accompanying Syriac. [l.2] means line 2 of the
current page of the accompanying Syriac. [RP]

FOOTNOTES

I have moved the footnotes to the end. Those consisting of "Read [syriac] for
[syriac]" or similar have been omitted, as it has not been possible to
transcribe the fragments of Syriac. The pages are numbered with Roman numerals.
Arabic numbers and line numbers relate to the Syriac text printed at the back of
the paper volume. Greek text is rendered using the Scholars Press SPIonic font,
free from here.

1. 1 I.e. about the death of Entities. The subject of discussion is the nature
of the Archon who rules this world.

2. 1 Lit. 'fall under.' 3. 1 Evidently a reference to 1 Kings xviii 38.

4. 2 The meaning appears to be that mechanically pounded grit is after all
visible, however small it be pounded, but dried-up water is quite invisible.

5. 1 Syr. [Syriac] : see Against. Bardaisan LXXXI. (p. lxxvii).

6. 1 The MS. has [Syriac bits], quite legible in a good light. Evidently the
feggoka&toxos (Splenditenens) was named. We should have expected [Syriac] in the
gap (Cumont, Eecherches, i, p. 22), but the traces are more like [Syriac].

7. 2 Two words illegible.

8. 1 For the doctrine of the Bowl or Vortex (krath&r), see Mead's
Thrice-greatest Hermes, vol. i, pp. 414 f., 454 : also Macrobius, Somn. Scip. i
12.

9. 2 Lit. ' of the Sun-rising.' 10. 1 I.e. its diametrically opposite Element.

11. 2 I understand the word here translated 'intention' to refer to the Elements
themselves, To use S. Paul's terminology, the fro&nhma of Fire, viz. 'to
kindle,' is essentially distinct from that of Water, viz. 'to make wet.'

12. 1 It is a pity that we do not know what Bardaisan said ! The meaning seems
to be that substances that can be divided and separated can be reconcentrated
and regrouped.

13. 1 The MS. has ' the name of the name of '—probably by a mere accident of
transcription.

14. 2 Teshri is October and Marheshwan November. These are the old Aramaic names
: the Edessenes generally called October 'Teshri I', and November 'Teshri II.'
15. 1 Lit. ' touch.' This text was transcribed by Roger Pearse, 12th September
2002. All material on this page is in the public domain - copy freely.

Greek text is rendered using the Scholars Press SPIonic font, free from here.

Early Church Fathers - Additional Texts


========================================================================
  CHAPTER 3: AGAINST MARCION 1
========================================================================

S. Ephraim's Prose Refutations of Mani, Marcion and Bardaisan. Transcribed from
the Palimpsest B.M. Add. 14623 by the late C. W. MITCHELL, M.A., C.F., volume 2
(1921). Against Marcion I.

AGAINST MARCION I.

ANOTHER (DISCOURSE) AGAINST THE (FALSE) TEACHINGS. [P. 50.] To the true
Scriptures of the Church all the Teachings bear witness that they are true ; but
as for the Scriptures belonging to the Teachings, only the Teachings bear
witness concerning them, because the Scriptures of the Church do not appeal to
the testimony of the Scriptures of the Teachings. Moreover to our Scriptures the
Jews bear witness, for in every place. . . . For inasmuch as God knew that the
Teachings were about to go forth into the world He worked great Signs beforehand
. . . and the dividing of the sea and the cloud, and the Pillar and the Quails
and the Manna and all the Signs and all the Wonders. . . .

* * * * * * * in order that they might bear witness concerning that people [p.
51, l.4.] that it was the people of God. . . . Moreover (to ?) other countries
some of them were scattered formerly, and (they bear witness) to-day concerning
the aforesaid Jews and concerning their laws, as that (passage) in which it
says,1 'The LORD hath brought evil upon this place, as He said.' But the Edicts
which had been written by Nebuchadnezzar and by Darius were deposited among the
archives of the aforesaid kingdom first of all, and then they were sent to the
(various) countries. And lo ! also the kings of the countries bear witness
concerning the books of the Hebrews in the chronicles which |xxiv belong to
them, according to that which is said in Ezra, 'Learn and see that this city is
a warlike city from of old,' together with that other (passage in) which he
says. 'Learn again and see that [P. 52.] Darius commanded concerning this city
that it should be built.' 2 Thus the miracles which were wrought in the midst of
Egypt were inscribed in the archives of Aegyptus ; and, again, the miracles
which were wrought in the midst of Babylon were in the annals belonging to the
kings of Babylon, and also (in those) belonging to the Greeks, and the Romans
likewise, as well as (in) those of the aforesaid country of Jerusalem. For lo !
even to this day Tablets 3 which are even now inscribed and set up bear witness
to the people of the aforesaid city that they must not venture to enter within
their limits.4 All these witnesses which I have enumerated to thee, together
with the aforesaid teachings (and) together with the Hebrews, are witnesses to
our Scriptures that they are true. But to the Scriptures of the aforesaid
teachings, as I have stated before, those teachings alone bear witness. And
would that they all bore witness to the Scriptures of one another ! 5 For even
if this were thought to be in their favour, inasmuch as their witnesses were
many, yet it would be all against them that the testimony of each one of them
about [P. 53.] his fellow was a denial of his own teaching. For how could he be
veracious who proclaims Seven Gods, when another asserts after him in
confirmation who proclaims only Two Gods ? Or how could he who proclaims Three
Gods assert (anything) in confirmation of both of them ? Thus all the teachings
are refuted by the Jews, because the Scriptures belonging to the Jews are truer
than all the teachings. But the Jews themselves, who by means of their true
Scriptures have been able to overcome many teachings, are refuted by the Church.
. . .

[l. 29.]Therefore to the one God whom we proclaim, the Jews bear |xxv witness
together with the Marcionites (?) . . . Bardaisan together with Mani. For though
Bardaisan said [seven Entities constitute] the world he nevertheless said
concerning the Law that it was given by God. And Mani again, though he said that
[He] who spoke, by the Prophets exists as the result of a 'mixture,'
nevertheless said concerning Him that He is in heaven. And Marcion, though he
introduced a 'Stranger,' nevertheless, (while) he was crying out all the [time
(?)] about the [. . .] of [P. 54.] the 'Maker' and about His preaching and about
the people that is His, yet our Scriptures that are in the hands of the
Marcionites were bearing witness on [our] behalf. But the blasphemies [of] the
Marcion[ites]—it is [the books of] the Marcionites only that bear witness to
them.6 The followers [of Marcion] therefore name our God 'the Just One' : yet we
see that His worshippers are afflicted in this world, and His prophets were ...
in the region of the Maker . . . but on the other hand (lit. side) we see that
the unjust and the doers of evil enjoy themselves, and He is found to be good
towards evil men and something different towards those who are His own. For He
promises enjoyments to those who keep His commandments, and lo ! afflictions
surround them. And He said concerning the unjust 'Cursed art thou.' . . . And he
who is blessed according to the Law runs on foot in front of him who is cursed
in the Scriptures ; for Elijah the prophet ran in front of Ahab the unjust,
while Ahab the . . . was sitting in his chariot. [P. 55.] Again, the prophets of
Baal were battening at Jezebel's table, and the true prophets [were] housing
themselves in caves. The followers (?) of Marcion say concerning each of these
things, that is, concerning the justice of the Just One and concerning the grace
of their own (God), that it did not come and bring relief to the just in this
world (?). But [see that] the grace of the Maker [lo,] is extended even over the
followers of Marcion. |xxvi And if they say that an Alien Force is opposed to
them, who is it, on the other hand, who is opposed to Mercy ? And, again, who
constrained Him that His mercy should afford a covering to Philosophers and
Magians and all manner of doctrines ? And (as for) the babes and the seed-corn
and the plants and the possessions of the followers of Marcion, who causes them
to grow ? And who sends down the rain for them, or who causes the sun to shine
for them ? Who commands the earth to bear them, and governs the sky for them ?
Thou seest that all the grace of our Maker is (shown) towards the followers of
Marcion [P. 56.] and moreover towards those who are ungrateful like them ; but
in the case of the righteous and the prophets the contrary of these things
(takes place), namely humiliation and ignominy. For Jeremiah the prophet is cast
into a miry pit, while Zedekiah, an unjust man, is living in luxury. Or can it
then have been the case that an Alien severe One [came and was favouring] the
wicked and oppressing the good ? But it was not the Stranger—who did not
exist—that had . . . already announced earthly things to the simple-minded,
while, on the other hand, among all of us he taught the likeness of true things
by means of his faithful ones and by means of his righteous ones ; by means of
these two (methods he taught) two classes of persons, namely the class of the
mature (?), and another (consisting) of the simple-minded. For he gladdened the
simple-minded with promises of the earth, and oppressed (?) the mature by severe
afflictions. But let us see to what our own affliction is like ; is it like that
of [the simple-minded] or that of his prophets ? If we are like the prophets in
our afflictions, how do the followers of Marcion say that (only) in recent times
have afflictions been [P. 57.] announced ? And, again, let us ask the Jews also,
that is to say, the Jews and the righteous ones who were among them, Whom ought
we to resemble ? [The others] rather than them we ought to resemble.

Let them then look at us and at the righteous, and let them see if we are like
them in our afflictions. And if we are like the righteous in our afflictions, it
is also the fact that the Law is |xxvii with us. For unto whom was it right that
the Law of the afflicted and destitute ones should be given, to us the afflicted
and destitute, or to those who even until to-day are expecting to go up to
Jerusalem, and are eagerly looking till now for the milk and honey ? Thou seest,
therefore, O Marcion, that if in the midst of all this maturity the
simple-mindedness of the Jews has not been outgrown (lit. weaned), since these
(qualities) still exist in them, how could numerous countries attain to
maturity, seeing that one country (i.e. the country of the Jews) with all this
exertion was not able to attain to maturity ? But if the associates of Marcion,
whom we have left behind (in our discussion), come and agree with him and say to
us, If the Creator was one and knew that Adam would sin against Him, [P. 58.]
why then did the Creator create ?—let all the sects (lit. teachings) know that
they too are included in this (objection). For why did not their Gods come or
prevent (it), so that he (i.e. Adam) should not be created, or so that they
might set right and assist that which had been created ? For why did not their
Gods prevent the Maker from creating that which is not good ? And if they did
not prevent Him at that time, who will send (?) after them to-day ? And perhaps
it was for that reason that God caused Adam to dwell for nine hundred and thirty
years outside the enclosure of the Tree of Life, in order that it might be seen
that there was no other God who could be found to break into the enclosure,
which the Just One had enclosed by means of the Cherub and the point of the
sword,7 and to bring him (i.e. Adam) in. For if there had been another God more
compassionate than this one and stronger than our Maker, he would have broken
into the enclosure—which was not then broken into— and would have brought the
mortal Adam into the presence of the Tree of Life, that he might eat thereof, so
that, just as in consequence of his eating of the Tree of Knowledge we all die,
[P. 59.] likewise in consequence of his eating of the Tree of Life we might all
live by means of him. But if he remained for nine hundred |xxviii and thirty
years outside the enclosure of Paradise and did not find any other God to bring
him inside the enclosure of Paradise, and afterwards (God) dissolved him and
caused him to return to his dust, and no other God was found to raise him from
the dust—acknowledge, O Marcion, the justice of Him who said, I am God and there
is none beside Me ! But if Marcion says that the sole reason that the Stranger
did not come previously was that at the last his grace might be seen, [let him
know] that God had already shown a small measure of grace in connection with His
justice, so that His great grace was not deemed strange when it was manifested
in its time. And therefore He who showed a small measure of grace towards Adam
at that time—when no strange God had shown his grace towards him—is known to be
the same (God) who showed great [P. 60.] grace at this time, (a grace) of which
they say that it is the grace of the Stranger. For God had decreed this in His
justice concerning Adam, (saying) that 'In the day that thou eatest thereof thou
shalt surely die.' For our God decreed justly and in order that He might in His
love warn Adam who was existing in a good state, lest he should exist in an evil
state. But when Adam did not take warning and fell from grace, Justice overtook
him, according as it (had) decreed that 'In the day that thou eatest thereof
thou shalt surely die.' But God turned in [the way] of grace and tempered the
harshness of justice, that Adam might not die that very day but that he might
live nine hundred and thirty years [and] then die.

[As He gave to Adam] nine hundred and thirty years at that time on account of
His compassion, (so) He has kept him alive even now in the life everlasting on
account of His grace. For He gave to him in the beginning a temporal life, in
order to show that. . . . For He gave to Adam in mercy—which (signifies [P. 61.]
that) He gave to him by means of our Lord—life everlasting. But if they apply
the term 'strangeness' to every (?) grace, then (?) also in relation to Adam
'strangeness' was displayed. For the same (God) decreed that, 'In the day that
thou eatest |xxix thou shalt die'—and how is He found keeping him alive for nine
hundred and thirty years ?

About John, again, from whence ... let the Jews therefore be asked whether John
did come, or no. . . . [If he says] that John did come, from whence hast thou
this, O Marcion ? [1.38.] Perhaps he says from the testimony to Isu. . . .8 * *
* * * * *

[P.62] The Jews say that in the days of the Messenger the King's Son [l. 6.]
also comes, seeing that John also when he [heard] the report of [Isu] that he
had come [asked] him, 'Hast thou then come, or look we for another ?' 9 And he
(i.e. John the Baptist) does not say, 'they look,' but 'we look,' in order to
show that he and his contemporaries, in his own days and in those of his
contemporaries, were looking for Him.

If therefore the Jews say that if Elijah comes the Messiah also has come, and
(as) John thought concerning Isu, when He came, that He was he, was not this
because he firmly believed that he was to come in his own days, even John's ? On
that account he thought concerning Him, when He came, that it was he, or did not
even John know when the Messiah was to come ? And why then did he (i.e. John)
come ? If he came to smooth the way before Him, then he came to clear away
stones. But if he came to call sinners to repentance and to baptize the [P. 63.]
repentant, he was sent to purge away sins by means of water. It is evident that
these were prepared as it were for the guest-chamber of Him that was to come,
and it is manifest that He has come. If He dwells in pure hearts, He is
therefore spiritual; but if He who was coming was not spiritual, because He was
David's Son, let him (i.e. Marcion) explain to us which was the way that John
(was) smoothing for Him. For in honour of kings, or kings' sons, ways are
levelled and stones cleared away before them. But before (the coming of) this
One he said that minds should be purified. What is probable ? That David's Son .
. .10 |xxx not to David himself ? Or can it be that David also, in the days of
his sovereignty, was dwelling in minds and not in palaces ? And if David was
dwelling in palaces, and also David's son is to dwell in palaces, what (was)
John preparing for him ? minds instead of palaces ? Or can it be that John
smoothed ways and prepared palaces, though he was not even dwelling in the
cultivated land ?

[P. 64.] But nevertheless, although John was the Messenger of the kingdom, he
did not go straight to the capital of the kingdom. Why did he leave the
cultivated land and go out to the desert ? Or can it be that he who sent him
came into the desert and that on that account he who was sent also was preaching
in the desert ? But if they drove him out, did they not treat him rightly ? For
what did they see in him that was likely to make them believe that he was the
Messenger of Him who was coming ? Perhaps (they were convinced by) the fact that
he was imprisoned, or that he was removed, or that the girl played with his
skull! But perhaps thou wilt say that they did these things to John by the power
of Herod. And if he is the Messenger of that Messiah to all nations, was he
really not greater than Herod even there ? Or can it be that even the general of
Herod was greater than the King of the. nations ? . . . But if thou sayest that
these men, on account of their subjection, were more submissive [P. 65.] than .
. ., whereas Herod was not subjected and submissive but he subjected. . . .

* * * * * * *

[l. 20.] For if in truth he was His herald ... a Messenger for the [l. 28.]
King. Can it be that he who is coming is really persecuted [1. 34.] like his
Messenger ? . . . Or is he really killed like him ? But if at his coming [they
did] not [recognise him, how does he] resemble him (i.e. John) ?

* * * * * * *

[P. 66, 1. 29.]. . . For even if he were not 'in his days,' but yet were really
like him in every respect, this would suffice, even by itself, to refute them
(by showing) that he cannot be 'strange' to one whom he resembled in every
respect. And if this one point would suffice to refute them, how much more
credible will it be [p. 67.] that he is not 'strange' to this man (?) also who
happened to |xxxi be in his days, seeing that at the mouth of two witnesses
every word is established ! But if thou sayest that therefore not (only) John is
like Isu, but also Elijah and Jeremiah, who preceded him, thou sayest well. But
are these whom thou citest like him or not ? If they are like him, lo ! it is
against thee that thou canst not turn round (?) and say that by chance, as it
were, John only happened to be like him. But lo ! thou saidst that there are
many men of former times who are like John, and these are all like Isu, so that
now we have found that humility existed before Isu. And if humility existed
before him, what is that one new thing which he brought with him (and) which was
not in those three (i.e. John, Elijah, and Jeremiah) and in their other
associates who were like them ?

Why forsooth do they say that there was no fasting (in the world), seeing that
when all the scattered groups (lit. fragments) of the followers of Marcion are
gathered together they cannot keep the fast of Ezekiel, nor have they (ever)
prayed, nor do they (now) pray, a prayer like that of the friends of Daniel ? 11
[P.68] If they say, 'We are praying the whole day,' let us see whether their
prayer is accepted. But perhaps they will say, '(It is.) for how do you know
that it is not accepted ?' I say, 'From the fact that He does not do for them
here (?) anything at all.' And if they say that He does (something) for them,
let them show (it) us, and we will accept (it) ! For Daniel used to pray three
times a day and by means of his prayer he interpreted dreams and brought back
the People from Babylon, and angels used to come to him at the time of his
prayer. But the Marcionites, because they pray more than Daniel, as they say,
will not accomplish more than he, nor even as much as he, but less than he. But
since they pray more than the righteous, as they say, and yet are not answered
even as much as sinners (are answered), it is clear that, because they pray to
one who does not exist, on that account they are not heard or answered when they
|xxxii pray. But if we pray concerning great and heavenly things, [P. 69, 1.6.]
these are additions. . . . What is the new (kind of) prayer which he brought
with him ?

* * * * * * *

[1. 21.] Perhaps thou wilt say that these things were not announced in the Old
(Testament), for in the New (Testament). . . .

[P. 70.] * * * * * * * [1. 17.] by means of the prophet, and speaks thus that he
should give again his cheek to him who smites. . . .

* * * * * * *

[1. 36.] to the prophets he sent it and also to Isu. And if Isu did not send the
prophets and the Maker did not send Isu, then from these same sufferings of the
prophets Isu [took an example] that [P. 71.] he might adorn himself with them in
the midst of the world when he came ; because he saw that these very (qualities)
were pleasing (lit. chosen) and agreeable to one who loves, he invested himself
with them and made use of them, so that he might attract the inhabitants of our
world by the humility which was pleasing to them. And if he attracts us by
something that is pleasing to us, how can that which is pleasing to us be
strange to our nature ? For even if they had not been in the prophets, but are
greatly pleasing to our nature (it would equally follow"). Or do they say that
he changed our nature and (the nature) of the former prophets ? Who changed
their nature ? Was it Isu ? Wilt thou not then tell us that he was in the world
? And if he was in the world, then the world was in him 12 ; and if the world
was in him, he is the Creator's Son, as the Scriptures say, and he is not the
Stranger's Son, as the followers of Marcion erroneously assert. But if he was
not in the world,13 who previously sowed in our world the pleasing qualities of
Isu ? Did then the Maker really know that by means of these he (i.e. Isu) was
destined to lead created beings astray, and did He give them to us beforehand,
in order that we might not go astray [P. 72.] after Isu when he came ? And where
is that (passage which |xxxiii says) that 'there is none that knoweth the Father
save the Son' ?14 [P. 72.] And again, that which says that 'none of the princes
of the world knew him' ? 15 And if it be that because the Maker did know He
announced them to us beforehand, did He not thereby really lead us astray so
that we should think concerning Isu that he was from Him, when he announced
these very things which He also had announced to us ? But let us suppose that
these things belong to Isu ; can it be that he actually changed the prophets,
and that they were then able to fulfil these commandments ? And if he actually
changed the prophets, how can he announce to us that we should accomplish them,
when he has not yet changed our nature ? In virtue of the fact that he incites
us by 'Blessed are the humble in their spirit,' 16 will he really change our
nature ? And if five hundred Beatitudes do not change our nature, if he utters
(lit. gives) them we are not able to fulfil in this nature that which we are not
able to fulfil in this nature without a change. Or is it because he cannot that
he does not change it ? Or because he does not wish ? If he cannot, how was he
able to change the nature of the former ones ? And if, though he was able, he
really did not wish, how did he consent to change (that) of the former ones ?
And if he [P. 73.] did not wish to change (them), why will he change us by means
of laws which are strange to our nature ? But if the laws are akin to our
nature, and our nature to the laws, where is that' Strangeness ' of the Stranger
? . . . That thou mayest know that these others also [agree] with [l. 26.] these
former ones which I have enumerated to thee [I will cite] the words of David,
when he says,17 'My knees are weak through fasting, and my flesh is wasted for
want of ointment,' and Job says,18 'Sackcloth have I girded on my skin, and I
have sprinkled my head with dust.' And again David says,19 'I have made
sackcloth my raiment.' Who therefore remains to the Stranger ? |xxxiv [P. 74.] .
. . of those things which Isu commanded there is found in our Scriptures ; so
that if he preached mercy, it is found in David . . . mercy is more (?) pleasing
to Him than fasting from bread (?), for he says,20 ' This is not the fast which
I have chosen, saith the LORD, that thou shouldst bend thy neck like a rush and
spread out sackcloth and ashes for thyself, but this is the fast which I have
chosen, saith the LORD, that thou shouldst loose the bonds of iniquity, and give
thy bread to the hungry, and bring the alien into thine house.' And, again, if
fasting is pleasing to the Stranger, lo, Elijah and Elishah and the sons of the
prophets (are examples thereof), and lo, John, who fasted in his own days (i.e.
in the days of the Stranger) ! If then these (persons) are pleasing [to the Just
God], as also they are indeed pleasing to Him, why does He torment His friends
here ? Either there is something compassionate [in Him and gracious] to these
who are here tormented ; or if there is nothing [He is] very wicked, and they
are wronged [by Him] on whose account they are here tormented ! And how [is
manifested] the Justice of the Just One ?

[P.75] [See] also, O Marcion, that [these] two Gods, namely the Maker and the
Stranger, are both of them angry at the same thing, and take pleasure in the
same thing, and are gratified by the same thing. For the Maker is angry at
hateful things, and the Good (God) also is angry at hateful things — if it be
right to admit that the Good (God) is angry with those who have committed no
offence whatever against Him. And so also both of them are gratified by good
things, for ... it is evident that they are both angry at adultery and theft and
other hateful things, and that they are both gratified by sackcloth and fasting
and prayer. For what has happened to these two Gods that they should have one
will ? Is it not clear that either there is (only) One God, or that they are
both One, for as one they both will with one will ? And that thou mightest know
that this is so, the Maker sanctified Moses and sent him to Egypt, and since
Moses wished to take his wife with him by force, He (i.e. the Maker) constrained
|xxxv him by means of an angel21 to send her back, that He might show how
pleasing holiness is to Him. And the Stranger also acted likewise towards Simon
(Peter), although he did not [P. 76.] compel him ; and (the fact) that he did
not compel him, was it because it did not [become] Him to compel, not only
because He is good but also because He is not our Creator ? And again, when the
People had been sanctified, He did not allow them to approach the holy mountain
because they were turning again to married life ; but the People were standing
at a distance, and Moses the holy was speaking, and God was answering with a
voice. And again, the disciples also were standing in silence, and Simon only
was speaking. And perhaps thou wilt say, Was there not among them John, a
virgin, and were not all his companions holy ? (But I reply, Nay—) for here
(i.e. at Sinai) also were not the People holy in relation to the Maker ? And
Joshua was a virgin, and 22 he (i.e. Moses) was brought in with Joshua only. Lo
! here also it is found that Isu resembles the Maker ; for the Maker sanctified
the chief of His prophets, and Isu sanctified the chief of His apostles. But if
on account of the holiness which He preached you [P. 77.] think concerning Him
that He is a Stranger, then (are we to suppose that) Elijah was caught up to the
heavens of the Stranger? For He 23 would not have taken up and made to ascend to
His heavens one who by his holiness wished to be the opponent of the Creator,
who wished that by means of marriage the creation should be fruitful and
multiply. For by the case of Elijah, so to speak, all the creation of the
Creator has been made void. But how could Elijah have been received (into the
heavens) on account of that one thing? . . . For the [P. 78, l.14.] priest was
not allowed to enter the Tabernacle unless he was sanctified in his body. . .
But if that single [virgin] of the [l.38.] Maker had preceded those many
[virgins] of the Stranger, |xxxvi it would be right that that Maker who had
preceded (the [P. 79. l.16.] Stranger) should be called . . . since there is no
other who was before him, so as to enable us to say that he (i.e. the former)
was the cause of him (i.e. of the latter), and that this one imitated him, since
he was the latter and imitated the Maker. How is he the Stranger ? Since
therefore we have found that the prophets are like to one another in humility,
and John to all of them, and all of them to Isu, how then can the Stranger, who
resembles them all, be strange to them all ? Or can it be that they give the
name of 'Strangeness' to that which is similar ? Well, then, the prophets also,
who resemble one another, are 'strange' to one another ! And if thou sayest that
thou wilt not compare creatures to God — for 'how (?) can creatures who have
been humbled resemble a God who has been humbled ?' — (I ask) then, Is it
because Isu was humbled whereas the Maker was not humbled that [P. 80.]
strangeness arises ? Well, then, according to thy reasoning, because the Father
of Isu is not humbled together with Isu who was humbled, the Stranger also, who
was not humbled, is strange to His son who was humbled. And if the Stranger who
was not humbled is not strange to His son who was humbled, then it is not
because one was humbled and the other was not humbled that the Strangeness
arises but because Strangeness consists in Strangeness to the nature (of some
one). But if Isu who was humbled resembles the Stranger who was not humbled, how
much more will Isu who was humbled resemble the Maker who was humbled ! For in
what consists the fact that Isu was humbled ? Is it not in this that he was
manifested to men and taught them to do what is good ? If this is not also
(found) in the case of the Maker, they (i.e. the Marcionites) speak truly. And
if not even this was lacking to Him, why do they utter blasphemy by means of the
Strangeness which they introduce ? Did He not enter into the abode of Abraham
and eat ? And if it was right that we should say that He ate and that He was
manifested to Moses and to Elijah and to Isaiah and to Daniel and the rest of
the prophets — and that thou mightest not say |xxxvii that He was manifested
only to righteous men, whereas the Stranger (was manifested) to sinners—lo, He
was manifested [P. 81.] to the whole People without exception! And if thou
sayest that they were righteous, (I answer) Lo, on account of their iniquity
they all fell in the wilderness and, except in the case of two, they did not
enter into the land of promise. We have thus compared Isu with the Maker, and it
has been seen that the Maker was antecedent to Isu in humiliation. And if thou
sayest that Isu was actually crucified, thou sayest that it seemed so (?), and
not the truth. And if thou addest that He also went down to Sheol and ascended,
thou sayest (it) without believing (it). For thou dost not confess the [coming
to life of] the body. But inasmuch as (?) it is true that He was actually
manifested, the Maker anticipated Him in manifestation. How therefore canst thou
liken Isu to that Stranger, who is strange to Him in every respect ? And (why)
dost thou wish, on the other hand, to account Him strange to the Maker when He
resembles Him in every respect ? But if Marcion still persists in cavilling, let
him be asked again as to whether he believes the word of the Stranger or not. If
he believes it, what did He (i.e. the Stranger) testify concerning John ? That
John forsooth was a liar, or a true man ? Did [P. 82.] He say concerning him
that he was in error, or that he was an enlightener of such as are in error ? If
then John is a true man, and not a reed shaken by every wind,24 why [therefore]
is he shaken and does he think about Jesus 25 that he [was] the Messiah of the
Law. And if [John knew] the word of Isu to be 'No,' [lo,] then Isu really lied
in that he said concerning John that he (i.e. John) did send to him. But if in
truth John was shaken and sent to Isu, the word of Isu was also a lie, when he
testified concerning John that he was not a reed shaken by every wind.

Thus both of these assertions cannot stand. For either he was shaken, or he was
not shaken. If he was shaken he was a |xxxviii reed, and why did he (i.e. Isu)
say that he was not a reed ? And if he was not a reed, then he was not shaken.
And can it be that he wrote (a letter) and dispatched it to him, and sent to him
(saying), 'Art thou He that cometh ?' But it is wonderful to hear that John
believes in David's Son, and yet Isu bears witness [P. 83.] in saying concerning
him that he was not a reed and he has been found to be going astray after the
Stranger, though the Messiah who is (mentioned) in the Law is strange to him
(i.e. to the Stranger) in every respect. And were it not for the testimony of
Isu, who said that he was not a reed, it would have been possible to say that
because John was humble and happened (to live) in the days of Isu who preached
humility, by reason of his humility which resembled his (i.e. the humility of
Isu) he abandoned the exalted Son of David and loved the humble Isu; but that
(passage) which says that he was not a reed does not permit us to hold this
opinion concerning John. But as for this John, who erred [in thinking that it
was necessary] that he should send to Him, did he really know the time, or did
he send to Him though he knew that it was not He ? And what then compelled him
to send to Him ? If (it was) that his disciples might learn from Isu . . .

* * * * * * * [P. 84.]

[l. 40.] And if thou sayest that because He is kind He did not wish [P. 85.] to
[injure] John, then because He is kind will He not [condemn] the heathen and the
[wicked] and [will] He bear witness to all the [1. 41.] [false] teachings that
they are true ? . . . and, what is greater than all things which (consist) of
dust and ashes (?), He caused them to attain to all this discernment; if He
secretly [P. 86.] punishes them for their grievous sins, He becomes an evil
Being (?). And if they say that the sole reason that Isu said concerning |xxxix
John 'Blessed is he, if he is not offended in me,' 26 was in order that he might
show that he did not communicate (lit. deliver over) to him that other
(utterance) which he said concerning him, that he was not a reed—why did he say
it ? But if the sole reason of his saying it was in order to show that John was
true in his teaching, then he did not send to Isu, and Isu himself made him
(i.e. the Evangelist) a liar who recorded that John sent to him, when (in
reality) John did not send to him. And if what he said is true, namely that he
sent to him, then is not John true ? And if Isu had wished to send to him
(saying) 'I am He,' would he not have been going astray after him ? But he said
'Blessed is he if he is not offended in me.' Whom then do they call a
stumbling-block ? Is it not he who turned back from (being) with him ? John
therefore was one who believed in Isu, and on that account Isu sent (saying)
'Blessed is he if he remains steadfast and is not offended in me.' Or can it be
that by means of the beatitude he actually wished to deceive John ? And was [P.
87.] John deceived or not ? If he was not deceived, then the bribe of the
Stranger was lost. And did not the Stranger know that his bribe would not be
accepted by John ? And if he knew, why did he allow his bribe to be lost, that
is to say, the bribe of that praise of his ? But concerning Moses and Elijah who
were found on the mountain in company with Isu, what do they (i.e. the
Marcionites) say that they were doing in his presence ? But they say that they
were guardians there. And what. pray, were they guarding, since there was
nothing on the mountain ? And if there had been anything on it, the Maker would
have had the Cherub and the point of the sword with which to surround the
mountain.27 And if because Isu was a stranger to Him (i.e. to the Maker) they
were guarding the mountain for Him, then, as between the mountain and the
sanctuary, which of them was greater 28 to the Maker, that He should cease to
guard His city and |lx His sanctuary and send them (i.e. Moses and Elijah) to
guard a mountain in which there was nothing ? If He did not set forth [P.88.]
some symbol there for us, let them tell us what such persons as Moses and Elijah
were doing there. And if they say, 'You are asking us concerning your own
(affairs) also,' then leave that (question) of ours as to what they were doing,
and tell us (?) your own (opinion), namely on what account Isu went up thither.
Was it in order to fight that he went up thither ? . . . did he make war against
the Maker or . . . ? . . .

* * * * * * *

[l. 38.] These [two, why] were they sent ? For the Maker had myriads [l. 46.] of
angels, if to make war [He desired] ... Or were they with [P. 89.] him to say to
him (i.e. to Isu) : "If thou art really buying, in order to buy mankind,29 what
is the price of mankind ? And if thou art taking mankind, why didst thou
beforehand take the Twelve and the Seventy -two from the [flock] 30 of another ?
. . . 31 Or can it be that thou art taking mankind [l. 12.] hence ? And art thou
not, lo, he that said that before the foundation of the world thou knewest them
? 32 Why then didst thou not take them before, when as yet [thou didst not
intend to [1. 27.] buy ?]"... If again they returned and said to him "[As for]
mankind, because thou art about to buy them, if thou didst take them beforehand,
nothing hinders (?) : this mountain that thou hast gone up—and why ?—was this
mountain also really required for thee ? And if it is required for thee, give
|lxi the price of it, seeing thou hast gone up ; and if it is not intended by
thee to buy the mountain, get down off it; why wilt thou stir up enmity for
thyself with the Maker about nothing ? But the price of mankind will not be
found by thee to give to the Maker, for He has given no pledge." If such words
were [P. 90.] put forward (lit. were in the midst), and things similar to them,
[then] it was for war that they had come to him. But if Isu came to (wage) war,
he was not a good Being, for he did not purchase ... it would not be right for a
good Being to injure, [l. 14.] much less those whom he had not yet even
purchased ! And were it not that our Maker is good and there is no end to his
kindness, He would surely, not have trusted the Stranger so as to give him men
to accompany him, when as yet he had not paid their price to Him. Or was there,
forsooth, a bargain ? And did Isu say to the Maker, 'Give me men, and I will not
depart from Thy house, that is, Thy creation, until I pay Thee their price ' ?
And did not the Maker learn from the descent of Isu that he was also to ascend,
so that as there was no one who perceived him when he came down, in like manner
he would remove those whom he wished to purchase and carry (them) off without
any one perceiving him ? But perhaps the Maker [p. 91.] said to him these very
things, and Isu returned answer to Him and said to Him, 'If I carry (them) off,
as Thou thinkest, in virtue of that which I did when coming down, those souls
which I am purchasing from Thee, how can I take them up without Thy consent ?'
And that we may not explore too far into the perverse tale of Marcion, this pact
that Moses, etc., agreed on with the Stranger in the mountain,—the glory
moreover, which He shewed them in the mountain, for what purpose (was it shewn)
? Can it be |lxii (that it was done) in order that He might shew them that what
He gave was greater than what He received ? Then also Moses, etc., sold
themselves to Him there, on account of that surpassing glory which they saw. And
perhaps Isu too shewed them that glory on the mountain in order to incite Moses,
etc., so that because Moses and Elijah were accustomed to that surpassing vision
of the Maker Isu shewed them that (his glory) surpassed that of the Maker, in
order that they might desire it eagerly on [P. 92.] account of its surpassing
character. Well, then, in short, they made a bargain with him, because they had
loved him. And if thou sayest that neither for a sale nor for a bargain had
Moses, etc., come to Him, then why had they come to Him ? Can it be that they
had come to fight ? And very likely It is that men would come to fight against
God ! And which of them is it who strikes (the blow), or which is it who is
struck ? Or did he on this account take his Apostles with him and cause them to
ascend (the mountain), in order that they might wage war with the Prophets ? And
which of the sides conquered there or lost ? But that battle, what was it for ?
Can it have been on account of the love of their Gods ? And why would not those
Gods themselves contend for the love of mankind ? For if the Gods are at peace,
why do they contend about mankind ? . . . [l. 39.] For if created things are
from One, unadvisedly did Isu [1.42.] interpose, ... If they say that in truth
the Stranger went up to heaven, see how much the Maker despised him and . . .
[P.93.] against his disciples and against him [who said], 'This is my Son and my
Beloved,' 33 [for] He had sent only two against them.

[1.10.] But [if] they say, ' If . . . is it not clear that because he was very
strong on that account he did not overcome [him ? How] could two men [overcome]
three ? [Were they just] two men — and not [both] alive, but one alive and one
dead — to fight [a God] ! Was the Maker then really afraid to come, and on that
account indeed did not come ? So that if He had come, He would have been killed
! Or can then a Divine Nature suffer pain, either |lxiii the Maker's or the
Stranger's ? And if they did not suffer, why did the Maker not come against him
? Or can it be that He really knew that Moses, etc., would be sufficient to meet
the attack of the Stranger, and therefore He did not come ? For lo, even the
Stranger did not contend with them, and it is clear that he really perceived
that they were stronger than he, and on that account he remained quiet (and
refrained) from engaging in battle. And as to his preparing battle with the
Maker, if [his desires hankered] 34 after men, why was he [lo,] unable to [P.
94.] create this ? And if to create men he was too weak, how much more was he
too weak to wage war against God ! Again, the Stranger who proclaimed there,
'This is my Son and my Beloved,' whom did He wish to cause to hear (it) ? Can it
be that He was calling to Moses, etc., that He might make them His disciples ?
Or that He might warn them not to say anything to him (i.e. to Isu) ? And from
which heavens did He call ? Was it from the heaven of the Maker ? And why did He
descend to it ? If, as it were, on account of the aforesaid Maker the Stranger
descended to it, then He did not snatch away men only but also the heaven. Or
can it be that the Stranger purchased the angels who were in the heaven together
with the heaven ? But if those who were above were not purchased by Him, why did
He pass through their abodes ? But if (the voice) came that it might be a
witness to the Son, who had no witness on earth, lo ! seeing that the voice came
from the heaven of the Maker, who is to tell us that he is [P. 95.] not the Son
of the Maker, in a case where the voice which came was coming from the heaven of
the Maker, especially when the mountain was the mountain of the Maker, and the
cloud of Moses, etc., belonged to the Maker, and the prophets likewise who were
on the mountain (were the prophets) of the Maker ? For if the voice had come
from the heaven of the Stranger perhaps it would have been reasonable for us to
think that in order that mankind might not be mistaken, owing to the mountain
and the cloud and Moses, etc., on that account the voice was coming to them from
the heaven of the Stranger, so as to overthrow the opinion which they had
concerning Isu. But if even the voice |lxiv which came was from the heaven of
the Maker, it did not by any means disown him (by asserting) that he was not the
Son of the Maker, but it actually confirmed it that he is the Son of the Maker,
and the servants of his Father's house, who had come to do him honour, were
witnesses (thereto). For if there had been a battle, the Maker would not have
remained silent, He who even when there was another God did not [P. 96.] refrain
from (saying) 'I am God and there is none beside.' And if when there were idols,
whose nature showed (lit. answered) that they were not gods, He was proclaiming
'I am He and there is none beside,' (can we suppose that) in a case when a God
was warring against a God the Creator went into a hiding-place, that the
creation might go astray after the Stranger ? For if in connection with idols He
had been silent, (yet) here it would be right for Him to cry out. How much more
when He was not silent even towards dead idols ! But seeing that the questions
relating to a war have, as in a (real) war, overcome and silenced the question
of purchase, now that the tale about a war has come to an end, let us turn to
the question of purchase. Explain to us then, What is the purchase which the
Stranger made, and from whom did He purchase it ? And, moreover, by means of
what did He purchase it ? And that thing by means of which he purchased that
which He purchased, of what nature was it ? Was that which He gave of the nature
of the aforesaid Good Being, or did He really create (something) and give (it) ?
And was not that which the Stranger created fairer than that which the Maker
created for Himself ? And if that which He (i.e. the Stranger) created for
Himself was fairer, why did He [P. 97] sell unadvisedly and become a
laughing-stock ? And if that which He gave was something smaller, the weakness
of the Stranger was seen in His creative action. And how was the wise Just Being
persuaded to give to the Stranger something great in return [P.98. 17] for
something small ? . . . Was it . . . bodies that are from HULE that he bought,
or souls ? And if it was souls, |lxv then why [did he not buy] the bodies ? . .
. they say that [l. 32.] because the souls had been polluted (lit. had become
turbid) He came to purify them. But if those souls were not polluted, then did
not the Stranger who purchased them make a. mistake about them ? And even if the
souls were polluted, on which account he came to buy them, [was he not alien to
their nature ?] * * * * * * * * * * * * * * [P. 99.] And if they should say that
'He purifies the nature of [l. 8.] the Souls' . . . because 'a fire is kindled
in mine anger and [l. 19.] it will burn unto the lowest Sheol.' 35 If He is a
nature from whom fire is kindled and it then consumes Him in His turn, (in the
case of) everything else which is found to belong to that nature fire will
therefore be kindled from it and will then consume it in its turn. For if thou
bringest some of the water of the sea into a royal city bitterness is (still) in
it. And so too. the souls which (come) from the Maker are polluted as the source
(lit. root) from which those souls came is polluted. For it is unlikely that
they will say that the fruits are changed when the root of the fruits is not
changed. And if they say that that root [P. 100.] also is changed, then how did
He (i.e. the Stranger) not exert Himself in the case of the root as in the case
of the fruits, that the perfect goodness of the Stranger might be proclaimed ?
But the Apostle says,36 'Eve shall live on account of her children' : then the
Maker will have lived on account of the souls which (came) from Him. Or did the
Maker not wish to live thus ? And how did the souls which (came) from Him
consent to live ? But if the nature of the souls is the same, their will also is
the |lxvi same. And if their will is different, their nature also is strange,
and they are not from the Maker. And let them tell us whence are those souls ;
for it is probable that they are not from the Maker. For He would not sell them
(if they were really His), because He would not hate His own nature and love a
nature which was not His own. " And if He was selling His nature for something
which was not akin to His nature, there is a great kinship between Him and the
Stranger, for lo ! one affection is found in both of them ; and moreover one
will belongs to both [P. 101.] of them, namely that the Just One should love the
nature of the Stranger and sell some of His possessions to Him, and that the
Stranger should love the nature of the Just One and purchase from Him. And it
will also be (considered) that that nature of the Just One, which is bought as
being something precious, surpasses (the other) ; for if the nature of the Just
One were not more excellent than that of the Stranger, the Stranger would not
have actually purchased it. But what did the Stranger give to those whom He
purchased ? And if He gave them a kingdom, can it be that He gave them one
greater than that of Elijah and Enoch ? And why then did He not bring with Him
some of His good things hither also ? Or (was it) because our domain is not
worthy of them, (and) did He on that account not even introduce them into our
domain ? In that case they are greater than the aforesaid Isu, inasmuch as our
domain is worthy of Isu and unworthy of His (i.e. the Stranger's) good things.
And if (it was) in order that they might not be denied, then he (i.e. Isu) was
denied when he entered our domain. . . .

[P. 102.]

* * * * * * * * * * * * * * END OF DISCOURSE AGAINST THE (FALSE) TEACHINGS.

Note from Vol. 1 Introduction, p. (10):

[Short lacunae are indicated in the translation by dots, and longer gaps by
asterisks, but in neither case is the number of the dots or asterisks intended
to bear any exact relation to the number of the missing words. In respect to
this an approximately correct inference may be drawn by consulting the Syriac
text.

Double inverted commas mark quotations where the original has [Syriac]

Single inverted commas are used in numerous cases where the words seem to be
quotations or to belong to a special terminology.

Words in italics inside square brackets are to be regarded as conjectural
translations or paraphrases. In a few passages, where the text has suffered
great mutilation, italics indicate an attempt to summarise the argument from
suggestions in the fragments.]

[P.101] indicates page 101 of the accompanying Syriac. [l.2] means line 2 of the
current page of the accompanying Syriac. [RP]

FOOTNOTES

I have moved the footnotes to the end. Those consisting of "Read [syriac] for
[syriac]" or similar have been omitted, as it has not been possible to
transcribe the fragments of Syriac. The pages are numbered with Roman numerals.
Arabic numbers and line numbers relate to the Syriac text printed at the back of
the paper volume. Greek text is rendered using the Scholars Press SPIonic font,
free from here.

1. 2 Jeremiah xl 2 ff.

2. 2 Ezra iv 15, vi 1 ff. (paraphrased).

3. 3 This refers to the sth~lai set up round the Temple ; one of these was
discovered by Clermont-Ganneau in 1871. Ephraim probably knew of them through
Josephus (B J v 5, 2).

4. 4 I.e. Foreigners are not to enter the Jews' sacred limits. The MS. clearly
reads [Syriac], p. 52, 1. 42.

5. 5 This is meant ironically.

6. 1 For the details of the reconstruction of this passage, see the list of
Corrigenda. The Palimpsest is to me (F. C. B.) illegible.

7. 2 The 'Cherub' and the 'point of the sword' are taken verbatim from Gen. iii
24 syr.vg, but the enclosure (or 'hedge') of the Tree of Life is not a Biblical
phrase.

8. 1 Isu. It is clear from these treatises that this transliteration of the
Greek 0Ihsou~s must have been used by the Syriac-speaking Marcionites, but it is
not preserved elsewhere in extant Syriac literature, the genuine Semitic form
Yeshu' or 'Isho' (i.e. Joshua) being found without exception.

9. 2 Luke vii 19, but differing from the Syriac Bible.

10. 3 Hole in MS.

11. 2 Ephraim seems to have regarded the Song of the Three Children as an
integral part of the Book of Daniel.

12. 2 See John i 10 (C, not syr.vg).

13. 3 Delete the footnote, p. 71, 1. 37.

14. 1 Luke x 22 (not as in the Syriac Bible).

15. 2 1 Cor. ii 8 (knew it, syr.vg.).

16. 3 Matt, v 5 and 3 inaccurately cited).

17. 5 Ps. cix 24.

18. 6 Job xvi 15.

19. 8 Ps. lxix 11 [12].

20. 1 Isaiah lviii 5 ff. (not quite accurately cited).

21. 1 See Exod. iv 24-26 : the same view of the passage is taken by Aphraates
(Wright, p. 110, 1. 11 — Pat. Syr. i 257) and by Ephraim elsewhere (ES i 205C).

22. 3 See Exod. xxiv 13.

23. 4 I.e., apparently, the Creator.

24. 2 Luke vii 24.

25. 3 [Syriac] does appear to be the reading of the palimpsest. It is the only
occurrence of the ordinary Syriac form of the name 'Jesus' in the
anti-Marcionite treatises.

26. 1 Luke vii 23, but the wording is that of Matt, xi 6 C. Epiphanius (Haer.
324) says Marcion read this 'corruptly' (parhllagme/non), referring the
application of the saying to John: we may infer that the corruption consisted in
reading e0a_n mh_ for o4j e0a_n mh_ .

27. 2 See Gen. iii 24, and above, p. 58.

28. 3 Read as in the text, and delete the note to p. 87, l. 37.

29. 3 Or, 'men,' and so throughout the paragraph.

30. 6 This word (p. 89, 1. 9) is illegible, but for the idea of ' flocks' and '
shepherds ' in Marcionite sources, see p. 106, 1. 40 ff.

31. 7 The three illegible lines must express something like " before the price
was agreed upon."

32. 9 See Eph. i 4.

33. 2 Luke ix 35, as in syr.C, and often elsewhere in Ephraim.

34. 1 P. 94, 1. 3, is illegible, but the sense seems to be as above.

35. 3 Deut. xxxii 22. The use of this verse by Marcionites as a proof-text is
attested also by Eznik (J. M. Schmid's tr., p. 200).

36. 7 1 Tim. ii 15 : [Syriac] (p. 100, 1. 11) is right, and the note should be
deleted. The reading and interpretation of the passage agrees with Ephraim's own
Commentary (Ephr. arm in Epp. Pauli, p. 248). This text was transcribed by Roger
Pearse, 12th September 2002. All material on this page is in the public domain -
copy freely.

Greek text is rendered using the Scholars Press SPIonic font, free from here.

Early Church Fathers - Additional Texts


========================================================================
  CHAPTER 4: AGAINST MARCION 2
========================================================================

S. Ephraim's Prose Refutations of Mani, Marcion and Bardaisan. Transcribed from
the Palimpsest B.M. Add. 14623 by the late C. W. MITCHELL, M.A., C.F., volume 2
(1921). Against Marcion II.

AGAINST MARCION II.

* * * * * * *

[P.103, l.5] about which Zechariah says, 'Lo ! thy King cometh unto thee,' in
order to show us (?) that he is a king. And that other (passage) which Daniel
uttered,1 'One like a son of men came, and to him He gave the kingdom.' And one
(coming) was in humility, as all the Prophets bear witness about [it], and the
other in [exaltjation, as the Scriptures bear witness * * * * * * * * * * * * *
*

[P.104, l. 19] But. just as, O Marcion, when David [mentioned] the Messiah who
is (foretold) in the Law, our Lord proved from David that he (i.e. the Messiah)
is not David's son—and the matter remained in doubt among the Scribes—in like
manner, when John recognised our Lord. . . .

* * * * * * *

[l.43] And when [he] explained that he is David's son that cometh, how being
David's son is he the Lord of David, seeing that David [P. 105.] testifies and
our Lord confirms ? As Malachi testifies concerning John, 'Behold I send my
messenger before thee,' and our Lord confirms it that John was Elijah, give me
evidence from the other Scriptures that John is [the messenger] of whom Malachi
spake.

Therefore according to the testimony of David and the confirmation of [our
Lord], David's son, concerning this son of David [and] about this Lord of
[David], are there then two Messiahs or two natures ? For [if in some respects
he is the son of David] and in some respects the lord of David, is it not [clear
that the |lxviii two natures come together and] are mingled as one, and in
relation to the manhood (he is) the Messiah and in relation to the Godhead [he
is lord]. For why was a body required for God ?

* * * * * * *

[P.106 l.30.] . . . so that if ye believe and do not doubt and "if there is in
you belief," is it false belief, like (the belief) of that blind man 2 or the
belief of strangeness ?

"Because John was near to die, he sent his flock by the hand of two
under-shepherds to the Lord of the flock : our Lord began to teach concerning
him—' Did ye go out to see a great man on account of his raiment ?' " This man,
the meek and humble, [P. 107.] and, if not, a trembling reed shaken by every
wind, does he not thus go astray [a little], and is bent and beaten about by all
manner of reports ? Because he knew whose coming he announced (lit. before whom
he announced), for the witness of the truth and the herald of the kingdom of the
Lord of the kingdom is taught by the truth. If our Lord Isu, therefore, bore
witness to John that he was meek, let us learn from this humility which of the
Messiahs the humble herald resembles (lit. approaches), that Messiah (who is)
the source of humility, or that one at whose side thousands fall. For it is
necessary that the herald of the dispensation (lit. time) should be himself
similar to the dispensation. But Malachi says, The messenger of the covenant, lo
! he cometh, and who endureth the day in which he cometh ?' But if the herald is
humble and meek, and he who is heralded is set on high and exalted, lo, in this
also there is strangeness ! But (as for) our Lord who says, 'John is greater
than all who are born of women,' not because he saw the greatness of the herald,
as ye say, that it was great and splendid like that of him who was heralded, (it
was not) on account of this that He [P. 108.] said (it). Either give us the
splendour of John which was eminently great as (befitted) that of the herald who
(went) before the Pre-eminent One, or explain to us why our Lord called him
great. For even as all the prophets were 'just,' like Him |lxix who sent them,
so also this man, His herald, is like Him who is heralded. For if the greatness
of him who is heralded is not shown in the announcement concerning him, who will
believe that he is a great one? And if He performed signs, read (of them), and
if He worked miracles, declare (them). For (with regard to) those messengers
whom our Lord sends at the last and that token which appears before that
terrible coming, is the sign (shmei~on) thereof terrible and glorious like the
thing itself, or can it be that it is alien to Him in His lowliness ? But it was
not Moses or one of the prophets who said concerning John "He is greater than
all who are born of women." What is there about him 3 that magnifies John ? But
can it be that the bonds of Herod magnify him, or that the head-asking of the
daughter of Herodias exalts him, or that the executioner confirms for him (the
application of) that (passage), 'Who can endure the day in which he cometh ?' A
herald who was humbled [P. 109.] and slain came before Him who comes on the
clouds to destroy the slayers, and a lowly messenger who did not stand up for
himself was sent before the King before whom no created beings can stand ! And
he with whose head the girl played, who will believe that he was the apostle of
that 4 Stone which will cause all falsehood to pass away ? . . . and let us
bring forward the aspects of the two Messiahs, and let us look at the aspect of
John and see which Messiah he resembles — that Stranger [in whose] days he came
beforehand, or this (Messiah) who is in the Law, of whom as yet not even a
rumour had been heard ; for even from . . . and proximity (?) it was possible to
learn their true nature. Set therefore the two Messiahs over against one
another, and set John between (them) ; with whom then does the slain herald
agree, with the slayer or with the slain one ? Whom does the meek and [despised]
one resemble ? Him who was |l humbled or the shatterer of all ... ? And if it
was because [P. 110.] John announced the coming of that Messiah (lit. announced
before that Messiah) that he became great, it is still the same thing ; for he
caused us to ascribe the majesty of that King to the herald and the messenger
who preceded Him, as is also the custom of kings and their messengers.5 Or can
it be that the majesty of him who was to come consisted in humility ? For lo !
[the majesty] of humility was also upon His herald, together with the rest (of
His qualities). But because John was the messenger of the kingdom he was also
wholly forgotten by them (?). When he comes, that Just One and the greater of
the [two] Messiahs, does a herald or a messenger go before him ? Or [will it be
sudden ?],6 that terrible coming of His, and does no messenger and herald come
before it ? But if another herald does come before it, . . . he is greater than
John. For that majesty which was ascribed to John bears witness concerning this
(Being) that He is greater than John. And is that messenger who comes before
that subjugator of the nations thus subjected [P. 111.] and humbled and
persecuted as John was? If thus is his coming (?), the contest is ours, for if
the messenger is thus humbled and scorned, how does the lowly announce the
coming of the Mighty One, and the scorned (announce) the coming of the Exalted
One ? Who will believe that he is the Messenger of the Saviour in a case where
he cannot stand up for himself, or does not show terrible signs and does not
cast fear and trembling upon mankind ? But if the messenger who comes is great
and mighty, how necessary is it that He too should be great ! For (He is) like
the Sun, and the herald also is a ray that precedes Him. If therefore it is so —
as indeed it is — John, the humbled and lowly, announced the coming of Isu, who
differs, by reason of his lowliness, from that high exalted King who is coming ;
and he is alien, by reason of his abasement, to that mighty messenger who is
sent before the face of that Mighty One. But does the Messiah come to save
Israel or to torment it ? If he comes to |li save it, his messenger therefore
convicts of sins or preaches salvation. But if he is one who convicts, when they
repent [P. 112.] then they are saved. And if they do not wish to repent, does he
preach to them ease or salvation ? But if he preaches destruction to them, all
those things which Israel expects are annulled. And if he preaches salvation to
them, by his character of Saviour he offers them a foretaste of the great
salvations which come after him, as Moses did in Egypt.

Let us see therefore what foretaste of salvation John offered to them ; and, in
the second place, lo, the Jews acknowledge all (manner of) prophets and
righteous men, and this man, who is greater than all of them, they not only slew
but do not even acknowledge ! When therefore the Just and Upright One comes,
whom this persecuted and slain one announced beforehand, will He avenge his
ill-treatment and murder and the refusal to acknowledge him upon all the tribes
of the Jews, who unto the last continually refuse to acknowledge him, or will He
not ? If He does not avenge (him), where is the Just One who delivered even the
observer of the Law (and) avenged him on the Gentiles ? 7 This man, who is
greater than all the Prophets, [P. 113.] He does not avenge ! And if He executes
vengeance on all these Tribes, who disbelieve in John and continue to do so,
then He who comes is the destroyer of the Jews and not their Saviour. For those
who slew His messenger slew Him Himself, and those who deny His herald are not
able to acknowledge Him. But if when all these sins are openly committed (lit.
are in the midst) they are not punished, why was it necessary that John should
come to baptize and absolve from transgressions, seeing that not one of the
transgressions is punished ? But there is no one who is kinder than He who
forgives all these transgressions ; and how is it that this justice shows
neglect, (this justice) which in no case neglected to punish ? Has that grace
which comes to Israel at the last compelled us to say that it is alien to that
justice which wrote for Israel 8 'blow for blow' ? But if sins are punished,
that baptism which remits sins is necessary at the last; for lo, the baptism of
John ceased |lii (to exist) among the Jews thenceforward. Who therefore can [P
114.] bring it (back), and who can baptize, now that John is dead ? And if it
(i.e. baptism) is not necessary at the last, why was it formerly necessary ? Is
it withheld by Grace or by Justice ? But (thou wilt say), ' Lo, these very
things by means of which thou judgest me, (by asking) why they are not found in
connection with John, are the things by means of which thou too art judged as to
why they are not found in connection with John. For lo, the prophet testifies
and our Lord confirms that those things which are said concerning Elijah are
fulfilled in him (i.e. in John).' But I say that the herald is like Him who is
heralded, that as about Him terrible things are written and as if in this world
He is doing them, but it is at the last He is ready to do them. But the roots
(i.e. causes) of retribution, since they come from this quarter, prophecy takes
up, in order to pluck the fruits from their roots, according to that (passage),
'Lo, the kingdom of God among you !' 9—And they did not (then) see those good
things and the pleasures of the Kingdom, but because He is the root of the
aforesaid pleasures [P. 115.] He says 'Lo, the Kingdom !' Because those words
which John proclaimed [give an earnest of what is to come]10 he called things of
Yonder things of Here, just as in the case of a murderer who is slain after
twenty years, the hour in which he committed the murder has slain him, as (it
befell) Adam.11 And if thou sayest. that they likewise teach that there is a
proof (?) respecting these associates (?), then also the Messiah who is
(mentioned) in the Law has two comings, one in which he deposited pledges, and
another in which he redeems pledges. For from the actions of John I demonstrate
(that he has) two comings, one to which the actions (?) of John bear witness
that it was not a Lowly One who came to announce the advent of the Exalted One,
and another (coming) promised by (lit. the promises of) Malachi in the passage
"He cometh as a fiery furnace," that is to say, on account of the retribution
which was hidden in the preaching of John, (the retribution) which |liii is
revealed at the last, as he said also concerning his Lord, "Thousands shall fall
at thy side," 12 and "Peace at the last," 13 and as that (passage says), 'The
LORD God shall give him the throne of David his father.' 14

Now the Baptism at the hands of John was so alien that not [P. 116.] even the
angels, and righteous men and prophets were aware of it; let that Strangeness,
therefore, of which no one was aware, appear in the days of this Strangeness of
Isu, of whom no one had been informed ; but it was right that the Strangeness of
our Lord should be bound together with the Strangeness of John by the conduct of
our Lord, as John also was with the Law : Old Testament and New Testament (meet)
in the new Baptism of John. But nevertheless if our Lord was David's Son, as all
the prophets bear witness, and if He was not David's Son, as David too testifies
and our Lord also confirms, on your account then it was said that He is not
David's Son, so that this very Strangeness to which ye have recourse might be
found within the Scriptures, in order that your error might be hampered from
running (abroad) throughout the world.

END OF DISCOURSE AGAINST MARCION.

Note from Vol. 1 Introduction, p. (10):

[Short lacunae are indicated in the translation by dots, and longer gaps by
asterisks, but in neither case is the number of the dots or asterisks intended
to bear any exact relation to the number of the missing words. In respect to
this an approximately correct inference may be drawn by consulting the Syriac
text.

Double inverted commas mark quotations where the original has [Syriac]

Single inverted commas are used in numerous cases where the words seem to be
quotations or to belong to a special terminology.

Words in italics inside square brackets are to be regarded as conjectural
translations or paraphrases. In a few passages, where the text has suffered
great mutilation, italics indicate an attempt to summarise the argument from
suggestions in the fragments.]

[P.101] indicates page 101 of the accompanying Syriac. [l.2] means line 2 of the
current page of the accompanying Syriac. [RP]

FOOTNOTES

I have moved the footnotes to the end. Those consisting of "Read [syriac] for
[syriac]" or similar have been omitted, as it has not been possible to
transcribe the fragments of Syriac. The pages are numbered with Roman numerals.
Arabic numbers and line numbers relate to the Syriac text printed at the back of
the paper volume. Greek text is rendered using the Scholars Press SPIonic font,
free from here.

1. 1 Or, ' He came like a son of men ' : this peculiar phrase is that of syr.vg,
Dan. vii 13.

2. 1 I.e. the blind man who called Jesus 'son of David' (Luke xviii 38). P. 100,
1. 17, appears to read 'Thy faith hath saved thee ' (Luke xviii 42).

3. 1 Lit. ' this set in the midst.' 4. 4 See Dan. ii 34, seq.

5. 2 I.e. An ambassador must be treated with the respect due to a king.

6. 4 I cannot make out l. 27.

7. 1 Probably an allusion to Dan. vi.

8. 2 Exod. xxi 25.

9. 2 Luke xvii 21 SC (not syr.vg).

10. 3 I cannot translate or amend p. 115, ll. 5-7.

11. 4 See Gen. ii 17 ("in the day when, thou eatest thereof," etc.).

12. 1 Psalm xci 7.

13. 2 Psalm xxxvii 37.

14. 3 Luke i 32. This text was transcribed by Roger Pearse, 12th September 2002.
All material on this page is in the public domain - copy freely.

Greek text is rendered using the Scholars Press SPIonic font, free from here.

Early Church Fathers - Additional Texts


========================================================================
  CHAPTER 5: AGAINST MARCION 3
========================================================================

S. Ephraim's Prose Refutations of Mani, Marcion and Bardaisan. Transcribed from
the Palimpsest B.M. Add. 14623 by the late C. W. MITCHELL, M.A., C.F., volume 2
(1921). Against Marcion III.

AGAINST MARCION III.

ANOTHER DISCOURSE AGAINST MARCION.

[P. 117.] IF the organs 1 of the body suffice for the gifts of the Good (God), O
Marcion, that is to say, the eye for His light, and the ear for His voice, why
then does the body not live at the last ? But if the body does not suffice for
these good things at the last, no[thing] else in this world suffices for them.
Therefore neither is the heart sufficient for knowledge of the Stranger, nor
hearing for the study (lit. reading) of Him. Moreover, as to the fact that the
souls do not sin in the Kingdom, is it because of their nature, which is good,
that they do not sin ? And how then did the evil body change the good nature ?
But if the Stranger changes them there, though they are evil, what sin did the
body commit [P. 118.] so as to be deprived of this desirable change ? But if the
souls are good there, is it because they enter that region that they are good,
or are they good from the point where they stripped off their bodies ? If this
desirable state be due to the place, let the body also enter into it, and
likewise all men [in whom] are sins. . . .

* * * * * * *

[P. 119, l.5] ... [And as] Fire is not [separated from Heat, so Evil is not
constituted apart from its power. But how and wherefore does that which is hot
retain its natural heat, when that which is cold did not remain in its natural
state ? If therefore it is an Existence and an Entity, they are [not] changed in
nature. But if that creative power has made out of nothing something good, it
[can] be changed in character. For this ye have learnt, (namely) that they are
created from nothing, because a thing which is created from nothing can be
changed into |lv anything. And if it is not created, it is always 'bound' by its
essential nature ; for, (in the case of) a thing which can be changed into
anything, its change bears witness concerning it that it [does not come] from an
unchangeable Existence. But if it is possible for the souls to strip off their
bodies, they (i.e. the souls) are purged of all evils. Why did he who came come
? Was it to bring life to the body which [P. 120.] [was] without life, or to
come and change the soul which was (already) alive ? . . . And henceforth they
are dragged again [l. 17.] from struggle to struggle, and therefore also weapons
and crucifixion are necessary to them (?) in the Kingdom. And if not, for what
reason are the souls which are very evil here not evil there ? For if this is
due to the place then also their Creator is able to bring them up to a place
which is raised above and higher than HULE. And if they say that they (i.e. the
souls) cannot conquer even there, (I reply that) if it be the fact that the
Stranger constrains us to conquer in the region of Evil and (in) the body of
Sin, how much more will the Maker give us the victory in a place which is raised
above Evil and also above the body of Sin ! But if even thus it (the soul)
cannot conquer, it is then unjust in the Stranger to demand of us victory in a
[P. 121] region where there is no possibility of our being victorious. But if,
when the souls have stripped off the body of Sin and are lifted up again to a
region which is raised above Sin, the souls are still polluted even there, how
do they say that in that region of the Good they are purged ? And why then do
they blame the body by asserting that 'it causes the soul to sin,' when in
reality, in all this interval of time, the nature of the soul is found to be
evil ? And how at the present time do the souls become good in the Kingdom ? For
if the Stranger creates a new mode of existence (lit. another creation) for them
there, if He is able to change the mode of existence of the soul, it may be that
He can change the soul's nature. But if the nature is changed by creative power,
then the evil was not in the essence (of the soul) but in the creative power,
and hence the Maker can change |lvi the nature according to His will, as also
other created beings testify who serve according to the will of their Creator.
And therefore when Isu came to us, He ought to have made use of [P. 122.]
creative power and not of preaching, for creative power changes natures, whereas
preaching does not; and this is proved to thee by craftsmen, that is to say,
even by potters and smiths. But if when our Lord came He did not wish to change
the natures, was it as a kind and wise Being that He did not wish to change the
natures ? Was it as a kind and wise Being that He did not wish to destroy that
which was well adjusted ? Or was it as an evil and envious Being that He did not
wish to adjust that which was badly constructed ? But if it was because our Lord
saw it to be rightly fashioned that He did not even adjust any part of it, how
do they say that the Maker repented of the work to which our Lord Himself
testified that it was rightly fashioned ? Or how again, when our Lord praises
it, do they find fault with it ? But know that by the fact that He praised the
latter one it is seen that He agrees with the former one, and by the fact that
they find fault they themselves are seen to disagree with the latter (and) also
with the former. But in which (respect) is our Lord seen to have praised the
work of the Maker ? Is it not by the fact that [they find fault, but He was] [P.
123.] one who repaired the normal arrangement ? 2 For it was not abnormal eyes,
alien to nature, that our Lord gave to the blind man, but eyes in accordance
with nature. [If He were] a Stranger, it would be reasonable that just as He
gave us laws which were alien to the Maker in like manner He should give us also
physical organs which are alien to the Maker. But if He changed laws but did not
wish to change physical organs, it is seen that the organs are (works) of God,
and our Lord, who changed the laws from generation to generation, did not change
the organs in any generation. But they say, 'The sole reason of His not changing
(them) was that they might not think concerning Him that He was a Stranger, and
(so) persecute Him.' The laws therefore which He changed, did He change them in
order that they might |lvii think concerning Him that He was not a Stranger ? In
which of the two circumstances, then, was strangeness most powerfully to be
seen, in the change of laws or in the change of organs ? For even a feeble human
being can change laws, but (only) a powerful Maker can change organs. Would that
He had changed [the] mind and had not changed the law, so that [a man] might see
its excellence and not its difficulty ! For when new creations came to pass [in]
men more strangeness [P. 124.] [would arise] . . . .

* * * * * * * For just as by the fact that He [changed] the laws He shewed [l.
22.] strangeness, [so] by the fact that He did not change the bodily organs He
annulled the strangeness. But if our Lord [made] the two of them one — for He
gave to the hearers additional interpretations which were not in the Law, but He
did not give to those who were to be healed additional organs which were not in
nature, (it was) in order that when contumacious persons treat Him as a stranger
because He abrogated laws they may be convicted of error by the fact that He
maintained the normal arrangement of nature. Again, He gave new laws and
maintained primeval nature, in order that when He is treated as a stranger on
account of the new laws primeval nature may come forward and prove concerning
Him that He is not the son of a [P. 125] stranger. But if He is a stranger, as
they assert concerning Him, then this thing which He did was exceeding foolish ;
for He abrogated the former commandments and maintained the former nature. For,
as I have already said, He ought, as a strange law-giver, to have created on
that account a strange nature also, so that, just as His law was seen to be
something more than the former law, in like manner His creation also might be
seen to be something more than the creation of the Creator. But if "in His law
our Lord was a stranger, but in His action one of the household," 3 this is (a
description of) the foolish Marcion, who is partly inside and partly outside.
And they ought therefore, if they are lovers of true things, to remain in doubt
; for if they called Him a stranger on account of the new sayings which He
uttered, then |lviii because He did not create a strange creation the bold
preaching ought to have been buried in silence (lit. confined within silence).
For the Marcionites preach two things concerning our Lord which are at variance
with each other, for "He abrogated the former laws and healed injured organs."
But here this man, [P. 126.] whoever he may be, is seen to be alien to the
creation in virtue of his teaching and akin to it in virtue of his activity.4
But let us see which is the true 'strangeness,' that which consists in sayings
or that which consists in deeds. If that which consist in sayings is true, their
contentious doctrine is true, but if that which consists in deeds is true our
faith has received the crown.

Let us know therefore who was a stranger to the world— Ho who instituted in it
new laws, or He who created in it strange creatures ? For He who institutes in
the world new laws is not a stranger to the world, since in that world new laws
have been issued from generation to generation ; but He who created strange
creatures was perhaps considered to be a stranger, since no strange creature has
(ever) appeared in the world. If therefore the Marcionites proclaim that our
Lord gave eyes to the blind, it is a good thing that from their own mouth their
condemnation is proclaimed. For instead of bestowing strange eyes, that it might
be known that He was a stranger, He restored to health these former ones, that
it might be known that He is that (Being) who existed in former times. But this
thing, which they proclaim to others, is to themselves a thing unheard of ; for
their hearing [P. 127.] is at variance with their tongue, just as their
intention is at variance with their Maker. For the Creator and Lawgiver
abolished the former laws and gave other laws, but He did not abolish the former
sun and create another sun ; again He replaced the Old Covenant (diaqh&kh) by a
New Covenant, but He did not abolish the old heaven and create another heaven.
With regard therefore to Him who creates natures and gives laws, just as it was
easy for Him to change laws so it would have been easy for Him to change
natures. But wherefore He who changed laws did not wish to change the creation
thou mayest hear from us abundantly, if there is not with thee that
contentiousness which is wont to resist abundant (proofs), which, though it is
|lix supposed that with its labour it really acquires them, does not [know] that
it is driving away from beside itself an acquisition without labour. For the
contention of the hearer is [an impediment to] the gifts that come forth from
the mouth of the speaker.

Hear therefore why it was that He who abolished the former laws did not abolish
the former creatures ! He created the creatures in accordance with His own
perfection, but He gave [P. 128.] many laws in account of our imperfection. For
if we had abided perfectly by the law which He has written on the heart—(the
law) which was followed by Abel and by Enoch who did not taste death—laws
varying from nation to nation would not even be required. Thus where the
creatures (are concerned, permanence of species is due to) the perfection of the
Creator, who in all respects is perfect; and where laws (are concerned, the
diversity is due to) the imperfection of man, who in all respects is audacious.
God, therefore, did not abolish the former creatures, lest we should think that
He had actually received advice or had been taught to create creatures superior
to the former creatures ; but He gave many laws, that in many (ways) He might
restrain the audacity which did not abide by the former law which was written on
the heart. But man, on account of his imperfection, when he does something, is
taught by his experience of former things to do something more than (those)
former things ; whereas the Creator, since He is perfect in His Wisdom, even
before He creates, each separate thing that He wishes to do is completely
visible to Him: But perhaps thou wilt say, 'Lo, creatures were transformed in
Egypt!' They were transformed in Egypt on [P. 129.] account of the tyranny of
Pharaoh, but they did not undergo transformation on account of 5 . . .

* * * * * * * * * * * * * *

[P.130. l.29][For the Will that bound the course of Nature 6 (is able to alter
it) and we learn that He who relaxed the Laws was Himself the |lx [l. 38.]
establisher of the Laws.] For a composite nature cannot remain in its composite
state without the . . . power of its Creator, and a law cannot be annulled
without the good will of its Maker ; [P. 131.] for where there is power to make
there is also wisdom which directs the things that are made, and where there is
Justice which punishes sins there is also Grace. . . . For consider that One who
is good cannot shew mercy save to those who have transgressed His just law, for
if He has compassion with regard to the law of another He has deflected from
goodness and also ignored justice, so as to incline altogether towards iniquity.
For that Stranger who becomes the pardoner of debtors necessarily wrongs the
creditor. "But," it is said, "He paid our debt by His death." But know that we
owed a real debt: if therefore He died in reality, He also paid our debt in
reality ; but if it was in appearance that He died, that debt of ours also was
paid in by a fraud. Yet know that the Good One also was pleased by this
deception, that He should come and pay our debt by a fraud. Yet He who is just
and mighty is not mocked, for in virtue of His justice He does not act wrongly
and in virtue of His might He is not mocked. For the Just One would not act [P.
132.] wrongly so as to come, when our debt has been paid, and demand the paid
debt afresh, nor again would the Mighty One be mocked, so to allow His real
possessions to be snatched from Him, without receiving anything real in exchange
for His real possessions. "But," it is said, "though the Just One is mighty, the
Good One is nevertheless mightier than He." If therefore He overcame Him by
might, how 7 do they bring in the term 'purchase'? [Call] Him therefore a doer
of violence and not a purchaser. But if He made a real purchase, as one who
acted humbly, how was 'might' involved in the affair ? For either let them
choose for themselves that He purchased as a humble and true (Being), or else
let them choose for themselves that He did violence, as one who is mighty and
tyrannical. But since the followers of Marcion were ashamed to be sponsors for
the term 'violent robbery' (as applicable) in the case of the Stranger, they
have used with reference to Him the term 'purchase in humble fashion,' and
because they are refuted in |lxi the matter of the purchase, they have used with
reference to Him the term 'might,' so that when it is asserted against them that
He did violence they say that He merely purchased, and when again it is asserted
against them that the Maker did not wish to sell his possessions they say that
He (i.e. the Stranger) is mightier than He (i.e. the Maker). Each of the (two)
assertions [P. 133.] therefore annuls the other. For if it is a 'purchase in
humble fashion,' consent (lit. will) and not compulsion is involved, but if the
purchaser overcomes by force he does not really purchase but seizes by violence.
If therefore they introduce (the mention of) His might, which is a plausible
term, (the notion of) violent robbery comes in with it . . .

* * * * * * * * * * * * * *

[P.134, l.26] let them learn that it is a doctrine (artificially) constructed
and . . ., which has no foundation (lit. root); for the poets likewise construct
fables out of bare names, their fables being devoid of foundation, for the poets
make use of names . . .

* * * * * * * * * * * * * * * * * * * * *

[P.135, l. 21.] On that account He gave that which is His own in order that He
may take that which is not His own. And again, if there is no affinity between
the purchaser and the seller, in their mutual action, they cannot give to one
another or receive from one another. For that which they give is profitable to
both, and again that which they receive is pleasing and profitable to both. But
if they have heard only the word 'purchase' and hence have introduced the
mention of 'strangeness' (lit. and from it have named strangeness), they ought
to have made mention of 'strangeness' from the days of Isaiah onwards, who said
8 "For nought have ye been sold," and thenceforward it would have been a
purchase in reality, that the People was sold, that it should serve its masters.
But if there is no strangeness in [P. 136.] a real purchase, how can there be
strangeness in a fraudulent |lxii purchase ? But if they say that the Just One
did not perceive the Good One, (I reply) 'And how was it that that Good and
Humble One came to purchase something which its owner did not wish to
sell—something which it did not even enter His mind to sell ?' But if they say
something that pleases them they must hear something that does not please them.
For it pleases them to say this, that this Just One did not perceive that Good
One ; but it does not please them that some man should say concerning that Good
One that He robs with violence. But this (statement) which does not please them
is derived from that (statement) which pleases them. For if the Just One did not
perceive the Good One, He therefore did not even contemplate the selling of His
possessions to Him, for lo, He did not even perceive that He (i.e. the Good One)
existed ! But if He did not perceive Him and moreover did not contemplate the
selling (of anything) to Him, it necessarily follows that if He sold (anything)
He was compelled by force to sell that which He did not [P. 137.] wish to sell.
But perhaps they may say that even if the Good One compelled the Just One by
force it was only for our salvation that He compelled Him by force. Know that in
this respect He was on a level with all robbers. For he also who goes forth to
take by robbery a possession that is not his own puts pressure on the possessor
by reason of his love for the possession ; and, in a word, all those who take
away things from their owners; it is because of the love which they have for the
things themselves that they grieve the heart of their possessors. But they say,
"Even if the Good One put pressure on the Just One by snatching us from Him, He
only took us to Himself in a loving manner." (But this is no argument), for what
thief is there who will steal a precious pearl from his neighbour and will not
keep it lovingly and carefully after taking it away ? And on this supposition
all evil-doers are found to be acting, not in an evil manner, but mercifully and
kindly. For what robber is there who goes forth to take away or to filch
something hateful and [undesirable] in his own eyes ? Why therefore have the [P.
138.] Marcionites adorned with fair titles One who in His conduct is not
different from evil-doers ? But far be it from us to speak thus concerning our
Lord ! But it is only on account of them (i.e. |lxiii the Marcionites) that we
are obliged to say these things for their refutation, so that if they are
convinced these things will not be reckoned to us to our detriment, on account
of the advantage (which accrues) to them, and if they are not convinced they
will pay the penalty for it, that their confusion (of mind) led us to use words
that are not seemly. But even if we utter the blasphemy (only) with our lips,
and not in our heart, nevertheless who is there who wishes to taste, even with
his lips (only), the deadly poison ? For as to that which is not seemly, would
that it had never in our life (?) entered our mind ! But nevertheless let us
return to our former subject, which we abandoned for a while on account of the
pretext of 'purchase.' If therefore before the coming of Isu this [convention] 9
existed, O Marcion, that is to say, that though laws were changed from
generation to generation the order of nature 10 was fixed and . continued (lit.
came) through all generations, we see that if our [P. 139.] Lord came and
diverged from this [convention] 9 of the Maker it is evident that He was
'strange' to the Maker. But if He proceeded in accordance with this order it is
manifest that this beseemed the Son that His steps should hasten in the
footprints of Him that begat Him, for He also . . . But the Son [1. 17.] also
preserved by His healing the normal arrangement of the former body, that He
might testify, as their Father did, that the creatures were created aright from
the Beginning. Our Lord therefore is not found to resemble a destroyer, nor a
stranger, for He did not injure healthy organs . . . nor, again, when He healed
did He bestow abnormal organs, nor, again, did He [make it [1. 33.] appear] to
them by His creative power that He was alien to the Maker, but He preserved
organs that were healthy, and cured organs that were hurt. But (?) He who
preserves healthy organs, in order that they may not be hurt, plainly testifies
concerning Him who created them that He is perfect and (that) it is not right
that His arrangement should be hurt. But He who [P. 140.] sets in order organs
that have been hurt testifies concerning |lxiv a creative power (shared) in
common, (namely) that He is a fellow-workman to Him who set them in order from
the Beginning ; and it is evident that it was a love (shared) in common which
constrains Him to set in order by a common mode of workmanship the common work.
For when the work of a craftsman is injured it cannot be set right save by him
who made it, or by a fellow-workman to him who made it. These are two things
from which the Marcionites have deflected, for they are not willing to call our
Lord 'the Maker,' nor (do they admit) that He was (sent) by the Maker. But His
active power itself deprives those who deprive Him of active power, especially
because that active power of His was repairing the work of the Creator. But it
is clearly seen that this is a thing learnt from Him, (I mean) that primeval
Teacher who is the Architect of the creation. But this active power was sent as
to the first of creatures,11 in order that it might be known that by this same
active power the creatures had been created. For the repair of a work can only
be wrought by means of that workmanship which set it in order.

[p. 141.] But when this perfect Disciple of that perfect Architect came, not
that He was a learner, nor was His Teacher instructed, in virtue of that
workmanship which (proceeded) from Himself (and) in which the normal
arrangements were included from the Beginning—when He came, therefore, He
ordered aright the hands which He had made, that they might give alms to those
who lacked health, whereas He found them (such) that, instead of giving alms
from that which was their own, they committed thefts from that which was not
their own. But because the hands did not perform that service on account of
which He created them He was empowered, as a just Maker, to command that the
hands should wither up. But instead of this He commanded that hand which was
withered to be stretched forth ; 12 for He knew the effrontery of the
Marcionites, that if when He was restoring and repairing the corruption of the
natures they call Him 'strange' to Nature, if His deed had been contrary to
Nature how much more would they have considered Him 'strange' ? But because they
are perverse, perhaps if our Lord [P. 142.] had done contrary to Nature they
would not have considered |lxv Him 'strange!' But even if they had been as it
were able to learn perversely, yet for the upright Teacher it was not seemly
that because of the perverse ones He also should teach perversity, * * * * * * *

[P.113 1. 16.] a rent worse than the former one 13 . . . ' unless' they were
willing to learn. For if in the [straight] way the followers of Marcion are not
[able to walk, in slippery places how] can they [direct] their goings ? 14 END
OF DISCOURSE AGAINST MARCION.

Note from Vol. 1 Introduction, p. (10):

[Short lacunae are indicated in the translation by dots, and longer gaps by
asterisks, but in neither case is the number of the dots or asterisks intended
to bear any exact relation to the number of the missing words. In respect to
this an approximately correct inference may be drawn by consulting the Syriac
text.

Double inverted commas mark quotations where the original has [Syriac]

Single inverted commas are used in numerous cases where the words seem to be
quotations or to belong to a special terminology.

Words in italics inside square brackets are to be regarded as conjectural
translations or paraphrases. In a few passages, where the text has suffered
great mutilation, italics indicate an attempt to summarise the argument from
suggestions in the fragments.]

[P.101] indicates page 101 of the accompanying Syriac. [l.2] means line 2 of the
current page of the accompanying Syriac. [RP]

FOOTNOTES

I have moved the footnotes to the end. Those consisting of "Read [syriac] for
[syriac]" or similar have been omitted, as it has not been possible to
transcribe the fragments of Syriac. The pages are numbered with Roman numerals.
Arabic numbers and line numbers relate to the Syriac text printed at the back of
the paper volume. Greek text is rendered using the Scholars Press SPIonic font,
free from here.

1. 1 For this translation of haddame, generally rendered 'limbs,' see p. xxi, 1.
] 1, where Ephraim says "by thy haddame, that is, by thy senses."

2. 2 P. 122, ll. 44, 45, are obscure, but the sense seems to be as above.

3. 2 This is evidently quoted as a Marcionite saying.

4. 1 The same word as is translated 'creative power,' pp. lv (last line), lxiii
f.

5. 1 Here follows a very illegible page, containing an allusion to Hezekiah and
the Sundial (Isaiah xxxviii 8), p. 129, 11. 15-22.

6. 2 Not quite the same phrase as James iii 6.

7. 1 Lit. "How do they name purchase in the midst ? "

8. 1 Isaiah lii 3.

9. 2 The word [Syriac], which occurs twice in this context, is legible in the
Palimpsest. It is probably a distortion of some foreign word, e.g. to_
eu0a&reston or the Latin orbita.

10. 3 Lit. 'natures,' i.e. the various distinct species.

11. 1 Cf. Colossians i 15.

12. 2 Luke vi 10.

13. 2 Luke v 36 (Matt, ix 16).

14. 3 The concluding sentence is mostly illegible, but the reference to the '
rent' is clear. [...] This text was transcribed by Roger Pearse, 12th September
2002. All material on this page is in the public domain - copy freely.

Greek text is rendered using the Scholars Press SPIonic font, free from here.

Early Church Fathers - Additional Texts


========================================================================
  CHAPTER 6: DISCOURSE TO HYPATIUS 1
========================================================================

S. Ephraim's Prose Refutations of Mani, Marcion and Bardaisan. Transcribed from
the Palimpsest B.M. Add. 14623 by C. W. MITCHELL, M.A., volume 1 (1912). First
Discourse to Hypatius against the False Teachers. A VOLUME OF SELECTED
DISCOURSES OF THE BLESSED SAINT EPHRAIM. THE FIRST AGAINST THE FALSE TEACHERS
Greeting to Hypatius.

EPHRAIM 1 to Hypatius my brother in our Lord—greeting : may peace with every man
increase for us and may the peace which is between us abound, in the peace of
truth may we be established, and let us make especial use of the greeting
(conveyed) in a letter.2 I write a letter though I would rather have come to see
thee in person.

Behold, I am writing willingly something that I did not wish to write. For I did
not wish that a letter should pass between us, since it cannot ask or be asked
questions ; but I had wished that there might pass between us a discourse from
mouth to ear, asking and being asked questions. The written document is the
image of the composite body, just as also the free tongue is the likeness of the
free mind. For the body cannot add or subtract anything from the measure of its
stature, nor can a document add to or subtract from the measure of its writing.
But a word-of-mouth discourse can be within the measure or without the measure.
For great is the gift of Speech. For the Deity gave us Speech that is free like
Itself, in order that free Speech might serve our independent Freewill. And by
Speech, too, we are the likeness of the Giver of it, [Ov. p. 22.] inasmuch as by
means of it we have impulse and thought for good things; and not only for good
things, but we learn |ii also of God, the fountain of good things, by means of
Speech (which is) a gift from Him. For by means of this (faculty) which is like
God we are clothed with the likeness of God. For divine teaching is the seal of
minds, by means of which men who learn are sealed that they may be an image for
Him Who knows all. For if by Freewill Adam was the image of God, it is a most
praiseworthy thing when, by true knowledge, and by true conduct, a man becomes
the image of God. For that independence exists in these also. For animals cannot
form in themselves pure thoughts about God, because they have, not Speech, that
which forms in us the image of the Truth. We have received the gift of Speech
that we may not be as speechless animals in our conduct, but that we may in our
actions resemble God, the giver of Speech. How great is Speech, a gift which
came to make those who receive it like its Giver ! And because animals have not
Speech they cannot be the likeness of our minds. But because the mind has
Speech, it is a great disgrace to it when it is not clothed with the likeness of
God ; it is a still more grievous shame when animals resemble men, and men do
not resemble God. But threefold is the torture doubled when this intermediate
(party between God and animals) forsakes the Good above him and degrades himself
from his natural rank to put on the likeness of animals in his conduct. And a
letter cannot speak. A letter, therefore, cannot demonstrate every matter about
which a man is seeking to ask questions, because the tongue of the [Ov. p. 23,
1. 2.] letter is far away from it,—its tongue is the pen of the writer of it.
Moreover, when the letter speaks anything written in it, it takes to itself
another tongue that the letter may speak with it, (the letter) which silently
speaks with two mute tongues, one being the ink-pen, the other, the sight of the
(reader's) eye. But if we thus rejoice over a letter poor in treasures, how much
more shall we rejoice over a tongue which is near us, the lord and treasurer of
the treasures within !

Yet I have written because I felt myself unworthy to meet thy piety. But I had
desired that instead of your seeing me in the characters of a document, you
might have seen me in the characters of the countenance ; and instead of the
writing of |iii my letter thus seeing you, I had desired that my eyes instead of
my writings might see you. But because the sight of our face is not worthy of
the pure gaze of your eyes, behold you are gazing on the characters of our
letter. But justly pure writings have met your pure eyes ; not that I say that
the pure is profaned by the defiled, but it is not right that pure eyes should
look at what is riot pure. For even though the People had sanctified their
bodies three days, (yet) because they had not sanctified their hearts he did not
allow them to approach the holy Mountain, not that holiness would be profaned by
those who were defiled, but those who were defiled were not worthy to approach
holiness. [Exod, xix. 10 ff.] But by Moses, the holy one, who went up into the
holy Mountain, God gave an instance for the consolation of the pure and for the
refutation of the defiled, (showing) that all those who are holy like Moses are
near holiness like Moses. [Ov. p. 24.] For when one of the limbs of the body is
satisfied all the limbs receive a pledge of satisfaction, that they too will be
satisfied together with that one in the same manner. For by means of that body,
too, in which our Lord was raised, all bodies have received a pledge that they
will be raised with it in like manner.

Discreet fear prevented me from visiting thee at thy request.

But, my brother, in that thou didst stir up our littleness to approach you, know
that if I wished I could come, but know, too, that if I could come I would not
wish to be deprived (of the opportunity). For I could come if I had no
intelligence ; but I have been unable to come because I had intelligence. In
(blissful) innocence I might have come on account of love, but (looking at the
matter) intelligently I was unable to come on account of fear. Not that I was
overawed at the prospect of a discussion. And whoever is steeped in love like a
child is above fear ; and whoever! is timorously subject to fear vain terror
always tortures him. It helps athletes too in a competition to be above fear
through the encouragement of a good hope, and not to fall under the sickly
apprehensions which result from a timorous habit of thought. Athletes perhaps
(might) well fear because the victor is crowned and the loser suffers shame, For
they do not divide the victory between the two of them.

There would have been gain however it ended. But we ought not to fear a struggle
in which failure is |iv victory ; since when the teacher wins the learner too is
much helped. For helper and helped are both partakers in the gain. If, then, we
had come to teach there would have been a common victory as Error would have
been overwhelmed by our Truth. [Ov. p. 25. l. 3.] But if we had been unable to
teach, yet had been able to learn, there would have been a common victory in
that by your knowledge there would have been an end of ignorance. The treasure
of Him that enricheth every one is open before every one, since Grace
administers it, (Grace) that never restrains intelligent inquirers. If,
therefore, we had possessed something we could have bestowed it as givers, or if
we did not possess anything we could have received as inquirers. But if we had
not been able to give nor able even to receive, our coming could not have been
deprived of all good. For even if we could not have searched you out with our
mind yet we could have seen you with our eyes ; since we have no greater gift
than seeing you. [Ex. xxxiii. 18 ff.] But Moses testifies that while it was
granted to him to do everything like God, at last he abandoned everything and
prayed to see the Lord of all. For if the creatures of the Creator are thus
pleasant to look upon, how much more pleasant is their Creator to look upon ;
but because we have not an eye which is able to look upon His splendour, a mind
was given us which is able to contemplate His beauty. Man, therefore, is more
than his possessions, just as God is more excellent and more beautiful than His
creatures. In spite of my conscious inferiority I might have given a little
help: for all are mutually dependent. But know, my beloved, that if we had come,
it would not have been possible for us to have been real paupers such as receive
everything, nor again for you to have been complete givers, to give everything.
One who lacks is not lacking in all respects, lest he should be abased ; neither
is he who is complete, complete in every respect, lest he should exalt himself.
But this lack has arisen that completeness may be produced by it. For in that we
need to give to one another and receive from one another, the wants of all of us
are filled up by the abundance of all. [Ov. p. 26, 1. 7.] For as the wants of
the limbs of the body are filled up |v one by the other, so also the inhabitants
of the world fill up the common need from the common abundance. Let us rejoice,
therefore, in the need of all of us, for in this way unity is produced for us
all. For inasmuch as men are dependent on one another, the high bend themselves
down to the humble and are not ashamed, while the lowly reach out towards the
great and are not afraid. And also in the case of animals we exercise great care
over them on account of our dependence on them, and obviously our need of
everything binds us in love towards everything. O hated Need ! yet much-loved
unity is produced from it. Because countries are dependent on one another, their
dependence combines them as into a body ; and like the limbs they give to one
another and receive from one another. But these arrangements of interdependence
belong to one rich complete Being, Whose need is this—to give to everything
though He has no need to receive from anywhere. For even what He is thought to
receive from us, He takes it astutely from us in His love that He may again give
it to us manifold more as the rewarder. This is that astuteness which ministers
good things, and our craftiness which ministers evil things should resemble it.

I said above that I refrained from coming through fear. Such fear even S. Peter
experienced. But as regards that fear of which we spoke above, not only upon us
weak ones does the constraint of fear fall, but even upon the heroes and valiant
themselves. Nor have I said this in order to find comfort for our folly, but
that we might remind thy wisdom. For when Peter despised fear and was wishing to
walk upon the waters, although he was going (thither) on account of his love
which was making him run, yet he was nigh to sinking on account of fear which
fell upon him ; and the fear which was weaker than he on dry land, when it came
among the waves into a place in which it was strengthened became powerful
against him and overcame him. [Ov. p. 27, l. 13.] From this it is possible to
learn that when any one of all the desires in us is associated with an evil
habit which helps it, then that desire acquires power and conquers us. For fear
and love were weighed in the midst of the sea as in a balance, and fear turned
the scale and won ; and that Simon whose faith was lacking |vi and rose in the
balance was himself nigh to sinking in the midst of the sea. And this type is a
teacher for us, that is to say, it is a fear-inspiring sign that all those whose
good things fail and are light when rightly weighed, are themselves nigh to
sinking into evil. But if any one say :—why is it necessary to frame
illustrations of this kind, let him know that this may not be harmful if we
receive from everything some helpful lesson for our weakness. [Ov. p. 28.] If,
therefore, Peter was afraid of the waves, though the Lord of the waves was
holding his hand, how much more should weak ones fear the waves of Controversy,
which are much stronger than the waves of the sea! For in the waves of the sea
(only) bodies are drowned, but in the waves of Investigation minds sink or are
rescued. The Publican in the Parable was conscious of this fear.

But, again, that Publican also who was praying in the Temple was very
importunate about forgiveness, because he was much afraid of punishment. He was
in a state of fear and love ; he both verily loved the Merciful One on account
of His forgiveness, and he verily feared the Judge on account of His vengeance.
And though, on the one hand, he was praying in love because of his affection,
yet, on the other hand, because of his fear he would not dare to lift up his
eyes unto Heaven. And though Grace was urging him forward, his fear was unable
to cross boldly the limit of justice.

Such fear may be a gain.

If the fear of the Publican who was justified knew its measure and did not exalt
itself to cross the limit, how can weakness dare to neglect the measure and to
cross the limit of propriety ? For this also (is said) that a man may know the
degree of his weakness and not exalt himself to a degree above his power. I
think that such a man cannot slip. For he does not run to a degree too hard for
him and so receive thence a fall. For without knowledge men run to degrees too
hard for them ; and before they go up pride urges them on, and after they fall
penitence of soul tortures them. On the other hand,the Lord gave a Parable of
unabashed importunity.

But, again, indeed, I see that that importunity about which our Lord spake was
praised and enriched because its importunate nature ventured to cross the limit
of propriety ; for if it had been abashed and observed propriety, it would have
gone empty away, but because it was presumptuous and trampled down |vii harmful
modesty as with its heels, [Ov. p. 29, l. 5.] it received more than it had
asked. O Necessity, whose importunate words enriched its destitution! For it
does not aid necessity to be subject to harmful modesty, but (it is aided) by
its importunity being a good instrument for (securing) good things.

Better, therefore, is wholesome importunity, than a barren scrupulosity about
exact propriety. But if all these praises were bestowed on importunity, which
opened closed doors, and aroused those who were asleep in bed, and received more
than was its due, how must that indigence be censured which has not approached
open doors nor received help from the treasuries of the Rich One ! Better,
therefore, is he who is importunate about his aid than he who is ashamed and
loses his aid. For whoever observes proper modesty while he loses his aid, even
the propriety which he has observed is in that case subject to censure, and
propriety has become impropriety. And he that seeks after exact propriety at all
times is neglectful of sound propriety. For from the best wheat, if it shed not
much bran, fine flour cannot be made ; for unripe fruit is not palatable, and
what is over ripe loses flavour, or else its taste is pungent, or bad. The
proper limits of Knowledge. For if we refine things much beyond what is proper,
even the fine and the pure are also rejected. For it is not right for us to
cultivate Ignorance, or deep Investigation, but Intelligence
between-these-two-extremes, sound and true. For by means of the two former a man
surely misses his advantage. [Ov. p. 30, l. 3.] For by means of Ignorance a man
cannot understand Knowledge, and by deep Investigation a man cannot build on a
sound foundation. For Ignorance is a veil which does not permit one to see, and
Investigation, which is continually building and destroying, is a changeful
wheel that knows not how to stand and be at rest; and when it passes in its
investigation over true things, it cannot abide by them ; for it has unstable
motions. When, therefore, it finds anything it seeks, it does not retain its
discovery, and is not rejoiced with the fruit of its toil But if we inquire much
into everything we are neglectful of the Lord of everything, inasmuch as we
desire to know all things like Him. And since our Knowledge cannot know
everything. |viii we show our evil Will before Him Who knows all things. And
while He is higher than all in His Knowledge, the ignorant venture to assail the
height of His Knowledge. For if we are continually striving to comprehend
things, by our strife we desire to fence round the way of Truth and to confuse
by our Controversy things that are fair—not that those fair things are confused
in their own nature, but our weakness is confused by reason of the great things.
For we are not able completely to apprehend their greatness. For there is One
who is perfect in every respect, whose Knowledge penetrates completely through
all.

It is not good for us to seek deep Knowledge : for deep things are unknowable.
See how Simplicity is better than Cleverness. But it is not right for us to look
at all things minutely, but rather simply—not that our Knowledge is to be
Ignorance; for even in the case of something which a man does not do cleverly,
if he does the thing with clever discrimination then his lack of Cleverness is
Cleverness. And if, by his Knowledge he becomes an ignorant man so that he
ignores those things which he cannot know, even his Ignorance is great
Knowledge. For because he knows that they are not known, his Knowledge cannot be
Ignorance. For he knows well whatever he knows. But the mind in which many
doubts spring up, destroying one another, cannot do anything readily. For
thoughts, vanquishing and vanquished, are produced by it, and the waves which
from all sides beat upon it, fix it in doubt and inaction. [Ov. p. 31, l. 12.]
But it is an advantage that the scale of simplicity should outweigh in us the
scale of wrangling-logic. For how many times, in consequence of the clever and
subtle thoughts which we have concerning a matter, that very matter is delayed
so as not to be accomplished! And consider that in the case of those matters
which keep the world alive, Simplicity accomplishes them without many thoughts.
For these matters succeed when a single thought controls them, and they stand
still when many thoughts rush in. For there is only a single thought in
Husbandry, that is (the thought) that in a simple manner it should scatter the
seed in the earth. But if other thoughts occurred to it so that it pondered and
reasoned as to whether the seed was sprouting or not, or whether the earth would
fail to produce it, or would restore it again, then Husbandry could not sow. For
morbid thoughts spring up against a single |ix sound thought, and weaken it. And
because a thing is weakened, it cannot work like a sound thing. For the
soundness of a [Ov. p. 32.] thought like the soundness of a body performs
everything. And the husbandman who cannot plough with one ox cannot plough with
two thoughts. Just as it is useful to plough with two oxen, so it is right to
employ one healthy thought.

Deep Investigation is to be avoided.

Moreover, if the martyrs and confessors who have been crowned had approached
with double thoughts they could not have been crowned. For when our Freewill is
in a strait between keeping the commandment and breaking the commandment, it is
usually the case that it is seeking two reasonings destructive of one another,
so that by means of the. interpretation of one reasoning it may flee from the
pain of the other, that is to say, (it argues) in order that by a false excuse
it may cast away the burden of the commandment. Now, without wandering after
those things which are unnecessary, or omitting anything that is necessary, let
us say in brief and not at length, that if anything succeeds by means of a
single sound thought, its soundness is weakened by many thoughts. For if we
approach with polished wiles any matter which we ought to approach in a simple
way, then our intelligence becomes non-intelligence. For in the case of every
duty, whenever a man proceeds beyond what is its due, all the ingenuities which
he can devise about it, are foolish. So (too) in the case of any investigation
in which the investigator slips from its truth, all the discoveries he may make,
although his discoveries may be clever, are false. For everything which is
clever is not true ; but whatever is true is clever. And whatever is debated is
not deep, but whatever is said by God is subtle when it is believed. But there
is no subtlety equal to [Ov. p. 33.] this, that everything should be duly done
in its own way, and if it happen that what is to be done can be done simply, its
simplicity is subtlety. For it is all the more fitting that we should call this
simplicity subtlety in that it accomplishes helpful things without many
combinations and reasonings. For in that it does things easily it resembles
Deity, Who easily creates everything. The advantage of simple Knowledge can be
seen in the case of the husbandman.

It is right, therefore, that we should investigate well the advantage of things
by an examination of them ; and if they are |x judged by the investigators to be
simple, there are many things which are thought to be obviously unsuccessful,
but their unseen qualities achieve a great victory. For there is nothing that
appears more simple than this, that the husbandman should take and scatter in
the earth the gathered seeds which he holds in his hands. But, after a time,
when it is seen that the scattered seed has been gathered and has come with a
multitude like a general with his army, and that the seed which had been
regarded as lost is found and finds also other (seeds) with it, then a man
marvels at the husbandman's simplicity, which has become a fountain of
cleverness. Therefore, with regard to this very thing, hear on the other hand
the opposite of it, that if a man spare the gathered seed, so as not to scatter
it, he is thought indeed to act prudently in refraining from scattering. But
when we see the husbandman's scattered investment collected in the principal and
interest, and the earth rewarding him, then the intelligence which refrained
from scattering is seen to be [Ov. p. 34.] blindness, because it is deprived of
(the chance of) gathering. Therefore, it is not an advantage to us that we
should always be led astray by names, nor that we should be deceived by outward
appearances.

I considered the matter carefully before I decided not to visit thee. For if,
because I wisely discerned that it would not be right for me to venture to come,
I did not come for that reason, perhaps it would have been better for me if I
had not wisely discerned. For, perhaps, my coming to thee in childlike and
simple fashion would have met with success. But know again that if I had come
recklessly I would not have wished to come, because our coming would have been
indiscreet. For we should have had no fruit of intelligence. For everything
which is done indiscreetly belongs either to reckless habit, or blind chance ;
and it has no root in the mind of those who do it. In deciding, I was conscious
of a free power of Choice within me: the nature of Freewill. But if these two
wise conclusions (namely) that I should come and that I should not come, (both)
belong to my Will, this is a single Will of which one half does battle with the
other half, and when it conquers and is conquered it is crowned in both cases.
This is a wonder, that though the Will is one, two opinions which are not
homogeneous are found in its homogeneity. And I know that what I have said is
so, but why (it is so) I am not |xi able to demonstrate. For I wonder how that
one thing both enslaves it and is enslaved by it. But know that if this was not
so mankind would have no free power of Choice. For if Necessity makes us wish,
we have no power of Choice. And if, again, our Will is bound and has not the
power to will and not to will we have no Freewill. ["The Will is both one and
many."] And, therefore, necessity thus demands that there should be a single
thing, and though it is a single thing, when that single thing wills to be two
it is easy for it, and when again it wills to be one or many it is a simple
matter for it. For in a single day there are produced in us a great number of
Volitions which destroy each other. [Ov. p. 35, l. 5.] This Will is a root and
parent; it is both one and many. This Will brings forth sweet and bitter fruit.
O free Root with power over its fruit! For if it wills it makes its fruits
bitter, and if it wills it makes its products sweet. For God to Whom nothing is
difficult has created in us something which is difficult to explain, and that
is, Freewill. And though this (Will) is one, yet there are two opinions in it,
that of willing and that of being unwilling ; so that when half of it struggles
with and conquers the other half, then the whole of it is crowned by the whole
of it. For this is an unspeakable wonder, how, though the Will is one, half of
it rebels against the Law and half of it is subject to the Law. For, lo, there
are in it two opinions contending together, for part of the Will desires that
Evil should be done, and again, part of it uses restraint and guards against
Evil being done. And how on the one hand has the Will not been transformed by
that part of it which desires evil things that it may become like its part which
desires evil things ? and how again (on the other hand) has the Will not been
converted by that part of it which loves good things, that the whole of it may
become good like the part of it which loves good things ? But if both these
parts can be converted to Good or Evil, what shall we call them ? That we should
call them Evil (is impossible, for) they can be good,—that we should call them
good (is impossible, for) they can be bad. [Ov. p. 36.] And though these two can
be a single thing, yet except they are divided and are two there can be no
struggle between them. This is a wonder which we are unable to speak of, and yet
we cannot be silent about it. For we know |xii that a single Will possessed of
many conclusions exists in us. But since the Root is one we do not understand
how part of the thought is sweet, and part of it bitter, even if it does not
completely escape our notice. And how, on the one hand, is that bitterness
swallowed up by that sweet thing so as to become pleasant like it ? And how
again when it (i.e., the sweet thing) has been swallowed up is it mixed with
that bitter thing so as to become bitter like it ? And again, how when these two
frames of mind have been swallowed by one another, and have become one thing
affectionately, are they again separated from one another and stand one against
the other like enemies ? For where was that Mind before we sinned that brings us
to penitence after sins ? And how is that Mind turned to penitence after
adultery, which was raging before adultery ? These are frames of mind which are
like leaven to one another, so that they change one another and are changed by
one another. But here our Truth has conquered the (false) Teachings and bound
them so that none of them can bear investigation. This Discourse is meant for
friends. But if any one wishes to investigate some of the Teachings (in
question) let him know that we have not been called at present to struggle with
enemies, but to speak with friends. But when the statement (intended) for
friends is finished, then our belief will show a proof of its power in a contest
also. But it is easy for every man to perceive what I have said, because there
are in every one two Minds, [Ov. p. 37.] which are engaged in a struggle one
against the other, and between them stands the Law of God, holding the crown and
the punishment, in order that when there is victory it may offer the crown, and
when failure appears it may inflict punishment.

False views about the origin of Evil make the Law an absurdity, or make Good
akin to Evil. But if the Evil which is in us is evil, and cannot become good,
and if also the Good in us is good, and cannot become evil (then) these good and
evil promises which the Law makes are superfluous. For whom will the Rewarder
crown—one who is victorious by his Nature and cannot fail ? Or whom, again, will
the Avenger blame—that Nature which fails and cannot conquer ? But if that good
thing which is in us is obedient to |xiii something evil, how can we call that
Good, seeing that it has a close relationship to Evil ? For by means of that
thing whereby it becomes obedient to Evil its kinship with Evil is perceived.
For that Evil would not be able to draw it to itself if it were not that its
lump had an affinity to the leaven of Evil. See therefore, also, that what they
call a good Nature is, in virtue of what it is, convicted of being an evil
Nature; inasmuch as it has an evil Will which is drawn away after Evil. But
inasmuch as it has an evil Will, all Evil things had a tendency towards it. [The
evil Will is the root of Evil.] For there is nothing more evil than an evil
Will. For that is the root of evil things. For when there is no evil free Will,
then evil things come to an end. For the deadly sword cannot kill apart from the
evil Will of its holder. [Ov. p. 38.]But see, already when we have not advanced
to the contest (even) before the contest, the enemies of the Truth have been
conquered beforehand. The Will is its own explanation. And if any one ask, what
then is this Will ? we must tell him that the real truth about it is that it is
the power of Free-choice. And because it is not right to scorn a good learner,
let us now like those who hasten and pass on throw him a word, that is to say,
one of the words of Truth. For, even from a single word of Truth, great faith
dawns in a sound and wise hearer ; just as a great flame is produced by a small
coal. For if a single one of a few coals of fire is sufficient to make scars on
the body, one of the words of Truth, also, is not too weak to clean away the
plague spots of Error from the soul. If, therefore, any one asks, "What is this
Will, for though it is one thing, part of it is good, and part of it evil ?" we
shall tell him that it is because it is a Will. And if he asks again, we shall
tell him that it is a thing endowed with independence. And if he still continues
to indulge in folly, we shall tell him that it is Freewill. And if he is not
convinced this unteachableness of his teaches that because there is Free-will he
does not wish to be taught. But if he is convinced when they say to him that
there is no Freewill, it is truly wonderful that in the annulling of his
Freewill, his Freewill is proved, that is to say, by his being in a desperate
state. [The very denial of Freewill proves that it exists.] And the matter is as
if some eloquent person wished to harangue and to prove that men have no power
of Speech. And that is great madness; |xiv for he says there is no power of
Speech when he uses the power of Speech. For his power of Speech refutes him,
for by means [Ov. p. 39.] of Speech he seeks to prove that there is no power of
Speech. When Freewill, too, has gone to hide itself in a discussion and to show
by argument that it does not exist, then is it with more certainty caught and
seen to exist. For if there were no Freewill, there would be no controversy and
no persuasion. But if Freewill becomes more evident when it hides itself, and
when it denies (its own existence) it is the more refuted, then when it shows
itself it is made as clear as the sun. The Will is not enslaved, but is the
Image of God. And why does Freewill wish to deny its power and to profess to be
enslaved when the yoke of lordship is not placed upon it ? For it is not of the
race of enslaved reptiles, nor of the family of enslaved cattle, but of the race
of a King and of the sons of Kings who alone among all creatures, were created
in the image of God. For see every one is ashamed of the name of slavery and
denies it. And if a slave goes to a country where men know him not, and there
becomes rich, it may be that, although he is a slave and of servile origin, he
may be compelled to say there that lie is sprung from a free race and from the
stock of kings. And this is wonderful that, while slaves deny their slavery, yet
the Freewill of fools denies its own self. And see, if men give the name of
slave to him who says that there is no Freewill, he is displeased and becomes
angry, and begins to declare the Freedom of his family. Now, how does such a
person on the one hand deny Freewill, and on the other acknowledge it ? And on
the one hand hate literal slavery, and (on the other) acknowledge spiritual
slavery ? If he chose with intelligence and weighed the matter soundly it would
be right for him to acknowledge that (principle) that he might not be deprived
of the mind's free power of Choice. [Ov. p. 40.] And here he is exposed who
blasphemes very wickedly against the Good One, the Giver of Freewill, Who made
the earth and everything in it subject to its dominion.

Freewill is denied by those who wish to blame God for their failures. But there
is no man who has gone down and brought up a crown with great toil from the hard
struggle, and (then) says that there is no Freewill, lest the reward of his toil
and the glory of his crown should be lost. The man who has failed says there |xv
is no Freewill that he may hide the grievous failure of his feeble Will. If thou
seest a man who says there is no Freewill, know that his Freewill has not
conducted itself aright. The sinner who confesses there is Freewill may perhaps
find mercy, because he has confessed that his follies are his own ; but whoever
denies that there is Freewill utters a great blasphemy in that he hastens to
ascribe his vices to God ; and seeks to free himself from blame and Satan from
reproach in, order that all the blame may rest with God—God forbid that this
should be ! But if he is intelligent he ought not to think that a being endowed
with power over itself is similar to a thing which is bound in its Nature. [The
mystery of the Will is a part of a wider mystery.] And, moreover, it would not
be right for any one, after he has heard that the Will . . . to ask (and say),
'But what, again is the Will ?' Does he know everything, and has this (alone)
escaped his knowledge, or does he know nothing at all since he cannot know even
this ? But if he knows what 'a bound Nature' is, he can know what an
unconstrained Will is, but that which is unconstrained cannot become
constrained, because it is not subject to constraint. But in what is it
unconstrained except in that it has (the power) to will and not to will? The
power of Freewill is obvious but unspeakably difficult to explain. And if he is
unwilling to be convinced in this way, it is because the power of his Freewill
is so great, and our mouth is unable to do it full justice ; our weak mouth has
confessed that it is unable to state its unconstrained Will. For it is a
Freewill which subjects even God to Investigation and rebuke, on account of its
unconstrained nature. It ventured to bring up all this because it desired to
speak about that which is unspeakable. [Ov. p. 41, l. 5.] But that (Freewill)
which has ventured to make statements concerning God, itself is not able to
state its own nature perfectly. But concerning this, also, we say to any one who
asks that this is a marvel which it is very easy for us to perceive, but it is
very difficult to give a proof of it. [But it is impossible to explain anything
completely.] But this is not so only in this matter, but it is the same with
everything. For whatever exists may be discussed without being searched out; it
can be known that the thing exists, but it is not possible to search out how it
exists. For see that we can perceive |xvi everything, but we cannot completely
search out anything at all ; and we perceive great things, but we cannot search
out perfectly even worthless things. [Let us thank God that our Knowledge of
things is limited.] But thanks be to Him Who has allowed us to know the external
side of things in order that we may learn how we excel, but He has not allowed
us to know their (inward) secret that we might understand how we are lacking. He
has allowed us, therefore, to know and not to know that by means of what can be
known, our childish nature might be educated, and that our boldness might be
restrained by those things which cannot be known. Therefore, He has not
permitted us to know, not that we may be ignorant, but that our Ignorance may be
a hedge for our Knowledge. [Knowing that our powers of knowing are so limited we
can avoid vain and weary searching.] For see how we wish to know even the height
of heaven and the breadth of the earth, but we cannot know ; and because we
cannot know we are thus restrained from toiling. Therefore, our Ignorance is
found to be a boundary for our Knowledge, and our want of Knowledge (lit.
simpleness) continually controls the impetuosity of our boldness. For when a man
knows that he cannot measure a spring of water, by the very fact that he cannot,
he is prevented from drawing out what is inexhaustible. [Ov. p. 42, l. 5.] And
by this experience it is seen that our weakness is a wall in the face of our
boldness. Thus, too, when we know that we cannot know, we cease to investigate.
For if, when we know little, the impetuosity of boldness carries us on and
proceeds to those things which may not be known, who is there who will not give
thanks to Him. Who has restrained us from this wearisomeness, even if we do not
wish to remain within the just boundary within which He has set us ? Our
Ignorance, therefore, is a bridle to our Knowledge. [Yet we are not to be
ignorant, but to seek after practical Knowledge.] And from these instances it
does not follow that the All-knower wished to make us ignorant, but He placed
our Knowledge under a helpful guardian ; and better is the small Knowledge which
knows the small range of Ignorance than the great Knowledge which has not
recognized its limits ; and better is the weak man who carries about something
that is necessary for his life than the arrogant strong man who burdens himself
with great stones which cause his destruction. [Our chief Knowledge is to know
what subjects can never be known.] But our chief Knowledge is (just) this—to
know that we do not know |xvii anything. For if we know that we do not know,
then we conquer Error by our Knowledge. For when we know that everything that
exists is either known or not known, thereby we acquire the true Knowledge. For
whoever thinks he can know everything, falls short of the Knowledge of
everything. For by means of his Knowledge he has gained for himself Ignorance.
But whoever knows that he cannot know, from Ignorance Knowledge accrues to such
a one. [Ov. p. 43.] For in virtue of the fact that he knows that he cannot know,
he is enabled to know, that is to say, (he knows) something which profits him.
No external force compelled my Will when deciding not to come to see thee.

If, therefore, as I said above, though the Will is one, part of it compels and
part of it is compelled, by whom was I compelled not to come except by my own
Will ? O that some unknown external Constraint had opposed me ! For perhaps with
the whole of my being I would have contended against the whole of that
(Constraint) and been victorious. (O that it had been thus), and that an inward
Constraint had not opposed me, (a Constraint) of which I know not how to give an
account ! For I am not able to state how part of me contends with another part ;
in virtue of being what I am, I conquer, and am conquered continually. The
heretical Teaching says that the Will is a Mixture. But we are not stating the
case as the Heresies state it. For they say that Constituents of Good and Evil
are mingled together in us, and "these Constituents conquer one another, and are
conquered by one another." But although Error is able to deck out what is false,
the furnace of Truth is able to expose it. For we say that free Volitions
conquer one another, and are conquered by one another ; for this is the Freewill
which the voice of the Law can transform.

Consequences of the denial of Freewill. And if they say that if Freewill comes
from God, then the good and evil impulses which belong to it are from God ; by
saying this, what do they wish to say ? Do they wish to affirm that there is no
Freewill ? And if they deny Freewill what can they believe ? [Ov. p. 44.]For if
they deny Freewill the Law and Teaching are of no use ; and so let books and
laws be rolled up and let judges rise from their thrones, and let teachers cease
to |xviii teach! let prophets and apostles resign their office! Why have they
vainly laboured to preach ? Or what was the reason of the coming of the Lord of
them all into the world ?

Freewill and the teaching about the Constituents are incom patible. But if they
profess belief in Freewill—which is actually what they profess—that Freewill
which they profess to believe in compels them to deny that Evil which they
believe in. For both of them cannot stand. For either our Will sins, and (at
other times) is proved to be righteous, and for this reason we have Freewill; or
if the Constituents of Good and Evil stir in the Will, then it is a Constituent
which overcomes, and is overcome, and not the Will.

Freewill means Freewill not a 'bound Nature.' But if any one says that
everything which stirs in our Freewill does not belong to Freewill, by his
Freewill he is making preposterous statements about Freewill. For how does he
call that Freewill when he goes on to bind it so that it is not Freewill. For
the name of Freewill stands for itself; for it is free and not a slave, being
independent and not enslaved, loose, not bound, a Will, not a Nature. And just
as when any one speaks of Fire, its heat is declared by the word, and by the
word 'Snow,' its coolness is called to mind, so by the word 'Freewill' its
independence is perceived. But if any one says that the impulses that stir in it
do not belong to Freewill he is desiring to call Freewill a 'bound Nature,' when
the word does not suit a Nature. And he is found not to perceive what Freewill
is, and he uses its name rashly and foolishly without being acquainted with its
force. [Ov. p. 45.] For either let him deny it, and then he is refuted by its
working, or if he confesses it, his organs contend one against the other ; for
he denies with his mouth what he confesses with his tongue. The Law of God
presupposes Freewill. For the Giver of Freewill is not so confused (in mind) as
this man who is divided (against himself) part against part, that He should
become involved in a struggle with His nature. For He gave us Freewill which, by
His permission, receives good and evil impulses, and He furthermore ordained a
Law for it that it should not do overtly those Evils which by His permission
stir invisibly in it. And let us inquire a little. Either though He may have had
the means to give us Freewill, He did not wish to give it, though He may have
been able to give it, or He may |xix not have had the means to give, and on this
account He was unable to give it. And how was He Who was unable to give freewill
able to give a Law when there was no Freewill ? But if He gave the Law, the
righteousness which is in His Law reproves our Freewill, for He rewards it
according to its works. The diversity among men proves that Freewill exists. And
if there is no Freewill, does not this Controversy in which we are involved
concerning Freewill, bear witness that we have Freewill ? For a 'bound Nature'
could not utter all these various matters controversially. For if all mankind
were alike saying one thing or doing one thing, perhaps there would be an
opportunity to make the mistake (of thinking) that there is no Freewill. But if
even the Freewill of a single man undergoes many variations in a single day so
that he is good or evil, hateful or pleasing, merciful or merciless, bitter or
pleasant, blessing or cursing, grateful or ungrateful, [Ov. p. 46.] so that he
resembles both God and Satan, is it not established by thousands of witnesses
that we have Freewill ? And, behold, at the mouth of two or three witnesses is
every word established. [Deut. xix 15. S. Matt. xviii. 16.] Man alone has
Freewill. Compare him with other creatures and see the difference. For examine
all those variations which I mentioned above, and see that they do not exist in
any 'bound Natures,' not in the sea nor on the dry land, not in the luminaries
nor in the stars, not in trees nor in roots ; nor even in animals—and yet there
is sensation in animals—nor even in birds, though they have sight and hearing.
But if hawks are birds of prey, they are all birds of prey; if wolves are
destructive, they are all ravagers; and if lambs are harmless, they are all
innocent, and if serpents are cunning, that subtlety belongs to all; but man,
owing to his Freewill, can be like them all, while they cannot become like him.
On this account they have a (fixed) Nature, while we have Freewill. The word
Freewill must stand for a reality.

Thou usest the word 'Freewill,' learn its independence from the word ; thou
usest the word 'Slavery,' learn the bondage (of slavery) from the word; thou
usest the word 'Nature,' recognize its immutable fixity by the word ; and thou
speakest of 'God,' recognize His actual Existence by the word. For all these are
words which are not at variance with their (underlying) realities. If thou
namest these things when thou wishest, thou must of necessity acknowledge them
to thyself even if |xx thou dost not wish. Speak against Freewill, and in virtue
of what it is we can know how powerful Freewill is, since it has struggled with
its power against its power. [Ov. p. 47.] For even when a man says that there is
no Freewill, he is able to say there is no Freewill because he has Freewill;
and, therefore, in proportion as that Freewill artfully changes itself in
various ways, so those changes tell us that Freewill exists. For a 'bound
Nature' cannot be changed. Why then is it necessary for us to obtain from
another direction testimony as to whether Freewill exists or not ? For, behold,
in virtue of being what it is, the evidence for it is proclaimed. For when it
denies itself, (saying) that it is not independent, it is convicted of not being
in bondage. For when any one acknowledges that Freewill exists, it is not right
that Necessity should come near it. The Teaching about the Constituents makes
all teaching futile. But if, as these say, the Constituents of Good and Evil
overcome, and are overcome, they are able to believe in a Mixing of Good and
Evil, just as if they denied that there is a Mixing, then they are able to
believe that Freewill exists. But if they say that, when the evil Constituent is
large, Freewill is subject to compulsion ; what, then, is it that the Heretics
teach in their Congregations except the Error which they have been taught ? For
if they teach it is because there is Freewill; supposing there is no Freewill,
let them shut their mouths and not teach. The Will cannot affect the nature of
physical poisons. But let them be asked, are they Teachers of Freewill or
Changers of our Nature ? If a man eats by mistake from a deadly root, the Will
of the eater cannot change that deadly thing, seeing that it is not an
unfettered Will that he should change it; but it is an evil Constituent, the
nature of which cannot be changed by words. How then can the just Judge condemn
mankind (by asking), why they have not changed by the Will the evil Nature which
cannot be changed by the Will ? [Ov. p. 48.] Therefore, let them either admit
that unfettered free Wills are changed to Good or Evil or let them admit that if
they are 'bound Natures' of Good and Evil, they are Natures which cannot be
conquered by words. For they ought to supply an antidote as a medicine to
counteract a deadly poison. For it is right that by natural illustrations that
Teaching should be refuted which was composed deceitfully from analogous
phenomena in Nature. But |xxi Truth is strong enough to destroy with the single
reply which it makes the numerous fabrications of Falsehood. The great diversity
of our thoughts shows that we have Freewill. For it is obviously clear from what
I say that there are not Weights of Good and Evil conquering one another and
being conquered by one another. For, behold, in a single hour one can think even
a hundred good thoughts. And if because there was at that time much Good in a
man, his good thoughts were numerous within, behold that man can do the reverse
of this in the same hour. For directly after these good thoughts a man can think
a multitude of evil thoughts. Which one of these, therefore, do they affirm to
be more than the other ? And if they say that the Evil was most (in amount), how
then since all that Evil would be in the man did it permit him to think all
those good thoughts ? And if that Evil made room of its own Will, that Evil is
good, which has this good Will. For how did that Evil which, when it wished,
finally conquered the Good, consent to give way before it at first ? [Ov. p.
49.] But if they say that the Good exceeded (in amount), in which of a man's
limbs, did all the Good hide itself, and make room for the small amount of Evil
to go up and show a great victory ? If, therefore, the Evil submitted to give
way before the Good, the Evil is better than the Good, in that it took the crown
and gave it to its opponent. But if the Good consented to give place to the Evil
that it (i.e., the Evil) might be victorious, the Good is more evil than the
Evil in that it gave place to the Evil to do corruptly. The Soul is not a
Mixture: it has free Choices.

It is, therefore, clear to any one who has knowledge that Weights and
Constituents of Good and Evil neither outweigh one another, nor are outweighed
by one another ; but on the contrary, there are real free Choices which conquer
one another and are conquered by one another, since all the Choices can become
one Choice. For if good Choices spring up in us from the good Root which is in
us, and evil Choices are produced in us from that evil Root which is in us, then
these (powers) in us are not independent free Choices, but Natures fixed by
Necessity.

Freewill could not separate the Constituents. For if, as one of the Heretics
says, Purity and Foulness were mixed together, it is not Freewill that would be
required to separate the good Will from the evil Will, but a strainer to |xxii
separate the pure from the foul. For in the case of things that are literally
mixed together, a separating hand is required to separate them like the skilful
hand which separates with a fire the dross from the silver, and separates with a
strainer the pure from the foul.

If Freewill cannot alter visible Evil, how can it alter spiritual Evil, a bound
Nature ? But if they say that these Natures in which there is mixed an excrement
have 110 Freewill whereby they may separate the Foulness from them, let us leave
them a little. Even if we wander a little from our subject, let us go with them
where they call us. For Truth on account of its strength goes wherever it is led
as a victor, and where it is pressed towards a defeat, there it gains the better
crown. Let us leave, therefore, the 'bound Natures' and let us come to 'the
independent Minds' ; let us see if the Wills of these men in whom there is
Freedom can separate and send out of themselves the evil Ingredient, that by
(the example of) the visible Mixing of the visible Evil we may believe that also
the invisible Mixing of the invisible Evil can be separated. [Ov. p. 50, 1. 12.]
If there is a quantity of harmful poison or deadly phlegm in any of these men,
let them tell us : will 'the blameless Conduct of Freedom' separate this Evil,
or will drugs and medicinal roots ? Does not this fact refute them (and convince
them) that the harmfulness which I have mentioned cannot be separated by 'the
righteousness of Freedom,' but by medicinal skill ? If, therefore, this small
Evil which is mingled with us is not expelled from us by 'blameless Conduct,'
but by the virtue of drugs, how can' Commandments and Laws' separate that mighty
and powerful Evil which is mixed in Souls ? For, behold, as experience teaches
us, (medicinal) virtue can separate from us even the Evil which we have
mentioned by means of skilful (medical) methods, and not by the 'Conduct of
Freedom.' For if they talk such nonsense let no one hear those who would relate
empty tales to foolish minds. [Ov. p. 51.] For empty allegories are believed
(only) by one whose mind is empty as regards the Truth. The proper cure for Evil
if it is a poison.

If, therefore, that deadly Evil is mixed in mankind like a noxious poison let
them hear the true reasoning with a healthy ear. Just as when a vessel of poison
is filled up, an emptying is necessary by means of drugs that that poison may
not overflow |xxiii and produce in us pains and hurts ; so also when Evil is
excessive in the Soul a discharge is necessary for it, either from month to
month or from year to year. For, behold, just as poison becomes excessive in us
from nutriment, so they say that "Evil collects and increases in us from Foods."
If, therefore, the measure of the Evil of both kinds becomes excessive in us, it
is clear that there must be a discharge and an emptying of the fullness. For,
behold, it is also the case that when blood or phlegm increases in us (then) a
discharge is necessary for them.

Forgiveness is no cure for such Evil; much less vicarious forgiveness.

Those, therefore, who ought to expel Evil from mankind by a visible working, lo,
they are purging away the sins of mankind by an invisible forgiveness. But
though the sins of mankind do not depart from them they are added to those who
(say that they) purge them sevenfold. For around their necks is hung the debt of
sins for the pardon of which they have falsely gone surety. For also madness,
though it does not depart from a dog which has gone mad, enters sevenfold into
those who are bitten by the dog. [St. Matt. x. 14.] But the disciples were
commanded that they should shake the dust off their feet against whoever did not
receive them, [ Ov. p. 52.] let us shake off the dust of our words against these
who do not receive the Truth of our words. For if vengeance was ready to come
for the dust of feet, how much more ready will vengeance be for the Truth of a
word which is treated despite-fully by him who hears !

If Freewill cannot alter fevers how can it subdue the Great Evil? But I wish to
know this : is Freewill the cause of sins, or is Evil the fountain of sins ? But
if it is Evil as they say. free Volitions cannot block up the springs of Evil.
By what method then is the Evil made subject to our Will ? For, lo, when we
wish, we stir it up in us to injure us, and when we will we keep it quiet within
so that it cannot harm us. A plain demonstration refutes their obscure Teaching.
For, behold, not even a fever within us is subject to our Will, so that when we
wish it may rage and abate. If, therefore, this slight fever is not subject to
our Freewill, who can make subject to our Freewill that great Evil about which
they speak ? If that Evil made itself subject to us, there is nothing kinder
than it, for it has made its great power subject to our weak Will. But if the
power of Good makes Evil subject to us, it is clear that whenever it hurts us
|xxiv that same Good stirs it up to hurt us. And, therefore, even if that Evil
is evil because it hurts us, yet that which permits Evil to destroy us is more
evil than it.

See how our Will is unable to alter the Nature of things. But we are not
venturing to blaspheme against the Good, but (this is said) in order that by
means of what is considered blasphemous, though it is not blasphemous, the
blasphemy of madmen may perchance be refuted. For one cannot bring into the way
a man who is walking outside of the way, [Ov. p. 53, l. 2.] unless one goes a
little from the way after him into the wilderness. See, then, that the Nature of
things does not follow our Wills, but our Will goes after the Nature of
Creation, in that we use them according to their natural adaptations (lit., as
they are natural and for what they are natural). But if even fire is not cold or
hot according to our Will, how is the fierce power of that Evil which possesses
an Existence of its own made subject to the Will of those who are created ? But
Evil does not possess an Existence of its own, because Freewill possesses empire
over itself. And fire always retains its hot nature, but Evil does not retain
the nature of its being even as much as the fire which is a created thing. And,
though we do not wish to be burnt, yet fire still acts according to its own
nature, and when we go near it, it burns us. How then is that Evil, which is
mixed in us, if it also has an injurious nature, able to injure us when our Will
wishes to be injured ? If our Will gives it power, then the wickedness of our
Will is stronger than the wickedness of Evil ; and according to their
preposterous Teaching it is found that Evil is therefore accused by our Freewill
because, as Freewill wishes, and in proportion as it wishes, Evil opposes it.
And in vain do they blame Satan since their Will is more hateful than Satan. But
if Evil can injure our Freewill whenever it (i.e., our Freewill) wills to be
injured, it is clear that they are calling Freewill Evil, though they not not
aware of it. [Ov. p. 54.] For fire which burns does not wait for Freewill to
will or not to will, but it injures alike him who wills and him who does not
will—both of them—if they approach it. The Will cannot change the nature of
fire: how can it conquer the Evil Element ? But if they think "that our Will is
able to conquer Evil," let us then dismiss the strife of Controversy, and let us
come to actual experience. Let one of them stretch even the tip of his |xxv
little finger into the fire, and if his Will can conquer the power of the fire
that it may not injure him, it will be possible to believe that the injurious
nature of Evil can be conquered. But if the fire causes irritation and pain over
the whole body when it has touched only our finger, how does that injurious
Evil, since it is all mingled with the whole of us, not also injure us like the
weak fire ? If they say that He (i.e., God) has not allowed us to conquer fire
by our Freewill, who then granted them power over Evil to conquer it by means of
their Freewill ? But if another Good (Power) granted to Freewill the power of
conquering Evil, all their blasphemy applies to Him Whom they praise. For all
the censure is attached to that (Good One). For if He thus changed Evil so that
it might not injure us like injurious fire, it is clear that He is also able to
change any Evil that injures us at present that it may not injure us. But if He
was unable, is our victory still certain ? And let them persuade us (and show)
how their Freewill conquers Evil when it cannot conquer fire. But whichever
proof they may choose, they are fettered by the one they choose. If they say
that because fire by its nature possesses heat on that account our Freewill is
unable to conquer it, [Ov. p. 55.] it is evident that Evil does not possess
Freewill by nature ; and on that account our Will is able to conquer it. In any
case, how can the Will lessen the evil Element except it is akin to the Evil ?
But if the injurious and hot nature of fire, though it has been created and
made, cannot be mitigated, how, seeing that Evil is an actual Existence, as they
say, can the true nature of Existence be mitigated, seeing that even (mere)
things cannot mitigate one another or be mixed with one another unless they have
an affinity so as to receive one another ? And, if a thing cannot love its
opposite, how did Evil, as they say, conceive a Passion for Good, and make an
Assault on it and mingle with it ? And how, too, did Good mingle with Evil and
love it ? And though teachers and law-givers summon it, it despises their
counsels and makes void their laws, nor do the drawn swords of just judges
frighten it to abstain from the hateful love which it has for the body which
they call 'deadly,' and it hates and denies the |xxvi good Source of its Nature,
and loves to bring forth the evil fruit of the bitter Root [Rom. xi. 17 ff.]
into which it has been grafted for a while. And how does the Word of the True
One convict (them), who says : there is no good tree which yields evil fruit!
[St. Matt, vii. 18.] For if the Soul is a good thing from a good Nature, how
does it bear the evil fruit of the 'deadly Body' ? And how does the Body which
they say springs from an evil Element bear good conduct like good fruit ?

They attribute incredible power to the Will. But it is possible for thee to
hear, O Hearer, what is greater than this. For lo, when we will, the Evil in us
may 'become lessened' and not injure us. And in the twinkling of an eye, again,
if we will, it may be real and 'fierce' and 'deadly' in us. [Ov. p. 56, l. 3.] O
what a great marvel is this, that is to say, O what great blindness (in the
false Teaching) ! For see, that when we lessen the Evil in us we do not mix
anything in it except the good Will alone, that it may be lessened. And when it
(i.e., Evil) revives and rages we do not mingle anything in it that it may rage
except the evil Will. But if our Will lessens it or makes it worse, behold, is
it not clear even to fools that our Will is good and evil ? Therefore they are
alluding to Freewill when they use all these evil terms, and they are uttering
blasphemies against this Will, though they are not aware of it. For if a man
drinks diluted wine and mixes his good. Will in it, can it acquire strength and
become overpowering though he should mix no (more) wine in it ? And if, on the
other hand, the wine is unmixed and strong, can he lessen its strength by his
Will alone, though he mix no water in it ? Therefore, let them take their stand
either on a Mixing or on the Will.

If our Will comes from the Good, why is it not refined, and sent up? For if our
Will lessens Evil, that statement is conquered whereby they say that Evil is
mixed with Good, and behold (they say) "the Good is refined little by little."
For behold our Will is in us always, and is not 'refined at all, nor does it go
out from us.' For if our Will 'were being refined and going out,' our Will would
have already come to an end, and it would not be possible for us to will
rightly. And if our Will does not come to an end neither do Good and Evil. When,
|xxvii therefore, does the Refining and Separation of the two take place ? [Ov.
p. 57.] And if there is a Refining of the Good by means of Good so that it goes
up from the Depths to the Height, why is there not also a removal of Evil by
means of Evil so that it may be sent down to its Depths ? The Manichaean
religious formulae cannot thrust out the power of Evil. But if they persist in
holding this (theory of a) Mixing, that (explanation) fails inasmuch as by our
Will we conquer Evil, and, therefore, instead of 'the Good Words' which they
teach they ought to distribute good Parts that mankind may eat or drink them
that those good Parts may enter and lessen the fierceness of Evil. For words do
not lessen the bitterness of roots ; but the (natural) acridness which is in a
Nature is lessened by the (natural) sweetness which is in (another) element. For
facts are not overcome by Words, nor by Expressions are Natures changed. For
that Evil which exists independently, as they say, can be thrust out by means of
some Good which also exists independently. For Power thrusts out Power and
Substance is thrust out by Substance and Force is conquered by Force. Yet our
(mere) Word cannot stir a stone without the hand, nor can our Will move anything
without our arms. And if our Will is not able to move such insensible and
helpless things, how can it vanquish the great Evil, seeing that a Power is
required and not (mere) Will ? For Light does not drive out Darkness by Will,
nor by Free-choice does the sweet overcome the bitter. If, therefore, these
Natures, because they are Natures, require a powerful Force and not a mere Will,
how is it that the quality of Power, not (mere) Free-choice, is not required in
the case of Evil and Good, if they have 'bound Natures' ?

Moral and physical Evil cannot come from a single Essence. But if the Will does
not lessen the Evil which is mixed with bitter and deadly roots, whereas
Free-choice conquers this Evil of mankind, how can it be, if it is the very same
Evil which is in mankind and in roots, that part of it is conquered by Force,
and part by the Will ? Either Evil is divided against itself, or there are two
Evils which are unlike one another in their essence. [Ov. p. 58, l. 7.] And if
part of the poison which exists in fruits and roots is 'amassed and collected in
us' (and), if Evil is all one, how is part of it in us conquered by 'a Law and
Commandment,' and part conquered (only) by mixtures and drugs ? [Cf. p. cxvi.
ll. 2, 3.] And Counsel and |xxviii Teaching are of no avail to counteract the
poison in our bodies, nor are drugs and mixtures of any use for the Evil which
is in our Souls. And here it is seen that the poison which is in us is a 'bound
Nature,' and a Law cannot change it, and the Evil which is in our Souls belongs
to Free-choice and (medicinal) Roots cannot lessen it. Though, therefore, there
are many things which it is possible to say on these subjects, I do not wish to
increase (their number), lest it should appear that we have conquered by means
of many words, and not by true words. For we do not conquer with the weapons of
Orators and Philosophers, whose weapons are their logical Teaching. For thanks
be to Him Whose Teaching thus gains a victory by our child-likeness and His
Truth by our simplicity without the Teaching of Philosophy. THE END OF THE FIRST
DISCOURSE AGAINST THE DECEITFUL TEACHINGS.

Note from Vol. 1 Introduction, p. (10):

[Short lacunae are indicated in the translation by dots, and longer gaps by
asterisks, but in neither case is the number of the dots or asterisks intended
to bear any exact relation to the number of the missing words. In respect to
this an approximately correct inference may be drawn by consulting the Syriac
text.

Double inverted commas mark quotations where the original has [Syriac]

Single inverted commas are used in numerous cases where the words seem to be
quotations or to belong to a special terminology.

Words in italics inside square brackets are to be regarded as conjectural
translations or paraphrases. In a few passages, where the text has suffered
great mutilation, italics indicate an attempt to summarise the argument from
suggestions in the fragments.]

[P.101] indicates page 101 of the accompanying Syriac. [l.2] means line 2 of the
current page of the accompanying Syriac. [RP]

FOOTNOTES

I have moved the footnotes to the end. Those consisting of "Read [syriac] for
[syriac]" or similar have been omitted, as it has not been possible to
transcribe the fragments of Syriac. The pages are numbered with Roman numerals.
Arabic numbers and line numbers relate to the Syriac text printed at the back of
the paper volume. Greek text is rendered using the Scholars Press SPIonic font,
free from here.

1. 1 For the Syriac text, see Over beck, p. 21.

2. 2 Something seems to have fallen out here; see Ov. p. xxv. 1. 1. This text
was transcribed by Roger Pearse, 2002. All material on this page is in the
public domain - copy freely.

Greek text is rendered using the Scholars Press SPIonic font, free from here.

Early Church Fathers - Additional Texts


========================================================================
  CHAPTER 7: DISCOURSE TO HYPATIUS 2
========================================================================

S. Ephraim's Prose Refutations of Mani, Marcion and Bardaisan. Transcribed from
the Palimpsest B.M. Add. 14623 by C. W. MITCHELL, M.A., volume 1 (1912). Second
Discourse to Hypatius against Mani and Marcion and Bardaisan. THE SECOND
(DISCOURSE) TO HYPATIUS AGAINST MANI AND MARCION AND BARDAISAN The
self-contradictions in Mani's Teaching.

LOOK1 at this Teaching intelligently how it is destroyed by itself, and refuted
by its own nature, and unmasked by its own character; its condemnation is from
it and in it. And just as the very words of the servants gave the verdict
against them before the Lord of the Vineyard, so also the very words of this
Teaching give the verdict of their condemnation before wise Hearers.

Darkness could not have had a passion for Light. For he has set a difficult
beginning over against a confused ending, things which strive with one another
that it may be known that not one of them is true. For at the beginning he said
that the Darkness has a longing Passion for the Light; which is not natural for
this Darkness which is visible, inasmuch as even this Darkness which is visible
to us is, as they say, [P. 2, l. 3.] of the same nature as that which is
invisible to us. Yet this Darkness certainly flees from before the Light as from
its opposite, and certainly does not make an Assault upon it as upon what is
pleasant to it. Behold one argument in favour of their condemnation, an argument
drawn from the nature of things in general. Nor does Light finally imprison
Darkness.

Hear, again, another argument against them from their scripture. If the Darkness
verily longed passionately for the Light because the Light soothed it, how do
they say that the Light is its opposite and finally its torturer ? And if Light
is an Element which is desirable and attractive to Darkness, how is there
produced from that pleasant Nature something which is bitter to Darkness ? For
the sweetness of our place bears witness that bitterness is not tasted in its
midst. [The Prison for Darkness not built from Darkness.]But if that
Prison-house, |xxx the tormentor of Darkness, is built up from the Nature of the
Domain of Darkness, a Nature cannot torture itself. For fire does not burn
itself. And if the Darkness is tortured by what belongs to itself—a notion
difficult to accept—then Good, too, is not at rest in its place, and the matter
is found to be preposterous, (namely), that every Entity which is in its own
place is in anguish, but [P. 3, l. 9.] in the place of its Opposite it is at
rest. For if all Darkness altogether with all that is in it is one Entity all
alike, it is not opposed to its own nature ; just as a wolf does not oppose
itself nor a lion itself. Nor from the Good Realm. How could Bân, make that
Grave for Darkness? Cf. pp. xlvii., lxxv. But if from the Domain of Good that
Prison-house is built up for Darkness, how is its enjoyment changed to its
torment ? For lo, it is a Nature which is unchangeably pleasant. "For the
Architect and Builder of that Grave," as their account says, "is one—whosoever
he may be, whose name is BÂN—who in the days of his adversity became the
fashioner of the Grave of the Darkness." And how from that one Entity, since it
is single, does there come both builder, and that which is built, and from it
the Grave and from it the Earth on which the Grave is built ? For this is found
(to be the case) with this earth of ours that everything comes from the earth
itself, both he who makes and that which is made; for since it was not created
out of Natures and Entities it is changeable into anything as [P. 4, l. 5.] the
word of the Maker commands. [If the stones for the Prison come from the Light-
Realm they must suffer when cut.] But if all those things are one Nature and
from one good Entity, how can it be divided up ? And how when that Nature is cut
does it not suffer ? And do not they who are not even willing to break bread
lest "they pain the Light which is mixed with it," pain it in cutting and hewing
these Stones ; and if the Light suffers in the breaking of bread, how much more
does it suffer in the cutting and hewing of its members ! And if it be an Earth
in which there is no sensation, and they be Stones in which there is no feeling,
how is it that, though it is one Nature and one Entity, from it there come
speaking Souls and also deaf-mute Stones? [Cf. p. XXXV. l. 32.]Therefore, there
is not one homogeneous Essence, but many unlike one another. And if on account
of their mute condition, they do not feel when they are cut, behold also this
Light being of the same nature is mingled with these things in a mute condition.
|xxxi Why, therefore, do they not break and cut them, seeing that this [P. 5.]
(Light) does not feel ? But if they do not cut it lest they should pain it, with
their teeth they cause it to suffer much more when they eat it, and with their
bellies when they confine it there. On Mani's doctrine that the Body was made by
the Evil One. But if he who framed the Body is evil, as they blasphemously
say—and this God forbid, it is not so—if the Darkness contrived to frame that
Body to be a Prison-house for the Soul that it might not go forth thence, it
would not be difficult for him to know from this that the refining Furnace which
he framed injured him and refines the Light. But if it escaped his notice at the
beginning he could, now that experience has taught him, destroy his framing and
make another Body, not one that separates (the Light), but one that imprisons;
not one that refines, but one that befouls; not one that purifies, but one that
defiles ; and not one that makes room for the Light (to escape), but one that
detains the Light. If this making of the Body really belongs to him (i.e., the
Evil One), then his work convinces us concerning him that he is a wise and
skilful Maker, he who might have made vessels alien to the Cleansing of the
Light. [P. 6.] But if he might have made them so and yet did not so make them,
his workmanship is sufficient to extol him and to put to shame those who falsely
accuse him.

If the Soul has the same nature as Light, it would be refined and sent up as the
Light.

Now wise physicians prove to us—and the limbs with the veins bear them
witness—that the power of food pervades the body. But if the Light is refined
little by little and goes out, it is clear that it is a Nature which is
dissolved and scattered. And so if the Soul is of the same nature, how does it
too not go out in the Refining ? For it must be that the Nature of the Soul
itself is capable of dissolution just as the Nature of Light as. How. is it that
the Light goes out while the Soul remains ? and who gave to the Soul this
indissoluble fixity ? If this belongs to its nature, how is this Element partly
fixed and partly not, partly dissolvable and capable of being scattered, partly
fixed and massed together ? For if the Nature was a fixed one from its
beginning, the Sons of Darkness when they ate it—if they ate it—would not be
able to dissolve its Nature. For just as they could not annihilate its Being so
that it should no longer be in existence—for lo, it is in existence—so they
would be unable to dissolve the fixity of its Being. [P. 7.] These statements,
then, can |xxxii be made without examination, but on examination they cannot
stand.

How could the Evil One fix the Soul in the Body? And if they say that that Evil
One fixed the Soul in the midst of the Body, in order that it might be
imprisoned, how then did he not fix that Light, which is 'refined and goes out,'
so that it could not go out ? And how did he fix a Nature which is incapable of
being fixed ? For who is able to fix the Nature of fire to prevent its being
divided in the flame of a lamp ? And although fire is amassed, it can be divided
because it has not a fixed nature. But a ray of the sun a man cannot divide
because it is fixed through and through in an indissoluble nature. But, if by
reason of the entrance of the Soul into the Body which can be confined, that
(Soul) was confined which was not confined (before), how is it that that Light,
which, they say, is 'refined and departs,' was not confined along with its
kinsman who was confined there (in the Body) ? And if it has self-knowledge
because it is collected together and fixed, it is clear that those Parts which
are not fixed are deaf-mutes without knowledge, and silent without speech, [P.
8.] and quiet without motion. On Bardaisan's teaching that the Soul is composed
of seven Constituents. And it is in this connection that Bardaisan, the teacher
of Mani, is found to speak with subtlety, when he said that of seven Parts the
Soul was composed and fixed ; though he is refuted as well. For the numerous
Parts which the Soul gathers and collects, make (possible) many a mixing of the
seven Parts without proper regulation. And because it does not receive in equal
weight from all the foods the Parts of all the Constitutents, it may happen that
the scale of one of the Constituents may preponderate and overwhelm the rest of
its companions ; and this abundance of one is the cause of the disturbance of
all the Constituents. And from the Body which is without it is possible to learn
about the Soul which is within, (namely), that whenever one of its Constitutents
preponderates on account of the quantity of one of the foods, the injury reaches
the whole system. But the spiritual character of Angels proves that their nature
receives nothing more ; and not only are those holy beings exalted above this,
[P.9.] but even in the case of unclean devils their nature receives no addition
to and suffers no loss from what it actually is ; nor is the nature of the sun
ever more or less than |xxxiii what it is. For these things, and those that are
like them, are perfect Natures, since at all times the (true) balance of their
natural character is maintained. But when anything has either too little or too
much, either increases or diminishes, either is lessened or grows weak, its
nature is destructible by its creation ; though even over those Natures which
are not destructible there rules that Will which made them indestructible. But
we have not come to stir up now the mire of Bardaisan ; for the foulness of Mani
is quite sufficient. For behold our tongue is very eager to conclude at once and
flee from him. But if those Natures which were mentioned above are perfect
though made, how much more must the (Eternal) Essence be perfect in its Being !
The absurdity of Mani's teaching about two 'Roots.' This doctrine of madmen,
then, proclaims an Existence which is deficient in everything, and this its
deficiency refutes those who proclaim it. For they have put together two Roots
with preposterous reasoning, but they are dissolved with straightforward
reasoning. [P. 10, l. 5.] For if a statement is made without knowledge, it is
rectified by sound knowledge ; and whoever puts on contentiousness is stripped
bare by the persuasive arguments of Truth. For they have professedly set forth
two Roots, though on investigation it is found that there are many. [For how can
they produce offspring unlike themselves ?] For he introduces births and
generations which are the opposite of one another. But, that though this Entity
is one, there should be from it births (which are) the opposite of its
nature—this is not pleasing to the ear of Truth. For how can that Element bring
forth anything foreign to itself ? In the case of creation from nothing, this
can be ; but in the case of a 'bound essential Nature ' there is no (such) means
; above all (it is impossible), when it (i.e. the Nature) is one and other
Entities are not mixed with it. Or mortal beings spring from an immortal Element
?

He has set forth, therefore, an Entity which is immortal though the children
whom it brings forth from itself are mortal. And whence did mortality spring up
in the fruit though it was not mixed in the root from which it came ? And how
does a [P. 11.] Nature which is not composite bring forth bodies which are
composite, which have been confined and killed ?

Mani's Teaching about the making of the World.

Thou hast heard this foolishness ; come hear one that is greater still. "When
the Primal Man," he says, "hunted the Sons of Darkness he flayed them, and made
this sky from their |xxxiv skins, and out of their excrement he compacted the
Earth, and some of their bones, too, he melted, and raised and piled up the
mountains,"—we thank him that his falsehood is revealed— "since there is in
them, a Mixture and a Mingling of the Light which was swallowed by them in the
beginning." For his sole purpose in stretching them out and arranging them was,
that by means of the rain and dew whatever was swallowed by them might be purged
out, and that there might be a Separation and Refining of the Natures from one
another.

If it were true, the Maker would be foolish or inexperienced.

O how foolish a workman was this ! But perhaps he was a learner, who had not yet
reached experience in workmanship. For if there had been wine (to purify) would
he not have known how to make a strainer ? And if there had been silver or
copper (to refine), would he not have known how to arrange a furnace ? [P. 12,
l. 4] For by means of these instruments which the wisdom of mortals has
contrived, the dregs can easily be separated from the pure and the dross from
the silver. But this workman, even after many years, has not acquired
intelligence nor after innumerable experiments has he been able to know what is
necessary for his workmanship, that is to say, how to employ such compendious2
methods. But he made the sky a strainer which is useless all summer, and even in
winter it does not refine every day ; but in the remote south it is not even, a
little moistened. Very stupidly arranged, too, is the hollow of this filter ;
for if what is pure descends to the earth, then the dregs are left above in the
sky. And this performance is the reverse of the right one, in that the pure
descends to the bodily sphere while the dregs remain behind in the spiritual
sphere. But as for the other statements, how and what they say about the Snow,
as they are quite futile, let them be gathered within a covering of silence.

Mani teaches that the whole of creation 'refines.'

"Moreover," (he says) "he (i.e., Primal Man) made trees to be Furnaces." Yet
they do not at all times separate fruit from the dust and their produce from the
soil; and also cornfields (are said to be furnaces) ; and yet they do not
continually draw up life from the earth. And if, as they teach, a Refining goes
|xxxv up from the offal of the Archons, [P. 13, l.12] then the greater part of
that swallowed Light is going forth by means of the offal of the Archons who
swallowed it. Such is the polluted teaching which refines the Parts of its God
from the midst of offal! On Mani chaean principles the Archons and their skins
are alike mortal. But if, as some of them say, just as a serpent has a
Sheath-skin, so out of the Sheath-skins of the Sons of Darkness the sky and the
earth and the rest of created things were made, let them know that the proof
which they offer stands against them. For there cannot be lifeless Sheath-skins
from, things which in their nature are immortal. For as the lifeless Sheath-skin
of the serpent convinces any one that the serpent also is mortal, and in like
manner divisible, capable in like manner of being disintegrated and destroyed.
And as the Sheath-skin of the serpent proves that its nature is destructible, so
also the [P. 14.] Sheath-skin of Darkness proves that Darkness is mortal too.
For a thing that is derived from an Existence is like it in every respect.
Therefore, whether they were Sheath-skins, or real hides, the case is the same.

Why was the Father of the Archons left alive and imprisoned? But if the Sons of
Darkness were skinned and stretched in the air, they give evidence that
Darkness, their Father, is also mortal because he is composite. Why, therefore,
did they not skin him, too, in the beginning and deliver creation from his
injuries ? What necessity could there be that he should be left alive, and what
reason 3 was there in his case that he should remain and turn again to struggle
with pure souls ? . . . [Cf. p. lxxiii.] And after he has 'intoxicated' and
perverted and put them to shame, after he has made some of them fornicators and
minstrels and blasphemers, then that wise Builder and Architect [Cf. p. xxx. l.
14.] has sense enough to frame a Grave and Prison for him. And instead of the
Prison-house being thus built after a long period, and with [P. 15.] much toil,
if the Sons of Light had been gathered together and with these Stones had stoned
him, then, lo, [Cf. p.xxi. l. 32.] he would have come to an end. But if he would
not have died, because his nature is not mortal, then this impure Teaching is
put to shame in everything it says. For how did the sons of the immortal die,
and how were the sons of a spiritual one skinned, and how were those |xxxvi who
are not composite disintegrated ? [Mani himself was skinned.] And they did well
who skinned the lying Mani, who said that Darkness was skinned, though it has
neither hide nor Sheath-skin. The Manichaean teaching about the Moon is
impossible.

If, moreover, as they say, "the Moon receives the Light which is refined, and
during fifteen days draws it up and goes on emptying it out for another fifteen
days," if she is filled very gradually till the time of full moon, it may well
be because there are not sufficient Refiners to give the Light at once, but why,
pray, is it that she empties the Light little by little ? [Cf. pp. xxxviii. ll.
27, 127 ; xlii. 1. ll. P. 16.] Either the Receiving-Vessels do not receive and
let it go at once, or the place into which she empties it is small and there is
room for only a part daily. And while for fifteen days that Ship of Light seeks
to empty out (the Light), where, pray, does that other Light, which is 'being
refined and is going up,' go and collect and exist while the Moon is being
emptied ? It must wander about and be lost for lack of a place to receive it;
and so Darkness swallows it once more. [Cf. pp. xliv. 1.16; lxxxv. 1.4; lxxxix.
l. 26.] For if it 'sucked in the Light' when it was far from it in the
beginning, will it not gulp it down all the more, now that the Light exists at
the very door of its mouth?

How foolishly Mani's 'Director' has arranged the Moon's function! But understand
how foolish that Director is. For, instead of (the arrangement) which would have
been right, namely that the Moon should go and empty out (the Light) in one hour
and return so that that former Light which was emptied out might be preserved,
and that latter Light which is being refined might not be lost, (instead of an
arrangement such as this), behold, the Moon is worn out with going and coming,
and at full moon it is then emptied in such a way that the former Light is worn
out and the latter scattered. Now a woman is with child for a long time, since
her babe is developed after nine months. But when her [P. 17.] labour is easy,
the birth takes place in a single hour, and thus the child is not in much
torment, nor is the mother much exhausted. But in the case of the bright and
lightly-moving Moon, at the time of full moon her child is produced in such a
way that she is worn out and her child exhausted. And if she brings forth each
offspring in a day, can she not also bring forth as the scorpion in one day ?
And if she really empties it out she should be there as long as she is emptying.
Why is she worn out with coming |xxxvii (and going), though she takes nothing
hence till the time of full moon ?

How is the amount of Light received by the Moon always the same ? And how is it
that from eternity to eternity this Ship of Light is filled uniformly and
receives neither more nor less ? But this contrivance was not a wise one. For it
would be right that, at the time when the Refining is great, the Moon should
receive more, that is to say, instead of being filled till the time of full
moon, it would be right that she should be filled in five days. For if their
statement were true, it would be right that what I have said should be the case.
[Mani's teaching has not aided the Refining.] For to-day there is much of Mani's
Teaching, and so it is clear there is also much Refining! But as a hundred years
ago, this Teaching did not exist—would that it did not now—it is evident that
the Refining of Light a hundred years ago would be less than it is to-day. And
if the Refining of Light was not the same in amount then and now, how was the
Moon then and now uniformly filled till full moon ? And when the Refiners were
few in number, there was not less Light for the Moon, nor to-day when the
Manichaeans abound is there any Light added to it. But when there were no
Manichaeans, and when they are now in existence, there is no increase in the
Moon to-day though they exist, just as there was no lessening in the Moon when
they did not exist. [P.18, l.31.] So by the Moon, fixed in the Height which they
have made as a mirror for themselves, it is possible for that secret falsehood
of theirs to be brought to light. For if the existence and non-existence of the
Manichaeans are alike to the Moon, the lying Teaching is refuted by what is
peculiarly its own, in that its existence is on a level with its non-existence.
And if they do not exist for the Moon, for which they imagine they do now exist
in a very special way, they do not in a very special way exist for God the Lord
of the [P. 19.] Moon. Thus from the Luminaries they receive a special refutation
who imagine that they are recognised by the Luminaries. And, in fact, does not
the reasoning of arithmeticians4 convince them that when those who persuade are
many, much more do those that receive measure out; and when there are many
floods the rivers are filled above their limits and rise beyond their wont ?
|xxxviii The lunar month of 29½ days opposes Mani's view about the Moon. And
why, indeed, is there a Moon for twenty-nine days and a half ? Let the false
Teaching which disguises itself offer a proof on this point by means of a
natural demonstration. But let us strip it that it may appear bare without any
truth. Let them tell us, therefore, concerning this part of a day why it is
defective and not completed ; is there no superfluous Light in any of the
months, so that the deficiency for this day may be filled up ? But when it
(i.e., the day) is defective it is not finished, and if there is superfluous
Light (?) it is not completed. And if on account of the small amount of Light
that day is imperfect, there would [P. 20.] be a chance that other days too
would be imperfect. And in like manner when the Light increased, it would be
right that the days should be found increasing as well. The shortage of Light,
however, does not make any lessening in the Moon, nor does the increase of Light
fill up this defective part. So let this defective part of a day convict the
Heretics that they are altogether lacking in truth. The Manichaean teaching
about the Sun. And because Truth quickly refutes them, when it passes from
dealing with the Moon to the Sun . . . that it may refute by the pair of
Luminaries those who while they worship Luminaries are persons whose
intelligence is wholly dark. For just as he is enlightened who worships the Lord
of the Luminaries, so is he darkened who exchanges the worship of their Lord for
the worship of the Luminaries. Let us, therefore, state the case as they state
it, though we shall not maintain it as they maintain it. For they say that the
Sun receives the Light from the Moon ; right worthy5 are these Receiving-Vessels
which receive from one another! [Cf. p. xxxvi. l. 10. xlii. l. 11.] And is there
then no room in the Sun to receive all those Parts in one day from the Moon ?
But, perhaps, the Sun might receive it, but the Moon is unable to give it; and
behold with whatever load she has, she must hurry along and fling off some of
the weight she is carrying. How, again, does the Sun not show that there has
been some addition to his Light when he receives fifteen Parts of refined Light
? For, behold, the Moon is clearly marked even by one Part which is added every
day, just as she shows when she is lessening. Is the sun then a |xxxix vessel
not completely filled ? And how is its deficiency invisible ? And if it is not
deficient how does it receive ? For if it is complete and its cavity is full of
its Light—as it is in reality—(then know that) if thou pourest anything more
into a vessel that is already full, it does not receive it; for anything that
falls into it overflows. But this full object (i.e., the Sun) which does not
receive anything which the Manichaeans assert (to exist), by its appearance
calls us not to accept anything from the Manichaeans. The Mosaic narrative gives
the true purpose of the Sun and Moon.

Let us forsake then those doctrines of the Manichaeans, because they are the
only witnesses concerning them, and let us hear those of Moses, to which all
nations under Heaven bear witness, and in old time the Hebrews who reckoned
according to the Moon, and after them all nations who are called Barbarians, and
also the Greeks, who use the reckoning of the Sun, though they do not desert the
reckoning of the Moon. And, therefore, even if we prolong our discourse, let us
declare what is numbered by Sun-reckoning and what by Moon-reckoning. Days are
numbered by Sun-reckoning. [P. 22, l.22.] For the dawning and darkness are
indicated by the Sun. Behold the division of the day. But by the Moon the months
are indicated. For the beginning of the months and end of the months are
indicated by the Moon. [The Sun marks the days not the months.] For it is by the
rising of the Sun and the setting of the Sun that the days are divided. But in
the matter of months it makes no division, because its succession goes on
uniformly, and does not declare any division when thirty days are ended, that it
may be known by that division that the month has ended, or begun. [The Moon
marks the months not the days.] But the Moon, when it is full and wanes, makes a
division for the months, but makes no division for the days. For how often does
it happen that the Moon rises at the third or fourth hour, and sets [P. 23, l.
2.] at the seventh or ninth hour ; while for two whole days she is not seen at
all. God, in His wisdom who, indeed, ordered the months for the purpose of
reckoning and the days for the purpose of numbering, made the Sun to number the
days, as also the Moon to number the months, and as the day is completed in its
course, so the Moon also is completed in its months, and from its beginning to
its end the Moon produces thirty days. But if the day consists of twelve hours,
and the Sun moves through a course of twelve hours, it is clear that the Sun is
the fount of days. And, again, |lx if the month consists of thirty days and the
Moon completes thirty days in waning and waxing, it is clear that the Moon is
the mother and parent of the months. Their inexactness in dividing time shows
that the Luminaries are deficient and not worthy of worship. But the exact
reckoning is twenty-nine days and a part. For this also in the beginning the
Wisdom of the Creator (both) put together and ordered the numberings that it
might perfect the reckoning. For when the months are reckoned by, numbering
[they have] thirty days. But the eleven days which are after the months he did
not put in their right place, and why not ? And, wherefore are eleven days
lacking in the Moon, and why are there three hours more in the year in the
course of the Sun ? They are these three excellent Mysteries (?), as the
numbering is interpreted, and the reckoning explained, so that because of the
lack which exists in the Moon months are intercalated, [P. 24, l.21.] and
because of the excess which exists in the Sun days are intercalated in order
that since months and days are intercalated this Luminary may be abased, and the
sovereignty of God may be made known. For because many nations go astray in the
matter of them (i.e., the Luminaries) on account of their Light, let their
numbering convince them (i.e., the nations) that on account of their dependence
it is not right that they should be worshipped. For if the numbering of the Sun
is not arranged (with exactness) the course of the Moon (also) by its swiftness
and deficiency changes the seasons of the year, so that summer is turned to
winter, and winter to summer. And if again a deficiency is not [P. 25.] found in
the Moon, which is dependent on the fullness from the Sun, as for these three
superfluous hours which are in the Sun there is no place for them (in which) to
go and remain in the numbering and reckoning of the year. For in the perfect
days of the three hundred and sixty-five days, where may three superfluous hours
enter and exist, (those hours) which cannot be reckoned with the perfect number
of the months, and do not exist in the perfect number of the days ? But between
the months of the Moon and the numbering of the days of the Sun, the Lord of the
Luminaries arranged for them a place that they may go and rest in it. But we
have spoken this rapidly because we were not sailed to speak of these matters ;
but we were compelled to speak |lxi (of them) in order to refute those who wish
to turn aside the Luminaries from the service of the months and days, that they
may point out in them Refinings which go up from the earth.

If the Moon is a vessel how can the vessel itself wax and wane? And inasmuch as
the Moon seems to be made for the numbering of thirty days, and consists
altogether of these parts., when the thirty days come to an end, it (itself)
ceases to exist. For it is not one thing and its Light another thing. And
because "the Moon is a vessel into whose midst the Light is poured," even if
that Light were lacking, the vessel itself as [P. 20, l.9.] regards its own
nature with (i.e., in proportion to) the aforesaid Light, would not be able to
come to an end or increase, since all vessels give evidence that they themselves
exist in their natural size, and if there falls into them a greater amount the
vessels do not grow larger, and if less falls into them, they do not shrink. And
if anything that is in them is emptied out and vanishes, those vessels
themselves do not vanish. And since they call the Moon the Ship of Light, let a
demonstration come forth from a ship to refute them, (namely), when it is filled
or emptied it remains in its proper size, that is to say (in the real
proportion) of its length and breadth and height. But in the case of this Ship
of Light, which, they say, is in the heavens, the Light which is poured into it
or emptied from it is visible to us, but the Ship itself is not visible ; either
let them then tell [P. 27.] us the nature of the vessel, that we may know that
for this purpose it was arranged that it might be filled and emptied as they say
; or let them tell us if that vessel itself is filled and built up and rises,
and is completed and demolished and comes down. It is evident even to blind men
who do not see that the Moon is made for the numbering of the months, and is not
for a Refining. The purity of the Moon and Sun. And if they say that because the
Moon is very 'pure and ethereal,' therefore, it is not visible, then how is the
Sun visible, seeing that it is a Light purer and more refined than the Moon ?
[Cf. p. lxxxiv.] And it is the Sun that goes and comes every day on account of
its purity to the House of Life, as they say. |lxii Contrasted views of
Bardaisan and Mani about the Moon. And which view shall we hear, that of
Bardaisan, who says about the Moon that it is an Earth and a Matrix which is
filled from a high and lofty overflow and floods those who are below and
beneath, or that of Mani, who says that the Moon is filled with those who come
from beneath and sends (them) away to the Upper Places ? But they both are wrong
in both respects, so that the word of Moses may be believed who said concerning
the Luminaries, 'they shall be for signs and for [P. 28.] seasons, etc.' Mani's
teaching about the Luminaries and Disgorgings is ludicrous. But who will not
laugh at the words of children, that the Luminaries have finally become the
Receiving-Vessels6 of the School of Mani, and not of anything which is great,
but of Disgorgings ! For by these the Light is refined if it is refined. For
there is no evidence that it is refined by Prayer as they say, but that (it is
refined) by Disgorgings its taste gives evidence. And if not, let them pray and
disgorge, and let incontrovertible experience show in which of them is the taste
of food, in Prayer or in Disgorgings! But above all there is evidence that he
who disgorges looks upwards in order to send upwards by means of the force and
violence of the wind that thing which is refined to the Domain from which it has
come down. And, perhaps, this Mystery was secretly in the world, and the world
did not perceive it! And, perhaps, even Mani did not perceive it. And here it is
not the man who prays much who is refined, but the man who disgorges much. For
those physicians by means of things which are very different excite Disgorgings
in order to purge (?) the stomach which does not digest. [P. 29.] For when it
does not disgorge there comes the evidence of its (i.e., the food's) heaviness
and coldness. And it must be that if it does not digest, it does not liquefy,
and if it does not liquefy, it (i.e., the stomach) does not disgorge, and if it
does not disgorge, it does not go forth ; and if it does not go forth, it is not
refined. For the coldness shuts up the food heavily there, that is to say, the
cold phlegm, which is over the food—the great enemy of the School of Mani. For
it wishes by its coldness to restrain the Refining, lest it (i.e., the food)
should be released, and go forth thence. And, therefore, |lxiii that pungent
radish7 can be the enemy of their enemy ; for it enters and does combat, and as
it were, engages in a contest with it, and rends the veil which is spread over
the face of the food ; and then a way is opened up for the imprisoned Light
which is there that its Refining may go forth in the Disgorging. And thus when
the Manichaeans disgorge, because their food has not yet been digested, it is
clear that their Refining has not [P. 30.] yet 'gone up,' and we must say that
their Light is still mixed in their vomit, and it would be right for them to
turn and swallow it anew in order that that Light which is concealed in it may
not abide in corruption. Above all if (?) a dog comes and swallows it behold
that Light which has gone forth in vomit from the midst of a Manichaean called a
Righteous one (ZADDIQA), has entered and become imprisoned in the unclean
stomach of a dog, [and it is clear] that if the Manichasan had turned and
swallowed his vomit immediately, there would have been an ascent to the Height
for the imprisoned Light to fly away and 'go up' to the House of its Father. And
that Manichaean ought to be tormented instead of it (i.e., the Light), because
he knew (?), and (yet) that Light went in and was imprisoned in the belly of the
dog, and thence it was sent forth by a Transmigration (?) when the dog produced
young ; and that Light was transmitted in the race of mad dogs and biters ; and
it must be mad like them, and bite like them. It is right, too, that it should
bite and tear in pieces that Manichaean who disgorged it and did not swallow it
again ; for he is the cause of this madness. [P. 31.] But if they say that in a
dog too it is refined, then are dogs more than they are in the Refining-process,
and it is right that they should be fed more than they. The Refining of air and
foods cannot be true. And if they say that the air 'is refined and sent up,'
they confess, though they do not wish it, that not by Prayer is it refined, but
by other causes, such as either dry or boil or heat or cool. For if, as they
say, 'that pleasant taste which is in foods belongs to the Light which is mixed
in them,' then just as the mouth perceives that Pleasantness of the Light when
it |lxiv enters so it ought again to perceive it when it goes out. For if the
mouth perceived it when it entered, though it was mixed with Bitterness, how
much more ought the mouth to perceive it when it goes out, when its Pleasantness
has been separated and isolated! But if it perceives it when it enters, but when
it goes out in the Refining-process it does not perceive it, it is clear that
the Pleasantness belongs not to the Element which is refined, but to its
Opposite. [P. 32.] For a thing that is palpable and capable of being tasted when
it enters must be palpable and capable of being tasted when it goes out. But if
they tell additional falsehood, they incur additional exposure. If they say that
because the Light has been made very subtle and has been 'refined,' on that
account the mouth does not perceive it, then by this short utterance their whole
system is utterly upset as to the manner [Cf. pp. xxxvi. l. 17; lxxxv l.4;
lxxxix. l.26.] in which the Primitive Darkness, not merely 'seized' that
Primitive Light, but also 'felt, touched, ate, sucked, tasted, and swallowed
it.' For behold this mouth (of ours) is of the same nature as that Darkness, and
it certainly does not perceive the Light when it goes out from within it. And
here all this falsehood of theirs is felt because a sound ear meets it.

Why is the Refined Light so gradually sent up to its Place ? For this Refining
which goes out of the mouth is not completely refined ; therefore, it goes from
the mouth to the Moon, and from the Moon to the Sun, to be refined, and to be as
it was of old. For if it is refined and not dependent on the Refining of the
Moon, why is it necessary that it should go to the Moon, and from the Moon to
the Sun, and (why does it) not flit away outside and go up, and be taken up to
its place? [P. 33, l. 7] For it abides here in idleness for fifteen days while
the Moon is being emptied, and then it suffices for thirty days. Or is it
possible that it forgot the way to its Home ? And how did it know to go, because
it did not know the way ? . . . [then how does one (i.e., the Moon) know how to
go, and does not lose its way, while the other (i.e., the Refined Light), loses
itself and requires a helper to conduct it ? Such easily lost Light would not be
able even to find its way to the Moon, but it would require a |lxv helper to
conduct it, and deposit it in the Moon. But if they are both (i.e., the
conducting Moon, and the Refined Light) one Nature, how does one draw while the
other is drawn ?]

[L. 35.] And how do the Sons of the Omniscient not know how to go to their House
from which they came ? And who can have patience with these (men) ?—unless it be
the truth that He delights in their repentance, [S. Luke xv. 7, 10.] He whose
sole object in refuting these (men) is that they may not thus go astray. If,
therefore, this (Light) which goes out of the mouth—inasmuch as taste [P. 34.]
implies an Exhalation and a Mingling—is so 'pure and subtle' in its going forth
from the mouth, (that) the mouth does not perceive it since it is refined, and
is more refined and pure than before the Mixing and Mingling, how is the turbid
Darkness able to handle that pureness which is not palpable, or how can the
corporeal seize the spiritual which is intangible, or how can the bodily eat a
thing which has no body ? For either the Darkness is 'pure and refined, and
subtle,' and that Light is gross in its nature, or they are both subtle, or
(both gross) ... (so that) the two of them do not perceive one another, so that
as they were perceived in the food, they may be perceived in the Refining. And
if they are both light, whence is this heaviness ? And if they are pure
turbidness has entered from some other place. And, therefore, it is necessary
that we should seek some other Entity who himself disturbed the two of them. . .
.

Why did not the Good Being protect his possessions from the assaults of his Evil
neighbour ? But if that Light (?) had been God, if he was good or just, it would
have been incumbent on his Goodness and Justice to surround his place with a
strong wall, and preserve his freedom and honour from his unclean Enemy and from
his raving Neighbour, especially when the Good (Being) had perceived that his
nature was capable of being injured, as they say—though God forbid that this
should be said concerning the perfect Good! But if in their shame they turn and
say that it is not injured, then whom do they teach—is it not one who is in
error? [P. 35, l.30.] And whom do they heal—is it not one who is smitten? And
whom do they teach the creed—is it not one who denies and |lxvi blasphemes ? For
these evils with innumerable others happened, and are happening to the Souls
which (come) from him. And if they are not from him, and are in his Domain it
was incumbent upon him as one who is wise and loves his possessions to place a
protecting wall around his flocks which were capable of being injured.

See how God has protected Heaven from mankind and to their advantage ! But in
these matters a convincing argument, may be drawn from this creation which has
been arranged by a wise Creator, for, because he knew that mankind (would)
presume with their Freewill and attempt by their free Choice to set a limit to
creation . . . because they are not able to set a limit to creation—for
Constraint does not permit them—they have attempted to set a limit to the
Creator by Disputation; just as also they wished to build a Tower by which they
might go up whither an ascent should not be made. [Gen. viii.] [P. 36, l.22.]
For the ladder to that Height is the grace of the Creator, nor in thousands or
myriads of years would they be able to go up to that Height whither Elijah went
up in the twinkling of an eye. For a tower does not enable (us) to ascend to
Heaven, because it is the Will of the Lord of the Heaven that enables (us) to
ascend to Heaven. Therefore, in order that kings at the present time might not
be bold like those of old He placed them in the midst of a creation which cannot
be overcome. For (should they wish) to go up above, there are the outstretched
heights immeasurable,—to go down beneath, there are the terrible impalpable
depths,—to cross the ends (of the earth), [P. 37.] there are bitter illimitable
seas, and these [things He did, not because He was afraid on His own account—He
who is not capable of being injured—but He made the heaven strong against our
boldness that it may not wear itself out in vain and fruitless efforts]. [L.
11.] [The Realm of the Good Being ought to have been protected likewise.] And if
the creation is so protected against weak mankind it would be much more right
that the Domain of the Good (Being) who actually exists should be fortified
against terrible enemies. For as the Lord of the Domain is perfect in his
Essence, so it is right also that his Domain be fashioned aright, and his
building fortified, and it would be right that that building; should be
protected with a strong wall. |lxvii Without a wall he is 'imperfect.' But the
Domain lacks a wall, and its lord lacks reasoning. And if he did not fortify it
with a . . . wall, he would be lacking in it; how shall we call him God who is
even more deficient than mankind ? For there is no one who does not make doors
and bars for his house ; or do they perchance argue in answer to this, that
there should not be walls for a city, and a fortress for a place of escape, and
a castle for . . . a hedge for a vineyard, an enclosure for a flock ? And which
of the Manichaean [P. 38.] is there who does not shut his door or the door of
his place of Assembly ? But closed doors are here . . . on account of that [ —l.
16.] injury. . . . And if a robber came against Mani in the open country, and
against his disciples, would they not take refuge in a fortress, and hide in a
castle and enter within walls ? [If the Manichaeans practice non-resistance.
they do so that they may be killed and escape from the Body.] But I think that
they are wiser than their Father (i.e., the Good Being) who, they say, is a God.
For they understand how to make these things though they are clothed with the
disturbing Body ; but their Father who is not clothed with the polluting Body,
does not know how to make these things in his own Domain. And if the School of
Mani do not flee before a robber, and do not take refuge in citadels or walls,
let us ask, is it because their Bodies cannot be injured ? And if they are
looking forward to this, (namely), to be killed and to escape from the Body, and
so do not need a wall, above in the House of their Father there would be a
special necessity for walls that they [P. 38.] might not be mixed with the vile
Body. [A wall would have prevented their being mixed with the vile Body.] For
owing to the lack of walls, of which they had none, the Darkness swallowed them
and mixed them in this Body, and while they are expecting (?) to escape from it
by means of a sword, which, moreover, is not really the case, they Avould have
escaped from it by means of walls.

Cf. pp. XXX., lxxv. They cannot say that there were no materials to build the
wall. And suppose a man says there were no stones, where was that great Earth
from which BÂN, the Builder, cut whole stones for the Grave of the Darkness ?
And where is blindness such as this . . . [that in a place where there existed
this Graver and graven materials, and where there was all this Working, and
where there was |lxviii this Wise Disciple and Architect of its Grave who
stretched the line and [P. 39, l.35.] weighed out axes (?) and set, the rules,
and devised a plan, where there was all this], was there not found a single one
to give advice that they should receive it and preserve their Domain ? And lo,
they (would) have escaped from the ten thousand evils which encompass them
to-day.

Darkness would not leave its natural Domain as Mani taught. But if they talk
foolishly against these things, against all propriety they are debating so that
only those things that are not proper may be proclaimed. And if they are thus
puffed up though in Error (it is) as if they had found out something true ; for
it has escaped the notice of the Heretics that they have discovered (only)
Error; but they by their Freewill have been discovered [P. 40, l.10.] by it
according to its will. And because of the proud who have exalted themselves, let
us diverge (lit., creep) a little from our Examination, and let us disregard
them on the one side that they may be defeated rightly on the other. For it
would never be pleasant for the Darkness to depart from its Domain, because
every Entity which exists is contented if it is in its own place—because that is
the place which belongs to its nature—[See from illustrations that this is
true.] as fish are in water, as moles in sepulchral vaults,8 as moths in
clothing, as worms in wood, as maggots in barns, as swallows in places
frequented by man, as an owl in ruins, as a dove in the light, and as bats in
the night. To these and many others their natural dwelling-place is pleasant,
and if any one changes the dwelling-places which belong to them for those which
do not belong to them, that is to say, places which hurt them instead of those
[P. 41.] which do not hurt them, it is a great evil and bitter trouble for them
as the celebrated Psalm of the Blessed David reckons ; and he declares in due
order the places of all of them in Psalm civ, which is 'Bless the Lord, O my
Soul, O Lord my God, thou art become very great,' which declares that according
to their nature are their places, and according to their places is their
contentment. For if you immersed a fish in oil, and hid a mole in honey, and
made a moth live in silver, or worms in gold, or a louse in a heap of pearls,
although these excel the dwelling-places |lxix which belong to them, yet they
are contented with their own (dwelling-place). And if these things that are
made, and that are not Entities are contented with the places which were created
for them, how much more is the Entity of Darkness contented with its natural
den! And if any one stimulates it to go forth thence, it suffers pain, just as a
man pains the dark mole when he brings it up from its dark place.

Darkness would be contented only in its own natural Domain. For if the Darkness
had its own peculiar Domain,9 as they say,--this is a statement which is
difficult to believe—[but] what is more difficult than this is that "Darkness
exchanged the Domain of its nature, and loved the Opposite of its nature," and
exchanged its ordinary manner for something which was alien to it. For a newborn
babe changes from its place to another place, for both of them belong to it; and
though it comes from its own to its own [P. 42, l. 9.] it verily weeps when it
goes forth,—how much more is an Entity [troubled] if a man roots it up from its
place (and takes it) to another place which does not belong to it! For just as
in its own Domain it is at peace, so in a Domain which is not its own it suffers
calamity. Moreover, physicians say that everything which does not keep its
nature ruins its natural generation, though they are speaking of custom and not
of nature. For if a man goes to accustom himself to something to which he is not
accustomed, if he does not wisely acquire the custom by stealth, little by
little, he is injured by it. But if a thing to which a man is unaccustomed
disables a man if he comes to it suddenly when it is natural even if it is not
customary, how did the Darkness come upon the Light, its Opposite, suddenly [and
enjoy it] ? And instead of what would have been right, (namely), that [P. 43.]
it (i.e., the Darkness) should be positively injured as Nature indicates, it
actually made an Assault upon it (i.e., the Light), as the Falsehood says, which
against the Light. . . . The Golden Calf story applied to the Manichaeans. But
when that imposture is crushed by the questions of the [L. 16.] Truth all his
system has been exposed and laid bare. For as the question (?) of Moses
shattered the Molten Calf, so the power of the Truth shatters the fabricated
Teaching. But I know that |l although the Calf was shattered the Jews did not
flee from the worship of it, so also the Teaching of the Manichaeans has been
well exposed, but the Manichaeans do not revile the worship of the Sun and Moon.
For they are like one another in their blasphemies, even if they are not alike
in their Scriptures. For as the Jews blaspheme against the New Testament, they
(i.e., the Manichaeans) blaspheme against our Old Testament. [The parable of the
Wineskins applied to Jews and Manichaeans.] But that (i.e., Scripture) is (both)
new wine and old. For as for the old its-taste is in it, and its odour has not
grown faint, but in the new there stirs the ferment of its power and of its
violent heat. (?) But [P. 44, l. 10.] such vessels as do not receive the old
convict themselves by their impurity, that (?) they are not even worthy to
contain it. And such as do not receive the new they are old bottles which it
(i.e., the new wine) convicts by its power that they are not able to bear it.
THE END OF THE SECOND DISCOURSE.

Note from Vol. 1 Introduction, p. (10):

[Short lacunae are indicated in the translation by dots, and longer gaps by
asterisks, but in neither case is the number of the dots or asterisks intended
to bear any exact relation to the number of the missing words. In respect to
this an approximately correct inference may be drawn by consulting the Syriac
text.

Double inverted commas mark quotations where the original has [Syriac]

Single inverted commas are used in numerous cases where the words seem to be
quotations or to belong to a special terminology.

Words in italics inside square brackets are to be regarded as conjectural
translations or paraphrases. In a few passages, where the text has suffered
great mutilation, italics indicate an attempt to summarise the argument from
suggestions in the fragments.]

[P.101] indicates page 101 of the accompanying Syriac. [l.2] means line 2 of the
current page of the accompanying Syriac. [RP]

FOOTNOTES

I have moved the footnotes to the end. Those consisting of "Read [syriac] for
[syriac]" or similar have been omitted, as it has not been possible to
transcribe the fragments of Syriac. The pages are numbered with Roman numerals.
Arabic numbers and line numbers relate to the Syriac text printed at the back of
the paper volume. Greek text is rendered using the Scholars Press SPIonic font,
free from here.

1. 1 For the Syriac Text of Discourses ii.-v., see pp. 1-185.

2. 1 Or perhaps "easy," "obvious." See note on p. 12.

3. 1 Or perhaps "indulgence." See note on p. 14.

4. 1 Or "of arithmetic." See note on p. 19.

5. 1 An ironical exclamation.

6. 1 Cf. pp. xxxvi. l. 10, xxxviii. l. 27.

7. 1 The radish is said by the native Arabic authorities to produce disagreeable
belchings (see the Lisan-al-'Arab, xiv. 29, 19).

8. 2 [Syriac] in the Syriac occurs only here and on p. 73, l. 10, but it is
found frequently in the Nabataean Inscriptions.

9. 1 Or "Place." This text was transcribed by Roger Pearse, 27th September 2002.
All material on this page is in the public domain - copy freely.

Greek text is rendered using the Scholars Press SPIonic font, free from here.

Early Church Fathers - Additional Texts


========================================================================
  CHAPTER 8: DISCOURSE TO HYPATIUS 3
========================================================================

S. Ephraim's Prose Refutations of Mani, Marcion and Bardaisan. Transcribed from
the Palimpsest B.M. Add. 14623 by C. W. MITCHELL, M.A., volume 1 (1912). Third
Discourse to Hypatius against the Teachings. THE THIRD DISCOURSE AGAINST THE
TEACHINGS I. Marcion's teaching; the heavens of the stranger

I DESIRE to utter one more refutation against the three of them (i.e., Marcion,
Mani, and Bardaisan), that is against Marcion in the first place who (says) that
a heaven is found also beneath the Stranger. Let us ask who bears up those
heavens, and what is in them. For a power is necessary to bear them. Or can it
be that the heavens of the Stranger are resting on the heavens of the Maker, so
that he is the all-sustaining Maker, as indeed is the case? But if they say that
the heavens of the Stranger hang by the power of the Stranger, we also will deal
[P. 45.] frowardly with the froward, (and say) that he who is above the [Ps.
xviii.26] heavens cannot support the heavens, but (only) if he were beneath
them. But if he is the same person who is above the heavens and below them, it
is clear that the place of his possessions is the same, and in the midst of it
are collected those Souls whom ISU1 brought up hence. For a Supporter is
required for those heavy Souls whom he brought up thence . . . [inasmuch as when
his possessions are found enfolded within his bosom there is required for them
another power which supports them.] For we cannot accept from them just as they
do not accept from us [L. 26.] that there should be anything set up without a
foundation. The heavens of the Stranger and his boundaries. But know that if the
Stranger has heavens which have been created from nothing, we must inquire by
whom they were created. And if they are his in virtue of (their) 'essential
being' there is a fortified boundary of 'essential being' beneath him, which he
cannot cross. And just as he is not able to go forth from that Place which
surrounds him so as to be something which does not exist in a Place, and has no
Creator, so he is not able [P. 46.] |lii to cross that boundary which is beneath
him. Nor were the Souls able to go up hence to cross it. The relations of the
Stranger and the Maker. But if that boundary was capable of being crossed so
that also the Stranger crossed it and came down to us, as they say, and the
Souls also rent it asunder and ascended, as they falsely state, then (it follows
that) a boundary which could be crossed would not be able to prevent the Maker
from going up to the Domain of the Stranger. If, therefore, when he was able to
go up he was unwilling to trample down the boundary of his Companion, he is a
God who is worthy of praise, since even those things which he (i.e., Marcion)
has invented, redound (lit., cry out) to his praise. But if he had the will to
go up, and the Stranger above [L. 39.] allowed him, let them show us why. . . .
And if the Good (Being) was guarding himself, he was verily afraid lest he
(i.e., the Maker) should injure him. And how did he who was afraid in his own
Domain, come to the Domain of the Maker to struggle with him? And if he guarded
his freedom that there should be no Strife and [P. 47.] Contention between him
and his neighbour, let his Heralds be despised who make him quarrelsome and
contentious. And if they say that the Maker did not perceive the Stranger, it is
unlikely. For how did he not perceive him when he was his neighbour? And if they
say that he was far from him, infinitely far, if it was a mountain immeasurable
and an endless path, and a vast extent without any limit, then how was that
Stranger able to proceed and come down the immeasurable mountain, and (through)
a dead region in which there was no living air, and (across) a bitter waste
which nothing had ever crossed? And if they make the improbable statement that
"the Stranger like a man of war was able to come," well if he came as a man of
war--[though he did not come], (take the case of) those weak Souls whom he
brought up hence, how were these sickly ones able to travel through all that
region which God their Maker and Creator was not able to traverse, as they say?

Surely the Maker could reach the Domain of the Stranger. And if they say that
these were able but their Maker was not, if they say anything they like, they
must hear something they dislike, (namely), that if the Soul, which is all the
creation of this Creator, was strong enough so that with the strength of the
Stranger, it was able to cross and to go, and did not remain |liii anywhere (?)
on that immeasurable journey, how much more able [P. 48, l.13.] would the
Creator be to go, not only up to the Domain of the Stranger, but even to explore
the other regions inside of it, if there were any there! . . . [Thou mayest know
that the system of statements which they make is impossible.] For (being) a
Person who grows not old nor ever dies or grows weary, who has no need of a
conveyance of any kind, and requires no food,--and in that Domain there were no
walls to hinder him,--how was the Maker hindered from travelling to see what was
above him, (to see) whether that Domain was empty or had something in it or not?
But if he reached the heavens of the Stranger, even if he did not actually enter
he must have struck them to see what they were or whose they were. The Stranger
and his Domain. How the Stranger may be both inside and outside of his Domain.
And when the Stranger went forth from his Domain to come hither, it is clear
that he vacated his Domain. For anything which is limited, and in the midst of a
place, when it goes forth from its place, the whole of it goes forth and no part
of it remains in its place. But if half of it goes forth and half [P. 49, l.11.]
remains, or some portion of it, these things prove concerning its nature that it
is divisible. And if again they wish to change their ground, and say a thing
which cannot be, (namely), that when he went forth to come from his Domain, his
Domain was not deprived of him at all, because he is a Fullness which [P. 49,
l.15.] does not lack, and a Greatness which is not lessened, then how was his
Domain full of him, and the Domain which was in the middle full of him--a place
infinite and unlimited? And, moreover, the Domain of the Maker would be full of
him (i.e., of the Stranger), and this creation would be full of him ; even unto
Sheol beneath would his extent reach. If before he went out he was the sole
occupant (lit., fullness) of that Domain wherein he dwelt, and after he went out
that Domain was likewise full[P. 50.] of him as before, it is clear that he is
something which was found to belong to that Domain, and was (nevertheless)
outside. It is necessary that we should inquire whence this addition arose ; or
perhaps some veil was upon his face as upon the face of the Sun; and when that
veil was drawn aside he extended his |liv rays unto us. And when he gathered
himself in and confined himself to his Domain he filled the whole of the Domain
in which he dwelt from of old. And it is necessary that we should inquire from
whence are those causes which arose in front of him, and impeded the Light; and
here his nature is found to fill all (space), and our place is not found to be
foreign to his rays, just as also the vault of creation is not foreign to the
rays of the Sun, even if by means of other veils it is concealed from us.

If Marcionites use the Light of the Sun to illustrate the omnipresence of the
Stranger, they dishonour him. But the Sun is one thing and its effulgence is
another thing. For the Sun has substance and a circumference, too, and the eye
sets bounds to the Sun, but its effulgence has no limit and substance. For the
eye cannot set bounds to it. And by this proof it is discovered that the child
is greater than its parent, since the parent is limited and the child that
springs from the parent unlimited. But it (i.e., the effulgence) is not really
greater; it really is less than it, in that it has not substance like it (i.e.,
the Sun). But because also the Sun is fire we learn to know it (i.e., the Sun)
from this lower fire; for thus also a flame of fire has a substance, [P. 61,
l.28.] but the Light of the fire has no substance. And bodies come and go in the
midst of its Light and are not injured, but bodies cannot approach very near to
the substance (of the flame). And just as there are flowers or blossoms or one
of the roots which have sweet-smelling fruits and one small place is able to
accommodate them because they are substances, but their scent is diffused
outside of them because it has no localised substance ; and we [P. 52.] do not
say that the scent of spices is more than the spices, or the perfumes of
ointments more than the ointments, for they themselves are sold for a price, but
the scent of fragrant herbs is freely given to all who come near them ; and
(just as) the censer cannot fill the house, but its smoke is greater than the
house, for it is even diffused outside of it, (so) if they have made, therefore,
their God like a perfume, which is dissipated and like a flame which is
scattered, though they wish to honour him, they reduce him to inferiority, for
they make him (to be) without an independent substantial Existence.

II. Bardaisan's teaching; what supports his Entities in Space?

Again, let the party of Bardaisan be asked concerning those Entities which he
speaks of, what supports these things of his |lv also,2 seeing that they are
placed in a deserted and empty Space in which there is no breath of air
supporting all, especially inasmuch as he mentions that there are both light and
heavy Entities there? For Light is lighter than Wind and Wind than Fire, just as
also Fire is lighter than Water. But light and heavy things cannot exist
unitedly in one enclosure without the force of another [P. 53.] (supporting
them).

How could the Entities ever be mingled? For the light (thing) must dwell above
just as the heavy (thing) dwells beneath all. Therefore, Fire cannot exist in
the same rank in which Light exists, nor can Water, which is heavy, be in the
rank of Fire, or of Wind, because there is no force to support them. . . . Water
puts an end to Fire, which is opposite it. For [L. 29.] heaviness and weight
cannot exist in one rank just as they cannot [L. 39.] . . . by the same weight .
. . things which are light and heavy in the midst of Water or in Air. These
things convince concerning themselves how (far) the heavy approach the light.
And if these which are heavier by measure than their companions, do greatly flee
towards the depths, how much more distant from those things [P. 54.] which are
beneath, without weight and without measure, will the Darkness be which exists
more heavily than all! For lo, all its heaviness, too, is beneath all ... [how
did the Darkness] go up from them because its heaviness. . . . But if it is able
to exist [L. 16.] and be quiet, let them tell us what thing it was which came
upon its heaviness (?) . . . for it is unable to be raised by itself. . . . [Ll.
12, 22.] But if they say that it crossed its boundary and when it crossed [L.
34.] it, it crossed it in an upward direction, then (let me ask), which is
easier--for a heavy thing to go upwards, which is not natural, or to be sent
downwards according to its nature? For so [L. 46.] . . . [owing to some cause or
other] to cross its boundary and make an Assault upwards. Above all [the proper
nature of its [P. 55.] (i.e., of the Darkness) heaviness, demands that it]
should be continually sent beneath. And because from of old and from eternity
everything was actually going down and down the Fire would not be able [to find
its way down through the great |lvi distance to the Darkness beneath or to
reach] the Depths which are immeasurable.

If a Primal Wind stirred up the Entities, who caused this Wind? Was it God? 2
But let us inquire as to this Fire, what was the cause that stirred it up also
to cross the Boundary which it had never crossed before? They say that the Wind
beat upon it and stirred it up. Let us come to the succession of causes and let
us ask also concerning the Wind,--what stirred it up too? And if the causes are
multiplied, what, then, was that which was the Cause of all the causes? If it be
not known, there is a great error, but if it be known, there is a right question
in reply to which a true argument should be offered. For if it was God, then He
is the cause of all confusion, He who disturbed things in their state of order
and [Cf. p. lxxiii. 1. 15.] mingled things that were pure and introduced Strife
and Contention among Natures that were at peace ; then He Who, they say, [P.
56.] is the real cause of all beauty turns out to be the cause of all ugliness.
But whoever stirred up that Evil which was asleep, and gave power to what was
powerless and found out a method and arranged the Cause to make the Evil cross
the Boundary, a thing that had never crossed its Boundary, that misdeed of his
teaches us what name we should give him, with what eye we should look upon him,
and with what amazement we should wonder at him!

Why would the Upper Being do so? But if the same Upper Being stirred the Element
of the Wind in a manner contrary to its nature, then that Upper Being must have
crept and come down from his natural height; and what Cause, then, stirred him
up, too, that he should hurl Contention [Cf. p. lxxiii. l. 15.] and Strife among
the Entities and Natures which were in a peaceful state, and, if they know not,
whence did this cause spring? For as regards these other things which they say
concerning the Entities, whence did they learn that they are as they say? If the
spirit of revelation made (it) known to them, it ought to [P. 57.] have revealed
to them (something) concerning the Cause on which all the causes depended.

Bardaisan's revelation was not accredited by Signs nor is it Scriptural. But one
must wonder at this Wind that it was not revealed to Moses, the chief of the
Prophets, who divided the sea and went through its midst, nor again to Simon,
the chief of the Apostles, |lvii was it revealed, he who went down and walked
upon the waters, and moved lightly upon the waves of the sea! But it was
revealed to this Bardaisan who was unable to prevent the dew which dropped upon
his bed! But let them give us the signs and wonders which he did, that by means
of the open signs the secrets which he taught may be believed. But if the
Prophets and Apostles [L. 22.] who did many signs and wonders did not say one of
the things which Bardaisan by himself denied, and if Bardaisan, who denied many
things which are foreign to the teaching of the Prophets and Apostles, did not
do any of the signs which they did, is it not clear and evident to any one who
wishes to see clearly that there is a great gulf between his Error and their
true Knowledge?

What supported the Entities in Space?

Let us ask [what force it is which supported] all those creatures which
Bardaisan preached and the Firmament (?) and the Earth and those whom he calls
PANPHLGOS 3 (?) and all that earth (?) which is beneath everything and above the
Darkness--who supports all these? Or how does the Darkness, which is beneath [P.
58, l.10.] everything, support everything so as to be the foundation of all? But
if they say that everything is placed on nothing, let Bardaisan who said how can
it be explained that something comes from nothing, (let him) repeat the thing
which went forth from his mouth (and ask) how can something be supported by
nothing? For how can a thing which does not exist support a thing which does
exist? But if he says that it would be easy for God to hang everything on
nothing, he confesses, though unwillingly, that it would not be difficult for
God to create everything out of nothing. For if he was unable to create
something from nothing, neither would he be able to set something on nothing . .
. [and [P. 59.] Bardaisan cannot say that the Will of God supported everything].
For (how) was that Will which they say is light [and unable to [L.7] make
anything from nothing able even to support it?] And, [L. 13.] therefore, as it
was necessary for the Will to have something out of which to create creatures
([so it needed something] on which to place its creatures.

God is the cause of the Entities.

[And if creatures are made from Entities] which are not |lviii dependent on
something which supports them, [are not these Entities dependent] upon something
which is not dependent? And if they say that there is a myriad of ... each
supporting one another . . . [they are not wise in what] they say ; [for let us
[L. 33.] ask about that last supporter] of them all, who bears it up? Until of
necessity one great and perfect One is found Who is perfect in every respect,
Who is identical with His own Domain and exists by His own power, and from
nothing makes everything. For if He lacks any one of these things, then He is
not perfect, and, therefore, [P. 60]. He is in some sort an imperfect God who
requires three things--that is, something from which to create created things,
and a Pillar which upholds His creatures and a Domain in which His Divinity may
dwell. But if the Will of God is supporting by its power the creatures which
come from the Entities, it is clear that also that Will of God was supporting
the Entities from the first and the same confused them. And if it was not
supporting the Entities, then it does not support anything that comes from them.
And if the Entities were dependent on it (i.e. the Divine Will) and existing by
His power, they were not even Entities, especially as the Darkness also is found
to exist likewise by the power of the Good One.

III. Mani's Teaching; he placed the Light World in contact with the Darkness,
and thereby introduced great difficulties. How did the attractiveness of Light
reach the Senses of Darkness?

And, therefore, on these grounds we have opposed Mani also with a true
refutation. For he, too, calls God the Earth of Light, which (Earth) is not
perfect, but if it is a deficient thing, the very word deficiency is enough to
refute its claim to perfection. For its one side proclaims concerning the whole
if it, that if on its side which is near the Darkness, it is limited by the
Darkness, and if it is (so) by nature, its nature is very deficient and
imperfect, inasmuch as that which limits it on one side is not a thing which is
fair but the Darkness. Now, in the case of a thing which is limited by the Evil,
inquire no further as to its weakness; [P. 61, l.13.] for it is enough that the
Evil limited it. And how, O Mani, shall we call that thing the perfect Good
which is limited by the Darkness, or perfect Light that which is bounded by the
Darkness? For it (i.e., the Darkness) confined and limited its inferiority
(i.e., the inferiority of the Light), and did not suffer it to fill all (Space),
in addition to the fact that it (i.e., the Darkness) waxed |lix bold like a
strong one to trample down its Domain and to enter its Boundaries, and to
plunder its Possessions. But they say that it (i.e., the Darkness) came as one
in need ; but if it was in need, know that this (i.e., the Light) also is weak,
and if the former plunders the latter is plundered. And, in order that they may
be refuted in all points, if the two frontiers of Good and Evil were thus
contiguous, all that side which bordered on the unclean became unclean and
defiled, and infected, and corrupted by the contact of the Darkness. And if they
say that that side which bordered on the Darkness was not injured by the contact
of the [P. 62.] Darkness, then that side which could not be injured is more
excellent than those Souls which were injured by the contact of the Darkness,
for it (i.e., the Darkness) is said to have acquired power over the inferior,
since this inferior was all injured. But although it (i.e., the side) has
contact with the corrupt Darkness from everlasting to everlasting, the injurious
contact could not injure it. And if the Enemy was unable to get dominion over
it, and the Foe to tread it down and the Marauder to ascend and cross it, then
why was it necessary for the Good One to take the pure Souls who belonged to
him, and to 'hurl' them beyond his own victorious Frontier into the jaws of the
Darkness? For it has been said that the Darkness could not even cross that
mighty Frontier. But if it was a defenceless Frontier, one which could be
overcome, and laid low, and trodden down and crossed, then its weakness could
also be injured by the contact of the Darkness. And if the Darkness had been
able to get dominion over it, if it had wished to destroy it, lo, it would have
destroyed [P. 63.] it by degrees, and made an Assault. And if it desired to rob
it, behold it would have approached it stealthily by degrees, and moved onwards.
And if (it had wished) to feel a Passion for it and to enjoy it, lo, what gave
it Pleasure was at its side . . . if [L. 13.] what gave it Pleasure was in close
contact on its side from everlasting to everlasting; and if it carried its will
into action, the Darkness had no need to make an Assault and enter the midst of
the Earth of Light, because the same Pleasantness was diffused throughout the
whole of it (i.e., the Earth). For the Light is one in its nature, and wherever
a man has pleasure in it, |lx it is the same. Look, therefore, at the fabricated
system of deceit, for in all this the Pleasantness of the Light is in contact
with the Darkness, as they say. If it is after the fashion of a park, the one
side which bordered on the Sons of the Darkness was entirely akin to the
Darkness--for it is with them. And if the Fragrance of that pleasant thing is
sent forth into their nostrils, and if that Light is diffused upon their eyes,
and if the Melodies of that sweet Player are poured into their ears, how since
all this was present with him, did he smell and perceive as from a far mountain
that "there was something pleasant [P. 64, l.12.] there"? And if from the centre
of the Earth (of Light) or from the inner sides he received the smell of the
Pleasantness of Light, this, too, is against them. For how did it come about
that the sweet smell and effulgence burst forth and entered even there? And how
did this beautiful Fragrance ever smite the Darkness?

If Darkness has foreknowledge it is more excellent than the Light. For if the
Darkness had foreknowledge, and by means of that he knew that there would be
something pleasant (in the realm of Light) then is that Entity (of the Darkness)
greater and more excellent than this Good, in that it has this foreknowledge.
But lo, the Souls who are from this (Entity) are to-day existing in Ignorance
and Error. [How can the Souls escape from this Darkness?] And if he had great
foreknowledge, when do the Souls who have strayed expect to be 'refined,' seeing
that 'he who leads them astray' is so great? For by his knowledge he made them
to be without knowledge. But, above all, they cannot go forth hence, because,
howsoever that Good (Being) may contrive to form ways and means for their
departure [P. 65, l. 9.] hence, that Evil One knows beforehand all the movements
and secrets which are planned there against him ; and that Good (Being) cannot
even conceal his secret thoughts from him. And if he cannot conceal from him the
thoughts in his own heart and in his own Domain, how does he expect to release
from under the hand of this mighty One the Souls who are subject to his
authority, [Cf. p. lxxii. l. 3.] especially, too, if they are stored up in the
midst of him and 'swallowed,' as they say? And if, when they were not swallowed,
he contrived to swallow them, now that he has swallowed them, who is there that
can bring them forth from his midst? '(This |lxi is a thought) which even Mani
himself may have muttered from the midst of the Darkness when he was swallowed.
And in his muttering whose help would be invoke? (Would he invoke) Him who even
in his own Domain is guarding himself from that which he fears? For he is afraid
to come because he knows that if he comes he is swallowed; but they are ashamed
to say that he [P. 66.] can be swallowed. And how can they conceal it? For
behold those Souls which were swallowed up (so as to be removed) from him make
them ashamed. And if they were not swallowed, again they are all the more
ashamed in this point, (namely): Why did that Nature which cannot be swallowed
not contend (?) with the Darkness and swallow all of it? The Evil One had or had
not foreknowledge.

Behold, two alternatives are set before them; let them choose one, whichever
they wish, that they may be put to confusion in it. But if in both directions
they are put to confusion, this is not due to us, but to their wise Teacher, who
concocted for them a Teaching which is put to confusion in every respect. But if
they say that he had no foreknowledge, [then let them hear my former questions
about the contact of the Darkness with the Light]. [Cf. p. lviii. f.] If
Darkness had foreledge, he showed restraint. Did the Virgin of the Light tempt
him?

If the Evil One has foreknowledge from the first, how is it that he sometimes
(?) perceived as if he sometimes knew? And if when he knew he did not feel
desire ; the question is one which resolves itself into two alternatives,
(namely), if he verily made an Assault with his eyes (open?), it is a thing [P.
67.] repugnant to his nature ; but if, though he felt desire, he did not make an
Assault he remained by reason of his self-restraint for a long time in a state
of desire perforce. But these Souls who are from the Good (Being) are put to
shame by his self-restraint, since they are found to be fornicators, and they
run corruptly into all evils. And who caused that false ascetic to offend? Can
it have been that Virgin of the Light about whom they say that she manifested
her beauty to the Archons, so that they were ravished to run after her? But it
is not possible for pure mouths to speak as they do about the things after this
; so that we will not commit them to writing, but we will take refuge in such
discourse as it is possible to use (and argue), that if that Virgin of Light
appeared to him and |lxii made him offend by her purity, her folly is seen in
this. And in what respect was the beauty or pleasantness or fragrance of the
Virgin of Light different from that of that Luminous Earth? So that if there is
a question of Passion, behold, [P. 68.] as a harlot, she embraces the
fornicator. For the borders of both Domains embrace one another after the manner
of bodies. And, because from eternity and from everlasting they were touching
one another, perhaps, also, that Evil one became weary of the perpetual contact.
But if a comparison such as that which they employ (lit., bring) is applicable
to the matter, (namely), that one loves and another is loved, the experience of
debauchees refutes them, (namely), that, although they love, there comes a time
when they are sated and weary of that thing which they love.

How did Darkness discover this Light? And if our questions do not please them,
neither does it please us that they should speak all this blasphemy against the
Truth. If, therefore, they wish to hear many things, in a single [L. 33.] word .
. . that is to say, when they confess that they are in an evil case. And,
therefore, silence is our part, and they will [P. 69.] have profit. But if . . .
And if they do not wish to come to that which overthrows them (?), let them show
how at one time the Darkness had a Passion for the Light, though they were from
everlasting hidden in one another. If this Fragrance was diffused recently,
first we must inquire what was the cause which made it spread, and what was the
power which stirred it up, and why all this was. (?) And it is clear that that
is the cause of the trouble and war. But if the Darkness acquired Thought which
. . . , and a Mind which he had not (formerly) and2 Knowledge which he had not,
lo again [we refute them by asking how Mind could be acquired by a Nature which
did not contain it. It could only come from an outside source-- from a region
above the Darkness]. The explanations of Bardaisan, Marcion and Mani as to the
original cause of the Disturbance.

[L. 40.] For Bardaisan had already (?) (i.e., before Mani) said, 'There arose a
cause by chance, and the Wind was impelled against the Fire.' Marcion said
[concerning the . . . ] "that |lxiii he saw a certain picture." (?) For we will
not utter these other things which are after it(?) ; even though their mouths
were fit to utter something which was not permissible. For (let us ask) whence
sprang the cause, O Marcion, which first [made him aware of] that which was
beneath him? And if the Good . . . which was above it did not perceive HULE
seeing that it was under him, how did he perceive it anew, [P. 70, l.11.] or how
did HULE(?) recently (ascend to regions) which are not natural for it? And Mani
said, concerning the Darkness . . . [that its Sons began to rage and ascend to
see what was above them outside the Darkness or that it acquired Thought].

They are all different. Mani takes any explanation that suits him regardless of
consistency. And see how like the perverse crabs are to one another, each one of
whom takes a devious course and goes forth, not to come to the Scriptures, but
to turn aside from the Scriptures! And, perhaps, Satan, their father, took a
somewhat devious course, because he is a native in Error--that is because they
are foreigners from foreigners, who do not blaspheme at all. For let the
circumcised foreigners prove that each of them is a drop of poison 'of the
troubled sea.' Whenever, therefore, it suits Mani, he brings their two sides
into [P. 71.] contact, like Sun and Shade, which cannot be mingled together.
And, again, when he is forced he destroys the first and mixes them together--the
Good and the Evil--like water with water. And that he may not be refuted (by the
argument) that if they had been near together, how did the Darkness recently
desire the Light, as if it had suddenly met it, he constructed the theory 'that
sometimes HULE acquired Thought.' And in seeking to avoid refutation, he came to
such a point that he rightly suffered confusion. And because he was compelled he
named two Roots ; and because again he was plainly exposed he produced many
Natures from the midst of two Natures. But a tongue which is in the power of
Falsehood is turned by it as it (i.e., Falsehood) finds convenient.

How did the Darkness love the Light? For with regard to Light which is the
opponent and the abolisher of Darkness whenever it suits them, they say that
|lxiv it (i.e., the Darkness) had a Passion for it (i.e., the Light). And how
does opposite love opposite, that is to say, how does the injured one love its
injurer? or how does the eater have affection for that which is eaten, as the
wolf for the lamb? Or will they, therefore, suppose the Light to be injured [P.
72.] like the lamb? And (then) it had good reason to desire the Darkness (which
is) like a wolf! But if they suppose that the Darkness is injured like the lamb,
how does that which is injured have a Passion for its injurer? They attribute to
Darkness that it desires, like the wolf, and that it is injured like a lamb; and
when these two things are laid at the door of the Darkness, has not the true
(opinion) perished from them (i.e., the Manichaeans), that is, have they not
perished from the Truth? For those proofs and comparisons which they adduce are
also confused like them (i.e., the Manichaeans). The Domains of Good and Evil
illustrated from the natural places of Fish and Moles. But if there are two
Domains, and Good and Evil who dwell in them, (now) I portray these from things
external and with simple illustrations in order that they may be easy for their
hearers. For let us suppose that there is a great and clear and pure river, and
fine fish in it, and that there is a bad and filthy and foul sepulchre, and
moles in it. Then let us set the moles which dwell in the Darkness as the
likeness of the Sons of Darkness, and let us place the fine fish as a fine (?)
type of the Sons of the Light and let us suppose that their Domains are bounded
this by that, the water by [P. 73, l. 8.] sepulchral vaults, and the dry land by
wet ground . . . if those fishes [do not] long to go up to the dry land and to
soil themselves in mud and in the burrows4 of moles ; is it not, therefore,
incontestably clear that just as moles dislike going down to the water, so
fishes disdain to go up to the dry land? And they are made to be neighbours to
one another ; and in proportion as their boundaries approach one another, so
much the further are their (natural) wills removed from one another ; so that
there is none of them which desires his neighbour's domain. |lxv

If, therefore, these things which are not Entities, and are not (derived) from
Entities, and were not made from good and evil Natures--since if thou kill a
mole and cast it to the fishes, the fishes will devour it--and if, therefore,
these things which are near to one another in a certain sense are thus far
strangers as regards their abodes and . . . in their nature, and do not dare to
cross their borders, how much more would it be right that Good and Evil should
exist in their Nature and Domains, seeing that they are real Entities and really
strangers to one another, and the reality of their Enmity [P. 74.] is never
lessened! For if it was lessened, that is due to Freedom and not to
Essential-nature, (it is due) to Will and not to Nature; how, therefore, did the
Darkness . . . to cross to the Domain of its opposite, and why?--seeing that
when a mole goes it goes into its own (proper place), and when it ceases (?) (it
goes forth) and smells that it may reach the edge of the water and (then)
returns again to go into its own (proper place). And so, also, a fish, to which
are assigned its depths comes into its own (proper place), and when it ceases
(?) it returns to its depths

Here are correct demonstrations which refute those who have introduced confused
Teaching . . . For it is found that [L. 33.] fishes and moles which come from
Nature [stay in their own natural places] . . .

* * * * * * *

[Moles akin to the Darkness are not anxious to cross the [P. 76, l. 5.]
boundary] of fishes, the sons of water. And how do they flee from this boundary
and rank of the Sons of the Light; and (yet) the Darkness, their Father, made an
Assault to enter within the boundaries of the Sons of the Light, and why are
(the words) 'refined,'5 and 'first' (used to describe him)? But if their Father
made an Assault, but they flee, it is found that these blind and dark moles do
(in reality) come from the nature and abode of the Good (World of Light). For,
behold, they flee from their opposite. Nor (even) like these blind |lxvi moles
is the perception of Souls which see and hear and speak and perceive that they
may flee from the vile boundary of the Darkness.

How could Darkness swallow Light?

Again, let us turn and ask the advocates of Error, that is, its Preachers--how
were the Sons of the Light cast into the mouths of the Sons of the Darkness? And
how did the Darkness swallow the Light--a thing which is not natural to it? But
the nature of both is that the Light swallows and the Darkness is swallowed. And
if here (in our world) the [P. 76.] Light swallows the Darkness as experience
shows, but there the Light is swallowed, as the Heretics say, it is clear that
this Darkness which is swallowed here is not akin to that Darkness which
swallows there ; just as also the Light which swallows the Darkness is not akin
to that which is swallowed by the Darkness. And if they strive to make a stand,
again they fall. For one fall is not sufficient for them. For really it is not a
case of falling at all. For this takes place (only) where there has been
standing ; they are always prostrate-- they do not wish to stand.

Again, let them understand (?) that as regards this Light which swallows the
Darkness here with us, and this Darkness which here amongst us is swallowed by
the Light, it it is the nature of that which swallows to swallow, and of that
which is swallowed to disappear. Or has the Creator's own will changed their
natures? And if it is due to (His) Will, where was their (unchangeable) Nature?
If he is one who submitted (?) himself there, and is the Light-God who did not
[P. 77.] aid himself, whose Light was swallowed by the Darkness, how has he
to-day changed the nature of the Darkness that it should be swallowed by the
Light? For they say that he is the Maker. And, if the Darkness changed its
nature, it is unlikely that it would bring itself to the weakness, so that he
who swallowed them is swallowed to-day. Since that true saying demands that
natures essentially fixed cannot be changed; but that Freewill, because He
created it to say |lxvii everything, proclaims by name those Entities whose true
nature it cannot declare. But, because those names belong to the Entities, the
Entities of the substances (?) are changed. For if the substances (?) of the
Entities had been like the names of the Entities, and were fixed natures, they
could not be changed ; because a thing which exists in the natural condition of
its original Essence, so exists as it is, and so remains for ever and ever. But
let us inquire about the nature of this Darkness, whether this is natural to it,
(namely), that it should be swallowed by the Light, just as our sight proves . .
. that [P. 78.] it (i.e., the Darkness), too, is swallowed here so that both
here and there it has an essential Nature. For one Entity cannot be divided into
two Entities, even though the Heretics speak absurdities. And if the nature of
the Light around us, as it proves about itself, is such that it swallows and is
not swallowed, and there is no means whereby Light is swallowed by Darkness, at
any time and for all time to come, it is clear . . . that as it swallows the
Darkness here, so it swallows there, and was not swallowed (by the Darkness).

Refutatory Summary.

Also the perverse ones do perversely proclaim the Teaching --but here [we have
correctly refuted what] they say concerning the Light and the Darkness . . . we
hear that it was done there in quite a contrary and opposite way. On which
(opinion), therefore, is it right that we should stand--on the cunning tale
which is proclaimed preposterously, or on true evidence, whereof the correctness
is seen by practice? . . . For not a little . . . because it was not right that
they should [P. 79, l. 2, Ll. 7, 8, 9.] be a little ashamed. For . . . to speak
. . . against . . . that rightly . . . but also those who believe. (?) For
according [Ll. 10, 14.] to the great falsehood and untruth . . . difficult . . .
he [Ll. 17, 24.] gives them a preposterous account of a thing which we see in
practice correctly every day. For it seems that he made them drunk first, and
then he told them a tale. For he was afraid of the truth of Nature, lest it
should refute him. But, if not, how (?) was the perverse tale not disgraced in
their ears, |lxviii that, while they see that the Light swallows the Darkness
here, they think that there it (i.e., the Light) is swallowed by the Darkness?
The Light and Darkness have no bodies. And the Darkness when it is swallowed
here by the Light has not even a body ; for nothing is separated from itself
(i.e., the Darkness), seeing that it vanishes altogether. But a house full of
darkness shows that if a man opens the doors [P. 80, 11.] and windows in the
daytime, whither can that darkness, which is in it, go up [to hide]? There is no
room for it to go outside, for the Light which is from outside absorbs it. If we
say that it stays within, it does not remain there. For the rays of the Sun
entering pursue it. And if it does not exist within, and goes out, it is clear
that it has all come to an end ; and with it has come to an end all that
Teaching which says that it (i.e., Darkness) has a kind of body in reality. For
in this manner it (i.e., the Teaching) says that it has a body, in that "it
verily ate those brilliant Shining Ones (ZIWANE) who were cast into its mouth."
So Darkness and Light have become composite bodies--a thing which nature does
not teach. For a man never eats Light nor ever swallows Darkness. The Body has
not the same Nature as Darkness, nor has the Soul the same, Nature as Light. And
if this Body with which we are clothed is of the same nature as the Darkness, as
they say, and this Soul which is in us is of the same nature as the Light, when
we look at these two natures which are in us, and at the two (natures) of Light
and Darkness which are outside of us, they are refuted (and shown) that these
are not from those, neither these from those. For how can the bright Soul which
is within be over[P. 81, l. 13.] come by the Body which is akin to the Darkness?
For the outer Light which is akin to it (i.e., the Soul) overcomes the Darkness.
Moreover, how does this Body overwhelm the bright Soul, seeing that this outer
Darkness which is akin to it is consumed and swallowed by the Light? The Sons of
Light were not used as bait (?) to catch the Sons of Darkness. And as for these
things which are obvious even to simpletons and madmen, how do they who will not
distinguish between statements which are correct, and those which |lxix are self
contradictory, applaud them when they hear them? For how dost thou receive
(this) into thy mind, O wise Hearer, and how is there a (healthy) ear . . . that
thou shouldst hear [L. 32. L. 37. Ll. 38, 39.] . . . when . . . and explains
with explanations which are worthy of ridicule?. . . [for he says] that the
Primal Man(?) cast(?) "the Sons of the Light into the mouths of the Sons of the
Darkness as (into the mouths) of hunters, and that the Light was pleasant and
agreeable and sweet to those Sons of the Darkness; and thus they were found to
eat them [P. 82.] greedily, and they were cast in and entered into their midst
and were mixed with them." O how exceedingly ridiculous that a man . . . O what
vile blasphemy! . . . wolves eat lambs and lions eat calves, and the eater and
the [L. 11.] eaten are quite content with one another! And these are bodies, and
these are composite things, and both of them . . . if ... the Sons of the
Darkness are bodies because (they [Ll. 21, 22.] have) bodies as they say (but)
the nature of the Sons of the Light is spiritual, as they say ; for this Light,
too, is akin to them, how is it fitting (that) this thing which is mingled (with
the Darkness) should be held fast? And the Soul which dwells in the Body [would
not be held fast] since it is akin to it ... so that if the Soul was akin to the
Darkness . . . this [Ll. 38, 41.] [perturbed] Body . . . lo, they are akin to
its nature as they say [L. 46.] [for] that Darkness . . . and as the wise ones
profess. . . .

* * * * * * *

Darkness by the Primal [Man] who bore it, he would have [P. 83, l. 9.] died ;
since it is difficult . . . which (is) in its Essence . . and also the Parts . .
. which he slew . . because they [Ll. 16, 18,19.] teach that the Darkness has a
nature . . . and goes into anything which he catches.[L. 22.] The Sons of Light
had a composite Nature.

And, therefore; if the Sons of the Light were eaten and entered into the belly
and were digested in the stomach, it must be that they were dissolved in the
excrement and waste |lxx refuse. For these are plausible statements to be made
by their own about their own! And, therefore, those Sons of the Light are
natures which can be dissolved and destroyed. And it is proper to ask concerning
this nature, as to how it existed from all eternity. For if they were compounded
they are also dissolved . . . and also destroyed; they are not the thing [P.
84.] which they were before they were destroyed ; and besides this, it is clear
that if he collects and compounds them, . . . has compounded them from the
beginning. And if from all eternity they have not been compounded, but are
natures which are not composite (they spring) from an Existence which is not
composite. So that by plain things they have been refuted who speak much
falsehood about secret things . . . [L. 18.] akin to the body, as they say, that
body is found not only [unable] to eat or to destroy or to torture . . . but,
also, it [L. 30.] is unable to understand their plain things . . . as they say,
[L. 37.] [that as] the Darkness ate the Light . . . which was in it, [L. 40.]
and it was all inside the Darkness . . . how did it eternally and from the
beginning both seize it and feel it . . . into [P. 85, l. 7] its midst . . . and
how . . .?

Judge judged and the tormenting Fire. But they say these things in addition to
those other things, (namely), "that the Souls came to the Judge." For if that
nature is one, how can part of it judge and part of it be judged? And also the
Souls are part of the Essence (?), how (does [L. 16.] there spring) from it one
who torments and one who is tormented? And if, too, the fire which torments is
akin to him who torments, and to those who are tormented, what ear is there
which can endure this blasphemy that the judge and the judged and the tormentor
are from one good Essence, as they say? And how are there in it these three
opposites? For He also who judges the judged came hither in his entirety and was
mixed with the Body ; thus he sinned and offended just as those Souls who are
from him offended. And if these Souls. had stayed in their (native) Domain and
had not come hither, |lxxi these would have possessed it, after he had gone
thither. And how are they true natures, those natures which did not [P. 86.]
preserve their Essence? The Body can be pure and righteous.

For, consider the pure and righteous Body, how it is not such as the apostates
state (when they say), "that the Body is a covering which is from the evil
Nature." nor is the Soul as they say, from a pure Root. For the eyes of the
glorious body clothe themselves with chastity, its ears with purity, its limbs
with glory, its senses with holiness, in its mouth is praise and on its tongue
is thanksgiving, and in its lips is blessing, in its feet is the habit of
visiting the sick, in its hands alms for the needy, in its heart is true faith,
and in its . . . love (?). And that wall was built by God and [He made it to be]
a pure shrine for Him, and a temple . . . for its architect when . . . in (?)
the body . . . he (i.e., Mani) says . . . that it (i.e., the Body) is from a
nature so that it sins . . . it is a shame to them since it shows that the Body
. . . And if they are not [L. 39.] persuaded to secret sin, they will be
persuaded by a devil. How did he(?) force . . . The Soul is not necessarily
pure.

Consider again the refined Soul about which they say [P. 87.] that its nature is
from the Good (Being), it shows concerning its nature . . . the Body is . . . (a
nature) which is evil. Also . . . the refined Soul which they say is the
Daughter of the Light puts on that Darkness in its deeds and . . . in its
conduct. . . . And if (it is) from God [how does it revile [L. 23.] Him?] . . .
and if (it is) from [the Holy One, how is it impure] . . . and if (it is) from .
. . behold it puts on ... and if it is from the Good (Being), how has it become
a den and nest of unmixed Evil?

How can Light which formerly pleased finally torture Darkness? And if all this
was pleasant in the midst of Satan, how do they say that some of these Souls who
sin much and do much wickedness, and blaspheme much, and are guilty of great
unbelief are found like dregs in the midst of one whom they call BOLOS?6 As they
say that "when the fire dissolves all his interior, there is collected every
portion of the Light which was mixed and mingled among created things, and those
Souls [P. 88, l. 3.] who have done much wickedness are assigned to the realm of
the Darkness when he is tortured." And if it (i.e., the Light) is a nature which
pleases him, as the beginning of their Teaching says, how is it the cause of his
torment, as the end of their fabricated system says? But that that Luminous
Nature should become at one time his enjoyment, and [that he should like it] and
enjoy it, and that, again it should be assigned to his realm, and that he (i.e.,
the Darkness) should be imprisoned and tortured therein--this may happen in the
cases of changeable Natures which are created out of nothing : according to the
Will of the Creator they can be changed to anything. For loose dust of the earth
is the dwelling of every creeping thing, and according to its liking it crawls
in it and dwells in it. But if any one by regulation associates two Natures with
the Nature, that is to say, so that it may be moulded with water by the hand of
the workman, and receive strength from fire, then there springs from it a vessel
and a prison-house to torture . . . that creeping thing which lay in it when it
was dust, and crawled in it, and was delighted when it was [P. 89.] clay. When
it becomes a vessel moulded and baked in an oven, it becomes the torturer of
those that are imprisoned in it.

Why was a Wall not built between the Domains?

If, therefore, the Darkness is finally tormented by that Luminous Nature in
which it takes pleasure, what was the cause of the negligence long ago (which
brought it about) that the Darkness obtained dominion over all this and took
pleasure therein? And what is the cause of its fierceness so that at last the
Darkness is imprisoned and tormented in it? If its 'Essential nature' has this
strength, then where was |lxxii it "formerly? But if this energy conies from
another place, why did it not come formerly? So that instead of the Grave which
is now built stupidly for the Darkness, an impregnable wall should have been
built, and thus there would have been (a separation) between the two Domains,
(such a wall) as it would be fitting for the Good (Being) to make, and right for
the Just (Being) to keep in repair, and proper for the Wise (Being) to guard.
But after those atrocities which the Darkness wrought [Cf. p. XXXV.] upon the
Light, and after those blasphemies which the Souls blasphemed against their
Father, and after they committed fornication and folly and polluted and
disgraced themselves, [P. 90.] and after great blemishes have appeared in them,
so that, although their wounds may be healed, they cannot be effaced, and the
places of their spots cannot be covered up, after all this Strife and
Contention, and after all this misery and loss [Cf. p. lvi. ll.13, 26 f.] --even
if there was a gain, the gain of such things would not be equal to the loss--he
has planned to-day to build a Grave for the Darkness so that at last it may be
imprisoned there. And how can a Grave limit him who is infinite? For if the
Darkness can be limited, then the Light also can be limited. And if the Good
(Being) cannot be limited, but the Evil One can be limited, it is clear that
this Evil One who can be limited is not an (eternal) Entity, the Companion of
that Good (Being) who is not limited; and it is found that that which limits is
an (eternal) Entity, and that which is limited by whoever is able to limit him,
is a creature. But if he is not a creature and is an (eternal) Entity, an Entity
cannot limit an Entity without itself being also limited by that other one, his
equal, which is limited.[P. 91.] THE END OP THE THIRD DISCOURSE.

Note from Vol. 1 Introduction, p. (10):

[Short lacunae are indicated in the translation by dots, and longer gaps by
asterisks, but in neither case is the number of the dots or asterisks intended
to bear any exact relation to the number of the missing words. In respect to
this an approximately correct inference may be drawn by consulting the Syriac
text.

Double inverted commas mark quotations where the original has [Syriac]

Single inverted commas are used in numerous cases where the words seem to be
quotations or to belong to a special terminology.

Words in italics inside square brackets are to be regarded as conjectural
translations or paraphrases. In a few passages, where the text has suffered
great mutilation, italics indicate an attempt to summarise the argument from
suggestions in the fragments.]

[P.101] indicates page 101 of the accompanying Syriac. [l.2] means line 2 of the
current page of the accompanying Syriac. [RP]

FOOTNOTES

I have moved the footnotes to the end. Those consisting of "Read [syriac] for
[syriac]" or similar have been omitted, as it has not been possible to
transcribe the fragments of Syriac. The pages are numbered with Roman numerals.
Arabic numbers and line numbers relate to the Syriac text printed at the back of
the paper volume. Greek text is rendered using the Scholars Press SPIonic font,
free from here.

1. 2 I.e., 0Ihsou~j according to the Marcionite transliteration.

2. 1 Ephraim alludes to the Heavens of the Stranger, see above, p. li.

3. 1 I.e. perhaps pa&mflogoj, "the all-flaming."

4. 2 See the second note on p. xlviii.

5. 3 The meaning is not clear.

6. 1 I.e. Dia&boloj. Cf. p. lx. l. 33. This text was transcribed by Roger
Pearse, 12th September 2002. All material on this page is in the public domain -
copy freely.

Greek text is rendered using the Scholars Press SPIonic font, free from here.

Early Church Fathers - Additional Texts


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  CHAPTER 9: DISCOURSE TO HYPATIUS 4
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S. Ephraim's Prose Refutations of Mani, Marcion and Bardaisan. Transcribed from
the Palimpsest B.M. Add. 14623 by C. W. MITCHELL, M.A., volume 1 (1912). Fourth
Discourse to Hypatius against False Teachings. THE FOURTH DISCOURSE AGAINST
FALSE TEACHINGS.

How was the Darkness imprisoned?

YE know that it is right that Mani be asked: From which of the Elements was the
Grave built for the Darkness? But if it spontaneously turned and imprisoned
itself, know that, because it cannot mix or mingle with itself anything else--
[P. 91, l.20.] for there is nothing--and because, moreover, it cannot change
itself--for it is an (eternal) Entity which exists as it existed before, and
does not come to change--it cannot become opposed to itself. But if he built
(the Grave) from the Element of the Good (Being), how did he make it from these
Souls in whom he takes delight to-day? But if there is essentially belonging to
his nature something which is harder than these Souls, then why did the Darkness
not build from that hard and deaf (i.e., inexorable) and victorious element a
wall for the outer Domain in order to keep his possessions within? And thus [P.
92.] he would have been spared all these evils. But, perhaps, this wisdom had
not come near him at that time, but in the end (?) of his years it happened that
he was harassed and learned,, practical (?) workmanship and stone-cutting, and
architecture. . . . And if these (qualities?) are there, not only are they
there. For many things are required there. For a natural building shows how many
things it requires to be employed (in constructing it).

Things required to build the Grave. For if they are stones in reality, (?) and
if they are cut as they say, there is required one who cuts, and the iron [L.
30.] which cuts, and the stones which are cut, when . . . are [L. 40.] left, and
a rope . . . which in the middle, and all these . . . natures . . . which is in
it and a destroyer of their |lxxv essence ; and, moreover, fire injures iron,
for it (i.e., the fire), transforms the nature thereof. And if any one leaves an
iron in the furnace there its destruction (?) follows. And [P. 93.] if any one
goes . . . though they are bound (natures), and they go into one another. All
this creation is required there so that it may be found in the Domain of the
Good (Being). So when this Teaching professes to explain about the Domain of the
Good (Being), its explanation is found to refer to this creation. And just as
even when it explains about it (i.e., this creation), . . . lacks intelligence,
and just as ... The Earth from which the Stones were cut cannot be Eternal. And
this Earth from which the Stones are cut is not [L. 26.] essentially such that
is uncomposite, and also incapable of being cut up. For a thing which is not
composite cannot be cut. For a composite nature can be dissolved. But if it can
be cut . . . And if it has these (qualities) in its nature, it has no
(immutable) Essence in its nature, and it shows that the natures which (spring)
from it are composite creations. For that Grave is built, it is certainly
composed and . . . But if [L. 40.] the Architect of the work is skilled in
building it is right that it should be put together cunningly. These Stones, [P.
94, l. 8.] therefore, which were compounded there show concerning the Earth from
which they were cut, that it also is a composite nature. The Earth would be
damaged by the quarrying. And just as if any one asks about natural stones ...
as to whence they were cut, it is possible to declare and say that they are cut
and hewn from some place or other--a thing whereof also a building in our
country is a witness to us--it is right, moreover, to ask whence had this Earth
(such resources) that these Stones were cut from it. For it is clear [Cf. p.
xxx. l. 29.] that they were made either from something or from nothing. For they
cannot say that it exists of itself; for . . . refutes them. And, therefore, let
the great deep and abyss which is in that quarry, from which these Stones were
cut, refute them. And when BÂN, the Builder, built to make the Grave [Cf. pp.
xxx., xlvii.] for the Darkness, he made that great pit in his Domain for the
Sons of his Domain. And whence was the deficiency [P. 95.] of that Earth filled
up (again) ; for if it was fair before it |lxxvi became lacking, it was
exceedingly and endlessly disfigured after it had been cut.

Thus, the idle tales have become and are a laughingstock. For if the
stone-cutters operate on that Earth, they are at the same time carrying it forth
into the Domain of the Darkness. And if it has not a nature to remain in a
Domain which is not its own, then how does it imprison in a Grave built from
itself the Darkness which is foreign to its nature? Have Light and Darkness A
Common Earth or separate Earths?

And, again, if this Earth stretches unto the Earth of the Darkness, is it not
the fact that, since it is beaten out and everywhere bordering upon it (i.e.,
the Darkness), it has all become one earth in the Domain of the Light, and in
the Domain of the Darkness? And it is found that one earth supports them both.
These are fine Gods and (eternal) Entities which are supported by one another!
And if it is one, as also it is one, for it must be one, then either it is all
dark [Cf. xcv. 7.] towards the Good and towards the Evil, or, again, it is
luminous towards both. For it is impossible that the half of it towards [P. 96.]
the Darkness is dark, and the half of it towards the Light is luminous, because
its fixed nature will not allow it. For it is one in its Essence. Or a great
gulf exists in the middle between these two Earths, and does not allow them to
go forth to one another.

If a great gulf divided the two Domains, how could it be crossed? And if a
mighty gulf which separates above and below does exist there, how did the
Darkness cross to the Domain of the Good (Being) without a bridge? Or did he
forsooth make a bridge over it and cross? For those to whom it is easy to speak
falsely in everything, it is not difficult to lie. And if they say that he
crossed without a bridge, even if they speak falsehood, they are refuted. For if
the two sides can cross over one to another without a bridge, a wide gulf being
in the middle, they are found to be spiritual, and they are not heavy bodies,
and it is evident that for Natures which are thus subtle and light, a supporting
Earth is not required as for bodies. Therefore, either let them appeal to the
Earth, and it shows that they are corporeal, |lxxvii and are unable to cross the
gulf without a bridge. Or let them appeal to the Abyss, and if they flew and
crossed it [P. 97.] they are spiritual, and are not dependent upon the Earth.

How could a bridge be constructed between the Domains? And if they flee from
these two (alternatives) to (the theory of) a bridge . . . [they are refuted]
for when the sons of the Darkness bridged (?) the Great Abyss, to cross it. with
what (did they make it) and how? And how did they bridge it ; for those who
build a bridge fix (?) its foundations (lit., legs) on both sides as rivers
show, or a deep which is bridged. Why. therefore, did they bridge it? And how
were the Sons of the Darkness able without a bridge to ... their companions . .
. or did they, perhaps, . . . cross the bridge . . . since they were on one
side, and the Sons of the Light on the other side! And if that bridge was . . .
the waste in the middle would make it useless. But if it was . . . it would not
allow them to cross ; and thus the twisting of Mani has come to an end.

If the Light Earth touched the Earth of Darkness, it suffered pollution. But if
the Earth was all one, since it stretches towards Good and Evil, are they not
ashamed when they say concerning the one, that is to say, concerning the one
Essence that the half of it which is towards Good is good, and the half of it
which is towards Evil is evil? But if it is in its Essence praiseworthy (?) O
what ridiculous Teaching--how can the Essence of the Earth be praiseworthy (?)
[when it touches the vile Earth which was opposite? ].

How could the Darkness limit the Light? And if those illustrations of the Sun
and Shadow which [P. 98, l. 8.] they bring forward do belong to things ; if
(they are) Earths, because they are dense bodies, they touched one another and
were limited by one another . . . how is it (the Light) [L. 20.] limited by the
Darkness, seeing that the Light scatters the Darkness and rends it asunder and
(enters) into its Domain, and . . . also its nature . . .? [L. 28.] Mani's
illustration of "Sun and Shadow." For (as regards) the Sun and the Shadow which
touch one another, the nature of the Sun has no [gross and dense] body . . . to
destroy the Shadow, and the Light which is here . . . seeing that no other body
is interposed. [L. 38.] Moreover, a Shadow is not a nature (in) itself. For it
is the child of that substance, either of stone or wood, standing in the [P.
99.] |lxxviii face of the Light; and apart from the Light a Shadow cannot be
produced.

If the nature of Light and Darkness is considered, Light ought to have made the
Assault. But if they say that, although there was no dense body which hinders
the Light, the Light was not able to enter the Domain of that Darkness ; they
confess, though unwillingly, that they are 'bound Natures' in Essence, and that
they are unable to depart from their (respective) territories. But if they are
'bound Natures,' fixed in their places like mountains, how did they make an
Assault on one another and enter into one another? And it is very probable that
if they do make an Assault on one another, the Light has extension and radiance
and effulgence and rays, so that its effulgence may stretch afar. And if the
rays of such a thing (as this Light) the nature of which is to scatter its rays
afar, were limited by external compulsion, and it did not cross the border of
the Darkness, how do they know how to [announce] that the Darkness made an
Assault on the Light--when it (i.e., the Darkness) has no (such) nature? And the
Light which ought to have been victorious did not even make a stand for itself.

Primitive Light and Light which is visible now must be different in kind. For
these things which they say do not occur in the case of this Darkness and Light
which are here. Let them either appeal to the Light and Darkness which are here,
or let them admit that this is not the same Light as exists there, but another.
And if it is not the same, why do they worship this Sun if it is not the same as
that which is in the Domain of the Good (Being)? And if the Light and the
Darkness are not the same, then this world was not mixed and brought [P. 100,
l.14.] into existence from these Natures. And whence then are these Luminaries
which are in our sphere?

Mani's inconsistent Teaching.

O what (is to be said) of a Teaching whose failures are more than its artifices
(can remedy)! For as often as they need an argument they bring forward such
proofs as these, and as often as an allegory suits them they concoct such tales
as these. For Mani did not know that his deceit would enter the furnace of
Truth. For where it suits him, he says that the Darkness made an Assault; but he
does not remember that this visible Light shows him clearly that this cannot
|lxxix be so. Again, where it suits him, he asserts that the Light is the Light
of Souls, that is to say, that the Luminous Nature of the Soul is created (in
the form of) Light of the Soul. But the worship with which he worships the
visible Luminaries refutes him. Or can it be that the visible Sun is perversely
(represented as) the God of the invisible Souls? [P. 101.] The Bright Ones whom
the Primal Man cast to Darkness.

"But," he says, "the Primal Man cast his five Bright Ones (ZIWANE) into the
mouth of the Sons of the Darkness, in order that, as a hunter, he might catch
them with his [net]." And here it is found that the Sons of the Light are their
food, and that the Essence of the Sons of the Darkness [is akin] to the Sons of
the Bright Ones. To which of them is it like-- to the Light, which is visible,
or to the Wind which is invisible ; to the Water which is cold, or to the Fire
which is hot? ...

* * * * * *

Know that this world was not made from these refined [L. 26.] Natures, and it is
necessary that . . . the creation of the world which was from such Natures. But
if it was mixed out of these Bright Ones (ZIWANE), let them know that the
refined Light was also made turbid by its opposite ; but, concerning its nature,
he declared that it is visible, [and it consists of] hot Fire and cold Water.
And still our question stands, (namely), to which of them (i.e., of the Bright
Ones) was their (i.e., of the Sons of the Darkness) Root (Essence) itself like?
But know (?), O Mani, that the fish of the deep and birds of [P. 102.] the
height are caught with a bait which is akin to them, as nature shows from which
they bring illustrations. For from the quarter from which they bring
illustrations, from there (they) can be refuted. . . . And if ... them, how does
it [L. 15.] oppose them, if it is true that from their own (Elements), and from
the (Elements) of Darkness, the whole of it (i.e., Creation) does exist as they
say? The Creator has given Freewill. But as regards those who say that
everything is created from nothing, and that devils and men have Freewill, and
this Freewill produces good and evil actions--and if it be |lxxx not so they
have no Freewill at all--it is impossible that we should stand up (and) contend
(?) against them either in words or in writings. For a nature is changed into
everything according to the will of the Creator ; in order that he may show that
(Creation comes) not from 'bound Entities' . . . [L. 44] like the Freewill of
mankind [so the devils (?) have Freewill] [P. 103.] . . . when those who persist
in the arrogance of their Will do entreat and make supplication. And these
(words) "thou has set thy heart on my servant Job, O (?) Satan ..." prove that
he (i.e., Satan) has Freewill just as several passages from the Old Testament.
But there are many (such passages) belonging to the New (Testament), and these
are sufficient to stand on behalf of us and to contend against our enemies. From
which of the Natures does the ''Consuming Fire" come?

But, perhaps, this great confusion is a small thing to Mani ; and it is right
that we should turn again and ask him of this Consuming Fire, from which of
these Natures does its consuming nature come? If it is from the Darkness, how
does it injure the body which is akin to its nature? And if it injures its
nature, it would be right that it should injure itself also, if that nature
which springs from it is injured. But if its harmfumess is from the Light, how
could the Sons of the Darkness imprison it in their midst without being injured,
seeing that bodies, their kinsmen, are not able to stand before its breath? And
if they are two, as if from the two Natures of Good and Evil, then how did they
receive [P. 104.] one another into union when they were opposed to one another?
And all this (that he says, namely), 'they loved one another' is due to the fact
that the difference between them is not known. And how did they become one mind,
when they are both suspicious of the two Natures from which they have sprung?
For when good and evil (persons) touch them (i.e., the Elements contained in
Fire), they are both injured equally by both of them. And the good Fire which
springs from the good Nature does not recognize the good, its kinsmen, just as
also the evil Fire does not discern the evil, its |lxxxi relatives. And in
virtue of the test applied to this one Compound (i.e., Fire), we have a right to
say that all that Mixture of the two Natures consists of one mingling of love.
But if there are some of the Minglings which struggle with one another because
they are opposed to one another, why does Fire not struggle with Fire? The
Creation in all its diversity has come not from the Entities but from the
Creator. The Diversity is due to the needs of mankind, not to Eternal opposition
of Natures. Is it not thus plain to an intelligent person that all the creatures
exist in natures which are different from one another according to the Will of
the Creator, He who prepared them for the numerous uses of mankind? And there
are some that are akin to one another, and there are some which are opposed to
one another, according as it pleased the Will which arranges everything. But
when they agree and differ deliberately, and exist in agreement and disagreement
[it is obvious] that they are not made from Entities which differ. For if, on
[P. 105, l.12.] account of the enmity which they have towards one another, it is
supposed that they are differentiated from one thing, then (it follows that) on
account of the love which they have, they are known not to be made from Entities
which are opposed to one another. For if those were created for our benefit (?)
it is clear that we must recognize that likewise all of them were regulated for
our sakes. For this is the true cause of their creation(?). For if Light and
Darkness exist for their own sakes, and not for our sakes, perhaps he is right
(?) in thinking that they have enmity towards each other. But if they exist for
our sake and are both useful to us--the Light for toil and the Night for rest. .
. .

* * * * * *

[and they are useful to us] even if they have a war with one [P. 106.] another,
but for us they both bring much peace and health. For when hot fire is necessary
for us on account of its heat which is necessary to [warm us] it is supposed
that because it is a consumer it is an enemy opposed to the things which are
injured by it, and [why] do I (?) weary myself (?) with many details? For these
many things can be explained even in. . . . Since they are all useful to mankind
they are |lxxxii all at peace with one another, (namely, those) which are
supposed to be created from different Entities. For on account of the uses of
man, which are unlike one another, creatures were created for his service, and
are unlike one another. For if his use were (only) one, then it would be a
single thing which was necessary for his service. And if his service were one,
there would be one thing for his use. But because everything is useful to him,
everything was created for his use. And even those things which are considered
unnecessary [P. 107.] are necessary (to promote) either his awe or his
chastisement (?) or his fear, or in the course of his swimming through this
world that this dwelling may not cause his nature to sink, (this dwelling) which
also hated the true lodger (?); and the temporary lodging-place was acceptable
to that Good [L. 15.] (Being) in His grace and not . . . but (he set) upon him
the constraint of many troubles, that on account of the troubles that are in the
world he should hate the dwelling and desire to return to his true profit. These
are the true causes on account of which the different creatures which are unlike
one another were created.

See how man is served by creatures possessing opposite qualities. But seek out
completely the creatures as related to one another, and seek them out again as
related to man, and see that creatures which are not all useful to one another
are all useful to man, and those which are thought to be strange (to one
another) are all related to the service of man. For how is the bull like the
horse in running? And (yet) the swiftness of the horse and the slowness of the
ox are both useful to man. [P.108] And how is the winter like the summer in
comparison? And (yet) the coldness of the one and the heat of the other are a
source of help to man. And how are fierce things like gentle things? And (yet)
they both do one common service. And, therefore, their histories are too long
and their numbers are too great, and their kinds are too abundant that we should
labour (?) to complete the comparison of them, but some tastes (i.e., specimens)
of them are sufficient to convince concerning them all. |lxxxiii Manichaeans
attribute the usefulness of creatures to the Mixture of Light. But those
Heretics who do not examine creatures according to the reason of their use in
relation to us, but compare creatures with one another (saying) "how is the
Darkness like the Light, and sweet like bitter, and that which harms like that
which is harmed," when they bring comparisons of one thing with another, they
cause the simple to err by means of their names, and because childhood has not
(sufficient) knowledge to oppose them, it is perplexed. But also they are
refuted by their own words. For because they perceived that everything was
created as for our service--for there is no single thing among all these which
is benefitted but they must needs make an assumption and say "that it is due to
the Light which is mingled with all," and to that cause the benefit [P. 109.] of
everything is to be ascribed, [and] they have confessed, though unwillingly,
that if a man is helped by them all, (then) they all were created on his
account.

They fail to account for the fixed nature of animals.

We turn, again, to examine that thing which they also investigate, (namely), of
what use are harmful creeping things which have been created. But being eager to
win, they have been quickly defeated. For how does a creeping thing do harm,
seeing that even in it, as they have said, there is mixed in it some of the Good
Nature which is scattered through everything? And where is the Evil that is not
mixed in an innocent lamb, if it is scattered in everything? And so it is
possible to distinguish between Good and Evil by means of wolves and lambs, and
by means of serpents and doves, and the Mixing of Good and Evil has appeared in
man alone! And how are wolves always evil and rapacious, [Cf. p. xix. (in med.)]
and lambs always illtreated and innocent, whereas men sometimes ravage like
wolves and sometimes are illtreated like lambs? Who is he who arranged these
things . . . and who [P.110, l.2.] is he who [gave] to creatures a 'bound
Nature' so that creatures [have a fixed disposition], and to man gave an
independent Will?

If Light and Darkness had originally Freewill, why do not all things possess it?
Does man alone come from a Mixing?

If the Darkness has Freewill--for behold as they say, by its Will it made an
Assault, and, again, if the Light has an independent nature--if from two natures
which have Freewill and Independence and Thought all creatures have come,
|lxxxiv how (?) is it that they all have not Life, and all have not Thought, as
also they all have not independent Freewill? And here it is found that man alone
is from these two Natures which have these (qualities), because he also has such
(qualities) as these. Whence therefore came the rest of creatures and of beasts
and plants which do not possess these (qualities), and are not from the two
Natures from which man comes? Or let them be convinced that there is one Will
which created everything from nothing, as was useful for Freewill and for [P.
111.] our boldness (?) according to the reasoning which we wrote above.

Refutatory Summary. But consider also that according as it suits their cause
they learn to construct discourses, but because they are (artificially)
constructed they are reduced to nothing, and because they are decked out they
are refuted, and because they are powerless they are not able to stand in a
contest.

If the Sun comes from the Good Nature, why does it hurt the eye? For they say
that everything which injures is from the Evil (Nature), just as everything
which helps is from the Good (Nature). And they say concerning the Sun that it
purifies from Evil, because it goes and comes every day to the Domain of the
Good one, which is a purification. And yet [Cf. p. xli.] the eye which fixes its
gaze much upon it is injured by its strength, but if it fixes its gaze to look
on the shadow or thick darkness it is not injured, and so it is found that the
Sun of the Good (Being) is harmful.

They cannot say that it only hurts the Body. And if they say that it harms the
body which is akin to the Darkness, why did it not always harm it, but instead
(of that) it actually gave Pleasure to it? And how is the Soul which is in the
midst of it (and) akin to the nature of the Light harmed by the Body? For it
causes it to sin, since the [P. 112.] Bitterness (?) of the Darkness is not all
like itself, as also the Pleasantness of Light is not the same in everything.
For this visible Darkness by its colour confuses the eye, and does not imprison
it; it is rather Satan who by Thought enslaves the Soul, and it is not the
Colour (which does it), and this |lxxxv (Darkness) which has Colour has no
Thought. And the Primal Darkness from which they both come, on account of its
(greedy) hunger, harmed the Light which it 'passionately [Cf. pp.xxxvi. l. 17;
xliv. l. 16; lxxxix. l. 26.] desired and ate, and sucked in, and swallowed, and
imprisoned in its midst, and mixed in its limbs.' Primal Darkness and our
Darkness must be different. And what is the nature of all of this harmful
(Darkness), seeing that this Darkness, which is from it, confuses us by its
Colour, and Satan, who is from it, by his Thought slew the Light, but the Primal
Darkness crushed it with its teeth? So the Light of the Sun and the Light of the
Soul are different : the Sun is silent; the Soul can speak. And just as this
Darkness is not like itself, so neither is the Light (like itself). For this Sun
by its Colour delights us, and not by its Voice, and the Soul which in his
(Mani's) Teaching is akin to it (i.e., the Sun), delights by means of its Voice,
and not by its Colour. And how is this Sun wanting in Thought (?), and how does
the Darkness not possess Speech like its original Father? . . . the creation and
learned . . . to give to them his Refining that he may bring them to the House
of Life. And why does the Moon go on quietly, and why are the stars in silence?
If they all come from an [P. 113, l.9] eloquent Nature, why are they not all
eloquent like the Nature from which they come? The Mosaic account of the
Creation is the true one. Speech is God's gift to man. Harmful creatures show
man's superiority, and only harmful after the Fall. And though Bodies are from
the Darkness, as they say, they have Speech and Mind (and) Beauty, and there is
no . . . and as regards the lightly-moving Luminaries which are from an Element
endowed with Speech which shuts up their mouths like a scorpion ... let them be
refuted concerning the Luminaries (and shown) that because they are lamps
created for our service, the Sun and Moon are rightly deprived (?) of Speech.
For by Speech [our superiority in the rank of creatures is clearly demonstrated
and the Luminaries are] for our service, God . . . [so the Luminaries] are found
against them, so that though they do not wish it they establish the word which
Moses wrote. For when God created everything for the service of man, and that he
might show that creatures were created to serve him, He did not give them Speech
and Mind as (He did) to him that their inferiority |lxxxvi might prove about
them that they were certainly for service, as, also, the superiority of man
proves concerning him that he [P. 114, l.4.] is certainly to be served. And not
only harmful creatures did He create for the service of Adam ; for it might be
thought that if they were harmful they might be able to cause him harm, on this
account God created those creatures which are fierce, and those which are
terrible, and those which are cruel, and those which are harmful, in order that
the sovereignty of Adam might be seen, set over all like that of God. But he
possessed this power over them before he sinned, but they received this power
against him after he had sinned. Therefore God said, let us make man in our
Image, that is in the Image of His authority, so that just as the authority of
God rules over all so also the yoke of Adam's lordship had been set over
everything.

Man is higher than the Parts of the Light.

Let them tell us, therefore--those who speak against the God of Moses--how they
speak against that Scripture to the Truth of which they themselves are
witnesses. For the Scripture declares that God gave to man dominion and [P. 115,
l. 8.] authority over the earth, and behold now . . . [we see] that it is so,
but, according to the scripture of the Heretics, it is not only to man that they
give honour and dominion, but to all the Parts of the Light, because they say
"they are from one Great and Glorious Essence." And because they desired to give
worship to those that serve, those Manichaeans are sun-worshippers, who have
compelled mankind who ought to be served to offer worship to the things of
creation. Consider, then, how they are refuted by the things of creation. For it
is a fact (lit., found) that they have magnified the Sun and the Moon more than
mankind. Let them tell us which is greater--a thing that is excellent by its
Light and its Effulgence, or a thing which is excellent by its Reason and
Knowledge. For if a thing that is excellent by Light is superior, let them blot
out their scriptures and annul their doctrines, and put their words to silence,
and deny their faith and sit down and weep for themselves.

Why has the Soul not Effulgence like the Luminaries? But man's Soul is greater
than 'an Effulgence.' And why have they not Radiance like fire, if that Radiance
is excellent? So that they may also be asked (this question) |lxxxvii --if they
are from that Effulgent Nature, why have they not the Radiance of their kinsman?
If, therefore, some one produces a fire in a desert by the rubbing of a flint,
or of something else, that he may make there a great flame from a great heap--of
the two, (namely), that great fire which has a great Radiance, and the small
mortal who has an excellent Mind, which is the greater? For if the rays [P. 116,
l. 21.] of the fire have suffered(?) themselves to be confined for a long time,
the hidden beams of the Mind (are such that) this creation has no power against
them that they should be confined by it. For a lamp which can be confined in the
midst of a vessel can prove concerning every Light that exists, that it can be
confined in some hollow or other. But there is no hollow to confine the Mind ;
for it is confined in the body, and more excellent than it; and in the midst of
creation, and is more than it; and in the hollow of creation, and it has no
power against it; for it is limitless because even unto God who is not limited
its extent reaches.

If the Parts of the Light are mixed in all living creatures why are their powers
and characters so different?

Let them, therefore, either be persuaded honestly, or let them be vehemently
plied with questions : either man is more honourable than all, and all created
things are assigned for his service, or else there is one head (?), the nature
of Light, as they say. Why, then, are the Parts of this Light which are in a
deaf man, deaf-mutes, and those which are in a blind man are changed into their
opposite (i.e., become Darkness). and those which are in a dumb man are silent,
and those which are in a scorpion inject poison. And if the Evil (principle) [P.
117, l. 19.] has prevailed and overcome them, behold in doves and in lambs the
Good Parts are many, why, therefore, are those in a dove not cunning, and those
in lambs not wise? And so it is discovered that Darkness possesses cunning and
wisdom . . . because this Darkness is cunning . . . the Good Nature . . . So
also at all times the simplicity of that [L. 43.] Good Nature has been
conquered, and is conquered by this cunning of that evil Nature. For it has both
power and [P. 118] |lxxxviii wisdom. For a lion shows, and a wolf and a dragon,
that they are cunning and crafty, and that they are wise and strong ; just as a
lamb, together with a dove, shows that they are weak and simple. So that
simpleness and weakness show an inclination towards that Nature whose Parts are
numerous in them. But if they bring other illustrations (to prove) that the
Darkness bears witness to its own weakness,--for it always fails before the
Light,--they have (thereby) refuted and discredited the starting-point of their
doctrine, though they do not perceive it. For there they relate how the Darkness
conquered the Light and 'swallowed it.' Why the Manichaeans can charm serpents
and vise enchantments. But perhaps, they are glorying over this, that they
enchant the serpent and charm the scorpion, and "the cunning of the serpent is
conquered by Enchantment, and the poison of the scorpion is charmed and
conquered with it (i.e., the serpent)." Wise are these investigators whose
wisdom has conquered even the cunning of the serpent--that is to say, their
wisdom is mocked at by the cunning of the Devil! For [P. 119.] the Devil himself
is enslaved that he may enslave, and he subjects himself to be their slave so as
to become their lord. For he subjects himself in those things which do not harm
him in order that they may be subject to him in tliose things which cause their
death. For the Devil himself, on account of his subtlety, enters into the
serpent as he was concealed in it from the beginning, and as those of the house
of Adam thought that a serpent was speaking with them; and because they were not
willing to contemplate the invisible (being), who had taken up his abode in it
(i.e., the serpent), they were drawn after the external (audible) voice which
called them. But when they thought that they were obeying the serpent, they
became the disciples of Satan who was in it, and they did not perceive it. But
let us pass on with few words, because there is no time to finish the whole
account of the Serpent. But even if we turn from the account of it, we come
again to the account of his disciples--as it were from the Serpent to the sons
of the Serpent. So since the Devil does everything by means of a serpent, at
that time of Enchanting the Devil [P. 120.] does not reveal himself that he is
there. For he knows that they |lxxxix flee from him because he is hateful. But
he causes it to be supposed concerning the serpent that it is made subject to
the Enchantment in order that they may believe that that Enchantment is from
God, so that while they are persuaded on account of the serpent to learn
Enchantment, they may be persuaded to serve Satan by means of Enchantment.

How are they unable to conquer all kinds of Evil by their Enchantments?

Let us ask, therefore, the Sons of the Serpent (i.e., the Heretics), concerning
the serpent as to how it is persuaded, or how it is enslaved by Enchantment,
seeing that other natures, although they are Sons of the Evil One, as they say.
are not persuaded by Enchantment. And how is that a single Nature, part of which
is conquered and part of it not? If that Enchantment is powerful, why did it not
enslave all the Parts of the Evil One? And if that Evil One is too powerful for
Enchantment, [weak and feeble] is whoever was persuaded. And if the power of the
Good (Being) is mixed in the Enchantment and the name of the True (Being)
associated with it so that it (the Enchantment) becomes a weapon whereby
serpents and scorpions [S. Luke x.19.] and all the power of the Enemy may be
overcome, then (we may ask) was there not a single sorcerer or enchanter in the
Domain of the Good (Being) who might have gone forth and enchanted that great
Dragon which was assaulting them in the beginning? [P. 121.] But, perhaps, the
Sons of the Light had not yet learnt this Enchantment. And from whom then does
this discovery come after a time? For owing to the lack of this Enchantment
perhaps, which had not yet been learnt that All-devouring1 (Serpent, [Cf. pp.
xxxvi. l. 17; xliv.l. 16; lxxxv. l. 4.] or Dragon) was not bound which crawled
forth from its Domain and swallowed the innocent ones, the Sons of the Light.
And what authority did Jesus give his disciples to conquer serpents and
scorpions--the authority of Enchantment or the authority of Faith? And if Faith
is from God, He (thereby) asserts that Enchantment is from Satan. He, therefore,
by his cunning arranged such fetters as these, allowing himself to be bound in
order to bind; so that when they come to bind him by Enchantment he may turn and
bind them by impiety. |xc The Manichaean interpretation of John i. 4. And how do
they say 'the Primal Man'? For even with regard to the name of this one they go
far astray. For they are content to understand the Scriptures in a perverse way.
For the passage is written in the Gospel that "the Life is the Light [P. 122.]
of man"; but the Greek Gospel explains that the Life is the Light of men. They
have combined and made from the word 'man,' 2 as it is written in the Syriac
(the explanation) that this (word) refers to a (single) man, that is the Primal
Man, the Father of the Five Shining Ones whom they call ZIWANE (the Bright
Ones).

Opinions of Mani and Bardaisan contrasted. And those things which Bardaisan
makes (i.e., considers to be) five Entities, Mani makes (to be) from a single
Essence. And this conflict is not ours. For it is right for us to lift ourselves
from between two serpents in order that they may fight with one another for the
victory which is itself altogether a defeat in other respects. Because Mani was
unable to find another way out, he entered, though unwillingly, by the door
which Bardaisan opened. Their views about the making of the Body. For because
they saw that this Body is well put together, and that its seven senses are
arranged in order, and that there is in the heart an instrument for the impulses
of the Soul, and that there is in the tongue a harp of speech, they were ashamed
to speak blasphemy against it (i.e., the Body) in plain terms, and they had
recourse to cunning, and divided it into two parts. But they suppose that its
nature (?) is from Evil, and its workmanship [P. 123.] from the Archons, and the
cause of its arrangement is from Wisdom. And she (i.e., Wisdom) showed an image
of her own beauty to the Archons, and to the Governors, and she deceived them
thereby so that when they were stirred up to make (something) in imitation of
what they saw, each of them should give from his treasure whatever he had; and
that owing to this cause their treasures should be emptied of what they had
snatched away. And since Mani saw in this place that he was not able to cross
the river at any other place, he was forced to come and cross where Bardaisan
crossed. For he, too, spoke thus concerning |xci the Primal Man : "By means of
the image which he showed to the Sons of the Darkness he compelled them." Their
views refuted by Scripture. And because here they both say the same thing, the
same thing may be said against them both, so that by means of the Truth which is
not divided against itself, the two divided ones may be overcome, (the two) who
in this passage have clothed themselves with (a semblance of) agreement against
the Truth. But a single passage which the true Apostle spoke dissolves their
fabrications without trouble. For he said that 'your Bodies are temples of God.
and whoever shall destroy [1 Cor. vi. 19.] the temple of God, him will God
destroy.' If, therefore, the Body belongs to corruption, as they say, who cut
off hope as [1 Cor. iii.16, 17.] regards their Bodies, why is he destroyed who
destroys it, seeing [P. 124.] that even when he does not destroy it the Body
pertains to corruption? But if he is destroyed who destroys it, it is clear that
its Architect and Regulator is God, and not the Sons of the Darkness as Mani
said, nor the foolish Governors as Bardaisan said. THE END OF THE FOURTH
DISCOURSE.

Note from Vol. 1 Introduction, p. (10):

[Short lacunae are indicated in the translation by dots, and longer gaps by
asterisks, but in neither case is the number of the dots or asterisks intended
to bear any exact relation to the number of the missing words. In respect to
this an approximately correct inference may be drawn by consulting the Syriac
text.

Double inverted commas mark quotations where the original has [Syriac]

Single inverted commas are used in numerous cases where the words seem to be
quotations or to belong to a special terminology.

Words in italics inside square brackets are to be regarded as conjectural
translations or paraphrases. In a few passages, where the text has suffered
great mutilation, italics indicate an attempt to summarise the argument from
suggestions in the fragments.]

[P.101] indicates page 101 of the accompanying Syriac. [l.2] means line 2 of the
current page of the accompanying Syriac. [RP]

FOOTNOTES

I have moved the footnotes to the end. Those consisting of "Read [syriac] for
[syriac]" or similar have been omitted, as it has not been possible to
transcribe the fragments of Syriac. The pages are numbered with Roman numerals.
Arabic numbers and line numbers relate to the Syriac text printed at the back of
the paper volume. Greek text is rendered using the Scholars Press SPIonic font,
free from here.

1. 1 Lit., "that which sucks in (its prey)"--the word is found in the Hymn of
the Soul, see 'Texts and Studies,' Vol. V., part 3, p. 12, 136, and p. 20, 586.
Wright translated "loud breathing." The rendering given above is based on the
passages to which reference is made in the margin.

2. 1 Ephraim means that the Syriac word may be taken either as singular or
plural. This text was transcribed by Roger Pearse, 1st October 2002. All
material on this page is in the public domain - copy freely.

Greek text is rendered using the Scholars Press SPIonic font, free from here.

Early Church Fathers - Additional Texts


========================================================================
  CHAPTER 10: DISCOURSE TO HYPATIUS 5
========================================================================

S. Ephraim's Prose Refutations of Mani, Marcion and Bardaisan. Transcribed from
the Palimpsest B.M. Add. 14623 by C. W. MITCHELL, M.A., volume 1 (1912). Fifth
Discourse to Hypatius against the False Teachings. THE FIFTH DISCOURSE AGAINST
THE FALSE TEACHINGS.

True, unlike false, obedience will not listen to seductive Heresy. BUT true
obedience is the likeness of a pure betrothed (maiden), who is not drawn after
the voices of strangers; and the ear which turns aside a little from the Truth
is like the Adulteress who turns aside from her consort; and the ear which is
led to all Teachings is like the harlot who is persuaded by every one [P. 124,
l.38.] who calls her. Let us, therefore, refute that erring obedience which is
infected by the words of the liar, which, instead of the name of the true
Bridegroom, loves the name of its corrupter. For it has consented that the name
of Mani should be proclaimed over it, and not the name of the Messiah.

See how Mani, the last of the great heretics, is refuted by Ezek. viii. And
because this is the Teaching which comes from the party of Marcion and
Valentinus and Bardaisan and he is the last of all, that is to say, the dregs,
lower than that above him, so this one (i.e., Mani) is more abominable than
those before him. But in the evil times of the world this Teaching has sprung up
in the world's latter time. And because it has fought much against the Truth,
let us speak a little against it, and it is not [P. 125, l.18.] we, but the
Truth which speaks against it. But the substance of this Teaching while
appearing small and insignificant to those simple ones who are not acquainted
with it is like the hole which the Blessed Ezekiel saw in the wall. For though
that hole was insignificant and small, great evils and numerous abominations and
the secret things of shame were inside it. [Ezek.viii. 8.] But that passage (of
Scripture) which commanded Ezekiel to dig in the wall which was a veil over the
hateful things, by the power of that holy passage, let us also remove the veil
of this foul teaching so that the hated things inside it may be exposed. |xciii
But I do not wish to speak of all of them because they are [P. 126.] unclean,
just as the holy Prophet was unable to make his mouth a channel for the hateful
filth. . . .

Mani's paintings. But let us be like the illustrious Prophet (observing) how, as
often as it was possible for him to say (something), he said (it); also (let us
observe) what he said, also that he did not (utter) all these things, but only
some of them, those things which are omitted being intelligible to the wise by
means of these things which are uttered. Therefore the holy Voice commanded
[Ezek. viii. 9, 10.] the Prophet obedient in everything (and said) 'go in and
see the great abominations which they are doing here.' And he went in and saw
all the idols of the House of Israel portrayed on the wall. So also Mani painted
in colours on a scroll — as some of his disciples say—the likenesses of the
wickedness which he created out of his mind, placing on hideous (pictures) the
name of the Sons of the Darkness that it might declare to his disciples the
ugliness of the Darkness that they might abhor it, and placing on beautiful
things the name of the Sons of the Light "in order that its beauty may in itself
indicate to them that they should [P. 127.] desire it," as he said, "I have
written them in books and pictured them in colours; let him who hears them in
words also see them in an image, and let him who is unable to learn them from .
. . learn them from pictures." And perhaps he actually worships these likenesses
which are pictured there. The "Righteous" Women, among the Manichaeans. But the
Voice said again to the Prophet: [Ezek. viii. 13, 14.] 'Turn again and see
greater abominations than these'; and he went in and saw women sitting and
weeping for Tammuz. And wherein was this abomination greater than the first ones
except that those images of heathenism were considered to be images of the
living God, whereas here Tammuz is being worshipped and bewailed, idle and
adulterous as he is? So on this account this abomination was greater than those.
And, therefore, corresponding to those vain mourning women who were bewailing
the god Tammuz who was slain on account of his adultery by a wild boar,—whom,
moreover, they suppose to be a god,—come see here also those idle women of the
party of Mani—those whom they call [P. 128.] 'the Righteous Ones' (ZADDIQATHA),
because they multiply wickedness. For they also are idle, and sit on account of
the Bright |xciv Ones (ZIWANE), the Sons of the Light, "whom the Darkness came
forth and swallowed."

Manichaean worship of the Luminaries. Mani's teaching about an all containing
Space.

[Ezek. viii.15, 16.] Again He who commanded said to him who was commanded :
"Turn again and see greater abominations than these"; and he went in and saw
between the porch and the altar—for beside the porch was built the altar of
their offerings—"about twenty-five men with their backs to the Temple of the
Lord." But by the word 'backs' he means their nakedness. And by reason of this
ignominy which they displayed over against the Temple of the Holy One, this sin
was greater than the first ones, and the middle ones; and these, it is said,
were rising early and worshipping the Sun. And in the case of these it is
written that they worshipped only the Sun; but Mani went on to teach his
disciples to worship the Moon. For they worship the Sun and the Moon, luminaries
by which those who worehip them become dark. But when the Sun comes to the West
[P. 129.] they worship the West, as do the Marcionites their brethren. For it
was right that by this worship the common kinship should be manifested. And
because the name of . . .

* * * * * * *

[L. 20.] who said . . . that a place (?) limits him who can be limited; [L. 27.]
they wish (?) to flee from him. . . . For if the heaven is enclosed (?) by a
gulf which any one wishes to cross . . . [L. 33.] how much more exceedingly is
He in every place whom gulfs and places are not able (to contain)! But these
abominations which Ezekiel saw, perhaps they are allegories . . . the
Manichaeans believe thus. For he assumed at the beginning two Entities and two
Domains, and two Elements, and two Roots. Let him, therefore, be asked about the
two if there are only two; [P. 130, l.4.] for each of these two because it is a
single thing, must be altogether like itself. But if there is in it anything
which is not like it, it is falsely called one. For it is clear that that thing
which is not like it in nature is not part of its nature. Let us hear,
therefore, when he explains (the change of) one into many which are not like it
in nature, nor is it like them, nor are these like those. And first of all he
assumes a Space, and how is a Space |xcv like God? For one limits and the other
is unlimited; and one confines and the other is not confined; and the one has
Personality and Knowledge and Power and Wisdom, and in Him (?) are Grace and
Freedom, and the other has none of these things, though concerning the nature of
the Space there is an undeniably great discussion. For not only is the Space not
like God, but [neither is it like] itself (i.e., homogeneous), (being) [Cf.
p.lxxvi.18 ff.] dark and luminous as they say it is there. And let the
discussion be choked by means of inquiry, and this is the noose which they have
thrown round their own necks. For let them [P. 131.] be asked concerning that
Space, whether half of it is dark and half of it luminous, and whether half of
it is good and half of it is evil, and whether its sides which are towards the
Good are like the Good, and its gulfs which are towards the Bitter are like the
Darkness. If they say that the half of it towards the Good is Good, and the half
of it towards the Evil is Evil, this is difficult to accept; for since that
Space which confines both of them is one, how is half of it good, and half of it
evil? For they cannot make two (separate) Spaces, and suppose a third Space
between Space and Space. Concerning the property of this third Space there is a
third inquiry as to what it is, and whose it is, and whom it resembles. For of
necessity, that Space which confines is one, and many differences and boundaries
are found in the midst of it. For boundaries do not bound and limit Space as if
it came to an end, but they bound things in the midst of Space, that is to say.
either houses or cities or lands or mountains or plains or kingdoms or peoples
who are bounded one with another by the sea or [P. 132.] dry land. But if they
say that that Space is altogether the same (i.e., homogeneous), though (?) it is
stretched over the Good and over the Evil, it is clear that either it belongs to
both of them or that both of them belong to it. For by the one yoke which fell
upon the two Entities they have become subject to those two, (namely), the great
yoke which ruled over them (?) And, therefore, even the distinct are not
distinct. For the equal yoke cast upon them does not allow them to escape from
being themselves conformed to its equality, except in this respect, (namely),
|xcvi that a person who is in the midst of Space cannot occupy the whole of that
Space. And if it be not so, fashion in thy mind that whoever is in the midst of
that Space, and has a body must necessarily be limited also. For the place which
limits him is greater than he is. But anything which is not in Space cannot be
limited; there is no Space to limit it.

Bardaisan's Hymns to Space are impious. And on this account that pre-eminence
which the Teachings give to Space, the true Teaching gives to God, because He is
His own Space. For greater are the praises which Bardaisan uttered concerning
Space than those which he uttered concerning the God in the midst of Space,
which (praises) are not suitable [P. 133, l.10.] for Space, but for God. For if
they are suitable for Space their Space is found to be more excellent than their
God. But the true word (i.e., piety) demands praises as it demands acts of
worship, and presents them to the one great and adorable (Being). For as it is
not right to worship idols that there may not be many gods with the One, so it
is not right to bestow the title of 'Existence' on Space along with God. And as
it is not right to postulate another power which is able to command God, so it
is not right to postulate a Space which is able to limit God. For if He is made
subservient in one respect, this is a great blasphemy. For, as He does not
command all if He is commanded, so He does not limit all if He is limited. For
if the (title of) Commander is necessary to His lordship, the (title of) Space
is also necessary. [P. 134.] For if all commanders are under His command, as
they say, all places too are included within His greatness, as we say, that is,
as the Truth requires.

Mani makes God depend upon a Luminous Earth. But he went on to say that that God
has also a Luminous Earth, and that He dwells upon it. And as he made Him depend
upon Space, so he made Him depend upon an Earth. For he did not say that that
Earth was a thing made and arranged for the sake of His possessions : as the
true Prophet [Is. xlv.18.] said concerning the true God : 'not in vain did he
create it, but that His Creation might dwell in it.' And as He made the Earth
for the lower beings He made Heavens for the higher beings, and those things and
these (exist) for the sake of beings |xcvii made and created, spiritual and
corporeal. For He before His creation was not dependent upon a Heaven on which
to dwell, nor upon a Space (or Domain) within which to be.

God and Space in the Heresies. Answers to the opinion of Marcion, of Mani, and
of Bardaisan. But as for Mani and Marcion, the one before, the other after, with
Bardaisan in the middle, one inquiry is directed against the three of them. But
let Marcion be asked first as (being) the first—if those Heavens actually exist
for the Stranger it is clear that he is not one Entity, but two unlike one
another. And if a Space surrounds him, then again there are three Entities, and
the Space is not like the Heavens, nor do they both resemble God. God is found
to be weak and inferior to the two of them. [P. 135, l.14.] For it is found that
a Space surrounds him as being an inferior, and that the Heavens bear him up as
being weak, not to mention other things which we shall not give at length, which
indeed refute Mani also. For he names a Space and an Earth along with God as an
actual existence. But Bardaisan (who was) in the middle and (was) clever, chose
one and rejected the other; and this (he did) in order that he might thereby
refute his neighbour, and he did not know that that of which he was ashamed is
the companion of that which he affirmed. For he said concerning God that He is
in the midst of Space, but he does not [attribute actual existence to the
Heavens as Marcion did [L. 41.] nor to a Luminous Earth as Mani]. . . . [Yet in
his Teaching like them he limited God. For he made Space] support God [L. 48.]
and he did not know that there is something outside God which [P. 136.]
surrounds him; (and that) there is something beneath God which bears him up. . .
. a self existent Space like God. For [L. 11.] both of them exist also, so that
either the latter was dissolved like the former, or the former was established
like the latter.

Again, how can Mani speak of his Five Elements as coming from One Root?

But, again, Mani goes on to make many things, five Natures which he calls ZIWANE
(the Bright Ones). And how, if he assumes two Roots, can there be many (beings)
confined in the midst of each of them? For how from [one source can such diverse
objects come as Light and Water. Wind and Fire?] . . . These show concerning
their nature as also Water and Light show that their Root is not a single one.
The fashioner of this Teaching [L. 39.] was foolish even if he was clever. For
he says (there are) two |xcviii [P. 137.] Roots that we (?) may not say to him
as Bardaisan said, (namely, that there are) five Roots (one) above (the other).
. . .

* * * * * * *

[L. 18.] divide one Nature into many Natures those which are composite. . . .
And this is the refutation of those two [that Water and Fire and the other
Bright Natures would injure one another [L. 23.] if they existed together as
neighbours] . . . without the contact of the Darkness which he represents as the
opposite of the Entities, those Entities are found to be injurers of one another
if they are really in existence. For thus their Existence demands, and so
experience proves. But if they were created [P. 138.] from nothing, the Will of
the Maker is able to make them be at peace with one another, and to part 1 them
(in anger) one from another, when they were injuring, and being injured.

How could the Entities be in contact with one another if the Space was infinite?

And, therefore, let us inquire briefly concerning these two Roots, leaving on
one side many questionings in their statements, (let us ask) whether they (i.e.,
the Entities) were in contact with one another, or far from one another, or
whether one was below or above the other. And if he says that one was opposite
to the other, then Marcion and Bardaisan are more subtle than he. For Bardaisan
supposes that the Darkness was beneath, below everything; and Marcion represents
the Stranger as being above everything. Therefore (it may be said), that if that
Space in which they all dwell is one, and the length of that Space is
immeasurable, and its breadth infinite, what (is meant by saying) that all those
Entities were dwelling in the same neighbourhood, and one above the other or one
behind the other? Was there not a chance that they would be scattered and be far
from one another in that Space which is infinite?

Why the False Teachers have affinities with one another. So this proves
concerning their Teaching that it is the elaborate arrangement of men. For the
cause of this nearness of their Gods who are near to one another is evidently
this, (namely), that it is because the false (Teachers) are near to one another;
on this account they bring their Gods together. And because they are imprisoned
in the midst of one hollow of |xcix Creation, therefore they have imprisoned
their Gods within one Space. And because they are not able to go outside of [P.
139, l.19.] this world, lest the argument should be brought against them 'Whence
did you perceive their Gods'? they have managed to construct causes which result
in their Gods being in the midst of this world so that the effect might be that
from these Gods they received the revealed Teaching concerning their secrets.
And as children who play on a wide staircase, when one sits on the lowest step
his companion, in order to anger him, sits on the middle step, and in order to
resist both another sits on the upper step, even such are the heralds of Error.
To [P. 140.] resist each other they have named Places some of which are more
compressed (i.e., lower) than others, and Gods who are higher than their
companions. In the sport of children the (same) story (?) is found. For children
who are older than one another have ranks one above another. But they (the
Teachers) have named empty Domains and idle Gods who do not exist, and futile
stories which have no root. In Mani's teaching his two Roots are placed
'opposite one another on a level.' And because Mani saw that before him his two
elder brethren, namely Marcion and Bardaisan, that one had said, 'below'2 and
the other 'above'—because he saw that if he said 'below,' that had been said;
and if he said 'above,' he saw that it was not new (lit., ancient), not knowing
how he should represent the two Entities which he introduced, when he saw that
(the arrangement of them) above and below was taken, he represented them as
being one opposite the other on a level. The False Teaching about HULE. For he,
too, prophesied by the spirit of his brethren, and [the afore-mentioned . . .]
HULE 3 (i.e., Matter) is found in all of them, for it is only in the Church that
it is not found. And if HULE belongs to the evil Existence as they affirm [and
because the Church does not preach HULE in the Church, HULE is not in the
Church, because it is not in the Scriptures of the Church], among all of them it
(i.e., HULE) is altogether because it is all [P. 141, l.6.] found in their
Scriptures. |c Why did Marcion introduce HULE into his Teaching? And if Mani and
Bardaisan have called the Maker God, perhaps a way might have come to them to
call HULE also (God). For it is the cause of the Making as they say. As for
Marcion who compelled him to rend again his tunic and dance with the wanton. . .
.? For if he says concerning the Stranger that he is not the Maker this would be
sufficient to put him in error. For he said that the Good One came—he who did
not make (things)—and gave life to the Sons of the Maker; and because he had no
property in the realm of the Creator it would not be necessary for him to
undertake the cause of HULE. And if in order to show that the Maker tricked HULE
the Stranger Himself did not keep faith with him when he came, and transferred
by fasting and prayer the bodies which were from HULE, and after he worked all
this work in them he sent them by death to the realm of HULE, he removed them
without [P. 142.] compensating the Maker in that he raised the bodies of Enoch
and Elijah to Heaven, and promised resurrection in his Scriptures [Dan. xii.13.]
as He said to Daniel, 'Go, rest till the end, and thou shalt stand in thy time
at the end of the days.' And who forced Marcion to introduce the subject of HULE
except HULE herself, For she who is preached could not fail to make a revelation
concerning her name by the mouth of her Preachers. The subject of HULE being
common to the Teaching of the three, the refutation of one is the refutation of
all.

And, therefore, this HULE which is found in them all is a sign set upon all of
them, so that by one sign set upon all of them they may be known to be all one.
But wild asses are weak against a strong lion. When they see him they verily
gather against him as one who is strong, and victorious, but he rends one and as
for the many who have gathered, he scatters all of them by means of one. The
Truth also in its splendour when it conquers one of the false (Teachers), by
means of that one who fails, defeats all those who have gathered together. For
all who are in Error are limbs one of another. But when a [P. 143.] body is
caught by one of its limbs, the limbs also which are not caught are caught by
the one which is caught. For it is [S. John x. 8.] written concerning those
former deceivers, " All those who have come are thieves and robbers." But
blessed is he who is able to bear insult (lit., that which stirs indignation),
and blessed is he again whom their insult does not reach at all, so as to
perturb him. |ci What madness to suppose that Good is refined and goes up! But
what insult is greater than this of the Heretics who say that the Good is
"refined little by little and goes up"? O the unspeakable madness! For it would
be right that some other Good should be added to the first in order that the
Evil Constituent might be weaker so that it might not prevail over it and drown
the world. But they are like fruits whose exterior, when they are dry, deceives
those who see them. But when they are squeezed between two hard things, then the
dryness within them is convincingly revealed. These (men) also are set between
two true words so that all their long fabrication is dissolved briefly.[P. 144.]
How the evil Constituent could be conquered. For if the Evil which is mixed in
us, as they say, injures Us, then one of these two things can be, either that
that Evil can be separated from us that it may not hurt us, or the Good
Constituent may increase in us so that the Evil which is in us may be weakened
so that it may not kill us. But I had wished to repeat this statement, (?) not
that when it is repeated this statement gains power, but that when it is
repeated the Hearer gains power . . . because those Hearers whose [L. 28.]
faithfulness has opened their ears even from one . . . receive it. But such
Hearers . . .

* * * * * * * If the Good "goes up," how can the Evil be conquered here?

If, therefore, . . . is mixed in the Evil Element, the Souls [P. 145, l.12.] are
existing in an evil condition, how can they exist in a good condition when the
force of Evil increases in them? For in proportion as the Good (Element) 'is
refined and goes up,' so the Evil (Element) becomes fierce, and goes down. And
just as that Good which has been 'refined,' and has 'gone up' is . . . and
victorious (?) and reigns, so that other Good which is left behind is [defeated]
and stifled. For the victory which is gained by those Souls who have been
'refined,' and have 'gone up' has (only) increased the defeat of those Souls who
are left behind. For in proportion as all (?) the Parts of the Light have been
mixed as one . . . in Evil they would lessen the Evil by their quantity so that
it might not stifle them. Therefore, just as |cii those Souls which are 'refined
and go up,' are victorious and exultant (?) so those Souls which are left behind
are defeated [P. 146.] and stifled; but not even now are the Souls able to be
refined, and to go up because the Foulness of Evil lies heavily upon them. No
Power akin to the Souls could deliver them without being overwhelmed.

Because that other Power (of Good) comes and is not confused, it is clear that
it is not of the same nature as these Souls which are stifled. And instead of
these Souls coming who struggled with the Evil, why at the first did not that
Power come whose nature cannot be overwhelmed by 'the Floods of Evil'? But if
that Power is found to be of the same nature as those Souls that are
overwhelmed, it is evident without dispute that by means of that Foulness which
'intoxicated' them he who comes is perturbed.

If the Body is essentially Evil, Truth cannot come from Teachers clothed with
such a Body?

And, therefore, accordingly to this infallible refutation and undeniable
evidence and unanswerable demonstration and experience which neither errs nor
causes to err, Marcion, too, and Mani and Bardaisan, because they were clothed
with the Body which they represent as from the Element of Evil, were unable to
be good in it, because, as they say, it is from the Evil One, nor (could they
be) upright, because it is vicious; nor (could they be) true, because it lies;
nor (could they be) pure, [P. 147, l.9.] because it is turbid. And let them not
be angry because these things have been spoken against them by us. For their
mouth overthrows them, not our tongue; and their Teaching, not our Will; and
their Error, not our free Choice. For they said that the Body comes from the
Element of Evil and lies; and it is clear that because their Souls were playing
on this hateful harp, the 'intoxicating Foulness of the Body' did not allow the
melody of Truth to be played on its strings. And, therefore, they have decided
against themselves that they are preachers of Error, owing to the fact that they
are mixed in the Body which comes from Error according to their decision. For it
(i.e., the Body) speaks against them. The orthodox teaching about the Body : it
is the instrument and partner of the Soul. But if, as we say, the Soul is able
by means of the senses |ciii of the Body to hear the Truth, and to speak what is
right,—for to us, who are Sons of the Church, the function of teaching properly
belongs, inasmuch as we confess, according to the Preaching of the Prophets and
Apostles, that the Body is akin to all the beauties of the Soul, and is a
partner with it in all good things, since it is able to learn by means of it,
and teach by means of it,—it (i.e., the Body) is, as it were, a trumpet for it;
for by its (i.e., the Body's) mouth, it (i.e., the Soul) preaches Truth in the
World, and it is a pure harp for it, by means of which it sounds forth Truth in
creation. For along with it (i.e., the Body) the [P. 148, l.15.] Soul is adorned
just as along with it the Soul is defiled. For they are alike in the matter of
gain and loss, in every respect like friends they suit one another. For (they
come) to the struggle like companions and to the (victor's) crown as partners,
even if it is thought that it (i.e., the Soul) contends in it (i.e., the Body)
against it. But it does not escape the notice of a wise (Hearer) that the
triumph is on behalf of both. For when the Body is chaste and the Soul chaste it
is a common gain, just as also when the Soul is impure and the Body impure it is
a common loss. And nature shows about this that when they are foul they are both
called by one Evil name, and when they are fair they are both called by one good
name. And if both . . . that they both teach . . . For it is the speech [P. 149,
ll.1, 4, 8.] of it all. And when it (i.e., the Soul) is . . . it (i.e., the
Body) is. . . . For . . . which are from them and in them and other [Ll. 11,
14.] things which are not from them are not spoken convincingly (?) against
them. . . . Obedience . . . by persuasion . . . in him [Ll. 18, 20.] who is not
persuaded. For by the visible limbs of the Body the invisible movements of the
Mind (are known. . . .) The Shadow depends on the Body, but Body and Soul are
more vitally one. For just as the Body is beside (?) its real (?) Shadow so also
the Soul is beside the Body. For the Shade (?) of the Body has no power apart
from its Body, upon its movement (it is dependent), nor has the Body any power
apart from the Soul, upon its guidance in everything . . .

* * * * * * *

[P. 150, l.12.] And, perhaps, because of . . . which is between the Body and the
Soul there is this . . . . Shadow so that by the visible Shade the invisible
strife may be scattered. For if the Shade |civ [shows itself the servant of the
Body] . . . the Body, too, proclaims who can influence it according to its
power. For they teach by means of one another that in teaching . . . But the
symbols (?) . . . which thou hast heard are not in the case of everything. For
behold the real Body. . . .

[L. 37.] Why is the Shadow loved just as also the Body is loved? No, and why
not?—because the Shadow is not able to hear and see like the Body. But the Body
lives with the Soul. . . . [P. 151.] For . . . spring up and are seen by means
of it. For the Shadow cannot see or hear, either with the Body or apart from it.
But the Body sees without its Shadow, without it it (i.e., the Body) hears and
speaks; it does not exist with it and by means of it; it does not hang in it
when it is weary. But the Soul and the Body exist one in the other, and one of
them cannot exist apart from its companion.

See, further, the intimacy of Soul and Body. This acuteness of the Physician's
touch. Elijah's Body, taken to Heaven. But let us introduce subjects into the
midst of other subjects in order that they all may tend to edification. Let us
ask the Heretics who lay hold of the Soul and leave the Body, though the Soul in
its love and conduct has not forsaken the Body. But the Body exists between the
two of them—between the Soul and the Shadow—one invisible within, the other
outside it—they are both bound in this middle vessel. The Shadow is the
contemptible object, but the Soul is the glorious object. But if the Body is
something dependent, it is not dependent on the Shadow that it should borrow
anything from the Shades. For it uses its own limbs as real objects. But the
Soul which is great and perfect, how is it altogether dependent [P. 152.] on the
Body? For it can do nothing without it. For hearing enters into it by the ears,
smell comes to it by the body's inhalation, it (i.e., the Soul) sees forms
through the Body's eyes, it tries tastes with the Body's mouth, with the Body's
heart it discerns knowledge, and with the whole of it all manner of things. By
the touch of its fingers it obtains a great and subtle perception, it touches
with the finger the veins, and learns things that are invisible. It describes
everything that |cv is in a diseased Body as if it (i.e., the Soul) had entered
into it. It describes to the sick man invisible things that are concealed in
him. From it he learns (the truth) concerning his ailment which he has, [the
sick one does not cease to understand, the finger becomes as it were the
speaking mouth;] when it calls, no one [L. 28.] hears, for it calls quite
silently; it speaks with him, while those who are near at hand hear it not. It
describes to him his suffering and recounts to him his trouble. And there is a
passage where he said deceitfully, Likewise when the end comes, the Soul learns
all these perceptions by means of the Body; and just as these things which are
here are learnt by means of it, so likewise these things which are to come are
acquired in conjunction with it. And if these things which are to come are more
subtle than the Body in accordance with the places [P. 153.] (in which they
are), so it (i.e., the Body) will undergo change. For that Will which made it
gross for the gross purpose which is here present, made for it that Spiritual
abode which is yonder. When Elijah was on the Earth he lived as an earthly one,
and he was taken up to the Spiritual (abode) . . . from the earthly (sphere) . .
. above the Heavens. For during forty days he disciplined his body by the rigour
of fasting . . . [L. 18.] he did not hunger nor did he thirst when he was
running . . . [L. 21.] in the Body after him . . . [L. 25.] * * * * * * *

[who . . . true from the Scriptures for he receives the truth by [L. 37.]
Experience, and whoever is true, from the . . . Scriptures declares the truth].
For the Mind was sufficient for the Soul apart from the Body; the Mind does not
find the Body apart from the Soul; the Soul was not sufficient for it; it
acquired [P. 154.] Understanding on account of the Body, nor does the Body bring
it to an end since by means of its Soul it (i.e., the Body) acquired
Animal-Life, by means of one another they acquire for one another, and they are
a mirror of one another. And just as they both perceived each other by the
Mixing of both of them together, so also by means of death they both forget each
other.

Why did the Soul put on the Body?

If the Soul has Thought without the Body, has it need also? And if motion and
action exist, it is likewise not in need of the Body. And if it is not in need
(of it), how was it compelled |cvi to clothe itself with the Body? And if it
clothed itself (with the Body) because it was compelled, it (i.e., the Soul)
awaits it (i.e., the Body) in the Resurrection so that in both worlds it (i.e.,
the Body) may be to it (i.e., the Soul) a brother and a servant and a companion.
But if it has a Soul of its Nature (?) why is it dependent upon an alien (Body)?
And if it pleased the Animal-Life to put on the Coat of Skin, over whom is its
skin (laid), since its skin is related to skin? How pleasing it was to the
subtle Nature of the Soul to put on the gross Coat of the vile Body! But it was
vile according to their account. But it was [P. 155.] not vile because the Soul
praises him who clothed it with the rational covering of intelligent Senses in
order that one might regulate the other by Knowledge. And what can give it that
alien Sense which is mixed in it, seeing that, as they say, it is an alien
nature? And if it is alien it is opposed to it. But, if he had given it
blindness (?) and not sight he would then be depriving it of sight. The Body
ignores the Shadow: why is the Soul so intimate with the ' vile ' Body? For the
Body has a Shadow; as a despised thing it . . . it, it does not call it (i.e..
the Shadow) into its good things nor bring it into its evil things. But what has
happened to the Soul [that it made the Body its companion, and makes it such an
intimate . . .?] And even the dream which it (i.e., the Soul) sees apart from
[L. 33.] it (i.e., the Body) when it (i.e., the Body) is asleep, when it awakens
and . . . [the Soul requires the Body to tell of the dream it has seen; the
dream really comes from both of them], [L. 43.] The dream, therefore, which it
sees apart from the Body the Soul does not (really) see apart from it; by it
(i.e., the Body) and with it and in the midst of it and in . . . [the Soul has
its dream] [P. 156, l. 6.] . . . [they depend upon each other, in slumber and in
sleep they are not separated from one another] since they [L. 12.] are mingled
with each other. But in death . . . they are separated, and . . . from one
another—as they were mixed together [in hope . . . on their Resurrection—since
they have their Resurrection as a dream so that just as after their sleep
Recollection (?) comes to both, so after death. . . .] |cvii

(And when) the Body has slumbered the Soul forgets that it is in its . . . when
. . . it sees [gold], and yet it is not [L. 28.] gold, it sees silver, and yet
it is not silver, it does not know itself where it goes astray . . . with its
(i.e., the Body's) senses, [L. 34.] and it becomes like the pure (ideal form)
(?) which he left behind . . .

[And above (in the other world) if its companion left it when rational and went
to sleep, it lost all its memory,—when it entered the Body and was clothed with
the senses, then it gained perception, and it sees even in a dream because it
has the Body; but it loses its senses in death. Nor does that thing left behind
(SHARKANA) [P. 157 l.2.] come to it. For if sleep deprived the SHARKANA of all
its memory, would not death . . . as it is simple too. How did the Soul enter
the Body and put on its grossness . . . For it is correctly clear that the Body
does not help the Soul's going up, [Ll. 27, 28.] which he ascribes to it, nor
does it receive from it its going up, which he proclaims . . . What then can be
the cause of the Soul's coming down from the House of Light, so that it is born
into the gross body?] But as for the Soul . . . of its house perturbs it, as
they [L. 33.] say, and all its search (?) belongs to blasphemy, and all its
fullness belongs to deficiency, for "the pure Soul came into the turbid Body, so
that though it was a thing which was not deficient it gained through it (i.e.,
the Body) very great deficiency." [P. 158.] Difficulties in the Teaching about
the Soul's pre-existence and its entrance into the Body. For if the Soul came
from a Place, as they say, who know not what they say, how and why is it not
able to return to its natural Place? For if it was sent forth when a child4 it
was here that it received Understanding, and that Place which was deprived of
Intelligence was abandoned (?) by it. And if when it was possessed of Knowledge
it was conducted (on its way) how did it leave Understanding behind? And if the
Body perturbed it and (so) it forgot, as long as it is (associated) with the
Body it is forgetful. And if it is forgetful how do the false (Teachers) teach
it to |cviii remember anything that it has forgotten? It actually lost its
Knowledge and a borrowed Voice teaches it (again), it lost all its
Understanding, and a Buzzing (sound) in the ear makes it remember! And how does
the Body not perturb that Voice which teaches it, seeing that it stands between
two Bodies, (namely), between the speaker and the hearer; for it goes out of the
mouth of the Body and enters the ear of the Body. And if the feeble voice of the
teaching is not drowned in (passing [P. 159.] through) the innumerable ears of
the Hearers, that is to say, is not confused so as to proclaim Error instead of
Truth.— for, as they suppose, they proclaim Truth to their Hearers,—how much
more, therefore, would the Soul which is stronger than words be able to purify
the Body in which it dwells, if it (dwells) in it without uncleanness! For,
moreover, one Soul has no need of another Soul to learn or to teach. For as wild
beasts are not dependent on one another because that animal-life is part of
their nature, so one (Soul) is not dependent upon another in (the matter of)
Knowledge, because their essential Knowledge is the same, if, as they say, the
Essence of all the Souls is one. But if their Knowledge is not one their Essence
is not one.

All teachers being clothed with Bodies their teaching must have the nature of
the Body's Root. But in all refutations the same Truth conquers, and is crowned,
in that if the Soul is conquered by the Body, much more would teaching fail
(given) through the ear. And if teaching does not fail, much more does the Soul
not fail. 0 let not, therefore, the heretics teach, for teaching is futile. (?)
For if the teacher does not err, how does the teaching err, seeing that they are
both clothed with Bodies? And if teacher and teaching are from one Root and both
are covered with the [P. 160, l. 5.] flesh, how is one bitter and another
pleasant, (how does) one go astray, and another teach, one wander and another
guide? And if their Root is pleasant and (yet) their perturbation is bitter,
either they are bitter like the Body or pleasant like the good (Root), or they
are all [bitter, and one of them is not sweet] [L. 21.] . . . or one of them
does not remember. For how does he escape who escapes, and what is the cause
that he (finds release) if they are all from one family, and from an Entity. . .
.?

How can diverse Souls come from a single Root?

[L. 29.] And how is it a single Existence when there is from it one |cix good
and another (evil). If there is Recollection in all the Root, then there is [no]
Error in all the Essence. And as for the Sons of this Essence how does one fail
and another conquer?—their Essence is not the same. For how does he err who
errs, and his companion who is with him not err if his nature is akin (to the
nature of the other)? If they are from [the same] nature, in the contest they
are companions. And if on account of this Body with which he is clothed, he goes
[P. 101, l.21.] astray and . . . then how does his teacher who is clothed with
the Body [not] go astray like him? And if the teacher . . . [in spite of the
body] is able to teach . . . he shows concerning his Soul that he exists from
its power. . . . For he knows that if he taught like his companion, he would be
abased. And how does he teach us. . . . that Evil is not the same since [L. 20.]
from it comes one who is fierce also . . . in its part which is fierce (and) in
the part which . . . it conquers. The pre-existent Soul and its Place.

How do the false (Teachers) teach Abodes and Places? And the Places are
fashioned in their (?) minds, and are not seen (?). If the Soul has come from a
Place, how did it forget its Place? But if the Body perturbed it, and it forgot
its permanent Place in which it dwelt, how . . . And the Body [L. 39.] does not
perturb the images (?) of the mind. . . .

* * * * * * * The Teaching about a continuous Going up of Souls leaves those
remaining behind to be overwhelmed by Evil. But if a quantity of wine
intoxicates and leads astray, [P. 102, l.18.] how (much more) will a quantity of
Error intoxicate and lead astray! But if, as they say, the number of Souls
constantly becomes less from day to day because they are 'refined and go up,'
how are those Souls that are left behind able to conquer seeing that they are
left [in the midst of a quantity of Evil which they are not able to conquer?]
Why [do they not all join forces against the Evil?] Is it not clear to the
blind, that when a king goes to fight a fierce battle with a numerous force . .
. [he unites his force with] other forces. . . .? [Though] therefore kings
wisely add . . . to their forces, in this battle which, as they say, is fiercer
than these battles of ours, [P. 163, l.7.] see how the number of the Souls grows
foolishly less! The right method for separating Good and Evil. But consider how
foolish is the wisdom of the Teaching, nor do they know how to hide their
falsehood. But how is |cx Falsehood able to hide from the face of Truth? For
instead of that which they assert, (namely), "lo, the Good is refined, and goes
up," it would be right that the Evil should consume away and be removed little
by little and cast into another place. For in this way there would have been
advantage to both sides. For that Evil which was removed hence (?) would not be
able to conquer on account of its defeat, and that Evil which was left behind
could have been easily conquered on account of its smallness. For in proportion
as the Particles of the Evil were plucked up from day to day and removed, so the
Particles of the Good would have been strengthened from hour to hour, and would
have conquered.

Instead of a Separation by a bad plan, the Evil Constituent could have been
lessened by increasing the Good Constituent. But instead of these two desirable
things which I have just mentioned, lo, on the contrary two hateful things are
done. For the Good Particles which have been refined are tormented and then they
escape, and the Parts which remain, see, they are tormented and are unable to
escape. For their smallness is swallowed up in the abundance of the Evil. As for
those, therefore, who say that Evil and Good are mixed together, and that these
Constituents conquer, and are conquered, it is not right for them to weaken the
Evil by Laws and Commandments. [P. 164, l. 21.] For in this way the Evil is not
weakened. But they should make for themselves measures and weights, and wherever
they see that the evil Constituent is great in a man, let them rather pour into
him two measures of Good in order that the Constituent may outweigh the other.
For thus experience in mixings teaches. For cold things are mixed in hot things
in order that the heat may be mixed (?) and that they may not be . . . [And when
the heat has been [L. 37.] lessened it cannot] turn [again to its fierceness]. .
. .

How the Good is overwhelmed.

[It must be] therefore, that, as they say that the Souls are 'refined and go up'
(so also) the Evil . . . [gains power] because the numerous Parts of the Good
are 'refined and go [P. 165, l. 20.] up.' . . . to those Parts which are left
behind . . . How are they able to conquer? For behold the Foulness of all these
their companions which have been refined has been added to them. [P. 32.] And
what mouth ventures to say that these Souls [can escape from the Evil]. . . .
But what mouth ventures to say that these |cxi Souls. . . . And what mouth
ventures to say and to fabricate the Teaching. . . .

* * * * * * * Concerning the relative strength of Good and Evil when mixed. So
that it was swallowed up in "the bitter Sea." But [P. 166, 19.] easily does the
Falsehood lie which the Truth easily exposes. But if the false (Teachers)
prepare again for themselves other escapes, again other bonds are prepared for
them. For even if that Darkness is great in that it covers all places yet the
Light is greater than it, in that it drives it from every place. But that thou
mayest know that when a great quantity of the Good is mixed with Evil, then the
Evil is able to conquer, let us ask them again, why of all these Particles that
are mixed at present with the Evil, one drop only was not mixed with the Evil
from the beginning? [P. 167.]

If they say that even one Part of all these Parts which are mixed at present
would be able to conquer the Evil, how is the majority of the Parts conquered by
the Evil? But if they say that the sole purpose for which the Good was mingled
(with the Evil) is that it (i.e., the Good) may overcome the great quantity of
the Evil, they confess, though they do not wish to do so, that when that good
Constituent preponderates in its quantity then the fierceness of the Evil is
conquered. Easily, therefore, does every Teaching fail which says that the Good
is refined and goes up from the Evil. For addition would be necessary, and the
Good would be added in order that by the quantity of the Good the fierceness of
the Evil might be lessened.

If all Souls are from one source how do they manifest such diverse tendencies?
Is their Source divided against itself? But let Error be scourged by the
inquiries of Truth in order that its disciples also may be confounded when they
are convicted (and made to see) how greatly they err. For if, as they say, all
the Souls are from one Nature, and their Nature is pure and beautiful, how can
there be found in them two tendencies which are divided against one another? For
there are among the Souls some who err and some who do not err; some who sin,
and some who are pronounced righteous; [P. 168.] some who love the Good, and
some who hate it. Let them tell us, therefore, what is the cause of this
division that the Souls are thus divided against one another so that they are
|cxii quite unlike, nor do they agree with the source from which they came. If
their Essence is not like its Nature it is found that their source is divided
against itself. And lo, in virtue of what it is, a great Evil dwells in it, and
the perturbation in it cannot be purged away because it is an Essence of which,
in virtue of what it is, the Foulness cannot be refined. Why then, O Mani, did
not the Souls come from this Good Part to wage war with the Darkness, since
before the war they had had a great war in their own Domain, inasmuch as their
Essence was divided against itself? The Souls, moreover, do not continue in
Goodness. And even of these pure Souls (it must be said that) their nature is
not pure continually. But it happens even to these that they sometimes . . .
[are pure and] sometimes they sin. And it is found that even in the case of this
source the tendency of its nature does not always abide in it, inasmuch as its
fruits are bitter and sweet. Can Freewill change its Essence. And if they say
that the Souls have Freewill, then how is their Freewill found to blaspheme
against their Essence? And how also is their Will capable of being divided
against their Root? [P. 169, l. 11.] And how is one Entity able to be the
opposite of itself? . . . [L. 17.] And see that when half of it has a contest
with its (other) [L. 26.] half . . . for its divided Will . . . with its
Essence, nor is all of [L. 39.] it tasted . . . . How much more does it give
evidence that in the divided fruit which comes from it, its self-contradictory
character is indicated! For if that Root is homogeneous, and its Parts
homogeneous, how does the Freewill which comes from it bring reproach by its
fruits upon the [Father] of Souls? The Good Will could not be affected by Satan.

[P. 170, l. 5.] And if they say that the Souls have this Freewill, and this
Freewill is from the Pure One, and by the craft of Satan, this Freewill goes
astray . . . and how was their wise Will taught . . . their former Freewill
perished, and [they obtained] another [L. 37.] Freewill instead of the Freewill,
and a Will. . . . (How is it possible) to persuade this Will which is not
capable of being persuaded? But if the separation of (these) things occurred
through force, and the Evil returned to its Root, and its Will also returned
with it, and the Good also went to its Nature and its |cxiii Freewill was drawn
away with it, while this cleansing is [P. 171.] thought to be a good thing, it
is afterwards brought to nought. For there is no true foundation among the false
(Teachers), and on this account the thing which is built up with trouble
afterwards collapses without trouble. For, lo, it is the [opinion] of the false.
(Teachers) that through their Will they always and for ever forget. (?) And how
does the good Will which is mixed in them not remind them? And it was not enough
that it did not remind them at all, but the reminder itself forgot along with
them. And, again, how are there others who did not forget, and the Will of Error
was not able to make them forget? And if these who forgot forgot because of the
Body with which they were clothed, lo, these also who did not forget were
clothed with the flesh.

Why did the Soul not resist Satan? Samson resisted his enemies. But the Soul is
not only subdued but actually reviles its Father. And that thou mayest know that
the Will of the Soul is always hateful, seeing that Freewill exists by virtue of
its own nature, though it be not good; for Satan did not at all 'intoxicate' the
Souls by means of the Foulness of his force in order that the Soul might not
know when it does Evil that these things are evil. Even if it had been so it is
(worthy [P. 172.] of) great blame, that, just as a thing which comes from the
Pure One has a nature which may err and cause to err, and Satan mocks it as one
mocks a drunkard,—and surely it was he who intoxicated the Soul and mocked
it,—the Soul did not intoxicate him by its breath so that it might mock him. And
as for those who as enemies were mocking at Samson (saying), Was he a Nazarite
of God, seeing that all uncleanness mocked him, (was he) a strong man, seeing
that a woman brought him low, and mocked at the hair of his head? the mockers of
Samson were mocked; for a just inquiry mocks them, when it demands, and seeks to
know how this Soul which proceeds from the Good, and this holy being which
proceeds from the Pure, and this wise being which proceeds from the Knowing, and
this chaste being which proceeds from the Venerable, how did the Evil One
intoxicate it (i.e., the Soul), by means of his Foulness, and all this (Evil)
mock it, and put |cxiv to shame its chastity and render contemptible its
venerability and cause its wisdom to err, and defile its purity? And what is
more than all else (is the fact) that he made a disciple of it and taught it to
insult God, whom they call the Father of Souls; and Samson was so far from [P.
173.] blasphemy that he actually prayed to God. But the pure Soul though it
comes from God (reviles) as they say . . . [L. 8.] and it is found . . . when it
blesses God and curses its Root and reviles God its Father. . . .

[Ll. 17, 19] And what force (constrained them) . . . (they) rebel against him
and become his enemies. Neither have all those Souls come thence to whom this
has happened here, for they proceeded from their Father in order that they might
not come (hither) and go astray from him and blaspheme against him. And if from
the time when they came hither they went astray here, perhaps there would be an
excuse before they came, because anything which is from the place of God. . . .

* * * * * * *

[P. 174, l. 29.] So that he restrained from blasphemy those who remained beside
him, and gives victory to those who are sent from him. And he (i.e., the Good
Being) would have shown his foreknowledge as one who knows all.

Concerning the Soul's foreknowledge of its rebellion and what it would indicate.
But if those Souls who came and rebelled, came also thence, they would know
before they came that when they " came they would rebel against him. And they
did not only rebel from the time when they came here, but also when they were
there beside him they are found to have been rebellious against him, inasmuch as
they possessed a rebellious knowledge. For one of two things is necessary,
either that they [P. 175, l. 8.] knew or that they did not know. If they knew,
then they would be disloyal to him, and if they did not know then on the other
hand, they would have been in Error there before they came (hither), and there
was always room for disloyalty and error in him; and he could not be at rest
from strife even when the Enemy outside of him did not molest him. For if his
enemies injure him because they are disloyal to him, then it is a division
inside of him which is able to |cxv contend with him. And if he was not disloyal
to himself, how are the Souls which come from him disloyal to him? A Refutatory
Summary. And who will [stop up] this (gushing) spring of questionings, seeing
that the things which have been said are many, and those which stand are not a
few? And in proportion as one contradicts this false Teaching it is found that
failures are crowded in the whole of it, and, therefore, that according to their
saying, their Teacher was drunk in very truth. For he fights as a drunkard who
falls wherever he turns himself. [P. 176.] But for a space let us submit and
accept from them the thing which the Truth cannot accept. For we will make them
think that they have come to conquer in order that they may allow themselves to
be justly defeated.

If the Evil One intoxicated the Souls, they must have had kinship with the
intoxicating thing. For suppose that the Evil One really intoxicated the Souls
who went astray, is it not clear then that the thing which intoxicates our
nature is akin to our nature, neither can our nature be greedily captivated and
become intoxicated by means of anything except because it pleases it
exceedingly? For excess in drinking proves to us the pleasantness of wine, for
because it is very pleasant it has been drunk in great quantities, and because
he mixed much drink the drinker became much perturbed in mind. For if we are
given wine to drink, or strong liquor, or anything which is pleasant to us, it
intoxicates us. Likewise, too, the Evil One, and Satan intoxicates the Soul by
means of those things which are pleasant to the Soul, that is to say, by
falsehood and by pride, and by arrogance, together with all hateful things. And
how were things which are foreign to its nature acceptable to the Soul? For if
drunkards are captivated by means of wine [P. 177.] which is akin to our nature,
the Souls would not be captivated by something which is the opposite of their
nature. And if we receive drugs which are fiercely opposed to our nature in (a
time of) great necessity, since there is a benefit for our pains in them, how is
the Soul pleased with the wicked pleasurable (things) by means of which it is
assuredly made sick? The Evil One did not intoxicate the Soul; for it still
remembers the Commandments, though it breaks them. And those things which
intoxicate us also take away our memory, so that the drunken ones who go astray
are. not blamed; for they do not know that they are assuredly going |cxvi
astray. But the Evil One who makes the Soul drunk with the pleasurable (things),
cannot take from it the Recollection of the Commandments and Laws. For consider
those who do the Commandment when they know the Commandment, and those who rebel
against the Law (and) who are acquainted with the Law; not from lack of
knowledge do Souls sin, but on account [L. 30.] of the arrogance, either of
their Nature, as the false Teachers say, or of their Freewill as the true ones
teach. For, though they know what righteousness is, they do evil; and though [P.
178.] they know uprightness, they commit follies; and though they know the
truth, they become denied; and though they are aware of purity, they are made
impure; and though an evil name is hateful to them, they take pleasure in the
work of the Evil One; and though they confess the Good One, they are far from
Good works. How, therefore, did the Evil One make them drunk as they say, seeing
that they exist in all this perception? And if they did not know then they would
not be blameworthy; but it is a very bad thing that, though they know they do
not do, and though they are aware they do not practise. The Soul and the works
of Darkness. And how do the Evil (Souls), who are not wont to learn, learn to do
wisely, and how are the Good (Souls), who are wise by their knowledge, found to
be unskilful in practice? For the Soul is untrained in that which concerns it,
and its Adversary (?) is very cunning, for even . . . he compels men, for this
Soul which they call 'Light,' when it practises the deeds of shame, goes into
the Darkness in order to sin. And how did it turn its face from the Light its
kinsman, and in Darkness perform the deeds of Darkness?

Why did not the Luminaries bring weapons to the Souls in their struggle? And see
the Sun in their blindness they actually worship it, and the Moon—such is their
madness—they greatly magnify and call it "the Ship of Light which—as they
say—bears away the burden of their Refinings to the House of Life," and these
Shining Ones who bear burdens, did they not bear (and) bring victorious weapons
to the Souls which failed in the war . . . [who failed because they were weak,
and not because] [P. 179, l. 12.] their Will did not wish to conquer? |cxvii The
Soul not intoxicated or led captive by Satan. If the Soul is strong enough to
revile Satan with words, its Freewill is strong enough to resist him. But if
they are so weak in their Nature their Nature is put to shame. And if they go
astray by their knowledge they [discredit] their Root. And if . . . by their
Will they are able to conquer . . . who say concerning the Soul that it became
drunk, and was compelled since . . . (Satan) made it drunk by force. . . . But
if the Soul is stronger than Satan seeing that when it practises Evil it verily
denies Evil and [reviles] Satan. . . . Satan did not lead and carry it captive
by force . . . [for [P. 179, l.26.] captives are not accustomed] to revile the
king who takes them captive, and servants are afraid of their lords and
disciples of their teachers. But how is the Soul not afraid to [rebuke [P. 180.]
its master?], and lo, it is a bitter lodger (?) when it [stays] with him in his
(?) beloved house. For the Body, as they say, is his (?) House, and . . . house
of the Evil One. If the Evil One . . . [is master of his own house, how does he
allow the Soul] to revile him? In the controversy of the true furnace this
cannot stand. For he would not give it room (?) to [revile] him with words. . .
. But if the Soul is stronger than he by its Freewill, as it is also stronger
than he by its words and. . . . For it is found that it is the cause of Evil. .
. .

Freewill is 'independent' and does not come from a bound Element. But if
Freewill has the character of a 'bound Nature,' . . . . [how are there in] it
sentiments which are unlike one another? And it is found that there are not two
Entities which contend with one another, as Mani says, because they are Wills of
one Existence . . . [For how do Entities contend with one another?] . . . but
that which was created from nothing. And when it is changed from one thing to
another thing? For an independent Will it (i.e., Freedom) has not, because it is
bound in something from which it has come. For if it was (created) from an
Entity . . . the Freedom of the Soul . . . [P. 181, l.13.] [depends] upon [the
Entities]. And if they are good it is good just as if they are evil it is evil.
And if the Entities are good or evil it is like them. And of necessity Freewill
such as this is not at all Freewill, but a shadow either of the Entities or of
'bound Natures,' so that wherever they turn it (i.e., Freewill) turns with them
in like manner. But that Freewill which was created from nothing |cxviii is not
bound up with that nothing, because it does not even exist. And on this account
it is not turned as a 'bound Shadow,' but it is changed as an independent
Freewill. But let us refute them a little, for whose correction even [P. 182.]
much refutation is too little. Because the Souls come from something, as they
say, it is found that their Freewill also is bound up with something, and it is
not found that they are either pleasing or hateful, but if this true Root is
pleasing they are mingled with it. But if they say that while the fountain is
pure its Will is perturbed on account of its free Nature, then without Evil and
Satan, in virtue of what it is, Freewill is able by its own power to produce
many evils. And they acknowledge the truth unwillingly that Freewill has power
to change its Wishes, since its Wishes are not bound up with a good or evil
Essence. For if it is bound up with a good Nature or an evil Root, its wishes
have no (free) power, but they are pipes in which Bitterness and Sweetness move
along from the Roots with which it is bound up.

Souls are not conditioned by the nature of the Bodies in which they dwell. But
if they say that there are Bodies which are more evil than other Bodies, and
Corporeal Frames which are fouler than others,—because (some) Bodies are fiercer
than others, such Souls as chance upon perturbed Bodies are more perturbed than
others who happen to come into gentle Bodies. But where they think that they
have conquered there are they all the more taken captive. For if because of the
Evil which [P. 183,l. 6.] was great in those Bodies, on that account the Souls
that are in them make themselves exceedingly hateful, that is the [Cf. p.
cvii.ff] argument which we mentioned above, (namely), that the Souls cannot
remember, "because the Pollution of Error is (too) great for them, unless sweet
Floods have come from their Home a second time, and lessened the Bitterness in
which they were dwelling," or else (it must be) that the Souls who have been
'refined, and have gone up,' descend again that they may come to rescue their
companions who have been overwhelmed so that they all may rescue all and go
peacefully to their Domain; so that as all came to the struggle (together) . . .
(so) they might go up from the struggle (together), and not be separated from
one another. |cxix Why then are Bodies not uniformly evil? And lo, again
[another word], how is it that since that Evil is a single Essence it does not
agree with itself? For the part which is not evil like its companions is better
than its companions.

Refutatory Summary and Conclusion. For the Teaching which is fabricated by means
of Error is [P. 184,l.3.] wont to be destroyed by itself. For they blaspheme
against God, although He is their Maker; they blaspheme against the Body,
although it is their Body; they blaspheme against marriage, although it is their
Root; they blaspheme against . . . though . . . therefore . . . and who fast
according to [P. 184, l. 19.] Error since (their words are) against the True One
(?) who says that 'ye shall know them by their fruits' . . . [meaning thereby]
[S. Matt, vii. 20.] that from their words ye shall recognize them. For their
works are like our works as their fast is like our fast, but their faith is not
like our Faith. And, therefore, rather than being known by the fruit of their
works they are distinguished by the fruit of their words. For their work is able
to lead astray and (yet) appear as fine, for its bitterness is invisible; but
their words cannot lead astray, for their blasphemies are evident. And just as
he who worships idols does not worship wood or [P. 185.] stone, but devils, so
he who prays with the Manichaeans prays with Satan, and he who prays with the
Marcionites (?) prays with Legion, and he who (prays) with the followers of
Bardaisan (?) (prays) with Beelzebub, and he who (prays) with the Jews (prays)
with Barabbas, the robber. THE END OF WRITING THE FIVE DISCOURSES TO HYPATIUS
AGAINST FALSE DOCTRINES.

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Note from Vol. 1 Introduction, p. (10):

[Short lacunae are indicated in the translation by dots, and longer gaps by
asterisks, but in neither case is the number of the dots or asterisks intended
to bear any exact relation to the number of the missing words. In respect to
this an approximately correct inference may be drawn by consulting the Syriac
text.

Double inverted commas mark quotations where the original has [Syriac]

Single inverted commas are used in numerous cases where the words seem to be
quotations or to belong to a special terminology.

Words in italics inside square brackets are to be regarded as conjectural
translations or paraphrases. In a few passages, where the text has suffered
great mutilation, italics indicate an attempt to summarise the argument from
suggestions in the fragments.]

[P.101] indicates page 101 of the accompanying Syriac. [l.2] means line 2 of the
current page of the accompanying Syriac. [RP]

FOOTNOTES

I have moved the footnotes to the end. Those consisting of "Read [syriac] for
[syriac]" or similar have been omitted, as it has not been possible to
transcribe the fragments of Syriac. The pages are numbered with Roman numerals.
Arabic numbers and line numbers relate to the Syriac text printed at the back of
the paper volume. Greek text is rendered using the Scholars Press SPIonic font,
free from here.

1. 1 Or perhaps "make them distant," see note (a), p. 138.

2. 1 I.e., Had placed the Entities one below the other.

3. 2 Cf. p. lxiii. l. 6.

4. 3 There seems to be an allusion here to the opening lines of the Hymn of the
Soul; see 'Texts and Studies,' Vol. V, part 3. This text was transcribed by
Roger Pearse, 2nd October 2002. All material on this page is in the public
domain - copy freely.

Greek text is rendered using the Scholars Press SPIonic font, free from here.

Early Church Fathers - Additional Texts


========================================================================
  CHAPTER 11: FIFTEEN HYMNS FOR THE FEAST OF THE EPIPHANY
========================================================================

Fifteen Hymns for the Feast of the Epiphany.

I.

II.

III.

IV.

V.

VI.

VII.

VIII.

IX.

X.(Resp.-Glory to Him Who came and restored it!)

XI.

XII.

XIII.

XIV.

XV.

Fifteen Hymns for the Feast of the Epiphany.

(Translated by Rev. A. Edward Johnston, B.a.)

I.

Resp.-To Thee be praise from Thy flock in the day of Thy Epiphany!

1. The heavens He has renewed, for that fools worshipped all the luminaries:-He
has renewed the earth, for that in Adam it was wasted.1 -That which He fashioned
has become new by His spittle:-and the All-Sufficing has restored bodies with
souls.

2. Gather yourselves again ye-sheep and without labour receive cleansing!-for
one needs not as Elisha-to bathe seven times in the river, nor again to be
wearied as the priests are wearied with sprinklings.

3. Seven times Elisha purified himself in a mystery of the seven spirits;-and
the hyssop and blood are a mighty symbol.-There is no room for division;-He is
not divided from the Lord of all Who is Son of the Lord of all.

4. Moses sweetened in Marah the waters that were bitter,-because the People
complained and murmured:-Thus he gave a sign of baptism,-wherein the Lord of
life makes sweet them that were bitter.

5. The cloud overshadowed and kept off the burning heat from the camp;-it showed
a symbol of the Holy Spirit, which overshadows you in baptism-tempering the
flaming fire that it harm not your bodies.

6. Through the sea the People then passed, and showed a symbol-of the baptism
wherein ye were washed. The People passed through that and believed not:-the
Gentiles were baptized in this and believed and received the Holy Ghost.

7. The Word sent the Voice to proclaim before His Coming,-to prepare for Him the
way by which He came,-and to betroth the Bride till He should come,-that she
might be ready when He should come and take her from the water.

8. The voice of prophecy stirred the son of the barren woman,-and he went forth
wandering in the desert and crying,-"Lo! the Son of the Kingdom comes!-prepare
ye the way that He may enter and abide in your dwellings!"

9. John cried, "Who comes after me, He is before me:-I am the Voice but not the
Word;-I am the torch but not the Light;-the Star that rises before the Sun of
Righteousness."

10. In the wilderness this John had cried and had said,-"Repent ye sinners of
your evils,-and offer the fruits of repentance;-for lo! He comes that winnows
the wheat from the tares."

11. The Lightgiver has prevailed and marked a mystery, by the degrees he
ascended:-Lo! there are twelve days since he ascended,-and to-day this is the
thirteenth:-a perfect mystery of Him, the Son, and His twelve!

12. Darkness was overcome to make it manifest that Satan was overcome;-and the
Light prevailed that he should proclaim-that the Firstborn triumphs: darkness
was overcome-with the Dark Spirit, and our Light prevailed with the Lightgiver.

13. In the Height and the Depth the Son had two heralds.-The star of light
proclaimed Him from above;-John likewise preached Him from beneath:-two heralds,
the earthly and the heavenly.

14. The star of light, contrary to nature, shone forth of a sudden;-less than
the sun yet greater than the sun.-Less was it than he in manifest light;-and
greater than he in secret might because of its mystery.

15. The star of light shed its rays among them that were in darkness,-and guided
them as though they were blind;-so that they came and met the great Light:-they
gave offerings and received life and adored and departed.

16. The herald from above showed His Nature to be from the Most High;-likewise
he that was from beneath showed His Body to be from humankind, mighty
marvel!-that His Godhead and His Manhood by them were proclaimed!

17. Thus whoso reckons Him as of earth, the star of light-will convince him that
He is of Heaven: and whoso reckons Him as of spirit,-this John will convince him
that He is also bodily.

18. John drew near with his parents and worshipped the Sun,-and brightness
rested on His Face.-He was not moved as when in the womb.-Mighty marvel! that
here he worships and there he leaped!

19. The whole creation became for Him as one mouth and cried out concerning
Him.-The Magi cry out in their gifts;-the barren cry out with their
children;-the star of light, lo! it cries out in the air, "Behold the Son of the
King!"

20. The heavens are opened, the waters break forth, the dove is in glory!-The
voice of the Father is stronger than thunder,-as it utters the word, "This is My
Beloved";-the Watchers brought the tidings, the children acclaimed Him in their
Hosannas.

II.

(Nearly identical with Hymn XIII. On the Nativity.) (Resp.-To Thee be praise Who
in this feast makest all to exult!)

1. In the time of the King whom they called by the name Semha2 -our Lord was
manifested among the Hebrews.-Thus Semha and Denha reigned together,-the King on
earth and the Son on high-blessed be His power!

2. In the days of the King who wrote down men in the taxing,-our Saviour came
down and wrote down men in the Book of Life; He wrote and was written;-on high
He wrote us, on earth He was written; glory to His Name!

3. His Birth was in the days of the King whose name was Semha.-Symbol and truth
met one another;-King and King, Semha and Denha.-That kingdom bore His Cross;
blessed be He Who took it up!

4. Thirty years abode He on earth in poverty.-Voices of praise in all
measures,-let us weave my brethren for our Lord's years;-thirty crowns for
thirty years; Blessed be His number!

5. In the first year, mistress of treasure and filled with blessings,-let the
Cherubin give thanks with us, they who bear-the Son in glory Who gave up His
glorious state,-and toiled and found the sheep that was lost;-to Him be
thanksgiving!

6. In the second year let the Seraphin multiply thanksgiving with us;-they who
cried "Holy" to the Son, and turned and saw Him-among unbelievers put to
shame.-He endured scorn and taught us glory; to Him be glory given!

7. In the third year let Michael and his hosts give thanks with us;-they who
were wont to serve the Son on high,-and saw Him on earth doing service.-He
washed men's feet and cleansed men's souls; blessed be His meekness!

8. In the fourth year let all the heavens give thanks with us! Too narrow for
the Son it shall burst to see-how He lay on the couch of despised Zaccheus.-He
filled the couch and had filled the heavens;-to Him be thanksgiving!

9. In the fifth year let the Sun that burns the carth with its heat-give thanks
to our Sun that He straitened His largeness,-and tempered His force that the eye
might endure to see Him;-the inward eye of a pure soul; blessed be His radiance!

10. In the sixth year again let all the air give thanks with us,-in the vastness
whereof all things exult.-It saw its great Lord that He became-a little babe in
a lowly bosom; blessed be His honour!

11. In the seventh year let the clouds and winds sound the trumpet with us,-they
whose dew sprinkles the faces of the flowers,-yet saw they the Son that He
subdued His brightness,-and endured scorn and shameful spitting;-blessed be His
salvation!

12. Yet again in the eighth year let Creation give glory,-from whose fountain
the fruits draw nurture.-She adored when she saw the Son at the breast,-pure
babe nurtured by pure milk; blessed be His good pleasure!

13. In the ninth year let the earth give glory, which when her lap is watered
then brings forth the root.-She saw Mary an unwatered soil-whose fruit that she
yielded isa mighty sea; to Him be exultation!

R., To Thee be glory, Son of the Lord of all, Who givest life to all!

14. In the tenth year let Mount Sinai give glory, which melted-before its Lord!
It saw against its Lord-stones taken up: but He took stones-to build the Church
upon the Rock; blessed be His building!

15. In the eleventh year let the great sea give thanks-to the hand of the Son
Who measured it! And it wondered to see how He came down and was washed-in
humble waters, He that cleanses Creation; blessed be His triumph!

16. In the twelfth year let the holy Temple give thanks-which beheld the Child
as He sat-among the elders: the doctors were silenced-as the Lamb of the feast
bleated in the feast; blessed be His atonement!

17. In the thirteenth year let diadems with us give thanks-to the King Who
triumphed and was crowned-with a crown of thorns: He wove for man-a mighty
diadem at His right hand; blessed be He That sent Him!

18. In the fourteenth year let the Passover of Egypt give thanks-to the Passover
that came and made passover for all,-and instead of Pharaoh overwhelmed
Legion,-and instead of horsemen drowned demons; blessed be His retribution!

19. In the fifteenth year let the lamb of the flock give thanks,-that our Lord
slew it not as did Moses,-but redeemed by His Blood mankind.-He the Shepherd of
all died for all; blessed be He That begat Him!

20. In the sixteenth year let the seed-corn in mystery give thanks-to that
Husbandman Who gave His Body for seed-in a barren soil that corrupts all
things.-It proved fertile and yielded new bread; blessed be He that is pure!

21. In the seventeenth year let the Vine give thanks to our Lord,-the Vineyard
of truth, wherein souls were-as the scions. He gave peace to this vineyard, but
laid waste that vineyard which bare wild grapes; blessed be the Uprooter!

22. In the eighteenth year let our leaven give thanks-to the leaven of truth
that penetrates and draws-all minds and makes them to become-one mind in one
doctrine; blessed be His doctrine!

23. In the nineteenth year let the Salt give thanks for Thy Body.-O blessed Babe
it is the soul-that is the salt of the Body, and Faith-the salt of the soul
whereby it ispreserved; blessed be Thy preservation!

R., Glory to Thy Epiphany, 0 God and Man.!

24. In the twentieth year let temporal wealth with us give thanks,-which men
that are perfect have cast off and abandoned-because of the "Woe"; and have gone
and loved-poverty because of its beatitude; blessed be He Who desired it!

25. In the one-and-twentieth year let the waters give thanks that were
sweetened-in a mystery of the Son. In the honey of Samson-the nations tasted
bitterness therein that destroyed them:-they had life in the Cross that redeemed
them; blessed be its pleasantness!

26. In the two-and-twentieth year let arms and the sword give thanks,-for they
could not slay our Adversary.-Thou art He Who slew him as Thou art He Who
restored-the ear that Simon's sword cut off; blessed be Thy healing!

27. In the three-and-twentieth year let the ass likewise give thanks,-that gave
the colt whereon He should ride;-He opens likewise the mouth of wild asses,-the
offspring gave Him praise; blessed be the praise of Thee!

28. In the font-and-twentieth year let wealth give thanks to the Son!-Treasures
were amazed at the Lord of treasures,-how He grew up among the poor.-He made
Himself poor that He might make all rich; blessed be His participation!

29. In the five-and-twentieth year let Isaac give thanks to the Son-Who in the
mount saved him from the knife,-and became in his stead the lamb to be
slain.-The mortal escaped, and He died Who gives life to all; blessed be His
offering!

30. In the six-and-twentieth year let Moses with us give thanks,-who feared and
fled from the slayers;-let him give thanks to the Son, for He it was Who on His
feet -entered Sheol and spoiled it and came forth; blessed be His Resurrection!

[31. In the seven-and-twentieth year let the eloquent Orators-give thanks to the
Son, for they could not find-means whereby we should prevail in our judgment:-He
was silent in judgment and made our judgment prevail; to Him be applause>

32. In the seven and twentieth year let all Judges give thanks,-who as being
just have put to death illdoers;-let them give thanks to the Son Who instead of
the evil -died as being good, though He was Son of the Just One; blessed be His
mercies!

33. In the eight-and-twentieth year let them give thanks to the Son,-all the
mighty men who saved us not-from the captors. One is to be worshipped,-Who was
slain and laid hold and saved us; blessed be His deliverance!

34. In the nine-and-twentieth year let Job with us give thanks,-who bare
sufferings in his own behalf:-but our Lord bare on our behalf-the spitting and
the stripes, the thorns and the nails; blessed is His compassion!

35. In the year that is the thirtieth let them give thanks with us;-the dead
that have lived through His dying,-the living that were converted in His
Crucifixion,-and the height and the depth that have been reconciled in Him!
Blessed be He and His Father!

III.

(Resp.-Christ with chrism, lo! lie is sealing the newborn lambs in His flock!)

1. Christ and chrism are conjoined; the secret with the visible is mingled: the
chrism anoints visibly,-Christ seals secretly, the lambs newborn and spiritual,
the prize of His twofold victory; for He engendered it of the chrism, and He
gave it birth of the water.

2. How exalted are your Orders! For she that was a sinner anointed, as a
handmaid, the feet of her Lord. But for you, as though His minister, Christ by
the hand of His servants, seals and anoints your bodies. It befits Him the Lord
of the flock, that in His own person He seal His sheep.

3. Since then she, that sinner, stood in need of forgiveness, the anointing was
for her an offering, and by it her love reconciled her Lord. But you who are the
flock, among the profane and unbelievers, the Truth by the chrism is your seal,
to separate you from the strayed.

4. From the peoples he separated the People, by the former seal of circumcision;
but by the seal of anointing, the peoples He separates from the People. When the
peoples were in error, the People He separated from the peoples; now when the
People has erred from Him, He separates the peoples from thence.

5. Of the dust of the pure soil, Naaman bore away and returned to his place;
that he by this holy dust, might be separated and known from the unclean. The
chrism of Christ separates, the sons of the mystery from strangers: and by it
they that are within are separated, and known from them that are without.

6. The oil which Elijah multiplied, might be tasted with the mouth; for the
cruse was that of the widow, it was not that of the chrism. The oil of our Lord
that is in the cruse, it is not food for the mouth: the sinner that was a wolf
without, it makes him a lamb in the flock.

7. The chrism of the meek and lowly One, changes the stubborn to be like its
Lord. The Gentiles were wolves and feared, the severe rod of Moses. Lo! the
chrism sealsthem and makes, a flock of sheep out of the wolves! And the wolves
that had fled from the rod, lo! they have taken refuge in the Cross!

8. The leaf of olive arrived, brought as a figure of the anointing; the sons of
the Ark rejoiced to greet it, for it bore good tidings of deliverance. Thus also
ye rejoiced to greet it, even this holy anointing. The bodies of sinners were
glad in it, for it brought good tidings of deliverance.

9. The oil again that Jacob poured, upon the stone when he sealed it, that it
should be between him and God, and that he might offer there his tithes; lo! in
it is a symbol of your bodies, how by chrism they are sealed as holy, and become
temples for God, where He shall be served by your sacrifices.

10. When Moses had sealed and anointed, the sons of Aaron the Levite, the fire
consumed their bodies; the fire spared their vestments. But ye my brethren
blessed are ye, for the fire of grace has come down, has consumed utterly your
offences, and cleansed and hallowed your bodies!

11. As for the anointing of Aaron my brethren, it was the vile blood of beasts,
that it sprinkled in the horns of the altar. The anointing of truth is this;
wherein the living and all-lifegiving Blood, is sprinkled inwardly in your
bodies. is mingled in your understandings, is infused through your inmost
chambers.12. The anointed priests used to offer, the slain bodies of beasts; Ye,
O anointed and excelling, your offerings are your own bodies. The anointed
Levites offered, the inward parts taken, from beasts: ye have excelled the
Levites, for your hearts ye have Consecrated.

13. The anointing of the People was-a foreshadowing of Christ; their rod a
mystery of the Cross; their lamb a type of the Only begotten; their tabernacle a
mystery of your Churches; their circumcision a sign of your sealing. Under the
shadow of your goodly thing, sat the People of old.

14. Thus the truth is likened, to a great shadowing tree: it cast its shade on
the People; it struck its root among the peoples. The People abode under its
shadows, whose shadows were its mysteries; but the Gentiles lodged on its bough,
and plucked and ate of its fruits.

15. As for the anointing of Saul to be king; the sweeter was its savour, so much
fouler was the savour of his heart. The Spirit struck him and fled. Your
anointing which ye have is greater; for your minds are censers, in your temples
the Spirit exults, a chamber forever shall ye be unto Him.

16. As for the anointing of David my brethren; the Spirit came down and made
sweet savour, in the heart of the man wherein He delighted; the savour of his
heart was as the savour of his action. The Spirit dwelt in him and made song in
him. Your anointing which ye have is greater, for Father and Son and Holy Ghost,
have moved and come down to dwell in you.

17. When the leper of old was cleansed, the priest used to seal him with oil,
and to lead him to the waterspring. The type has passed and the truth is come;
lo! with chrism have ye been sealed, in baptism ye are perfected, in the flock
ye are intermixed, from the Body ye are nourished.

18. What leper when he has been cleansed, turns again and desires his leprosy?
Ye have put off transgressions-forsake it! None puts on the leprosy he had put
off. It has fallen and sunk-let it not be drawn out! It is wasted and worn-let
it not be renewed! Let not corruption come out upon you, whom the chrism of
Christ has anointed!

19. The vessel moulded of clay, gains beauty from the water, receives strength
from the fire; but if it slips it is ruined, it cannot be afresh renewed. Ye are
vessels of grace; be ye ware of it, even of justice, for it grants not two
renewals.

20. How like are ye in comparison, with the Prophet whom the fish yielded up!
The Devourer has given you back for he was constrained, by the Power Which
constrained the fish. Jonah was for you as a mirror, since not again did the
fish swallow him, let not again the Devourer swallow you: being yielded up be ye
like Jonah!

21. Goodly ointment on the head of our Lord did Mary pour; its savour was
fragrant through all the house. Likewise the savour of your anointing, has been
fragrant and perfumed the heavens, to the Watchers on high; doing pleasure to
Satan its savour is overpowering; to God its odour is sweet.

22. The crowds in the desert were like unto sheep that have no shepherd. The
Merciful became their shepherd, and multiplied to them the pasture of bread.
Yea, blessed are ye that are perfect, that are sealed as lambs of Christ, that
of His Body and Blood are made worthy; the Pastor Himself is become pasture for
you!

23. Out of water He made the wine, He gave it for drink to the youths in the
feast. For you who are keeping the fast, better is the unction than drink. In
His wine the betrothed are wedded, by His oil the wedded are sanctified. By His
wine is union; by His oil sanctification.24. The sheep of Christ leaped for joy,
to receive the seal of life, that ensign of kings which has ever put sin to
flight. The Wicked by Thy ensign is routed, iniquities by Thy sign are
scattered. Come, ye sheep, receive your seal, which puts to flight them that
devour you!

25. Come, ye lambs, receive your seal, for it is truth that is your seal! This
is the seal that separates, them of the household from strangers. The steel
circumcised alike, the gainsayers and the sons of Hagar. If circumcision be the
sign of the sheep, lo! by it the goats are signed.

26. But ye, who are the new flock, have put off the doings of wolves, and as
lambs are made like to the Lamb. One by changing has changed all; the Lamb to
the wolves gave Himself to be slain; the wolves rushed and devoured Him and
became lambs; for the Shepherd was changed into a Lamb; likewise the wolf forgot
his nature.

27. Look on me also in Thy mercy! be not branded on me the seal, of the goats
the sons of the left hand! let not Thy sheep become a goat! For though to
justify myself I sufficed not, yet to be a sinner I willed not. Turn thine eyes,
0 my Lord, from what I have done, and seek not only what I have willed.

28. From them that write and them that preach, from them that hear and them that
are sealed, let glory go up to Christ, and through Him to His Father be
exaltation! He Who gives words to them that speak, and gives voice to them that
preach, has given understanding to them that hear, and consecrates chrism for
him that is sealed.

IV.

(Resp.-Blessed be He that blots out in water misdeeds that are without measure!)

1. Descend my sealed brethren, put ye on our Lord,-and be rejoined to His
lineage, for He is son of a great lineage, was He has said in His Word.

2. From on high is His Nature, and from beneath His Vesture.-Each that puts off
his vesture, commingled is that vesture, with His Vesture forever.

3. Ye too in the water, receive from him the vesture,-that wastes not or is lost
for it is the vesture that vests-them that are vested in it forever.

4. But the blessed Priest, is daysman between two:-the covenant shall be made
before Him, He is daysman of his Lord,-and surety on our part.

5. The Godhead in the water, lo! has mingled His leaven;-for the creatures of
dust, that leaven raises up,-and the Godhead joins them.

6. For it is the leaven of the Lord, that can glide lute the bondman,-and raise
him to freedom; it has joined the bondman to the lineage,-of Him the Lord of
all.

7. For the bondman who has put on Him, Who makes all free in the waters,-though
bondman he be on earth, is son of the free on high,-for freedom he has put on.

8. The freeman who has put on, that Angel in the waters,-is as the fellow of
servants, that he may be made like to the Lord,-Who became bondman unto bondmen.

9. He Who enriches all came down, and put on poverty,-that He might divide to
the poor, the stores that were hidden,-out of the treasure-house of the water.

10. The lowly one again that has put on, the Giver of all greatness, in the
water,-even though he be base in the sight of fools, yet is great in the sight
of the Watchers,-for that he is clad in greatness.

11. For like as He Who is great, Who became lowly in His love,-by the
unbelievers was persecuted, and by the Watchers was worshipped,-was made lowly
and makes the lowly great.12. Thus let him be lowly who is great, that in him
the lowly may be great:-Let us be like to Him Who is greater than all, Who
became less than all:-He was made lowly, and makes all men great.

13. The meek man who has put on Him Who is great, in the water,-though humble be
his countenance, very great is his discernment,-for He Who is exalted above all
dwells in him.

14. For who could be found to despise the bush of thorn,-the despised and
humble, wherein the Majesty in fire,-made its dwelling within?

15. Who again could be found, to despise Moses,-the meek and slow of
speech,-when that excelling glory-dwelt upon his meekness?

16. They that despised him despised his Lord; the wicked that despised him-the
earth swallowed up in anger; the Levites who scorned Him,-the fire devoured in
fury.

17. Of Him Christ commanded, "Thou shalt not call him Raca," who is baptized and
has put Him on; for whoso despises the despised, despises with him the Mighty.

18. In Eden and in the world, are parables of our Lord;-and what tongue can
gather, the similitudes of His mysteries?-for He is figured all of Him in all
things.

19. In the Scriptures He is written of; on Nature He is impressed;-His crown is
figured in kings, in prophets His truth, His atonement in priests.

20. In the rod was He of Moses, and in the hyssops of Aaron,-and in the crown of
David: to the prophets pertains His similitude, to the Apostles His Gospel.

21. Revelations beheld Thee, proverbs looked for Thee,-mysteries expected Thee,
similitudes saluted Thee, parables showed types of Thee.

22. The Covenant of Moses looked forward to the Gospel:-all things of old time,
flew on and alighted thereon, in the new Covenant.

23. Lo! the prophets have poured out on Him, their glorious mysteries;-the
priests and kings have poured out upon Him, their wonderful types:-they all have
poured them out on all of Him.

24. Christ overcame and surpassed, by His teachings the mysteries,-by His
interpretations the parables; as the sea into its midst-receives all streams.

25. For Christ is the sea, and He can receive-the fountains and brooks, the
rivers and streams, that flow from the midst of the Scriptures.

V.

(Resp.-Blessed be He that ordained baptism, for the atonement of the sons of
Adam!)

1. Descend, my brethren, put on from the waters of baptism the Holy Spirit;-be
joined with the spirits that minister to the Godhead!

2. For lo! He is the fire that secretly, seals also His flock,-by the Three
spiritual Names, wherein the Evil One is put to flight.

3. John when he cried and said "This is the Lamb of God, "-thereby showed
concerning the Gentiles that they are Abraham's children.

4. This is he that testified of our Saviour, that with fire and the Spirit He
should baptize.-Lo! the fire and the Spirit, my brethren, in the baptism of
truth.

5. For greater is Baptism than Jordan that little river;-for that in streams of
water and oil, the misdeeds of all men are washed out.

6. Elisha by seven times washing, cleansed Naaman's leprosy:-in Baptism are
cleansed the secret misdeeds in the soul.

7. Moses baptized the People in the midst of the sea, yet availed not-to wash
their heart within, that was full of the defilements of misdeeds.

8. Lo! the priest in the likeness of Moses purges the defilements of the
soul;-and with oil of anointing, lo! he seals new lambs for the Kingdom.

9. Samuel anointed David to be king among the People:-but lo! the priest anoints
you to be heirs in the Kingdom.

10. For with the armour that David put on, after the anointing he fought-and
laid low the giant who sought to subdue Israel.

11. Lo! again in the chrism of Christ, and in the armour that is from the
water-the haughtiness of the Evil One is humbled, who sought to subdue the
Gentiles.

12. By the water that flowed from the rock, the thirst of the People was
quenched. Lo! in the fountain of Christ, the thirst of the peoples is quenched.

13. The rod of Moses opened the rock, and the streams flowed forth; and they
were refreshed by its draught, who had grown faint with thirst.

14. Lo! from the side of Christ flowed the stream that bestowed life.-The
Gentiles drank that were weary, and in it forgot their pains.

15. With Thy dew besprinkle my vileness, and my crimes in Thy blood shall be
atoned!-And I shall be, O my Lord, at Thy right hand, and with Thy Saints I
shall be joined!

VI.

(Resp.-Blessed be He Who was baptized that He might baptize you, that ye should
be absolved from your offences.)

1. The Spirit came down from on high,-and hallowed the waters by His
brooding.-In the baptism of John,-He passed by the rest and abode on One:-but
now He has descended and abode,-on all that are born of the water.

2. Out of all that John baptized,-on One it was that the Spirit dwelt:-but now
He has flown and come down,-that He may dwell on the many;-and as each after
each comes up,-He loves him and abides on him.

3. A marvel it is that surpasses all!-To the water He went down and was
baptized.-The seas declared it blessed,-that river wherein Thou wast
baptized:-even the waters that were in heaven envied,-because they were not
worthy to be Thy bath.

4. A marvel it is, O my Lord, now also,-that while the fountains are full of
water,-it is the water of baptism,-that alone is able to atone.-Mighty is the
water in the seas,-yet is it too weak for atonement.

5. Thy might, O my Lord, if it abides,-within the humble it exalts him;-like as
royalty if it abide-within the desert gives it peace.-Water by Thy might has
triumphed-over sin, for Life has encompassed it.

6. The sheep exulted when they saw-the hand draw nigh to baptize them.-Receive,
O ye sheep, your sealing; enter and be mingled in the flock!-for more than over
all the flock,-over you rejoice the Watchers to-day.

7. The Angels and the Watchers rejoice-over that which is born of the Spirit and
of water:-they rejoice that by fire and by the Spirit,-the corporeal have become
spiritual.-The Seraphins who sing "Holy" rejoice,-that they who are made holy
have been increased.

8. For lo! the Angels rejoice-over one sinner if he repent:-how much more do
they now rejoice-that in all churches and congregations,-lo! Baptism is bringing
forth-the heavenly from the earthly!

9. The baptized when they come up are sanctified;-the sealed when they go down
are pardoned.-They who come up have put on glory;-they who go down have cast off
sin.-Adam put off his glory in a moment;-ye have been clothed with glory in a
moment.

10. A house that is of dust when it has fallen,-by means of water can be
renewed:-the body of Adam that was of dust,-which had fallen by water has been
renewed.-Lo! the priests as builders-afresh renew your bodies.

11. A great marvel is this of the wool,-that it can take every dye,-as the mind
takes every discourse.-By the name of its dye it is called;-as ye who
were-baptized when "Hearers,"-have gained the name of "Recipients."

12. The common waters he sanctified-even Elisha through the Name that is
secret.-In them washed the leper openly,-and was cleansed by the Power that is
secret:-the leprosy was done away in the water, as transgressions in Baptism.

13. To-day, lo! your offences are blotted out,-and your names are written
down.-The priest blots out in the water;-and Christ writes down in Heaven.-By
the blotting out and the writing down-lo! doubled is your rejoicing.

14. Lo! mercy has dawned to-day;-and from bound to bound it stretches:-the sun
has sunk and mercy has dawned.-Justice has drawn in her wrath; Grace has spread
forth her love,-lo! she pardons and quickens freely.

15. The sheep that beforetime were in the fold-lo! they hasten forth to
greet-the new lambs that have been added to it.-They are white and are clad in
white;-within and without white are your bodies as your vestments.

16. From every mouth "Blessed are ye,"-on every side "Blessed are ye."-Sin from
you is driven out,-and the Holy Spirit on you is dwelling.-The Evil One is
become sad of countenance;-the Good God makes glad your countenance.

17. The gift that ye have received freely,-cease not from watching over it:-this
pearl if it shall be lost-cannot again be sought out,-for it is like to
virginity-which if it be lost is not to be found.

18. May ye from all defilement-be kept by the power of your white robes!-and he
whose freedom has defiled itself-may it be able to wash itself clean by his
weeping! -For me who am servant of the community-may the supplication of the
community win pardon!

19. To the author who has toiled in words,-be reconciliation in rest!-to the
teacher who has toiled with voice,-be forgiveness through grace!-to the priest
who has toiled in baptizing,-let there come the crown of righteousness!

20. From every mouth with one consent,-of those beneath and those
above,-Watchers, Cherubin, and Seraphin,-the baptized, the sealed, and the
hearers,-let each of us cry aloud and say,-" Glory to the Lord of our feasts!"

VII.

(Resp.-Blessed is He Who atoned your sins, that ye might receive His Body
worthily!)

1. The flock of Jacob came down-and stood round the well of water.-In the water
they put on the similitude of the wood that was covered by it.-Mysteries these
and types of the Cross,-wherein the parables are interpreted.

2. There are shown in these rods similitudes,-and in the sheep, parables.-The
Cross in the rods is figured, and in the sheep the souls of men.-His wood was a
mystery of our Wood;-likewise his sheep a mystery of our flock.

3. The sheep of Christ rejoice,-and stand round the layer of baptism;-in the
water they put on the likeness-of the living and goodly Cross-whereon gaze all
things created,-and all of it is stamped on them all.

4. At the well Rebecca received-in her ears and hands the jewels.-The Spouse of
Christ has put on-precious things that are from the water:-on her hand the
living Body,-and in her ears the promises.

5. Moses drew water and watered the sheep-of Jethro the priest of sin.-But our
Shepherd has baptized His sheep-Who is the high priest of truth.-At the well the
flocks were dumb,-but here the sheep have speech.

6. The People passed through the water and were baptized:-the People came up on
dry land and became as heathen.-The Commandment was savourless in their
ears;-the manna corrupted in their vessels.-Eat ye the living Body,-the medicine
of life that gives life to all!

7. To the sons of Lot Moses said,-" Give us water for money,-let us only pass by
through your border."-They refused the way, and the temporal water.-Lo! the
living water freely3 given,-and the path that leads to Eden!

8. From the water Gideon chose for himself-the men who were victorious in the
battle.-Ye have gone down to the victorious waters:-come ye up and triumph in
the fight!-receive from the water atonement,-and from the fight the crowning!

9. Ye baptized, receive your lamps,-like the lamps of the house of
Gideon;-conquer the darkness by your lamps,-and the silence by your
hosannas!-Gideon likewise in the battle-triumphed by the shout and the flame.

10. David the King longed after-the water of the well, and they brought it
him;-but he drank it not, for he saw that with blood of men it was bought.-In
the midst of the water ye have revelled-that was bought with the blood of God.

11. Out of Edom the prophet saw-God coming as one that presses the grapes.-He
made ready the winepress of wrath,-He trod down the peoples and delivered the
People.-He has turned and ordained Baptism;-the peoples live, the People is come
to nought.

12. In the river Jeremiah buried-the linen girdle that was marred;-and [the
People] waxed old and decayed.-...-The peoples that were decayed and marred,-by
the waters have been clad in newness.

13. In Siloam,4 the blessed stream-the priests anointed Solomon.-His youth was
had in honour;-his old age was despised.-Through the pure waters ye have been
clad-in the purity of Heaven.

14. The fleece that was dry from the dew,-Jerusalem was figured in it:-the bason
that was filled with water,-Baptism was figured in it.-That was dry after the
manner of its type;-this was full after the manner of its symbol.

15. The wearied body in water-washes and is refreshed from its toil.-Lo! the
layer in which are hidden-refreshing and life and delights.-In it wearied Adam
had rest-who brought labour into the creation.

16. The fountain of sweat in the body-is set to protect against fever:-the
fountain of Baptism-is set to protect against the Flame.-This is the water that
avails-for the quenching of Gehenna.

17. He who journeys through the desert,-as armour takes to himself water-against
all-conquering thirst.-Go ye down to the fountain of Christ,-receive life in
your members,-as armour against death.

18. Again, the diver brings up-out of the sea the pearl.-Be baptized and bring
up from the water-purity that therein is hidden,-the pearl that is set as a
jewel-in the crown of the Godhead.

19. Sweet water in his vessel-the seaman lays up as a store;-in the midst of the
sea he lays up and keeps it, the sweet in the midst of the bitter.-So amidst the
floods of sin,-keep ye the water of Baptism.

20. The woman of Samaria said to our Lord,-"Lo! verily the well is
deep."-Baptism though it be high,-in its mercy has stooped down with us:-for the
atonement is from above-that has come down unto sinners.

21. "He that drinks the water that I shall give him,-verily never again shall he
thirst."-For this holy Baptism,-for it be ye athirst, my beloved;-never again
shall ye be athirst,-so that ye should come to another baptism.

22. In the baptism of Siloam-the blind man washed, and his eyeballs-were opened
and enlightened by the water;-he cast off the darkness that was on them.-The
hidden darkness ye have cast off;-from the water ye have been clad in light.

23. His hands Pilate washed-that he might not be of them that slew.-Ye have
bathed your bodies,-your hands together with your mouths.-Go in and be of them
that eat,-for this medicine of life gives life to all.

24. "Come after Me and verily I will make you-fishers of men."-For instead of a
draught of that which perishes,-they fished for the draught that is
forever.-They who had taken fishes for death,-baptized and gave life to them
that were to die.

25. An hundred and fifty fishes were taken-by Simon's net from the water;-but
there were taken by his preaching,-out of the bosom of Baptism,-ten thousands
and thousands of men,-a draught of the sons of the Kingdom.

26. Lo! our priest as a fisher-over the scanty water is standing;-he has taken
thence a great draught-of every shape and of every kind;-he has drawn up the
draught to bring it near-to the King of kings, most high.

27. Simon took the fishes and drew them up,-and they were brought near before
our Lord:-Our priest has taken from out of the water,-by the Hand which he
received from Simon,-virgins and chaste men who are brought near-in the festival
of the Lord of feasts.

28. In Thy mercy I adjure Thee pardon me,-for in mercy Thou too hast
sworn,-Rabboni, "In the death of him that dieth,-I have no pleasure, but in his
life."-Thou hast sworn and I have adjured:-O Thou Who hast sworn, pardon him who
has adjured!

VIII.

(Resp.-Happy are ye whose bodies have been made to shine!)

1. God in His mercy stooped and came down,-to mingle His compassion with the
water,-and to blend the nature of His majesty-with the wretched bodies of
men.-He made occasion by the water-to come down and to dwell in us:-like to the
occasion of mercy-when He came down and dwelt in the womb:-O the mercies of
God-Who seeks for Himself all occasions to dwell in us!

2. To the cave in Horeb He stooped and came down,-and on Moses He caused His
majesty to dwell ;-He imparted His glorious splendour to mortals.-There was
therein a figure of Baptism:-He Who came down and dwelt in it,-tempers within
the water-the might of His majesty,-that He may dwell in the feeble.-On Moses
dwelt the Breath,-and on you the Perfecting of Christ.

3. That might then none could endure;-not Moses chief of deliverers,-nor Elijah
chief of zealots;-and the Seraphin too vail their faces,-for it is the might
that subdues all.-His mercy mingled gentleness-in the water and by the oil;-that
mankind in its weakness-might be able to stand before Him-when covered by the
water and the oil.

4. The captive priests again in the well-hid and concealed the fire of the
sanctuary,5 -a mystery of that glorified fire-which the Highpriest mingles in
Baptism.-The priests took up of the mire,-and on the altar they sprinkled
it;-for its fire, the fire of that well,-with the mire had been mingled;-a
mystery of our bodies which in the water-with the fire of the Holy Spirit have
been mingled.

5. The famous Three in Babylon-in the furnace of fire were baptized, and came
forth;-they went in and bathed in the flood of flame, they were buffeted by the
blazing billows.-There was sprinkled on them there-the dew that fell from
heaven;-it loosed from off them there-the bonds of the earthly king.-Lo! the
famous Three went in and found a fourth in the furnace.

6. That visible fire that triumphed outwardly,-pointed to the fire of the Holy
Ghost,-which is mingled, lo! and hidden in the water.-In the flame Baptism is
figured,-in that blaze of the furnace.-Come, enter, be baptized, my
brethren,-for lo! it looses the bonds;-for in it there dwells and is hidden-the
Daysman of God,-Who in the furnace was the fourth.

7. Two words again our Lord spake-which in one voice agree in unison:-He said,
"I am come to send fire,"-and again, "I have a baptism to be baptized with."-By
the fire of Baptism is quenched the fire,-that which the Evil One had
kindled:-and the water of Baptism has overcome-those waters of contention-by
which he had made trial-of Joseph who conquered and was crowned.

8. Lo! the pure fire of our Redeemer-which he kindled in mankind of His
mercy!-Through His fire He quenched that fire-which had been kindled in the
defiled and sinful.-This is the fire wherein the thorns-are burnt up and the
tares.-But happy are your bodies-that have been baptized in the fire-which has
consumed your thickets,-and by it your seeds have sprung up to heaven!

9. Jeremiah in the womb He sanctified and taught.-But if the lowly bosom of
wedlock-was sanctified in conceiving and bringing him forth,-how much more shall
Baptism sanctify-its conception and its bringing forth-of them that are pure and
spiritual!-For there, within the womb-is the conception of all men;-but here,
out of the water,-is the birth whereof the spiritual are worthy.

10. For Jeremiah though sanctified in the womb,-they took up nails and cast him
into the pit.-Holy was the prophet in his befoulment,-for clean was his heart
though he was in the mire.-Be ye afraid, my brethren-for lo! to-day is washed
away-your secret befoulment,-and the abomination of your sins.-Turn not again to
uncleanness,-for there is but one cleansing of your bodies!

11. The presumptuous who is baptized and again sins,-is as the serpent that
casts its slough and again puts it on, that is renewed and made young, and turns
again--putting on anew its skin of old;-for the serpent does not-cast off its
nature.-Cast ye off the tempter-the corrupter of souls,-even the old man;-let it
not make old-the newness ye have put on!

12. Elisha cast the wood into the water, and made the heavy float and the light
sink:-their natures were exchanged in the water.-There a new thing came to pass
not according to nature.-How much easier then, O Lord,-is this for Thy grace;
that in the water should sink-transgression which is heavy,-but that the soul
which is light-should be drawn forth and raised up on high!

13. Joshua, son of Nun, on Jericho-laid a curse on its walls and a doom on its
fountains.-They whom Joshua cursed to their destruction,-again in the mystery of
Jesus have been blessed.-There was cast into them salt,-and they were healed and
sweetened:-a mystery of this salt,-the sweet salt that came from Mary,-that was
mingled in the water,-whereby was healed the noisomeness of our plagues.

14. Lo! quiet waters are before you,-holy and tranquil and pleasant;-for they
are not the waters of contention-that cast Joseph into the dungeon;-nor yet are
they the waters,-those waters of strife,-beside which the people strove,-and
gainsaid in the wilderness.-There are waters whereby-there is reconciliation
made with Heaven.

15. Hagar saw the spring of water,-and from it she gave drink to her forward
son, him who became as a wild ass in the wilderness.-Instead of that fountain of
water is Baptism.-In it are baptized the sons of Hagar,-and are become gentle
and peaceful. Who has seen rams6 like these,-that are yoked, lo! and
labour-along with tame bullocks,-and the seed of their tillage is reaped an
hundredfold!

16. In the beginning the Spirit that brooded-moved on the waters; they conceived
and gave birth-to serpents and fishes and birds.-The Holy Spirit has brooded in
Baptism,-and in mystery has given birth to eagles,-Virgins and Prelates;-and in
mystery has given birth to fishes,-celibates and intercessors; and in mystery of
serpents,-lo! the subtle have become simple as doves!

17. Lo! the sword of our Lord in the waters!-that which divides sons and
fathers:-for it is the living sword that makes-division, lo! of the living from
the dying.-Lo! they are baptized and they become-Virgins and saints,-who have
gone down, been baptized, and put on-the One Only begotten.-Lo! many have come
boldly to Him!

18. For whoso have been baptized and put on Him-the Only begotten the Lord of
the many,-has filled thereby the place of many,-for to him Christ has become a
great treasure:-for He became in the wilderness-a table of good meats,-and He
became at the marriage feast-a fountain of choice wines.-He has become such to
all in all things,-by helps and healings and promises.

19. Elisha was the equal of the Watchers-in his doings, glorious and holy.-The
camp of the Watchers was round about him;-thus let Baptism be unto you,-a camp
of guardians,-for by means of it there dwells in the heart-the hope of them that
are below-and the Lord of them that are above.-Sanctify for Him your bodies,-for
where He abides, corruption comes not near.

20. They are no more, the waters of that sea-which by its billows preserved the
People,-and by its billows laid low the peoples.-Of contrary effect are the
waters in Baptism.-In them, lo! the people have life;-in them, lo! the People
perishes:-for all that are not baptized,-in the waters that give life to
all,-they are dead invisibly.

21. They are no more, the waters of that sea-which were tempestuous, and boiled
against Jonah,-and plunged into the depths the Son of Amittai.-Though he fled he
was bound in the prison-house;-God cast him in and bound him-in dungeon within
dungeon;-for he bound him in the sea.-and He bound him in the fish.-For him
Grace stood surety,-and she opened the prison and brought forth the preacher.

22. The Prophets have called the Most High a fire,-" a devouring fire," and "who
can dwell with it?" -The People were not able to dwell in it;-its might crushed
the peoples and they were confounded.-In it, with the unction ye have been
anointed;-ye have put Him on in the water;-in the bread ye have eaten Him;-in
the wine ye have drunk Him;-in the voice ye have heard Him;-and in the eye of
the mind ye have seen Him!

IX.

(Resp., Blessed is He Who came down, and sanctified water for the remission of
the sins of the children of Adam!)

1. O John, who sawest the Spirit,-that abode on the head of the Son,-to show how
the Head of the Highest-went down and was baptized-and came up to be Head on
earth!-Children of the Spirit ye have thus become,-and Christ has become for you
the Head:-ye also have become His members.

2. Consider and see how exalted ye are;-how instead of the river Jordan-ye have
glorious Baptism, wherein is peace;-spreading her wings to shade your bodies.-In
the wilderness John baptized:-in Her pure flood of Baptism,-purely are ye
baptized therein.3. Infants think when they see its glory,-that by its pomp its
might is enhanced.-But it is the same, and within itself-is not divided.-But the
might which neverwaxes less or greater-in us is little or again great;-and he in
whom is great under-standing,-great in him is Baptism.4. A man's knowledge, if
it be exalted,-exalted also is his degree above his brethren;-and he whose faith
is great,-so also is his promise;-and as is his wisdom, so also his crowning.-As
is the light, which though it be all goodly-and equal all of it with itself,-yet
goodlier is one eye than another.5. Jesus mingled His might in the water:-put ye
Him on my brethren as discerning men!-For there are that in the water
merely-perceive that they are washed. With our body be our soul washed!-The
manifest water let the body perceive,-and the soul the secret might;-that both
to the manifest and to the secret ye may be made like!6. How beautiful is
Baptism-in the eye of the heart; come, let us gaze on it!-Like as by a seal ye
have been moulded;-receive ye its image,-that nought may be lacking to us of our
image!-For the sheep that are white of heart-gaze on the glory that is in the
water:-in your souls reflect ye it!7. Water is by nature as a mirror,-for one
who in it examines himself.-Stir up thy soul, thou that discernest,-and be like
unto it!-For it in its midst reflects thy image;-from it, on it, find an
example;-gaze in it on Baptism,-and put on the beauty that is hidden therein!8.
What profits it him that hears-a voice and knows not its significance?-Whoso
hears a voice and is devoid-of the understanding thereof,-his ear is filled but
his soul is empty.-Lo! since the gift is abundant,-with discernment receive ye
it.9. Baptism that is with understanding-is the conjunction of two lights,-and
rich are the fountains of its rays.- ......-And the darkness that is on the mind
departs,-and the soul beholds Him in beauty,-the hidden Christ of glory,-and
grieves when the glory fails.

10. Baptism without understanding-is a treasure full yet empty;-since he that
receives it is poor in it,-for he understands not-how great are its riches into
which he enters and dwells.-For great is the gift within it,-though the mean man
perceives not-that he is exalted even as it.

11. Open wide your minds and see, my brethren,-the secret column in the air,
whose base is fixed from the midst of the water-unto the door of the Highest
Place, like the ladder that Jacob saw.-Lo! by it came down the light unto
Baptism,-and by it the soul goes up to Heaven,-that in one love we may be
mingled.

12. Our Lord when he was baptized by John-sent forth twelve fountains;-and they
issued forth and cleansed by their streams-the defilement of the peoples.-His
worshippers are made white like His garments,-the garments in Tabor and the body
in the water.-Instead of the garments the peoples are made white,-and have
become for Him a clothing of glory.

13. From your garments learn, my brethren,-how your members should be kept.-For
if the garment, which ever so many times-may be made clean,-is duly kept for the
sake of its comeliness,-the body which has but one baptism-manifold more
exceeding is the care of its keeping,-for manifold are its dangers.

14. Again the sun in a house that is strait,-is straitened therein though he be
great: -but in a house that is goodly and large,-when he rises thereon-far and
wide in it he spreads his rays;-and though the sun is one and the same in his
nature,-in divers houses he undergoes changes:-Even so our Lord in divers men.

X.(Resp.-Glory to Him Who came and restored it!)

1. Adam sinned and earned all sorrows;-likewise the world after His example, all
guilt.-And instead of considering how it should be restored,-considered how its
fall should be pleasant for it.-Glory to Him Who came and restored it!

2. This cause summoned Him that is pure,-that He should come and be baptized,
even He with the defiled,-Heaven for His glory was rent asunder.-That the
purifier of all might be baptized with all,-He came down and sanctified the
water for our baptism.

3. For that cause for which He entered into the womb,-for the same cause He went
down into the river.-For that cause for which He entered into the grave,-for the
same cause He makes us enter into His chamber.-He perfected mankind for every
cause.

4. His Conception is the store of our blessings;-His Birth is the treasury of
our joys;-His Baptism is the cause of our pardon;-His Death is the cause of our
life.-Death He alone has overcome in His Resurrection.

5. At His Birth a star of light shone in the air;-when He was baptized light
flashed from the water;-at His Death the sun was darkened in the firmament;-at
His Passion the luminaries set along with Him;-at His Epiphany the luminaries
arose with Him.

6. Revealed was His Glory because of His Majesty;-revealed was His Passion
because of His Manhood;-revealed was His Love because of His
Graciousness;-revealed was His Judgment because of His Justice.-He has poured
forth His attributes, on them that were His.

7. That whoso has looked on His Glory and despised Him,-may look again on His
Glory and worship Him;-and whoso has scorned to taste of His Graciousness,-may
fear lest he be made to feel His justice;-He has poured forth His helps on His
worshippers.

8. Lo! the East in the morning was made light!-lo! the South at noonday was made
dark!-The West again in turn at eventide was made light.-The three quarters
represent the one Birth;-His Death and His Life they declare.

9. His Birth flowed on and was joined to His Baptism;-and His Baptism again
flowed on even to His Death;-His Death led and reached to His Resurrection,-a
fourfold bridge unto His Kingdom; and lo! His sheep pass over in His footsteps.

10. And like as, save by the door of birth,-none can enter into creation;-so,
save by the door of resurrection,-none can enter into the Kingdom,-and whoso has
cut off his bridge, has brought to nought his hope.

I. He put on His armour and conquered and was crowned;-He left His armour on
earth and ascended,-that if any man desires the crown,-he may resort to the
armour and win by it-the crown of victory which he yearns after.

12. He fulfilled righteousness on earth, and ascended.-But if He, the
All-cleanser, was baptized,-What man is there that shall not be baptized?-for
grace has come to baptism-to wash away the foulness of our wound.

13. The compulsion of God is an all-prevailing force;-[but that is not pleasing
to Him which is of compulsion,]7 -as that which is of discerning will.-Therefore
in our fruits He calls us-who live not as under compulsion, by persuasion.

14. Good is He, for lo! He labours in these two things;-He wills not to
constrain our freedom-nor again does He suffer us to abuse it.-For had he
constrained it, He had taken away its power;-and had He let it go, He had
deprived it of help.

15. He knows that if He constrains He deprives us;-He knows that if He casts off
He destroys us;-He knows that if He teaches He wins us.-He has not constrained
and He has not cast off, as the Evil One does:-He has taught, chastened, and won
us, as being the good God.

16. He knows that His treasuries abound:-the keys of His treasuries He has put
into our hands.-He has made the Cross our treasurer-to open for us the gates of
Paradise,-as Adam opened the gate of Gehenna.

XI.

(Resp.-Let the bodies rejoice which the Evil One had made naked, that in the
water they have put on their glory!)

1. Give thanks, O daughter, that thy crownings have been doubled;-for lo! thy
temples and thy sons rejoice.-The dedication of thy temples is in the
ministration;-The dedication of thy sons is in the anointing.-Blessed art thou
that at once ......-...... the tabernacle for them that dwell in thee,-and the
Spirit has abode upon thy sons!

2. Our Lord opened up Baptism-in the midst of Jordan the blessed river.-The
height and the depth rejoiced in Him;-He brings forth the first fruits of His
peace from the water,-for they are first fruits, the fruits of Baptism.-The good
God in His compassion will bring to pass-that His peace shall be first fruits on
earth.

3. Moses stretched out the temporal Tabernacle;-the priests bathed themselves in
water,-and went in and ministered; and were stricken and punished,-because their
heart within was not cleansed.-Blessed art thou that in the Passover of the
great Passion,-the priests by the savour of their oblations,-lo! are cleansing
souls in thee!

4. Great was the mystery that the Prophet saw,-the torrent that was mighty.-Into
its depths he gazed and beheld-thy beauty instead of himself; thee it was he
saw, for thy faith passes not away,-thou whose flood unseen shall overwhelm-the
subtle-ties of idolatry.

5. Though John was great among them that are born of women,-yet he that is
little is greater than he,-in this that his baptized were again baptized,-in the
baptism that was of the Apostles.-Blessed art thou that thy priest is greater
than he-in this alone that forever-abides his baptism.

6. The baptism that was of Siloam-did not bring mercy to the man that was laid
there-who for thirty and eight years awaited it,-for he was a respecter of the
persons of the Levites.-Blessed art thou that thy healing is in thee for all
men,-and thy priests are devoted and ready-for all that are in need of thy help.

7. The Prophet healed the waters that were unwholesome,-and cured the disease of
the land that was barren,-so that its death was done away and its region
resounded, for its offspring increased and its bosom was filled.-Greater is Thy
grace, Lord, than Elisha's!-Multiply my lambs and my flocks-at the great stream
of my fountain!8

8. Great is the marvel that is within thy abode;-the flocks together with the
Shepherds,-those at the stream of the waters,-two unseen with one manifest who
baptizes.-Blessed is he who is baptized in their fountains!-for three arms have
upheld him,-and three Names have preserved him!

XII.

(Resp.-Blessed is He Who went down and was baptized in Jordan, and turned back
the People from error!)

1. In Baptism Adam found again-that glory that was among the trees of Eden.-He
went down, and received it out of the water;-he put it on, and went up and was
adorned therein.-Blessed be He that has mercy on all!

2. Man fell in the midst of Paradise,-and in baptism compassion restored him:-he
lost his comeliness through Satan's envy,-and found it again by God's
grace.-Blessed be He that has mercy on all!

3. The wedded pair were adorned in Eden;-but the serpent stole their crowns:-yet
mercy crushed down the accursed one,-and made the wedded pair goodly in their
raiment.-Blessed be He that has mercy on all!

4. They clothed themselves with leaves of necessity;-but the Merciful had pity
on their beauty,-and instead of leaves of trees,-He clothed them with glory in
the water.-Blessed be He that has mercy on all!

5. Baptism is the well-spring of life,-which the Son of God opened by His
Life;-and from His Side it has brought forth streams.-Come, all that thirst,
come, rejoice!-Blessed be He that has mercy on all!

6. The Father has sealed Baptism, to exalt it;-and the Son has espoused it to
glorify it;-and the Spirit with threefold seal-has stamped it, and it has shone
in holiness.-Blessed be He that has mercy on all!

7. The Trinity that is unsearchable-has laid up treasures in baptism.-Descend,
ye poor, to its fountain!-and be enriched from it, ye needy!-Blessed be He that
has mercy on all!

XIII.

Hymn of the Baptized.

(Resp.-Brethren, sing praises, to the Son of the Lord of all; Who has bound for
you crowns, such as king's long for!) 1. Your garments glisten, my brethren, as
snow;-and fair is your shining in the likeness of Angels!

2. In the likeness of Angels, ye have come up, beloved,-from Jordan's river, in
the armour of the Holy Ghost.

3. The bridal chamber that fails not, my brethren, ye have received:-and the
glory of Adam's house to-day ye have put on.

4. The judgment that came of the fruit, was Adam's condemnation:-but for you
victory, has arisen this day.

5. Your vesture is shining, and goodly your crowns:-which the Firstborn has
bound for you, by the priest's hand this day.6. Woe in Paradise, did Adam
receive:-but you have received, glory this day.

7. The armour of victory, ye put on, my beloved:-in the hour when the priest,
invoked the Holy Ghost.

8. The Angels rejoice, men here below exult:-in your feast, my brethren, wherein
is no foulness.

9. The good things of Heaven, my brethren, ye have received:-beware of the Evil
One, lest he despoil you.

10. The day when He dawned, the Heavenly King:-opens for you His door, and bids
you enter Eden.

11. Crowns that fade not away, are set on your heads:-hymns of praise hourly,
let your mouths sing.

12. Adam by means of the fruit, God cast forth in sorrow:-but you He makes glad,
in the bride-chamber of joy.

13. Who would not rejoice, in your bridechamber, my brethren?-for the Father
with His Son, and the Spirit rejoice in you.

14. Unto you shall the Father, be a wall of strength:-and the Son a Redeemer,
and the Spirit a guard.

15. Martyrs by their blood, glorify their crowns:-but you our Redeemer, by His
Blood glorifies.

16. Watchers and Angels, joy over the repentant:-they shall joy over you my
brethren, that unto them ye are made like.

17. The fruit which Adam, tasted not in Paradise:-this day in your mouths, has
been placed with joy.

18. Our Redeemer figured, His Body by the tree:-whereof Adam tasted not, because
he had sinned.

19. The Evil One made war, and subdued Adam's house:-through your baptism, my
brethren, lo! he is subdued this day.

20. Great is the victory, but to-day you have won:-if so be ye neglect not, you
shall not perish, my brethren.

21. Glory to them that are robed, glory to Adam's house!-in the birth that is
from the water, let them rejoice and be blessed!

22. Praise to Him Who has robed, His Churches in glory!-glory to Him Who has
magnified, the race of Adam's house.

XIV.

Hymn concerning our Lord and John.

(Resp.-Glory to Thee, my Lord, for Thee-with joy Heaven and earth worship!)

1. My thought bore me to Jordan,-and I saw a marvel when there was revealed-the
glorious Bridegroom who to the Bride-shall bring freedom and holiness.

2. I saw John filled with wonder,-and the multitudes standing about him,-and the
glorious Bridegroom bowed down-to the Son of the barren that he might baptize
Him.

3. At the Word and the Voice my thought marvelled:-for lo! John was the Voice;
-our Lord was manifested as the Word, that what was hidden should become
revealed.

4. The Bride was espoused but knew not-who was the Bridegroom on whom she
gazed:-the guests were assembled, the desert was filled,-and our Lord was hidden
among them.

5. Then the Bridegroom revealed Himself;-and to John at the voice He drew
near:-and the Forerunner was moved and said of Him-"This is the Bridegroom Whom
I proclaimed."

6. He came to baptism Who baptizes all,-and He showed Himself at Jordan.-John
saw Him and drew back,-deprecating, and thus he spake:-

7. "How, my Lord, willest Thou to be baptized,-Thou Who in Thy baptism atonest
all?-Baptism looks unto Thee;-shed Thou on it holiness and perfection?"

8. Our Lord said "I will it so;-draw near, baptize Me that My Will may be
done.-Resist My Will thou canst not:-I shall be baptized of thee, for thus I
will it."

9. "I entreat, my Lord, that I be not compelled,-for this is hard that Thou hast
said to me,-'I have need that thou shouldst baptize Me;'-for it is Thou that
with Thy hyssop purifiest all."

10. "I have asked it, and it pleases Me that thus it should be;-and thou, John,
why gainsayest thou?-Suffer righteousness to be fulfilled,-and come, baptize Me;
why standest Thou?"

11. "How can one openly grasp-in his hands the fire that burns?-O Thou that art
fire have mercy on me,-and bid me not come near Thee, for it is hard for me!"

12. "I have revealed to Thee My Will; what questionest thou?-Draw near, baptize
Me, and thou shalt not be burned.-The bridechamber is ready; keep Me not
back-from the wedding-feast that has been made ready."

13. "The Watchers fear and dare not-gaze on Thee lest they be blinded;-and I,
how, O my Lord, shall I baptize Thee?-I am too weak to draw near; blame me not!"

14. "Thou fearest; therefore gainsay not-against My Will in what I desire:-and
Baptism has respect unto Me.-Accomplish the work to which thou hast been
called!"

15. "Lo! I proclaimed Thee at Jordan-in the ears of the people that believed not
and if they shall see Thee baptized of me,-they will doubt that Thou art the
Lord."

16. "Lo! I am to be baptized in their sight,-and the Father Who sent Me bears
witness of Me-that I am His Son and in Me He is well pleased,-to reconcile Adam
who was under His wrath."

17. "It becomes, me. O my Lord, to know my nature-that I am moulded out of the
ground,-and Thou the moulder Who formest all things:-I, then, why should I
baptize Thee in water?"

18. "It becomes thee to know wherefore I am come,-and for what cause I have
desired that thou shouldst baptize Me.-It is the middle of the way wherein I
have walked;-withhold thou not Baptism."

19. "Small is the river whereto Thou art come,-that Thou shouldst lodge therein
and it should cleanse Thee.-The heavens suffice not for Thy mightiness;-how much
less shall Baptism contain Thee!"

20. "The womb is smaller than Jordan;-yet was I willing to lodge in the
Virgin:-and as I was born from woman,-so too am I to be baptized in Jordan."

21. "Lo! the hosts are standing!-the ranks of Watchers, lo! they worship And if
I draw near, my Lord, to baptize Thee,-I tremble for myself with quaking."

22. "The hosts and multitudes call thee happy,-all of them, for that thou
baptizest Me.-For this I have chosen thee from the womb:-fear thou not, for I
have willed it

23. "I have prepared the way as I was sent:-I have betrothed the Bride as I was
commanded.-May Thy Epiphany be spread over the world-now that Thou art come, and
let me not baptize Thee!"

24. "This is My preparation, for so have I willed;-I will go down and be
baptized in Jordan,-and make bright the armour for them that are baptized,-that
they may be white in Me and I not be conquered."

25. "Son of the Father, why should I baptize Thee?-for lo! Thou art in Thy
Father and Thy Father in Thee.-Holiness unto the priests Thou givest;-water that
is common wherefore askest Thou?"

26. "The children of Adam look unto Me,-that I should work for them the new
birth.-A way in the waters I will search out for them,-and if I be not baptized
this cannot be."

27. "Pontiffs of Thee are consecrated,-priests by Thy hyssop are purified;-the
anointed and the kings Thou makest.-Baptism, how shall it profit Thee?"

28. "The Bride thou betrothedst to Me awaits Me,-that I should go down, be
baptized, and sanctify her.-Friend of the Bridegroom withhold Me not-from the
washing that awaits Me."

29. "I am not able, for I am weak,-Thy blaze in my hands to grasp.-Lo! Thy
legions are as flame;-bid one of the Watchers baptize Thee!"

30. "Not from the Watchers was My Body assumed,-that I should summon a Watcher
to baptize Me.-The body of Adam, lo! I have put on,-and thou, son of Adam, art
to baptize Me."

31. "The waters saw Thee, and greatly feared ;-the waters saw Thee, and lo! they
tremble!-The river foams in its terror;-and I that am weak, how shall I baptize
Thee?"

32. "The waters in My Baptism are sanctified,-and fire and the Spirit from Me
shall they receive;-and if I be not baptized they are not made perfect-to be
fruitful of children that shall not die."

33. "Fire, if to Thy fire it draw near,-shall be burnt up of it as stubble.-The
mountains of Sinai endured Thee not,-and I that am weak, wherein shall I baptize
Thee?"

34. "I am the flaming fire;-yet for man's sake I became a babe-in the virgin
womb of the maiden.-And now I am to be baptized in Jordan."

35. "It is very meet that Thou shouldst baptize me,-for Thou hast holiness to
purify all.-In Thee it is that the defiled are made holy; but Thou that art
holy, why art Thou to be baptized?"

36. "It is very right that thou shouldst baptize Me,-as I bid, and shouldst not
gainsay.-Lo! I baptized thee within the womb;-baptize thou me in Jordan!"

37. "I am a bondman and I am weak.-Thou that freest all have mercy on me! Thy
latchets to unloose I am not able;-Thy exalted head who will make me worthy to
touch?"

38. "Bondmen in My Baptism are set free;-handwritings in My washing are blotted
out ;-manumissions in the water are sealed ;-and if I be not baptized all these
come to nought."

39. "A mantle of fire the air wears,-and waits for Thee, above Jordan;-and if
Thou consentest to it and willest to be baptized,-Thou shall baptize Thyself and
fulfil all."

40. "This is meet, that thou shouldst baptize Me,-that none may err and say
concerning Me,-'Had He not been alien from the Father's house,-why feared the
Levite to baptize Him?' "

41. "The prayer, then, when Thou art baptized,-how shall I complete over
Jordan?-When the Father and the Spirit are seen over Thee,-Whom shall I call on,
as priest?"

42. "The prayer in silence is to be completed:-come, thy hand alone lay thou on
Me.-and the Father shall utter in the priest's stead-that which is meet
concerning His Son."

43. "They that are bidden, lo! all of them stand;-the Bridegroom's guests, lo!
they bear witness-that day by day I said among them,-'I am the Voice and not the
Word.' "

44. "Voice of him that cries in the wilderness,-fulfil thou the work for which
thou camest,-that the desert whereunto thou wentest out may resound-with the
mighty peace thou preachedst therein."

45. "The shout of the Watchers has come to my ears;-lo! I hear from the Father's
house-the hosts that sound forth the cry,-'In Thy Epiphany, O Bridegroom, the
worlds have life.' "

46. "The time hastes on, and the marriage guests-look to Me to see what is
doing.-Come, baptize Me, that they may give praise-to the Voice of the Father
when it is heard!"

47. "I hearken, my Lord, according to Thy Word:-come to Baptism as Thy love
constrains Thee!-The dust worships that whereunto he has attained,-that on Him
Who fashioned him he should lay his hand."

48. The heavenly ranks were silent as they stood,-and the Bridegroom went down
into Jordan;-the Holy One was baptized and straightway went up,-and His Light
shone forth on the world.

49. The doors of the highest were opened above,-and the voice of the Father was
heard,-" This is my Beloved in Whom I am well pleased."-All ye peoples, come and
worship Him.

50. They that saw were amazed as they stood, at the Spirit Who came down and
bare witness to Him.-Praise to Thy Epiphany that gladdens all,-Thou in Whose
revelation the worlds are lightened!

XV.

1. In the Birth of the Son light dawned,-and darkness fled from the world,-and
the earth was enlightened; then let it give glory-to the brightness of the
Father Who has enlightened it!

2. He dawned from the womb of the Virgin,-and the shadows passed away when He
was seen,-and the darkness of error was strangled by Him,-and the ends of the
earth were enlightened that they should give glory.

3. Among the peoples there was great tumult,-and in the darkness the light
dawned,-and the nations rejoiced to give glory-to Him in Whose Birth they all
were enlightened.

4. His light shone out over the east;-Persia was enlightened by the star:-His
Epiphany gave good tidings to her and invited her,-" He is come for the
sacrifice that brings joy to all."

5. The star of light hasted and came and dawned-through the darkness, and
summoned them-that the peoples should come and exult-in the great Light that has
come down to earth.

6. One envoy from among the stars-the firmament sent to proclaim to them,-to the
sons of Persia, that they might make ready-to meet the King and to worship Him.

7. Great Assyria when she perceived it-called to the Magi and said to
them,-"Take gifts and go, honour Him-the great King Who in Judea has dawned."

8. The princes of Persia, exulting,-carried gifts from their region;-and they
brought to the Son of the Virgin-gold and myrrh and frankincense.

9. They entered and found Him as a child-as He dwelt in the house of the lowly
woman;-and they drew near and worshipped with gladness,-and brought near before
Him their treasures.

10. Mary said, "For whom are these?-and for what purpose? and what is the
cause-that has called you to come from your country-to the Child with your
treasures?"

11. They said, "Thy Son is a King,-and He binds crowns and is King of all;-and
great is His power over the world,-and to His Kingdom shall all be obedient."

12. "At what time did this come to pass,-that a lowly woman should bring forth a
King? I who am in need and in want,-how then could a king come forth from me?"

13. "In thee alone has this come to pass-that a mighty King from thee should
appear;-thee in whom poverty shall be magnified,-and to thy Son shall crowns be
made subject."

14. "Treasures of Kings I have not;-riches have never fallen to my lot.-My house
is lowly and my dwelling needy;-why then proclaim ye that my Son is King?"

15. "Great treasure is in thy Son,-and wealth that suffices to make all
rich;-for the treasures of kings are impoverished,-but He fails not nor can be
measured."

16. "Whether haply some other be for your-the King that is born, enquire ye
concerning Him.-This is the son of a lowly woman,-of one who is not meet to look
on a King."

17. "Can it be that light should ever miss-the way whereon it has been sent? It
was not darkness that summoned and led us;-in light we walked, and thy Son is
King."

18. "Lo! ye see a babe without speech,-and the house of His mother empty and
needy,-and of that which pertains to a king nought is in it:-how then in it is a
king to be seen?"

19. "Lo! we see that without speech and at rest-is the King, and lowly as thou
hast said:-but again we see that the stars-in the highest He bids haste to
proclaim Him."

20. "It were meet, O men, that ye should enquire-who is the King, and then adore
him;-lest haply your way has been mistaken,-and another is the King that is
born."

21. "It were meet, O maiden, that thou shouldst receive it,-that we have learned
that thy Son is King,-from the star of light that errs not,-and plain is the
way, and he has led us."

22 "The Child is a little one, and lo! he has not-the diadem of a king and of a
throne;-and what have ye seen that ye should pay honour to Him,-as to a king,
with your treasures?"

23. "A little one, because He willed it for quietness' sake,-and meek now until
He be revealed.-A time shall be for Him when all diadems-shall bow down and
worship Him."

24. "Armies he has none;-nor has my Son legions and troops:-in the poverty of
His mother He dwells;-why then King is He called by you?"

25. "The armies of thy Son are above;-they ride on high, and they flame,-and one
of them it was that came and summoned us,-and all our country was dismayed."

26. "The Child is a babe, and how is it possible-He should be King, unknown to
the world?-And they that are mighty and of renown,-how can a babe be their
ruler?"

27. "Thy babe is aged, O Virgin,-and Ancient of Days and exalted above all and
Adam beside Him is very babe,-and in Him all created things are made new."

28. "It is very seemly that ye should expound-all the mystery and explain it;-
who it is that reveals to you the mystery of my Son,-that He is a King in your
region."

29. "It is likewise seemly for thee to accept this,-that unless the truth had
led us we had not wandered hither from the ends of the earth,-nor come for the
sake of thy Son."

30. "All the mystery as it was wrought-among you there in your country,-reveal
ye to me now as friends.-Who was He that called you to come to me?"

31. "A mighty Star appeared to us-that was glorious exceedingly above the
stars,-and our land by its fire was kindled;-that this King had appeared it bore
tidings to us."

32. "Do not, I beseech you, speak of--these things in our land lest they
rage,-and the kings of the earth join together-against the Child in their envy."

33. "Be not thou dismayed, O Virgin!-Thy Son shall bring to nought all diadems,
and set them underneath his heel;-and they shall not subdue Him Whom they envy."

34. "Because of Herod I am afraid,-that unclean wolf, lest he assail me,-and
draw his sword and with it cut off-the sweet cluster before it be ripe."

35. "Because of Herod fear thou not;-for in the hands of thy Son is his throne
placed:-and as soon as He shall reign it shall be laid low,-and his diadem shall
fall on the earth beneath."

36. "A torrent of blood is Jerusalem,-wherein the excellent ones are slain;-and
if she perceives Him she will assail Him.-In mystery speak ye, and noise it not
abroad."

37. "All torrents, and likewise swords,-by the hands of thy Son shall be
appeased;-and the sword of Jerusalem shall be blunted,-and shall not desire at
all to kill."

38. "The scribes of the priests of Jerusalem-pour forth blood and heed not.-
They will arouse murderous strife-against me and against the Child; O Magi, be
silent!"

39. "The scribes and the priests will be unable-to hurt thy son in their
envy;-for by Him their priesthood shall be dissolved,-and their festivals
brought to nought."

40. "A Watcher revealed to me, when I received-conception of the Babe, that my
Son is a King;-that His diadem is from on high and is not dissolved,-he declared
to me even as ye do."

41. "The Watcher, therefore, of whom thou hast spoken-is he who came as a
star,-and was shown to us and brought us good tidings-that He is great and
glorious above the stars."

42. "That Angel declared to me-in his good tidings, when he appeared to me,-that
to His Kingdom no end shall be-and the mystery is kept and shall not be
revealed."

43. "The Star also declared again to us-that thy Son is He that shall keep the
diadem.-His aspect was something changed,-and he was the Angel and made it not
known to us."

44. "Before me when the Watcher showed himself,-he called Him his Lord before He
was conceived;-and as the Son of the Highest announced Him to me:-but where His
Father is he made not known to me."

45. "Before us he proclaimed in the form of a star-that the Lord of the Highest
is He Who is born;-and over the stars of light thy Son is ruler,-and unless He
commands they rise not."

46. "In your presence, lo! there are revealed-other mysteries, that ye may learn
the truth;-how in virginity I bare my Son,-and He is Son of God; go ye, proclaim
Him!"

47. "In our presence the Star taught us-that His Birth is exalted above the
world and above all beings is thy Son,-and is Son of God according to thy
saying."

48. "The world on high and the world below bear witness to Him,-all the Watchers
and the stars,-that He is Son of God and Lord.-Bear ye His fame to your lands!"

49. "All the world on high, in one star,-has stirred up Persia and she has
learnt the truth,-that thy Son is Son of God,-and to Him shall all peoples be
subject."

50. "Peace bear ye to your lands:-peace be multiplied in your borders apostles
of truth may ye be believed-in all the way that ye shall pass through."

51. "The peace of thy Son, it shall bear us-in tranquillity to our land, as it
has led us hither;-and when His power shall have grasped the worlds,-may He
visit our land and bless it!

52. "May Persia rejoice in your glad tidings!-may Assyria exult in your
coming-And when my Son's Kingdom shall arise,-may He plant His standard in your
country!"

53. Let the Church sing with rejoicing,-" Glory in the Birth of the Highest,-by
Whom the world above and the world below are illumined!"-Blessed be He in Whose
Birth all are made glad!

1: See p. 177.

2: Equivalent to Augustus.

3: Rev. xxi. 6, xxii. 17.

4: So in Peshitto, 1 Kin. I. 38; but Gihon in the Hebrew.

5: 1 Maccab. I. 19.

6: 'Arbo=ram; 'Arboyo=Arab.

7: The rendering of this line is very conjectural.

8: Ezek. xlvii. 1, sq.


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  CHAPTER 12: HOMILY - ON ADMONITION AND REPENTANCE
========================================================================

On Admonition and Repentance. On Admonition and Repentance.

1. Not of compulsion is the doctrine; of free-will is the word of life. Whoso is
willing to hear the doctrine, let him cleanse the field of his will that the
good seed fall not among the thorns of vain enquirings. If thou wouldst heed the
word of life, cut thyself off from evil things; the hearing of the word profits
nothing to the man that is busied with sins. If thou willest to be good, lore
not dissolute customs. First of all, trust in God, and then hearken thou to His
law.

2. Thou canst not hear His words, while thou dost not know thyself; and if thou
keepest His judgments while thy understanding is aloof from Him, who will give
thee thy reward? Who will keep for thee thy recompense? Thou wast baptised in
His Name; confess His Name! In the Persons and in the naming, Father and Son and
Holy Spirit, three Names and Persons, these three shall be a wall to thee,
against divisions and wranglings. Doubt not thou of the truth, lest thou perish
through the truth. Thou wast baptised from the water; thou hast put on Christ in
His naming; the seat of the Lord is on thy person and His stamp on thy forehead.
See that thou become not another's, for other Lord hast thou none. One is He Who
formed us in His mercy; one is He Who redeemed us on His cross. He it is Who
guides our life; He it is Who has power over our feebleness; He it is Who brings
to pass our Resurrection. He rewards us according to our works. Blessed is he
that confesses Him, and hears and keeps His commandments! Thou, O man, art a son
of God Who is high over all. See that thou vex not by thy works the Father Who
is good and gracious.

3. If thou art wroth against thy neighbour, thou art wroth against God; and if
thou bearest anger in thy heart, against thy Lord is thy boldness uplifted. If
in envy thou rebukest, wicked is all thy reproof. But if charity dwell in thee,
thou hast on earth no enemy. And if thou art a true son of peace, thou wilt stir
up wrath in no man. If thou art just and upright, thou wilt not do wrong to thy
fellow. And if thou lovest to be angry, be angry with the wicked and it will
become thee; if to wage war thou seekest, lo! Satan is thy adversary; if thou
desirest to revile, against the demons display thy curses. If thou shouldst
insult the King's image, thou shalt pay the penalty of murder; and if thou
revilest a man, thou revilest the image of God. Do honour to thy neighbour, and
lo! thou hast honoured God. But if thou wouldst dishonour Him, in wrath assail
thy neighbour!

4. This is the first Commandment,-Thou shalt love the Lord thy God with all thy
heart and thy soul, and with thy might according as thou art able. The sign that
thou lovest God, is this, that thou lovest thy fellow; and if thou hatest thy
fellow, thy hatred is towards God. For it is blasphemy if thou prayest before
God while thou art wroth. For thy heart also convicts thee, that in vain thou
multipliest words: thy conscience rightly judges that in thy prayers thou
profitest nought. Christ as He hung on the height of the tree, interceded for
His murderers; and thou (who art) dust, son of the clay, rage fills thee at its
will. Thou keepest anger against thy brother; and dost thou yet dare to pray?
Even he that stands on thy side, though he be not neighbour to thy sins, the
taint of iniquity reaches unto him, and his petition is not heard. Leave off
rage and then pray; and unless thou wouldst further provoke, restrain anger and
so shalt thou supplicate. And if he (the other) is not to encounter thee ill
fury, banish rage from that body, because it is holden with lusts.

5. Thou hast a spiritual nature; the soul is the image of the Creator; honour
the image of God, by being in agreement with all men. Remember death, and be not
angry, that thy peace be not of constraint. As long as thy life remains to thee,
cleanse thy soul from wrath; for if it should go to Sheol with time, thy road
will be straight to Gehenna. Keep not anger in thy heart; hold not fury in thy
soul; thou hast not power over thy soul, save to do that which is good. Thou art
bought with the blood of God;1 thou art redeemed by the passion of Christ; for
thy sake He suffered death, that thou mightest die to thy sins. His face endured
spitting, that thou mightest not shrink from scorn. Vinegar and gall did He
drink, that thou mightest be set apart from wrath. He received stripes on His
body, that thou mightest not fear suffering. If thou art in truth His servant,
fear thy holy Lord; if thou art His true disciple, walk in thy Master's
footsteps. Endure scorn from thy brother, that thou mayest be the companion of
Christ. Display not anger against man, that thou be not set apart from thy
Redeemer.

6. Thou art a man, the dust of the earth, clay, kinsman of the clod; thou art
the son of the race of beasts. If thou knowest not thy honour; separate thy soul
from animals, by works and not by words. If thou lovest derision, thou art
altogether as Satan; and if thou mockest at thy fellow, thou art the mouth of
the Devil; if against defects and flaws, in (injurious) names thou delightest,
Satan is not in creation but his place thou hast seized by force. Get thee far,
O man, from this; for it is altogether hurtful; and if thou desirest to live
well, sit not with the scorner, lest thou become the partner of his sin and of
his punishment. Hate mockery which is altogether (the cause of weeping), and
mirth which is (the cause of) cleansing. And if thou shouldst hear a mocker by
chance, when thou art not desiring it, sign thyself with the cross of light, and
hasten from thence like an antelope. Where Satan lodges, Christ will in nowise
dwell; a spacious dwelling for Satan is the man that mocks at his neighbour; a
palace of the Enemy is the heart of the mocker. Satan does not desire to add any
other evil to it. Mockery is sufficient for him to supply the place of all.
Neither his belly nor yet his purse can (the sinner) fill with that sin of his.
By his laughter is the wretch despoiled, and he knows not nor does he perceive
it. For his wound, there is no cure; for his sickness, there is no healing; his
pain, admits no remedy; and his sore, endures no medicine. I desire not with
such a one to put forth my tongue to reprove him: enough for him is his own
shame; sufficient for him is his boldness. Blessed is he that has not heard him;
and blessed is he that has not known him. Be it far from thee, O Church, that he
should enter thee, that evil leaven of Satan!

7. Narrow is the way of life, and broad the way of torment; prayer is able to
bring a man to the house of the kingdom. This is the perfect work; prayer that
is pure from iniquity. The righteousness of man is as nothing accounted. The
work of men, what is it? His labour is altogether vanity.2 Of Thee, O Lord, of
Thy grace it is that in our nature we should become good. Of Thee is
righteousness, that we from men should become righteous. Of Thee is the mercy
and favour, that we from the dust should become Thy image. Give power to our
will, that we be not sunk in sin! Pour into our heart memory, that at every hour
we may know Thy honour! Plant Thou truth in our minds, that we perish not among
doubts! Occupy our understanding with Thy law, that it wander not in vain
thoughts! Order the motions of our members, that they bring no hurt upon us!
Draw thou near to God, that Satan may flee from thee. Cast out passions from thy
heart, and lo! thou hast put to flight the enemy. Hate thou sins and wickedness,
and Satan at once will have fled. Whatsoever sins thou servest, thou art
worshipping secret idols. Whatsoever transgressions thou lovest, thou art
serving demons in thy soul. Whensoever thou strivest with thy brother, Satan
abides in peace. Whensoever thou enviest thy fellow, thou givest rest to Devils.
Whensoever thou tellest the shortcoming of others who are not present, thy
tongue has made a harp for the music of the devil. Whensoever hatred is in thy
soul, great is the peace of the Deceiver. Whensoever thou lovest incantations,
thy labour is altogether of the left hand.3 If thou lovest unseemly discourse,
thou preparest a feast for demons. For this is the worship of idols, the working
of the lusts (of the flesh).

8. If so be thou givest a gift in pride, this is not of God. If thou art lifted
up by reason of thy knowledge, thou hast denied the grace of God. If thou art
poor and proud, lo! thy end is in thy torment. If thou art haughty and needy,
lo! thy need is toward thy destruction. If thou art sick and criest out, lo! thy
trouble is full of harm. If thou art in need of food, yet thy mind longs for
riches; thy distress is with the poor, but thy torment with the rich. If thou
shalt look unchastely, and shalt desire thy neighbour's wife, lo! thy portion
shall be with the adulterers, and thy hell with the fornicators. Let thine own
fountain be for thyself, and drink waters from thy well. Let thy fountains be
for thyself alone, and let not another drink with thee.4 Require purity of thy
body as thou requirest of thy yoke-fellow. Thou wouldst not have her commit
lewdness, the wife of thy youth, with another man; commit not thou lewdness with
another woman, the wife of a different husband. Let the defilement of her be
hateful in thine eyes; keep aloof from it altogether. Chastity beseems the wife;
purity is as her adornment; law becomes the husband; justice is the crown for
his head. Desire not thou the bed of thy neighbour lest another desire thy bed.
Preserve purity in thy marriage, that thy marriage may be holy. His conscience
reproves the man, who corrupts the wife of his neighbour. He fears, and deceives
through terror, whoso has engaged in fornication. Darkness is dearer to him than
light, whose manner of life is not pure. Every hour he stands in dread, who
commits adultery secretly. The adulterer is also a thief who breaks into houses
in darkness. The very place reproves him, where he does the evil and wickedness.
He enters the chamber and sins; in the darkness he does his will. The time will
come when it shall be disclosed, when his secret deeds shall be manifested. With
what eyes dost thou look towards God in prayer? What hands dost thou raise when
thou askest pardon? Be ashamed and dismayed for thyself, that thou art void of
understanding. If when thy neighbour see thee, thou art ashamed and dismayed,
how much more shouldst thou be ashamed before God Who sees all? Thou art like
the sow,5 thy companion, that wallows altogether in mire. Even in seeing, thou
mayest sin, if thy mind is not watchful; and in hearing thou mayest transgress,
if thou dost not guard thy hearing. The fornicator's heart waxes wanton through
speech that is full of uncleanness. The passion hidden in the mind, sight and
hearing awaken it.

9. He puts on garments of shame who desires to commit fornication, that from the
lust of raiment, lewdness may enter and dwell in his heart. Make thou not snares
of thy garments for that which is openly wanton. Speak not a word in craftiness,
nor dig thy neighbour's well. Look not after the harlot; be not snared by the
beauty of her face. She is even as the dog that is mad, yea, much more bold than
it. Modesty is removed from her face, she knows not what shame is. With spitting
accept her person; with reviling meet herself; with a rod pursue her like a dog,
for she is like one, and to be compared with such. Reject the sweetness of her
words lest thou fall into her net. She empties purses and wallets, and her gains
are without number. Flee from her, for she is the daughter of vipers, that she
tear not in pieces thy whole body.

10. Thou shalt not slander any man, lest they call thee Satan. If thou hatest
the name, go not near to the act; but if thou lovest the act, be not angry at
the name Count thyself rebuked first of all by the beasts and birds, how that
every kind cleaves to its kind; and so agree thou with thy yokefellow. Rejoice
not in men's dishonour, that thou become not a Satan thyself. If evil should
happen to him that hates thee, see thou rejoice not, lest thou sin. If thine
adversary should fall, be thou in pain and mourning. Keep thy heart with all
diligence,6 that it sin not in secret; for there is to be a laying bare of
thoughts and of actions. Employ thy hands in labour, and let thy heart meditate
in prayer. Love not vain discourse, for discourse that shall be profitable alike
to the sold and the body lightens the burden of thy labour.

11. Does the poor man cry at thy door? Arise and open for him gladly: refresh
him when he is wearied; sustain his heart, for it is sad. Thou knowest by
experience the affliction of poverty: receive not others in thy house, and drive
not out the beggar. Have thou also a law, a comely law for thy household.
Establish an order that is wise, that the abjects laugh not at time. Be careful
in all thy doings, that thou be not a sport for fools; be upright and prudent,
and both simple and wise.7 Let thy body be quiet and cheerful, thy greeting
seemly and simple; thy discourse without fault, thy speech brief and savoury;
thy words few and sound, full of savour and understanding. Speak not overmuch,
not even words that are wise;8 for all things that are over many, though they be
wise are wearisome.-To them of thy household be as a father. Amongst thy
brethren esteem thyself least, and inferior amongst thy fellows, and of little
account with all men. With thy friend keep a secret; to those that love thee be
true. See that there be no wrangling; the secrets of thy friends reveal not,
lest all that hear thee hate thee and esteem thee a mischiefmaker, With those
that hate thee wrangle not, neither face to face nor yet in thy heart. No enemy
shalt thou have but Satan his very self. Give counsel to the wife thou hast
wedded; give heed to her doings; as stronger thou art answerable that thou
shouldst sustain her weakness. For weak is womankind, and very ready to fall. Be
thou as a hawk, when kindle (to anger), but when wrath departs from thee, be
gladsome and also firm, in the blending of diverse qualities. Keep silence among
the aged; to the elders give due honour. Honour the priests with diligence, as
good stewards of the household. Give due honour to their degree, and search not
out their doings. In his degree the priest is an angel, but in his doings a man.
By mercy he is made a mediator, between God and mankind.

12. Search not out the faults of men; reveal not the sin of thy fellow; the
shortcomings of thy neighbours, in speech of the mouth repeat not. Thou art not
judge in creation, thou hast not dominion over the earth. If thou lovest
righteousness, reprove thy soul and thyself. Be thou judge unto thine own sins,
and chastener of thy own transgressions. Make thou not inquiry maliciously, into
the misdeeds of men. For if thou doest this, injuries Will not be lacking to
thee. Trust not the hearing of the ear, for many are the deceivers. Vain reports
believe thou not, for false rumours are not few.

13. Regard not spells and divinations, for that is communion with Satan. Love
not idle prating, not even in behalf of righteousness. Discourse concerning
thyself begin thou not, even in behalf of what is becoming. Flee and hide
thyself from wrangling, as from a violent robber. See that thou be not a surety
in a loan, test thou sin. According as thou hast, assist him,(even) the man that
is poorer than thou. Mock not the foolish man; pray that thou be not even as he.
Him that sins blame not, lest thou also be put to confusion. To him that repents
of his sins be a helper and counsellor, and encourage him that is able to rise.
Let him hold fast hope in God, and his sin shall be burned as stubble. Visit the
sick and be not wearied, that thou mayest be beloved of men. Be familiar with
the house of mourning, but a stranger to the house of feasting. Be not constant
in drinking wine, lest thy shortcomings multiply. Cast a wall round thy lips,
and set a guard upon thy mouth; endure suffering with thy neighbour and share
also in his tribulation. A good friend in tribulation is made known to him that
loves him. In charity follow the deceased, with sorrow and with offerings, and
pray that he may have rest in the hidden place whither he is going.

14. When thou standest in prayer, cry in thy soul: Have mercy on me, I am a
sinner and weak; be gracious, 0 God, to my weakness, and grant strength to me to
pray a prayer that shall be pleasing to Thy Will. "Punish Thou not mine enemies,
take not vengeance on them that hate me; but grant them in Thy grace that they
may become doers of Thy Will." At the time of prayer and petition, in
contemplations such as these continue thou. Bow thy head before the Mighty One.

15. Do not thou resist evil, for he is evil from the Evil One, whoso resists
evil.9 Keep not back aught from any man, that if he perishes thou mayest not be
blamed. Change not thy respect for a man's person, according to goods and
possessions. Make all things as though they were not and God alone were in
being. If thou shalt ask of thy neighbour and he shall not give thee according
to thy wish, see that thou say not in anger a word that is full of bitterness.
Oppose not thou [fit] seasons, for many are the changes. Put sorrow far from thy
flesh,10 and sadness from thy thoughts; save only that for thy sins thou
shouldst be constant in sadness. Cease not from labour, not even though thou be
rich, for the slothful man gains manifold guilt by his idleness.

16. Be thou a lover of poverty, and be desirous of neediness. If thou hast them
both for thy portion, thou art an inheritor on high. Despise not the voice of
the poor and give him not cause to curse thee. For if he curse whose palate is
bitter, the Lord will hear his petition. If his garments are foul, wash them in
water, which freely is bought. Has a poor man entered into thy house? God has
entered into thy house; God dwells within thy abode. He, whom thou hast
refreshed from his troubles, from troubles will deliver thee. Hast thou washed
the feet of the stranger? Thou hast washed away the filth of thy sins. Hast thou
prepared a table before him? Behold God eating [at it], and Christ likewise
drinking [at it], and the Holy Spirit resting [on it]: Is the poor satisfied at
thy table and refreshed? Thou hast satisfied Christ thy Lord. He is ready to be
thy rewarder; in presence of angels and men He will confess thou hast fed His
hunger; He will give thanks unto thee that thou didst give Him drink, and quench
His thirst.

17. O how gracious is the Lord! O how measureless are His mercies! Happy the
race of mortals when God confesses it! Woe to the soul which He denies! Fire is
stored up for its punishment. Be of good cheer, my son, in hope; sow good
[seed]11 and faint not. The husbandman sows in hope, and the merchant journeys
in hope, thou also lovest good [seed]; in the hope look for the reward. Do not
thou aught at all without the beginning of prayer. With the sign of the living
cross, seal all thy doings, my son. Go not forth from the door of thy house till
thou hast signed the cross. Whether in eating or in drinking, whether in
sleeping or in waking, whether in thy house or on the road, or again in the
season of leisure, neglect not this sign; for there is no guardian like it. It
shall be unto thee as a wall, in the forefront of all thy doings. And teach this
to thy children, that heedfully they be conformed to it.

18. Yoke thyself under the law. that thou mayest be a freeman in very truth.
Work not the desire of thy soul apart from the law of God. How many commandments
must I write, and how many laws must I engrave; which, if thou desirest thy
freedom, thou canst learn all from thyself? And if thou lovest purity, thou wilt
teach it to others also. Let nature be thy book, and all creation thy tables;
and learn from them the laws, and meditate things unwritten. The sun in his
course teaches thee that thou rest from labour. The night in her silence cries
to thee that a limit is set to thy works. The earth and the fruit of the tree
cry that there is a season for all things. The seed thou sowest in the winter,
in the summer thou gatherest its harvest. Thus in the world sow seeds of
righteousness, and in the Resurrection gather them in. The bird in its daily
gleaning reproves the covetous and his greed, and rebukes the extortion that
grasps the store of others. Death, the limit of all things, is itself the
reprover of all things.

19. Take thou refuge in God Who passes not away nor is changed. Restrain
laughter by suffering, and mirthfulness by sorrow. Console suffering by hope,
and sadness by expectation. Believe and trust, thou that art wise, for God is He
Who guides thee; and if His care leaves thee not, there is nothing that can harm
thee. If one man by another man, the lowly by the great, can be saved, how much
more shall the refuge of God preserve the man that believes? Fear not because of
adversaries who with violence come upon thee. He will watchfully guard thy soul,
and hurtful things become profitable. No one shall lead thee by compulsion, save
only where there is freedom. No one falls into temptation, that passes the
measure of his strength. There is no evil in chastisement, if so be that freedom
is willing. The doings are not perverse of freedom, its will is perverted.

20. To men that are just and upright, temptations become helps. Job, a man of
discernment, was victorious in temptations, Sickness came upon him, and he
complained not; disease afflicted him and he murmured not; his body failed and
his strength departed, but his will was not weakened. He proved perfect in all
by sufferings, for as much as temptations crushed him not. Abraham was a
stranger, from his place, his race [and his kindred]. But by this he was not
harmed; nay rather he triumphed greatly. So Joseph from the house of bondage was
made to rule as king of Egypt. They of the company of Ananias and Daniel
delivered others from bondage. See then, O thou that art wise, the power that
freedom possesses; that nothing can injure it unless the will is weakened.
Israel with sumptuous living waxed fat, and kicked,12 and forgot his covenant.
He worshipped vain gods, and forgot the nature of his creation. The bondage that
was in Egypt he forgat in the repose of the desert. As often as he was
afflicted, he acknowledged the Lord alone; but when he was dwelling in repose,
he forgot God his Redeemer. Seek thou not here repose, for this is a world of
toil. And if thou canst wisely discern, change thou not time for time; that
which abides for that which abides not; that which ceases not for that which
ceases; nor truth for lying; nor body for shadow; nor watching for slumber; nor
that which is in season for that which is out of season; nor the Time for the
times. Collect thy mind, let it not wander among varieties which profit not.

21. No one in creation is rich but he that fears God; no one is truly poor but
he that lacks the truth. How needy is he, and not rich, whose need witnesses
against him that even from the abject and the beggars he needs to receive a
gift. He is truly a bondman, and many are his masters: he renders service to
money, to riches, and possessions. His lords are void of mercy, for they grant
him no repose. Flee, and live in poverty;(as) a mother she pities her beloved.
Seek thou refuge in indigence, who nourishes her children with choice things;
her yoke is light and pleasant, and sweet to the palate her memory. The sick in
conscience alone abhors the draught of poverty; the fainthearted dreads the yoke
of indigence that is honourable. Who has granted to Thee, Son of man, in the
world to find repose? Who has granted to thee, thing of dust, to be rich amidst
poverty? Be not thou through desires needy and looking to others. Sufficient for
thee is thy daily bread, that comes of the sweat of thy face. Let this be(the
measure of thy need, that which the day gives thee; and if thou findest for
thyself a feast, take of it that which thou needest. Thou shalt not take in a
day(the provision) of days, for the belly keeps no treasure. Praise and give
thanks when thou art satisfied, that therein thou provoke not the Giver to
anger. In purity strengthen thyself, that thou mayest gain from it profit. In
everything give thanks and praise unto God as the Redeemer, that He may grant
thee by His grace, that we may hear and do His Will.Thou to whom I have given
the counsel of life, be not thou negligent in it. From that which is other
men's(doctrine) have I written to thee; see thou despise not their words. And if
I depart before thee, in thy prayer make mention of me. In every season pray and
beseech that our love may continue true. But as for us, on behalf of these
things let us offer up praise and honour to Father, to Son, and to Holy Spirit,
now and for ever. Amen.

1: Acts. xx. 28.

2: Eccles. i. 3.

3: I.e. , such as fits for a place on Christ's left hand, at the Judgment.

4: Prov. v. 15-17.

5: 2 Pet. ii. 22.

6: Prov. iv. 23.

7: Matt. x. 16.

8: Matt. x. 16.

9: Matt. v. 39.

10: Eccles. xi. 10.

11: Gal. vi. 9.

12: Deut. xxxii. 15.


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  CHAPTER 13: HOMILY - ON OUR LORD
========================================================================

On Our Lord. On Our Lord.

1. Grace has drawn nigh to mouths, once blasphemous, and has made them harps;
sounding praise.

Therefore let all mouths render praise to Him Who has removed from them
blasphemous speech. Glory to Thee Who didst depart from one dwelling to take up
thy abode in another! that He might come and make us a dwelling-place for His
Sender, the only-begotten departed from [being] with Deity and took up His abode
in the Virgin; that by a common manner of birth, though only-begotten, He might
become the brother of many. And He departed from Sheol and took up His abode in
the Kingdom; that He might seek out a path from Sheol which oppresses all, to
the Kingdom which requites all. For our Lord gave His resurrection as a pledge
to mortals, that He would remove them from Sheol, which receives the departed
without distinction, to the Kingdom which admits the invited with distinction;
so that, from [the plan] which makes equal the bodies of all men within it, we
may come to [the plan] which distinguishes the works of all men within it. This
is He Who descended to Sheol and ascended, that from [the place] which corrupts
its sojourners, He might bring us to the place which nourishes with its
blessings its dwellers; even those dwellers who, with the possessions, the
fruits, and the flowers, of this world, that pass away, have crowned and adorned
for themselves there, tabernacles that pass not away. That Firstborn Who was
begotten according to His nature, was born in another birth that was external to
His nature; that we might know that after our natural birth we must have another
birth which is outsideour nature. For He, since He was spiritual, until He came
to the corporeal birth, could not be corporeal; in like manner also the
corporeal, unless they are born in another birth, cannot be spiritual. But the
Son Whose generation is unsearchable, was born in another generation that may be
searched out; that by the one we might learn that His Majesty is without limit,
and by the other might be taught that His grace is without measure. For great is
His Majesty without measure, Whose first generation cannot be imagined in any of
our thoughts. And His grace is abundant without limit, Whose second birth is
proclaimed by all mouths.

2. This is He Who was begotten from the Godhead according to His nature, and
from manhood not after His nature, and from baptism not after His custom; that
we might be begotten from manhood according to our nature, and from Godhead not
after our nature, and by the Spirit not after our custom. He then was begotten
from the Godhead, He that came to a second birth; in order to bring us to the
birth that is discoursed of, even His generation from the Father:-not that it
should be searched out, but that it should be believed;-and His birth froth the
woman, not that it should be despised, but that it should be exalted. Now His
death on the cross witnesses to His birth from the woman. For He that died was
also born. And the Annunciation of Gabriel declares His generation by the
Father, namely [the power of the Highest shall overshadow thee].1 If then it was
the power of the Highest, it is plain that it was not the seed of mortal man. So
then His conception in the womb is bound up with His death on the cross; and His
first generation is bound up with the declaration of the Angel; in order that
whose denies His birth may be confuted by His crucifixion, and whose supposes
that His beginning was from Mary, may be admonished that His Godhead is before
all; so that whoever has concluded His beginning to be corporeal,[may be proved
to err hereby that His issuing forth from the Father is narrated]. The Father
begat Him, and through Him created the creatures. Flesh bare Him and through Him
slew lusts. Baptism brought him forth, that through Him it might wash away
stains. Sheol brought Him forth, that through Him its treasures might be emptied
out. He came to us from beside His Father by the way of them that are born: and
by the way of them that die, He went forth to go to His Father; so that by His
coming through birth, His advent might be seen; and by His returning through
resurrection, His departure might be confirmed.

3. But our Lord was trampled on by Death; and in His turn trod out a way over
Death. This is He Who made Himself subject to and endured death of His own will,
that He might cast down death against his will. For our Lord bare His cross and
went forth according to the will of Death: but He cried upon the cross2 and
brought forth the dead from within Sheol against the will of Death. For in that
very thing by which Death had slain Him [i.e., the body], in that as armour He
bore off the victory over Death. But the Godhead concealed itself in the manhood
and fought against Death, Death slew and was slain. Death slew the natural life;
and the supernatural life slew Him. And because Death was not able to devour Him
without the body, nor Sheol to swallow Him up without the flesh, He came unto
the Virgin, that from thence He might obtain that which should bear Him to
Sheol; as from beside the ass theybrought for Him the colt whereon He entered
Jerusalem, and proclaimed concealing her overthrow and the destruction of her
children, With the body then that [was] from the Virgin, He entered Sheol and
plundered its storehouses and emptied its treasures. He came then to Eve the
Mother of all living. This is the vine whose fence Death laid open by her own
hands, and caused her to taste of his fruits. So Eve the Mother of all living
became the well-spring of death to all living. But Mary budded forth, a new
shoot from Eve the ancient vine; and new life dwelt in her, that when Death
should come confidently after his custom to feed upon mortal fruits, the life
that is slayer of death might be stored up [therein] against him; that when
Death should have swallowed [the fruits] without fear, he might vomit them forth
and with them many. For[He Who is] the Medicine of life flew down from heaven,
and was mingled in the body, the mortal fruit, And when Death came to feed after
his custom, the Life in His turn swallowed up Death. This is the food that
hungered to eat its eater. So then, by one fruit which Death swallowed hungrily,
he vomited up many lives which he had swallowed greedily. The hunger then which
hurried him against one, emptied out his greed which had hurried him against
many. Thus Death was diligent to swallow one, but was in haste to set many free.
For while One was dying on the cross, many that were buried from within Sheol
were coming forth at His cry.3 This is the fruit that cleft asunder Death who
had swallowed it, and brought out from within it the Life in quest of which it
was sent. For Sheol hid away all that she had devoured. But through One that was
not devoured, all that she had devoured were restored from within her. He, whose
stomach is disordered, vomits forth both that which is sweet to him and that
which is not sweet. So the stomach of Death was disordered, and as he was
vomiting forth the medicine of life which had sickened it, he vomited forth
along with it also those lives that had been swallowed by him with pleasure.

4. This is the Son of the carpenter, Who skilfully made His cross a bridge over
Sheol that swallows up all, and brought over mankind into the dwelling of life.
And because it was through the tree that mankind had fallen into Sheol, so upon
the tree they passed over into the dwelling of life. Through the tree then
wherein bitterness was tasted, through it also sweetness was tasted; that we
might learn of Him that amongst the creatures nothing resists Him. Glory be to
Thee, Who didst lay Thy cross as a bridge over death, that souls might pass over
upon it from the dwelling of the dead to the dwelling of life!

5. The Gentiles praise Thee that Thy Word has become a mirror before them, that
in it they might see death, secretly swallowing up their lives. But graven
images were being adorned by their artificers; and by their adornments were
disfiguring their adorners. But Thou didst draw them to Thy cross; and while the
beauties of the body were disfigured upon it, the beauties of the mind shone
forth upon it. Then, as for the Gentiles who used to go after gods which were no
gods, He Who was God went after them, and by His words, as by a bridle, turned
them from many gods to the One. This is that Mighty One, Whose preaching became
a bridle in the jaws of the Gentiles, and led them away from idols to Him that
sent Him. But the dead idols, with their closed mouths, used to feed on the life
of their worshippers. On this account Thou didst mingle in their flesh that
blood of Thine, by which death was enfeebled and laid low; that the mouths of
their devourers might be driven away from their lives. Also because Israel slew
Thee and was defiled by Thy blood, that idolatry, that had been engrafted upon
him was driven away from him on account of Thy blood. For he was weaned from
that heathenism through Thy blood; becausethat from it, he had never before been
weaned.

6. But Israel crucified our Lord, on the plea that verily He was seducing us
from the One God. But they themselves used constantly to wander away from the
One God through their many idols. While then they imagine they crucify Him Who
seduces them from the One God, they are found to be led away by Him from all
idols to the One God; to the end that because they did not voluntarily learn of
Him that He is God, they might by compulsion learn of Him that He is God; when
the good which had accrued to them through Him should accuse them concerning the
evil which their hands had done. Thus even though the tongue of the oppressors
denied, yet the help with which they were helped convicted them. For grace
loaded them beyond their power, so that they should be ashamed, while laden with
Thy blessings, to deny Thy person. And also Thou didst have mercy on those,
whose lives had been made food for dead idols. For the one calf which they made
in the desert,4 pastured on their lives as on grass in the desert. For that
idolatry which they had stolen and brought out in their hearts from Egypt, when
it was made manifest, slew openly those in whom it was dwelling secretly. For it
was like fire concealed in wood, which when it is gendered from within it, burns
it. For Moses ground to powder the calf and caused them to drink it in the water
of ordeal;5 that by drinking of the calf all those who were living for its
worship might die. For the sons of Levi ran upon them, those who ran to [help]
Moses and girded on their swords.6 For the sons of Levi did not know whom they
should slay, because those that worshipped were mingled with those that
worshipped not. But He, for Whom it was easy to distinguish, distinguished those
who were defiled from those who were not defiled; so that the innocent might
give thanks that their innocence had not passed [unseen by] the Just One; and
the guilty might be convicted that their offence had not escaped [the eye of]
the Judge. But the sons of Levi were the open avengers. Accordingly Moses set a
mark upon the offenders, that it might be easy for the avengers to avenge. For
the draught of the calf entered those in whom the love of the calf was dwelling,
and displayed in them a manifest sign, that the drawn sword might rush upon
them. The congregation therefore which had committed fornication in [the worship
of] the calf, he caused to drink of the water of ordeal, that the mark of
adulteresses might appear in it. From hence was derived that law about women,7
that they should drink the water of ordeal, that by the mark that came on
adulteresses, the congregation might be reminded of its fornication that was in
the worship of the calf, and be on its guard with fear against another
[fornication]; and remember the former [fornication] with penitence of soul; and
that when they were judging their women, if they played the harlot against them,
they might condemn themselves, who were playing the harlot against their God.

7. To Thee be glory who by Thy cross hast taken away the heathenism in which
both circumcised and uncircumcised were caused to stumble! To Thee be praise,
the medicine of life, Who hast converted all that are baptised, to Him Who is
life of all, and Lord of all! The lost that are found bless Thee; for by the
finding of the lost, Thou hast given joy to the angels that are found and were
not lost. The uncircumcised praise Thee, for in Thy peace the enmity that was
between is swallowed up, for Thou didst receive in Thy flesh the outward sign of
circumcision, through which the uncircumcised that were Thine, used to be
accounted as not Thine. For Thou didst make as Thy sign the circumcision of the
heart; by which the circumcised were made known, that they were not Thine. For
Thou didst come to Thine own8 and Thine own received Thee not; and by this they
were made known that they were not Thine. But they to whom Thou didst not come,
through Thy mercy cry out after Thee, that Thou wouldst satisfy them with the
crumbs which fall from the children's table.

8. God was sent from the Godhead, to come and convict the graven images that
they were no gods. And when He took away from them the name of God which decked
them out, then appeared the blemishes of their persons. And their blemishes were
these;-They have eyes and see not, and ears and hear not.9 Thy preaching
persuaded their many worshippers to change their many gods for the One. For in
that Thou didst take away the name of godhead from the idols, worship also along
with the name was withdrawn; that, namely, which is bound up with the name; for
worship also attends on the Name of God. Because, then, worship also was
rendered to the Name, by all the Gentiles, at the last the worshipful Name shall
be gathered in entirely to its Lord. Therefore at the last worship, also shall
be gathered in completely to its Lord, that it may be fulfilled that all things
shall be subjected to Him. Then, He in His turn shall be subjected to Him Who
subjected all things to Him.10 So that that Name, rising from degree to degree,
shall be bound up with its root. For when all creatures shall be bound by their
love to the Son through Whom they were created, and the Son shall be bound by
the love of that Father by Whom He was begotten, all creatures shall give thanks
at the last to the Son, through Whom they received all blessings; and in Him and
with Him they shall give thanks also to His Father, from Whose treasure He
distributes all riches to us.

9. Glory be to Thee Who didst clothe Thyself in the body of mortal Adam, and
didst make it a fountain of life for all mortals. Thou art He that livest, for
Thy slayers were as husbandmen to Thy life, for that they sowed it as wheat in
the depth [of the earth], that it may rise and raise up many with it. Come, let
us make our love the great censer of the community, and offer on it as incense
our hymns and our prayers to Him Who made His cross a censer for the Godhead,
and offered from it on behalf of us all. He that was above stooped down to those
who were beneath, to distribute His treasures to them. Accordingly, though the
needy drew near to His manhood, yet they used to receive the gift from His
Godhead. Therefore He made the body which He put on, the treasurer of His
riches, that He, O Lord, might bring them out of Thy storehouse, and distribute
them to the needy, the sons of His kindred.

10. Glory be to Him Who received from us that He might give to us; that through
that which is ours we might more abundantly receive of that which is His! Yea
through that Mediator, mankind was able to receive life from its helper, as
through a Mediator it had received in the beginning death from its slayer. Thou
art He Who didst make for Thyself the body as a servant, that through it Thou
mightest give to them that desire Thee, all that they desire. Moreover in Thee
were made visible the hidden wishes of them that slew[Thee] and buried[Thee];
through this, that Thou clothedst Thyself in a body. For taking occasion by that
body of Thine, Thy slayers slew Thee, and were slain by Thee; and taking
occasion by Thy body, Thy butters buried Thee, and were raised up with Thee.
That Power Which may not be handled came down and clothed itself in members that
may be touched; that the needy may draw near to Him, that in touching His
manhood they may discern His Godhead. For that dumb man [whom the Lord healed]
with the fingers of the body, discerned that He had approached his ears and
touched his tongue;11 nay, with his fingers that may be touched, he touched
Godhead, that may not be touched; when it was loosing the string of his tongue,
and opening the clogged doorsof his ears. For the Architect of the body and
Artificer of the flesh came to him, and with His gentle voice pierced without
pain his thickened ears. And his mouth which was closed up, that it could not
give birth to a word, gave birth to praise to Him Who made its barrenness
fruitful in the birth of words. He, then, Who gave to Adam that he should speak
at once without teaching, Himself gave to the dumb that they should speak
easily, tongues that are learned with difficulty.

11. Lo, again, another question is made clear:-We enquire in what tongues our
Lord gave the power of speaking to the dumb, who from all tongues came unto Him?
And although this be easy to know, yet our soul impels us to that knowledge
which is greater than this. That [knowledge] then is, to know that through the
Son the first man was made. For in this fact, that through Him speech was given
to the dumb, the sons of Adam, we may learn that through Him speech was given to
Adam their first father. And here also defective nature was supplied by our
Lord. He, then, Who was able to supply the defect of nature,-it is manifest that
through Him is established the supplying of nature. But there is no greater
defect than this, when a man is born without speech. For since it is in this, in
speech, that we excel all the creatures, the defect of it is greater than all
[other] defects. He, then, through Whom all this defect was supplied,-it is
manifest that through Him all fulness is established. But because through Him
the members receive all fulness in the womb secretly, through Him their defect
was supplied openly; that we might learn that through Him in the beginning the
whole frame was constituted. He spat then on His fingers and placed them in the
ears of that deaf man; and He mixed clay of His spittle, and spread it upon the
eyes of the blind man;12 that we might learn that as there was defect in the
eyeballs of that man who was blind from his mother's womb, so there was defect
in the ears of this [man]. So then, by leaven from the body of Him Who
completes, the defect of our formation is supplied. For it was not meet that our
Lord should have cut off anything from His body to supply the deficiency of
other bodies; but with that which could be taken away from Him, He supplied the
deficiency of them that lacked; just as in that which can be eaten, mortals eat
Him. He supplied then the deficiency, and gave life to mortality, that we may
know that from the body in which fulness dwelt, the deficiency of them that
lacked was supplied; and from the body in which life dwelt,13 life was given to
mortals.

12. Now the Prophets performed all [other] signs; but on no occasion supplied
the deficiency of members. But the deficiency of the body was reserved, that it
should be supplied through our Lord; that souls might perceive that it is
through Him that every deficiency must be supplied. It is meet, then, that the
prudent should perceive that He Who supplies the deficiencies of the creatures,
is Master of the formative power of the Creator. But when He was upon earth, our
Lord gave to the deaf [and dumb],[the power] of hearing and of speaking tongues
which they had not learned; that after He had ascended,[men] might understand
that He gave to His disciples [the power] of speaking in every tongue.

13. Now the crucifiers supposed when our Lord was dead that His signs had died
with Him. But His signs manifestly continued to live through His disciples; that
the murderers might know that the Lord of the signs was living. Beforehand His
murderers made trouble, crying out that His disciples had stolen His corpse.
But, afterwards, His signs performed through His disciples, filled them with
trouble. For His disciples, who were supposed to have stolen the dead corpse,
were found to be raising to life the dead corpses of others. But the ungodly
were terrified and said;-"His disciples have stolen His body;" that theymight be
held in contempt when it should be discovered. But the disciples, who [they
said] stole the dead body from the living guards, were found to be assailing
Death in the name of Him Who was stolen; that[Death] might not steal the life of
the living. So then, before He was crucified, He gave the deaf the power of
hearing, that after He was crucified, all ears should hear and believe in His
resurrection. For beforehand He confirmed our hearing by [the word] of the dumb
whose mouth was opened, that it should not doubt concerning the preaching of the
Word. Our Redeemer was in every way equipped. that in every way He might rescue
us from our captor. For our Lord did not merely clothe Himself in a body, but
also arrayed Himself in members and in garments; that through His members and
His garments, they that were afflicted with plagues might be encouraged to
approach the treasury of healing, that they who were encouraged by His mercy
might approach His body and they who were dismayed by His terror might approach
His vesture. For with one woman her fear suffered her merely to approach the hem
of His raiment;14 but with another, her love impelled her even to approach His
flesh.15 Now by her who received healing by His garments, those were put to
shame who did not receive healing from His words; and by her who kissed His
feet, he was rebuked who did not desire to kiss His lips.

14. Now our Lord bestowed great gifts through small means; that He might teach
us of what they are deprived who have scorned great things. For if from the hem
of His garment, healing like this was secretly stolen, could He not assuredly
heal when His word distinctly granted healing? And if defiled lips were
sanctified by kissing His feet, how much more should not pure lips be sanctified
by kissing His mouth? For the sinful woman by her kisses received the grace of
His sacred feet, which had come with toil to bring her remission of her sins.
She was refreshing the feet of her Healer with oil freely, for freely had He
brought her the treasure of healing for her sickness. For it was not for the
sake of his stomach that He Who satisfies the hungry was a guest; but for the
sake of the sinful woman's repentance He Who justifies sinners made Himself a
guest.

15. For it was not for the dainties of the Pharisees that our Lord hungered, but
for the tears of the sinful woman He was an hungered. For when He was satisfied
and refreshed by the tears for which He hungered, He turned and rebuked him who
had bidden Him to the food that passes away, that He might show that it was not
for the sake of food for the body that He had become a guest, but for the sake
of help to the soul. For it was not for the sake of pleasure that our Lord
mingled with gluttonous men and winebibbers, as the Pharisee supposed; but that
in their food as mortals He might mingle for them His teaching as the medicine
of life. For even as it was in the matter of eating that the Evil One gave his
deadly counsel to Adam and his helpmeet, so in the matter of eating the Good
Lord gave His life-giving counsel to the sons of Adam. For He was the fisherman
Who came down to fish for the lives of the lost. He saw the publicans and
harlots rushing into prodigality and drunkenness; and He hastened to spread His
nets amongst their places of assembly, that He might capture them from food that
fattens bodies, to fasting that fattens souls.

16. Now the Pharisee made great preparations for our Lord in His banquet; and
the sinful woman did but little things for Him there. Yet he by his great
dainties displayed the smallness of his love to our Lord; but she by her tears
displayed the greatness of her love to our Lord. Thus he that had invited Him to
the great banquet was rebuked because of the smallness of his love; but she by
her few tears atoned for the many follies of her offences. Simon the Pharisee
received our Lord as a prophet;because of the signs, and not because of faith.
For he was a son of Israel, who when signs drew near, himself also drew near to
the Lord of the signs; and when the signs ceased, he also stood naked without
faith. This man also when he saw oar Lord with signs, esteemed Him as a prophet;
but when our Lord ceased from signs, the doubting mind of the sons of his people
entered him. This man if He had been a prophet, He would have known that this
woman is a sinner. But our Lord for Whom in every place all things are easy,
here also did not cease from His signs. For He saw that because He had ceased a
little from signs, the blind mind of the Pharisee had turned away from Him. For
he had said in error, This man, had He been a prophet, He would have known. In
this reflectiontherefore the Pharisee doubted concerning our Lord, whether He
were a prophet or no; but by this very reflection he learned that He is Lord of
the prophets; so that from the source from which error entered him, from that
source our Lord might bring help to Him.

17. Our Lord then told him the parable of the two debtors; and made him judge;
that by his tongue He might catch him in whose heart the truth was not. One owed
five hundred dinars. Here then our Lord showed to the Pharisee the multitude of
the offences of the sinful woman. He then who imagined concerning our Lord that
He did not know that she was a sinner, in the result heard from Him how great
was the debt of her sins. The Pharisee, then, who imagined that our Lord did not
know who she was, and what was the reputation of the sinful woman, was found
himself not to know who our Lord was, and what was His reputation. Thus he was
reproved in his error, who did not even perceive his error. For the knowledge
that he was assuredly erring eluded him in his error. But he received a reminder
from Him Who came to remind them that err. The Pharisee had seen great signs
done by our Lord, as Israel by Moses; but because there was not faith in him,
that those prodigies which he saw might be conjoined with that faith, a little
cause hindered and annulled them. Had this man been a prophet, he would have
known that this woman is a sinner. For he let slip the wonders that he had seen,
and blindness readily entered into him. For he was of the sons of Israel, whom
terrible signs accompanied up to the sea, that they might fear; and blessed
miracles surrounded in the waste desert, that they might be reconciled; but
through lack of faith, for a slight cause, they rejected them [saying]; As for
this Moses who brought us up, we know not what has become of him.16 For they
ceased to regard the mighty works that had been surrounding them. They perceived
that Moses was not near them; so that for this cause that had come near, they
drew [near] to the heathenism of Egypt. For Moses was for a little removed from
before them, that the calf that was before them might appear, that they might
worship it openly also; for they had been secretly worshipping it in their
hearts.

18. But when their heathenism from being inward became open, then Moses also
from being hidden openly appeared; that he might openly punish those whose
heathenism had revelled beneath the holy cloud which had overshadowed them. But
God removed the Shepherd of the flock from it for forty days, that the flock
might show that its trust was fixed upon the calf. While God was feeding the
flock with all delights, it chose for itself as its Shepherd the calf, which was
not able even to eat. Moses who kept them in awe was removed from them, that the
idolatry might cry aloud in their mouths, which the restraint of Moses had kept
down in their hearts. For they cried: Make us gods, to go before us.17

19. But when Moses came down, he saw their heathenism revelling in the wide
plain with drums and cymbals. Speedily, he put their madness to shame by means
of the Levites and drawn swords. So likewise here, our Lord concealed His
knowledge for a little when the sinful woman approached Him, that the Pharisee
might form into shape his thought, as his fathers had shaped the pernicious
calf. But when the Pharisee's error came to a head within him, then the
knowledge of our Lord was manifested against it and dispelled it; I entered into
thy house; thou gavest Me no water for My feet: But she has moistened then with
her tears. Therefore her sins which are many are forgiven her.18 But the
Pharisee when be heard our Lord naming the sins of the woman, many sins, was
greatly put to shame because he bad greatly erred. For he had supposed that our
Lord did not even know that she was a sinner. Our Lord had before shown Himself
as though not knowing her for a sinner. For He allowed him who had seen His
signs, to show the doubt of his mind, that it might become manifest that his
mind was bound in the ungodliness of his fathers. But the physician, who by his
medicines brings out the hidden disease. is not the helper of the disease but
its destroyer. For while the disease is hidden, it rules in the members, but
when it is made manifest by medicines, it is rooted out. So then the Pharisee
saw great things and doubted about small things. But when our Lord saw that his
littleness made little of great things in his mind, He speedily showed him not
only that she was a sinner, but even the multitude of her sins; that he might be
put to shame by little things,-he who had not believed in wonders.

20. God gave room to Israel to enlarge its heathenism in the wide desert; whom
God cut short with whetted sword, that their idolatry might not be spread abroad
among the Gentiles. So our Lord allowed the Pharisee to imagine perverse things,
that He might in turn duly reprove his pride. For concerning those things which
the sinful woman was doing rightly, the Pharisee was thinking wrongly. But our
Lord in His turn rebuked him, concerning the right things which he had wrongly
withheld: I entered thy house; thou gavest Me no water for My feet. Behold the
withholding of that which was due! But she has moistened them with her tears.
Behold the payment of what was due! Thou didst not anoint Me with oil. Behold
the token of neglect! But she has anointed My feel with sweet ointment. Behold
the sign of zeal! Thou didst not kiss Me. Behold the testimony of enmity! But
she has not ceased to kiss My feet. Behold the sign of love! So then, by this
enumeration our Lord showed that the Pharisee owed Him all those thing and had
withheld them; but that the sinful woman had come in and rendered all those
things which he had withheld. Because then she had paid the debts of him who
wrongfully withheld them, the Just One forgave her, her own debt, even her sins.

21. Now the Pharisee, while he was doubting concerning our Lord, that He was not
a prophet, pledged himself to the truth unawares, in saying-Had this man been a
prophet, the would have known that this woman is a sinner. Therefore, if it
should be found that our Lord knew that she was a sinner, He is, according to
thy word, O Pharisee, a prophet. Our Lord, therefore, hastened to show both that
she was a sinner, and that her sins were many; that the testimony of his own
mouth might confute him as a liar. For he was companion of those that said: Who
is able to forgive sins, but God only?19 For from them our Lord received
testimony, that, therefore, He Who is able to forgive sins, is God. Thenceforth,
then, the contention was this, that our Lord should show them whether He was
able to forgive sins or no. So He speedily healed the members that were visible,
that it might be made sure that He had forgiven the sins that were invisible.
For our Lord cast before them the word which was expected to catch him that said
it; so that when they should rush forward to catch Him by it, according to their
wish, they might be caught by Him according to His wish. Fear not, My son, thy
sins are forgiven thee.20 While they were hastening to catch Him on the charge
of blasphemy, they pledged themselves unawares to the truth. For Who is able
forgive sins but God only? Accordingly, our Lord confuted them [as though
saying]: "If I shall have shown that I am able to forgive sins, even though ye
do not believe in Me that I am God; yet abide ye by your word, which determined
that whoso forgives sins is God." Therefore that our Lord might teach them that
He forgives sins, He forgave that man his hidden sin, and caused him to carry
his bed openly; that by the carrying of the bed which carries [those that lie on
it], they might believe in the slaying of the sin that slays. This is a
wonderful thing, that while our Lord there called Himself the Son of man, His
adversaries, unawares, made Him to be God as forgiving sins. Accordingly, while
they supposed that they had ensnared Him by their craftiness, He entangled them
in their craftiness; He made it a testimony to His truth. So their evil thoughts
became unto them as bitter bonds; and that they might not free themselves from
their bonds, our Lord strengthened them by giving strength to him [to whom He
said] ;-Arise, take up thy bed and go into thine house.21 For the testimony
could not again be undone, as though He were not God; inasmuch as He forgave
sins. Nor yet could it be falsely affirmed that He had not forgiven sins; for
lo! He had healed [men's] limbs. For our Lord bound up His hidden testimonies in
those which were manifest; that their own testimony might choke the infidels.
Accordingly our Lord made their thoughts to war against them, because they had
warred with the Good One, who by His healing power warred against their
diseases. For that which Simon the Pharisee imagined, and that which the scribes
his companions imagined, they imagined in their hearts secretly; but our Lord
spread it forth openly. Our Lord represented their hidden imaginations before
them, that they might learn that His knowledge reveals and shows their secret
things(;) so that though they had not recognized Him by His open signs, they
might recognize Him when He represented their secret imaginations; and that if
only but by this,-that He searched out their hearts,-their hearts might perceive
that He was God;-that at least when they saw that their imaginations could not
be hidden from Him, they might cease from imagining evil against Him. For they
had imagined evil in their heart; but He exposed it openly, by this [word] Why
are ye imagining evil in your heart? So that by this, that our Lord perceived
their hidden imagination, they should recognize His hidden Godhead. For that
Godhead, by this very thing that they in their error were reviling it, was by
that reviling made known to them. For they reviled our Lord in the body, and
supposed that He was not God, and cast Him down below from on high; but by the
body He was made known to them as being God, by that body which was found
passing to and fro amongst them. For they, by casting Him down to the depth,
attempted to show this, that God Who is above, cannot in bodily wise be born
below. But He by His passage up to the height, taught them this; that for the
body also that is sent down below, it is not its nature to pass up to the height
rather than down to the depths; so that by the body which from below passed on
high upwards in the air, they might learn of God that by His grace He descended
down below from on high.

22. But why instead of a stern reproof did our Lord speak a parable of
persuasion to that Pharisee? He spoke the parable to him tenderly, that he,
though froward, might unawares be enticed to correct his perversities. For the
waters that are congealed by the force of a cold wind, the heat of the sun
gently dissolves. So our Lord did not at once oppose him harshly, that he might
not give occasion to the rebellious to rebel again. But by blandishment
Hebrought him under the yoke, that when he had been yoked, He might work with
him, though rebellious, according to His will. Now, because Simon was proudly
minded, our Lord began humbly with him, that He might not be to him a teacher
according to his folly. For if that Pharisee retained the Pharisees' pride, how
could our Lord cause him to acquire humility, when the treasure of humility was
not under his hand? But since our Lord was teaching humility to all men, He
showed that His treasury was free from every form of pride. But this was for our
sakes, that He might teach us, that whatever treasuries pride enters into, it is
by boastfulness that it gains access to them. On this account let not thy left
hand know what thy right hand doeth.22 Our Lord then did not employ harsh
reproof, because His coming was of grace: He did not refrain from reproof,
because His later coming will be of retribution. For He put men to fear in His
coming of humility; because it is a fearful thing to fall into His hands23 when
He shall come in flaming fire.24 But our Lord bestowed the most part of His
helps rather by persuasion than by reproof. For the gentle shower softens the
earth and penetrates all through it: but violent rain binds and hardens the face
of the earth, so that it does not receive it. For a harsh word excites wrath,
and with it are bound up wrongs. And when a harsh word has opened the door,
wrath enters in, and at the heels of wrath, along with it enter in wrongs.

23. But because all helps attend on humble speech, He who came to render help
employed it. Observe how mighty is the power of a humble word; for lo! by it
vehement wrath is put down, and by it the billows of a swelling mind are calmed.
But hear whence this was. That Pharisee thought, had this man been a prophet, he
would have known. Contempt as well as blasphemy can be discerned here. Hear how
our Lord in reply encountered this: Simon, I have somewhat to say unto thee.
Love and reproof can be discerned here. For this is a word of love such as
friends use with their friends. For when an adversary reproaches his adversary,
he speaks not to him like this; for the madness of anger does not allow enemies
to speak reasonably one to another. But He Who prayed for them that crucified
Him, that He might show that the fury of anger had no power over Him, was about
to put to the question those that crucified Him, that He might show that He was
governed by reason and not by anger.

24. Accordingly, our Lord placed a word of conciliation at the beginning of His
speech, that by conciliation He might pacify the Pharisee, into whose mind
discord and division had entered. He was the physician who ranged His cures
against the things hurtful [to men]. Our Lord then shot forth this word as an
arrow, and set in the head of it conciliation as the barb. And He anointed it
with love, that soothes the members; so that when it flew into him who was full
of discord, he was at once changed from discord to harmony. For straightway upon
hearing that humble voice of our Lord, saying,-Simon, I have somewhat to say
unto thee, that secret despiser returned his answer, Say on, Lord. For the sweet
voice entered his bitter mind, and begot of it pleasant fruit. For he who before
this voice was one that secretly despised, after this voice became one that
openly honoured. For humility, by its sweet utterance, subdues even its
adversaries into rendering it honour. For it is not over its friends that
humility tests its power, but over its enemies it exhibits its victories.

25. Thus the heavenly King arrayed Himself in armour of humility, and so
conquered the bitter one, and drew from him a good answer as a sure pledge [of
victory]. This is the armour concerning which Paul said, that by it we humble
the loftiness that exalteth itself against the knowledge of God.25 For Paul had
received the proof of it in himself. For as he had been warring in pride, but
was conquered in humility, so is to be conquered every lofty thing which
exalteth itself against this humility. For Saul was journeying to subdue the
disciples with hard words, but the Master of the disciples subdued him with a
humble word. For when He to whom all things are possible manifested Himself to
him, giving up all things else, He spoke to him in humility alone, that He might
teach us that a soft tongue is more effectual than all things else against hard
thoughts. For neither threats nor words of terror were heard by Paul, but weak
words not able to avenge themselves: Saul, Saul, why persecutest thou Me?26 But
the words which were thought not even capable of avenging themselves, were found
to be taking vengeance by drawing him away from the Jews and making him a goodly
vessel. He who was full of the bitter will of the Jews, was then filled with the
sweet preaching of the cross. When he was filled with the bitterness of the
crucifiers, in his bitterness he made havoc of the churches. But when he was
filled with the sweetness of the Crucified, he embittered the synagogues of the
crucifiers. Our Lord then strove with humble voice with him, who had been
warring against His churches with hard bonds. Thus Saul, who had been binding
the disciples with bitter chains, was bound with pleasant persuasions; that he
might not again cast the disciples into bonds; since he was bound by the
Crucified, Who puts to silence evil voices, whom all they that were set against
Him could not bind or injure. But when Paul ceased from binding the disciples,
he himself was bound with chains by the persecutors. But when he was bound with
chains, he loosed the bonds of idolatry by his bonds.

26. Saul, Saul, why persecutest thou me? He who had conquered His persecutors in
the world below, and ruled over the angels in the world above, spoke from above
with humble voice. And He Who while He was upon earth had denounced ten woes
against His crucifiers, when He was in heaven, did not denounce even one woe
against Saul, His persecutor. Now, our Lord denounced woe to His crucifiers,
that He might teach His disciples not to be dismayed by His murderers. But our
Lord spoke in humility from heaven, that in humility the heads of His church
might speak, And if any one should say, "Wherein did our Lord speak humbly with
Paul? for lo! the eyes of Paul were grievously smitten;" let him know that it
was not from our merciful Lord that this chastisement proceeded, who spoke those
words in humility; but from the vehement light that vehemently shone forth
there. And this light did not strike Paul by way of retribution on account of
his deeds, but on account of the vehemence of its rays it hurt him, as he also
said: When I arose, I could discern nothing for the glory of the light.27 But if
that light was glorious, O Paul, how did the glorious light become a blinding
light to thee thyself? The light was that which, according to its nature,
illuminates above, but contrary to its nature, it shone forth below. When it
illumined above, it was delightful; but when it shone forth below, it was
blinding. For the light was both grievous and pleasant. It was grievous and
violent towards the eyes of the flesh; and it was pleasant and lightful to those
who are fire and spirit.28

27. For I saw a light from heaven that excelled the sun, and its light shone
upon me.29 So then mighty rays streamed forth without moderation, and were
poured upon feeble eyes, which moderate rays refresh. For, lo! the sun also in
measure assists the eyes, but beyond measure and out of measure it injures the
eyes. And it is not by way of vengeance in wrath that it smites them. For lo! it
is the friend of the eyes and beloved of the eyeballs. And this is a marvel;
while with its gentle lustre it befriends and assists the eyes; yet by its
vehement rays itis hostile to and injures the eyeballs. But if the sun which is
here below, and of kindred nature with the eyes that are here below, yet injures
them, in vehemence and not in anger, in its proper force and not in wrath; how
much more should the light that is from above, akin to the things that are
above, by its vehemence injure a man here below who has suddenly gazed upon that
which is not akin to his nature? For since Paul might have been injured by the
vehemence of this sun to which he was accustomed, if he gazed upon it not
according to custom, how much more should he be injured by the glory of that
light to which his eyes never had been accustomed? For behold, Daniel also30 was
melted and poured out on every side before the glory of the angel, whose
vehement brightness suddenly shone upon him! and it was not because of the
angel's wrath that his human weakness was melted, just as it is not on account
of the wrath or hostility of fire that wax is melted before it; but on account
of the weakness of the wax it cannot keep firm and stand in presence of fire.
When then the two approach one another, the power of the fire by its quality
prevails; but the weakness of the wax on the other hand is brought lower even
than its former weakness.

28. But the majesty of the angel was manifested in itself; the weakness of flesh
in itself could not endure. For my inward parts were turned into corruption.31
But yet men see men, their fellows, and faint before them: Yet it is not by
their bright splendour that they are moved, but by their harsh will. For
servants are terrified by the wrath of their masters, and those that are judged
tremble through fear of their judges. But this did not befall Daniel on account
of threatening or anger from the angel; but on account of his terrible nature
and prevailing brightness. For it was not with threatening, the angel came to
him. For if he had come with threatening, how could a mouth full of threatening
become full of peace, when it came, saying, Peace be unto thee, thou man of
desire?32 Thus that mouth that was a fountain of thunderings-for the voice of
his words was like the voice of many hosts,33 that voice became to him a
fountain teeming with and containing peace. And when [the voice] reached the
terrified ears which were athirst for the encouraging greeting of peace, there
was opened and poured out [for Daniel] a draught of peace. And by the angel's
later [word of] peace, those ears were encouraged, which had been terrified by
his former voice first. For [he said], Let my Lord speak because I have been
strengthened.34 But because in that heart-moving vision the fiery angel was
about to announce nothing concerning Him,[the Lord], on this account that
majesty [of the angel] was forward to give the salutation of peace to the
lowliness [of the prophet]; that by the gladdening salutation which that awful
majesty gave, the dread should be removed which lay on the mind of the lowliness
and that was terrified.

29. But what shall we say about the Lord of the Angel, Who said to Moses,-No man
shall see Me and live?35 Is it on account of the fury of His anger, that whoso
shall see Him shall die? Or on account of the splendour of His Being? For that
Being was not made and was not created: so that eyes which have been made and
created cannot look upon it. For if it is on account of His fury that whoso
shall look upon Him shall not live, lo! He would have granted to Moses to see
Him because of His great love to him. Accordingly, the Self-Existent by His
vision slays them that look upon Him; but He slays, not because of harsh fury
but because of His potent splendour. Because of this He in His great love
granted to Moses to see His glory; yet in the same great love He restrained him
from seeing His glory. But it was not that the glory of His majesty would have
been at all diminished, but that weak eyes could not suffice to bear the
overpowering billows of His glory. Therefore God, Who in His love desired that
the vision of Moses should be directed upon the goodly brightness of tits glory,
in His love did not desire that the vision of Moses should be blinded amidst the
potent rays of His glory. Therefore Moses saw and saw not. He saw, that he might
be exalted; he saw not, that he might not be injured. For by that which he saw,
his lowliness was exalted; and by that which he saw not, his weakness was not
blinded. As also our eyes look upon the sun and look not upon it; and by what
they see are assisted; and by what they see not, are uninjured.. Thus the eye
sees, that it may be benefited; but it ventures not [to look], that it may not
be injured. So then through love God hindered Moses from seeing that glory that
was too hard for his eyes: As also Moses through his love prevented the children
of his people from seeing the brightness that was too strong for their eyes. For
he learned from Him Who covered him, and spread His hand, and hid from him the
splendour of the glory, that it might not injure him; so that he also should
spread the veil and conceal from the feeble ones the overpowering splendour,
that it might not hurt them. Now when Moses saw that the sons of perishable
flesh could not gaze upon the borrowed glory that was on his face, his heart
failed within him; for that he had sought to dare to gaze upon the glory of the
Eternal Being; in whose floods, lo! those above and those below are plunged and
spring forth; the depths whereof none can fathom; the shores whereof none can
reach; whereof no end or limit can be found.

30. Now if any one should say, "Was it not then possible for God [to bring it to
pass] that Moses should look upon that glory and not be injured; and that Paul
likewise should look upon the light and take no hurt?" Let him that says this
understand that though it is possible for the power and overruling force of God,
that the eyes should change their nature; yet it is inconsistent with the wisdom
and nature of God that the order of nature should be confused. For, lo! it is
also easy for the arm of the artificer to destroy [his fabrics]; but it is
inconsistent with the good sense of the artificer to ruin goodly ornaments. And
if any one wishes to say, concerning something which to himself seems meet;-" It
were meet for God to do this;" let him know that it is meet for himself not to
speak thus concerning God. For the chief of all things meet is this: that a man
should not teach God what is meet. For it becomes not man to become God's
instructor. For this is a great wickedness, that we should become teachers to
Him, of Whom these created mouths of ours are unable to tell, in the formation
of His handiwork. For it is an unpardonable iniquity, that the mouth in its
boldness should teach what is proper to that God by Whose grace it learned to
speak at all. If any one then shall say, "It had been meet for God to do this,"
I also, because I have a mouth and a tongue, may say, "It had been meet for God
not to give to man freedom by which he thus reproaches Him Who is not to he
reproached." But I do not dare to say that it was not meet for Him to give it;
lest I also make myself an instructor of Him Who is not to be instructed. For
because He is just, He would have been reproached by Himself, had He not given
freedom to men, as though through grudging He had withheld from lowly man the
gift that makes great. Therefore He gave it betimes by His grace, that He might
not be justly reproached by Himself; even though through freedom, His own gift,
lo! blasphemers wickedly reproach Him.

31. Now why were the eyes of Moses made to shine because of the glory which he
saw, while on the contrary [the eyes of] Paul, instead of being made to shine,
were made utterly blind? Yet we may be sure that the eyes of Moses were not
stronger than those of Paul; for they were akin in one brotherhood of blood and
flesh. But another power through grace sustained the eyes of Moses; whereas no
power was added in mercy to the eyes of Paul, beyond their natural power, which
in wrath was taken from them. But if we say that their natural power was taken
away from them, and that [it was] on this account he was defeated and overcome
by the overpowering light,-for had their natural power remained, they would have
been able to endure that supernatural light. Yet let us be sure of this, that as
often as anything transcendent is revealed, that surpasses and transcends our
nature, our natural power is not able to stand before it. But if on the other
hand another power beyond our natural one is added to us, then by that power
received by us in excess of and beyond nature, we shall be able to stand before
any strange thing which comes upon us supernaturally.

32. For, lo! the power of our cars and eyes is in us and is formed in us in its
natural manner; and yet our sight and hearing cannot stand before mighty
thunderings and lightnings; first, because they come with vehemence; and
secondly, because their potency suddenly surprises and astounds our feebleness.
This is what happened to Paul. For the potency of the light suddenly surprised
his feeble eyes and injured them. But the greatness of the voice brought low his
strength and entered his ears and opened them. For they had been closed up by
Jewish contentiousness as by wax. For the voice did not plough up the ears, as
the light injured the eyeballs. Why? but because it was meet that he should
hear, but not that he should see. Therefore the doors of hearing were opened by
the voice as by a key: but the doors of sight were shut by the light that should
open them. Why then was it meet that he should hear? Clearly because by that
voice our Lord was able to reveal Himself as being persecuted by Saul. For He
was not able to show Himself by sight as being persecuted; for there was no way
whereby this should be, that the son of David should he seen fleeing and Saul
pursuing after Him.36 For this happened in very deed with that first Saul and
with the first David. The one was pursuing; the other was being persecuted; they
both of them saw and were seen, each by the other. But here the ear alone could
hear of the persecution of the Son of David; the eye could not see that He was
being persecuted. For it was in [the person of] others He was being persecuted,
while He was Himself in heaven;-He Who beforetime had been persecuted ill His
own person while He was upon earth. Therefore the ears [of Saul] were opened and
his eyes were closed. And He Who by sight could not represent Himself before
Saul as persecuted, represented Himself by word before him as persecuted; when
he cried and said ;-Saul, Saul, why persecutest thou Me? Accordingly, his eyes
were closed, because they could not see the persecution of Christ; but his ears
were opened, because they could hear of His persecution. So then although tile
eyes of Moses were bodily eyes, as those of Paul, yet his inward eyes were
Christian; for Moses wrote of Me.37 but the outward eyes of Paul were open,
while the inward [eyes] were shut. Then because the inward eyes of Moses shone
clear, his outward eyes also were made to shine clearly. But the outward eyes of
Paul were closed, that by the closing of those that were outward, there might
come to pass the opening of those that were inward. For he who by the outward
eyes was not able to see the Lord in His signs, he when those bodily eyes were
closed, saw with those within. And because he had received the proof in his own
person, he wrote to those who had their bodily eyes full of light;-May He
illumine the eyes of your hearts.38 Therefore the signs manifested to the
external eyes of the Jews, profited them not at all; but faith of the heart
opened the eyes of the heart of the Gentiles. But because, had Moses come down
in his accustomed aspect from the mountain, without that shining of countenance,
and said, "I saw there the glory of God," the faithless fathers would not have
believed him; so also, had Paul, without suffering blindness of his eyes, said,
"I heard the voice of Christ," the sons who crucified Christ would not have
received it as true. Therefore He set on Moses as in love, an excelling sign of
splendour, that the deceivers might believe that he had seen the Divine glory;
but on Saul, as on a persecutor, He set the hateful sign of blindness, that the
liars might believe that he had heard the words of Christ; that so thou might
not again speak against Moses, and that these might not doubt concerning Paul.
For God set signs on the bodies of the blind, and sent them to those who were in
error, who used to make signs upon the borders of their garments. But they
remembered not the signs on their garments, and in the signs of the body they
greatly erred. The fathers who saw the glory of Moses, did not obey Moses; nor
did the sons who saw the blindness of Paul believe Paul. But three times in the
desert they threatened to stone Moses and his house with stones as dogs.39 For
all congregation bade stone them with stones.40 And thrice they scourged Paul
with rods as a dog on his body.[?]41 Thrice was I beaten with rods.42 These are
the lions who through their love for their Lord were beaten as dogs and were
torn as flocks of sheep, those flocks that used to stone their guardian
shepherds, in order that ravening wolves might rule over them.

33. But the crucifiers who corrupted the soldiers with a bribe, they perhaps
said concerning Paul;-"The disciples have bribed him with a bribe; therefore he
associates with the disciples." For those who by the giving of a bribe strove
that the resurrection of our Lord might not be preached, slandered Paul with the
name of a bribe, that his revelation might not be believed. Therefore the voice
astonished him, and the light blinded him, that his astonishment might pacify
his violence, and his blindness might put to shame his slanderers. For the voice
astounded his hearing in this, that it said meekly to him;-(Saul, why persecutes
thou Me?): and the light blinded his sight, that when the slanderers should have
said that he had received a bribe, and thereby was suborned to lie, his
blindness which had been brought about by that light might confute them, showing
that it was through it that he had been driven to speak what was true. So that
those who supposed that his hands had received a bribe, and that because of it
his lips lied, might know that his eyes had given up their light and because of
this his lips proclaimed the truth. But again for another reason the meek voice
accompanied the overpowering light; namely, that as it were from meekness unto
exaltation our Lord might produce help for the persecutor; in like manner as
also all His helps were produced, from lowliness unto greatness. For our Lord's
meekness continued from the womb to the tomb. And observe that greatness comes
close upon His lowliness, and exaltation on His meekness. For whereas His
greatness was observed in divers things, His Divinity was revealed by glorious
signs; that it might be known that the One Who stood amongst them, was not one
but two. For His nature is not humble nature alone, nor is it an exalted nature
alone; but there are two natures that are mingled, the one with the other; the
exalted and the humble.

Therefore these two natures show forth their qualities; so that by the quality
of each of the two, mankind might distinguish between the two; that it might not
be supposed that He was merely one,-He Who was two by commingling: but that it
might be known that He was two in respect of the blending, though He was one in
respect of His Being. These things our Lord, through His humility and
exaltation, taught to Paul also in the way to Damascus.

34. For our Lord appeared to Saul in meekness, since meekness was close to His
greatness; that because of His greatness it might be known. Who He is Who spake
meekly. For even as His disciples preached on earth of our Lord in meekness and
in exaltation,-in the meekness of His persecution, and in the exaltation of His
signs,-so also our Lord preached of Himself in meekness and in exaltation in
Paul's presence-in the exaltation of the potency of the light which flashed, and
in the meekness of that meek voice which said; Saul, why persecutest thou Me?-so
that the preaching of Him which His disciples preached concerning Him in
presence of many, should be like to that preaching which He preached concerning
Himself. But even as, if He had not spoken meekly, it would not have been made
known there that He was meek, so, had He not appeared there as an overpowering
light, it would not have been made known there that He was exalted.

35. And if thou shouldst say; "What necessity was there that He should speak
humbly? Could He not have convinced him also through the greatness of the
light?" Know, thou that questionest, that this rejoinder may be returned to
thee; that because it was necessary that He should speak humbly, He therefore
spoke humbly. For by Him Who is wise in all things, there was done there nothing
that was not meet to be done. For He Who has given knowledge to artificers to do
each thing severally with the instrument meet for it, does He not Himself know
that which He gives others the power of knowing? Therefore whatsoever has been
wrought or is being wrought by the Godhead, that very thing that is wrought by
Him at that time, is for the furtherance of [God's] working at that time, even
though to the blind the Divine orderings seem contrariwise. But that we may not
restrain by constraint of words a wise enquirer, one that wishes to grow by true
persuasion as the seed by the rain-drops; know, O enquirer, that because Saul
was a persecutor. but our Lord was endeavouring to make him persecuted instead
of persecutor, therefore He of His wisdom made haste to cry-Saul, why
persecutest thou Me?-in order that, when Saul who was being made a disciple,
heard Him Who was making him a disciple, saying, Why persecutest thou Me? he
might know that the Master Whose servant he was becoming, was a persecuted
Master, and so might quickly cast away the persecution of his former masters,
and might clothe himself in the persecuted state of his persecuted Master. Now
any master who wishes to teach a man anything, teaches him either by deeds or by
words. But if he teach him neither by words nor by deeds, the man cannot be
instructed in his craft. So that, even though our Lord did not teach Paul
humility by deeds, yet by voice He taught him endurance of persecution which the
could not teach him by deed. For before our Lord was crucified, He taught His
disciples humble endurance of persecution by deed. But after He had finished His
persecution by crucifixion, as He said, Lo! all things are finished.43 He could
not vainly return and begin again anything which once for all had been wisely
finished. Or why again do ye seek for the crucifixion and shame of the Son of
God?

36. For even though our Lord in His grace had beforetime brought the majesty of
His Godhead into humility, yet afterwards in His justice He willed not again to
bring back to humiliation the littleness of manhood which had been made great.
But because it was necessary that the persecuting disciple should learn
endurance of persecution, while yet it was impossible that the Master should
again come down and be persecuted afresh; He taught him by voice that which
could not be taught by deeds. Saul, why persecutest thou Me? The explanation of
which utterance is this;-"Saul, why art thou not persecuted in Me?" But in order
that Saul might not suppose that it was because of His weakness our Lord was
persecuted, the strength of the overpowering light which shone upon him,
convinced him. For if the eyes of Saul could not endure the shining of that
light, how could the hands of Saul hind and fetter the disciples of the Lord of
that light? But his hands had fettered the disciples, that he might learn their
power in their bonds; while his eyes could not endure the beams, that by their
strength he might learn his own weakness. But had not the power of that light
shone upon him, when the Lord said to him; Saul, why persecutest thou Me? Then
because of the madness of the pride wherein Paul was set tip at that time, he
would perhaps have said this to Him, "I am persecuting Thee for this reason,
because Thou hast said, Why persecutest thou Me? For who is there that would not
persecute Thee, when Thou, with such strength, troublest Thy persecutor with
these feeble cries." But the humility of our Lord was heard in the voice, and
the power of the light shone forth in the beams. So Paul could not despise the
humility of the voice, because of the glory of the light.

37. Thus were his ears brought into discipleship to the voice which he heard,
because his eyes sufficed not to endure the beams which they saw. That marvel of
the dawning of the light was shed forth upon his eyeballs and did them hurt; and
the voice of the Lord of the light entered his ears, but did them no harm. But
between the light and the Lord of the light, which ought to have been the
stronger? For if the light which was created by Him was so overpowering, how
much more overpowering tie by Whom this very light was created! But if the Lord
of the light was overpowering, as indeed He is overpowering, how did His voice
enter the hearing and not harm it? even as that light which hurt the sight? But
hear the wonder and the marvel which our Lord wrought by His grace. For our Lord
willed not to humble that light which is His; but He being Lord of tile light
humbled Himself. But as the Lord of the light is greater than the light which is
His, so great is the glory that the Lord of the light should humble Himself
rather than tremble the light.

38. As also in the night, while He was praying, it is written;-There appeared to
Him an angel strengthening Him.44 But here all mouths, celestial and
terrestrial, are insufficient to give thanks to Him by Whose hand the angels
were created; that He was strengthened for the sake of stutters by that angel
who was created by His hand. As then the angel from above stood in glory and in
brightness, while the Lord of the angel, that He might exalt man who was
degraded, stood in degradation and humility; so also here that light flashed
forth in manifestation; but the Lord of the light, for the sake of helping one
persecutor, spoke with humble voice and lowly words.

39. For this cause therefore that light which was overpowering, because it was
not diminished, entered the eyeballs with overpowering manifestation and injured
them. But the Lord of the light, because He had lowered Himself in order to
help, His lowly voice entered the ears that had need and helped them. But in
order that the help of that voice which had become lowly, might not fail Him,
therefore the strength of that light was not lowered, in order that because of
that light, which was not lowered, the help of that voice which was lowered,
might be believed. But this is a marvel, that until our Lord made Himself lowly
in voice, Paul was not made lowly in deed; for even as, before He came down and
clothed Himself in a body, our Lord was in exaltation with His Father; yet in
His exaltation men did not learn humility; but when He humbled Himself and came
down from His exaltation, then by His humbleness humility was soon among men; so
again after His resurrection and ascension He was in glory at the right hand of
God His Father, but by that His exaltation, Paul did not learn humility.
Therefore He that was exalted and sat at the right hand of His Father, ceased
from glorious and lofty speech, and He cried as one wronged and oppressed, with
feeble and meek words, saying,-Saul, Saul, why persecutest thou Me? Thus, humble
words prevailed over harsh bridles. For by humble words, as by bridles, the
persecuted led the persecutor from the broad way of the persecutors into the
narrow way of the persecuted. And since all the signs that were done in the Name
of our Lord did not convince Paul, our Lord made haste to meet with humility him
who was hastening on the way to Damascus in the vehemence of pride. Thus by His
humble words, the harsh vehemence of pride was checked.

40. He then Who used humble words with Paul His persecutor, He also used humble
sayings with the Pharisee. For so great is the power of humility that even God
Who overcomes all did not overcome without it. Humility was able also in the
wilderness to bear the burden of the stiff-necked people. For against the people
who were more stubborn than all men, was set Moses who was more meek than all
men. For God Who needs not anything, when He had set free the people, afterwards
had need of the humility of Moses, that this humility might endure the wrath and
murmuring of the People that provoked him. For humility alone could endure the
gainsayings of that people, which the signs of Egypt and the prodigies (wrought)
in the desert could not subdue. For when pride had wrought divisions amongst the
people, humility by its prayer used to close up their divisions. If then the
humility of the Stammerer endured six hundred thousand, how much more
exceedingly did the humility of Him, Who gave speech to the Stammerer endure?
For the humility of Moses is a shadow of the humility of our Lord.

41. Our Lord then saw that Simon the Pharisee did not believe the signs and
wonders which he had seen. He came to him to persuade him with humble words; and
humble utterances overcame him, whom mighty wonders had not overcome. What then
are the wonders which that Pharisee had seen? He had seen the dead raised to
life, the lepers cleansed, the blind with eyes opened. These signs compelled
that Pharisee to entertain our Lord as a prophet. But he who entertained Him as
a prophet, changed so as to despise Him for one who had not knowledge, saying
(namely);-Had this man been a prophet, He would have known that this woman-who
had approached Him-is a sinner. But we may despise the Pharisee and say, Had he
been a man of discernment,45 he would have learned from that sinful woman, who
approached our Lord, not that He was a prophet, but the Lord of the Prophets.
For the tears of the sinful woman testified, that it was not a prophet they were
propitiating, but Him, Who, as God, was wroth with her sins. For, because the
prophets sufficed not to raise sinners to life, the Lord of the prophets came
down to heal those who were in evil case. But what physician is there who
hinders the smitten, that they should not come to him, O blind Pharisee, as it
befel that she came to our Physician! For why did the smitten woman approach
Him,-she, whose wounds were healed by her tears? He Who had come down to be a
fountain of healing amongst the diseased, was proclaiming this;-Let every one
that is athirst, come and drink.46 But when the Pharisees, this man's
companions, murmured at the healing of sinners, the Physician taught concerning
His art, that the door is opened for the diseased and not for the whole, for
they that are whole need not a physician but they that are sick.47 Therefore the
praise of the physician is the healing of the diseased;-that the shame of the
Pharisee who reproved the praise of our physician may be greater. But our Lord
used to show signs in the streets; and also when He entered into the house of
the Pharisee, He showed signs which were greater than those He had shown
outside. For in the street He made whole the bodies that were sick, but within
He healed the souls that were diseased. Outside, He raised to life the mortality
of Lazarus: but within, He raised to life the mortality of the sinful woman. He
restored the living soul to the corpse from which it had gone out; And He
expelled from the sinful woman the deadly sin which dwelt within her. But the
blind (Pharisee) who was insufficient for great things, because of the great
things which he saw not, belied those small things which he had seen. For he was
a son of Israel who attributed weakness to his God, and not to himself. For
(Israel said), Though He smote the rock and the waters flowed, can He also give
us bread?48 But when our Lord saw his weakness, that it missed the great things
and, because of them, the small things also, He hasted to put forward a simple
word, as though for a babe that was being reared on milk, and was not capable of
solid food.

42. For by that wherein thou knewest, O Pharisee, that our Lord was not a
prophet, by that very thing it was proved that thou didst not know the prophets.
For by this that thou saidst;-Had this man been a prophet, he would have known,
thou showest herein that (in thy esteem) whoever is a prophet knows all things.
But lo! some matters were hidden from the prophets; how then dost thou attribute
the revelation of all hidden things to the prophets? But this unwise teacher who
perverted the scriptures of the Prophets, did not even understand what he read
in the scriptures. For it was not only that the greatness of the Lord was not
discerned by that Pharisee, but he did not even discern the weakness of the
prophets. For our Lord, as knowing all things, allowed that sinful woman to come
in and receive His peace. But Elisha, as one ignorant, said to the
Shunamite;-Peace to thee and peace be to the child.49 Accordingly he who
supposed that our Lord was proved not to be a prophet, was himself proved not to
know the Prophets. When the mind contains malice and cannot refrain, then that
malice which is in it, is cunning in finding a pretext for opening a door; but
in case that pretext, in which the deceiver takes refuge is confuted, he knows
that within this there is another concealed which he may employ.

Now observe this son of Israel, how he was like Israel in stubbornness. For
heathenism was bound up in the mind of the People; therefore Moses was taken
away from them, that the wickedness that was within them might become manifest.
But that they might not be put to shame, and that it might not be known how they
were seeking idols, they first sought for Moses, and then for idols. As for this
Moses, we know not what has become of him.50 And if God, Who cannot die, brought
thee out of Egypt, why dost thou seek for a man, who at some time must die? Yet
they did not desire Moses, that he should become a god to them; because Moses
could hear and see and reprove; but they sought for a god who could neither hear
nor see nor reprove. But whensoever Moses shall have died, what shall remain of
him? For behold, thy God is a living God, and lo! He has revealed Himself to
thee by living testimonies. For the bright cloud was at that time overshadowing
them, and they had the pillar of light in the night-time. Water flowed for them
from the rock, and they drank its streams. They were delighted every day by
tasting that manna, the fame of which we have heard. How was Moses far from
thee? Behold the signs of Moses surround thee. Or how does the person of Moses
profit thee, when thou hast such a guide as this? If thy garments wear not old,
and a temperate air refreshes thee, if the heat and the cold do not hurt thee,
and thou hast rest from war, and art far removed from the fear of Egypt,-what
thing then was lacking to Israel that he sought for Moses? Open heathenism was
lacking to him. For it was not for Moses that he sought, but on the pretext of
Moses' absence he followed after the calf. Thus briefly have we showed, that
when the mind is full of anything, but an opposing reason meets it, then it
forces it by violence to open for it a door to that which it desires.

43. Thou too, O Pharisee, athirst for blasphemy, what sawest thou in our Lord,
to show that He was not a prophet? For lo! the things that belong to the Lord of
the Prophets were seen in Him. For the gushing tears made haste to proclaim that
they were shed as before God. The sorrowing kisses testified that they sought to
win over the creditor to tear up the debt-bonds. The goodly ointment of the
sinful woman proclaimed that it was a bribe of penitence. These medicines the
sinful woman offered to her Physician, that by her tears He might wash away her
stains, by her kisses He might heal her wounds, by her sweet ointment He might
make her evil name sweet as the odour of her ointment. This is the Physician who
heals men by the medicines which they bring to Him. These marvels were shown at
that time; but to the Pharisee instead of these there appeared blasphemy. For
what could be established in the weeping of the sinful woman, but that He can
justify sinners? Else, judge thou in thy mind, O blind teacher, why was that
mournful weeping in the joyful feast, so that, while they were making merry with
food, she was in bitterness with her tears? Because she was a sinner, her deeds
were unchaste, and these (deeds) she was wont to do. But if at that time, from
the wantonness of sinners she was turned to chastity, then acknowledge, thou who
saidst He is not a prophet, that He is One who makes those chaste that have been
wanton. For by this, that thou knowest that she is a sinner, and by this, that
thou seest her now penitent, search out where is the power that changed her. For
he ought to have fallen down and worshipped Him Who, while silent, in His
silence turned to chastity those sinners whom the Prophets by their vehement
utterances could not turn to chastity. A wonderful and marvellous thing was seen
in the house of the Pharisee; a sinful woman that sat and wept, and she who wept
said not wherefore she wept; nor did He at Whose feet she sat say to her, Why
weepest thou? The sinner did not need with her lips to petition our Lord,
because she believed that He knew, as God, the petitions that were hidden in her
tears. Nor did our Lord ask her, What hast thou done? For He knew that by her
pure kisses she was atoning for her transgressions. So then she, because she
believed that He knew the things that were hidden, offered to Him her prayers in
her heart; for knowing secret things He had no need of the outward lips. If then
the sinner, because she knew that our Lord was God, sought not to persuade Him
with her lips; and our Lord, because as God He discerned her thoughts, therefore
questioned her not; dost not thou, O tyrant Pharisee, from the silence of both
understand the position of both; that she was praying as to God in her heart,
and that He as God was in silence searching out her thoughts? But the Pharisee
could not see and understand these things, because he was a son of Israel who
though perceiving, saw not, and though he heard, understood not. Though then our
Lord knew that that Pharisee thought evil thoughts concerning Him, He confuted
him gently and not harshly. For sweetness came down from on high to break down
the bitterness with which the Evil One had stamped us. Therefore our Lord taught
that Pharisee of Himself and in Himself, as though saying, Even as I, though I
knew the evil things in thy heart, yet gently persuaded thee, so though I knew
the evil things of this woman, I mercifully received her. But let us hear how
long-suffering was drawn after the hasty thought, so as to draw it from haste to
understanding. A certain creditor had two debtors. One owed five hundred dinars,
and the other dinars.-(Be not wearied, O hearer, at the length of the repetition
of the parable, lest thou be contrary to Him Who in the parable was
long-suffering for the sake of giving help.)-At length, when neither of them had
wherewithal to pay, he forgave them both. Which of them dost though think would
love him more? Simon said to Him, I suppose that he, to whom more was forgiven.
Our Lord said to him, Thou has rightly judged. Our Lord in His justice commended
the perverse (Pharisee), because of the right judgment, which he had judged,
though he in his wickedness had answered the good Lord concerning the mercy He
had wrought. Now many things are laid up in this parable; for it is a treasury
full of many helps. Why then did our Lord require that the Pharisee should pass
judgment for Him between the two debtors? Was it not that the greatness, coming
after the littleness, might show itself that nothing of the littleness was drawn
after the greatness? For our Lord, since He knew the secret things, was
long-suffering and questioned Simon, that those might be put to shame who,
though not knowing, were hasty to blame, but not to enquire. For if, O man,
before I heard thy judgment passed, I judged not of it, why didst thou, before
thou heardest from Me, the case of the sinful woman, hastily blame? Now this was
done for our instruction, that we might be swift to enquire, but slow to pass
our sentence. For had that Pharisee been long-suffering, lo! that pardon which
our Lord in the end gave to the sinful woman, would have taught him everything.
Long-suffering is wont to acquire all things for those that acquire it.

44. But again; through the forgiveness of the two debtors, our Lord led into
forgiveness him who was in need of forgiveness, yet in whose eyes the
forgiveness of debts was hateful. For though the debts of the Pharisee himself
needed forgiveness, yet the forgiveness of the debts of the sinful woman was
hateful in his eyes. For had there been this forgiveness of debts in the mind of
the Pharisee, it would not have been in his eyes disgraceful that that sinful
woman should have come for forgiveness of her debts to God and not to the
priests; for the priests could not forgive sins such as those. But this sinful
woman from the glorious works which our Lord did, believed that He could also
forgive sins. For she knew that whoso is able to restore the members of the
body, is able also to cleanse away the spots of the soul. But the Pharisee,
though he was a teacher, did not know this. For the teachers of Israel were wont
to be fools, put to shame by the despised and vile. For they were put to shame
by that blind man to whom they said;-We know that this man is a sinner.51 But he
said to them:-How did He open my eyes? lo! God hears not sinners.52 These are
the blind teachers who were made guides to others; and their perverse path was
made straight by a blind man.

45. But hear ye the marvel that our Lord wrought. Because that Pharisee supposed
that our Lord did not know that the woman who touched Him was a sinner; our Lord
made the lips of the Pharisee like the strings of a harp; and by his very lips
He sang how she was trampling under foot his sins, though he knew it not. And he
who as though he knew had blamed, was found to be a harp, whereto another could
sing of that which he knew. For our Lord compared the sins of the sinful woman
to five hundred dinars, and caused them to pass into the hearing of the Pharisee
by the parable which he heard; and again brought them forth from his mouth in
the judgment he gave; though Simon knew not, when he was judging, that those
five hundred dinars denoted the sins of the sinful woman. And (the Pharisee) who
thought concerning our Lord that He had not knowledge of her sins, was himself
found not to have knowledge of them, when he heard of those debts in the
parable, and gave judgment concerning them with his voice. But when it was
explained to him at last by our Lord. then the Pharisee knew that alike his ears
and also his lips were, as it were, instruments for our Lord, through which He
might sing the glories of His knowledge. For this Pharisee was the fellow of
those scribes, whose sentence by their own mouths our Lord gave against
them;-What then will the Lord of the vineyard do to those husbandmen?53 They say
unto Him, againstthemselves:-He will terribly destroy them, and will hire out
the vineyard to husbandmen who will render unto Him the fruit in its season.
This is the Godhead to which all things are easy, which by the mouths, the very
mouths that blasphemed it, pronounced the sentence of those very mouths against
them.

46. Glory then be to Him the Invisible, who clothed Himself in invisibility,
that sinners might he able to draw near to Him. For our Lord did not repel the
sinful woman as the Pharisee expected; inasmuch as He descended from the height
which no man can reach unto, altogether in order that lowly publicans, like
Zaccheus, might reach unto Him. And the Nature which none can handle, clothed
Itself in a body, altogether in order that all lips54 might kiss His feet as the
sinful woman did. For the sacred soul was hidden within the veil of flesh, and
so touched all unclean lips and sanctified them. Thus He Whom His appetite was
supposed to invite to feasting, His feet invited to tears; He was the good
Physician, who came forth to go to the sinful woman who was seeking Him in her
soul. She then anointed the feet of our Lord, who (anointed) not His head,-she
who was trodden down in the dust by all. For those Pharisees who justified
themselves and despised all (else), trod her down. But He the Merciful, Whose
pure body sanctified her uncleanness, had pity on her.

47. But Mary anointed the head of our Lord's body,55 as a token of the better
part which she had chosen. And Christ prophesied concerning that which her soul
had chosen. While Martha was cumbered with serving, Mary was hungering to be
satisfied with spiritual things by Him Who also satisfies us with bodily things.
So Mary refreshed Him with precious ointment, as He had refreshed her with His
exalted teaching. Mary by the oil showed forth the mystery of His mortality, Who
by His teaching mortified the concupiscence of her flesh. Thus the sinful woman
by the flood of her tears, in full assurance was rewarded with remission of sins
from beside His feet; and she who had the issue of blood, stole healing from the
hem of His garment. But Mary received blessing openly from His mouth, as a
reward of the service of her hands upon His head. For she poured out on His head
the precious ointment, and received from His mouth a wonderful promise. This is
the ointment which was sown above and yielded fruit below. For she sowed it on
His head and gathered its fruit from between His lips ;-She shall have a name
and this memorial in every place where My Gospel shall be preached.56
Accordingly, what she then received of Him, He is able to cause to pass unto all
generations: ant in no generation can any hinder it. For the ointment which she
poured upon His head, gave its odour in presence of all the guests and refreshed
Him; so also the goodly name which He gave her, passes down through all
generations and brings honour to her. Even as all who were at the feast were
sensible of her ointment; it was meet that all who come into the world should be
sensible of her triumph. This is a loan whereof the increase is exacted in all
generations.

48. Now Simeon the priest, when he took Him up in his arms to present Him before
God,57 understood as he saw [Him] that He was not presenting Him, but was being
himself presented. For the Son was not presented by the servant to His Father,
hut the servant was presented by the Son to his Lord. For it is not possible
that He, by Whom every offering is presented, should be presented by another.
For the offering does not present him that offers it; but by them that offer are
offerings presented. So then He Who receives offerings gave Himself to be
offered by another, that those who presented Him, while offering Him, might
themselves be presented by Him. For as He gave His body to be eaten, that when
eaten It might quicken to life them that ate Him; so He gave Himself to be
offered, that by His Cross the hands of them that offered Him might be
sanctified. So, then, though the arms of Simeon seemed to be presenting the Son,
yet the words of Simeon testified that he was presented by the Son. Therefore we
can have no dispute concerning this, because that which was said put an end to
dispute;-Now lettest Thou Thy servant depart in peace.58 He then who is let
depart to go in peace to God, is presented as an offering to God. And in order
to make known by whom he was presented, he said,-For lo! mine eyes have seen Thy
mercy.59 If there was no grace wrought on him, why then did he give thanks? But
rightly did he give thanks, that he was thought worthy to receive in his arms
Him, Whom angels and prophets greatly desired to see. For lo! mine eyes have
seen Thy mercy. Let us understand then and see. Is mercy that which shows mercy
to another, or is it that which receives mercy from another? But if mercy is
that which shows mercy to all, well did Simeon call our Lord by the name of the
mercy that showed mercy to him,-Him Who freed him from the world which is full
of snares, that he might go to Eden which is full of pleasures; for he who was
priest said and testified that he was offered as an offering, that from the
midst of the perishing world he should go and be stored up in the treasure-house
which is kept safe. For one for whom it may be that what he has found should be
lost, to him it belongs to be diligent that it should be kept safe. But for our
Lord it could not be that He should be lost; but by Him the lost were found. So
then, through the Son Who could not be lost. the servant who was very desirous
not to be lost, was presented. Lo! mine eyes have seen Thy mercy. It is evident
Simeon received grace from that Child Whom he was carrying. For inwardly he
received grace from that Infant, Whom openly he received in his arms. For
through Him Who was glorious, even when He was carried, being small and feeble,
he that carried Him was made great.

49. But inasmuch as Simeon endured to carry on his weak arms that Majesty which
the creatures could not endure, it is evident that his weakness was made strong
by the strength which he carried. For at that time Simeon also along with all
creatures was secretly upheld by the almighty strength of the Son. Now this is a
marvel, that outwardly it was he that was strengthened that carried Him Who
strengthened him; but inwardly it was tile strength that bore its bearer. For
the Majesty straitened itself, that they who carried it might endure it; in
order that as far as that Majesty stooped to our littleness, so far should our
love be raised up from all desires to reach that Majesty.

50. So likewise the ship that carried our Lord; it was He that bare it, in that
He stayed from it the wind that would have sunk it. Peace, for thou art shut up.
While He was on the sea, His arm reached even to the fountain of the wind,60 to
shut it up. The ship bare His manhood, but the power of His Godhead bare the
ship and all that was therein. But that He might show that even His manhood
needed not the ship, instead of the planks which a shipwright puts together and
fastens, He like the Architect of creation, made the waters solid and joined
them together and laid them under His feet. So the Lord strengthened the hands
of Simeon the Priest, that his arms might bear up hi the Temple the strength
that was bearing-up all; as He strengthened the feet of Simeon the Apostle, that
they might bear themselves up on the water. And so that name which bore the
first-begotten in the Temple was afterwards borne up by the first-begotten in
the sea; that He might show that as in the sea the drowning was borne up by Him,
He did not need to be borne by Simeon on the dry ground. But our Lord bare
Simeon up openly in the midst of the sea to teach that also on the dry land He
supported him secretly.

51. Accordingly, the Son came to the servant; not that the Son might be
presented by the servant, but that by the Son the servant might present to His
Lord Priesthood and Prophecy, to be laid up with Him. For prophecy and
priesthood, which were given through Moses, were handed down, both of them, and
reached to Simeon. For he was a pure vessel, who sanctified himself that he
might be like Moses, capable for both of them. There are small vessels which are
capable for great gifts. There are gifts for which one is capable, by reason of
their. grace; yet many are not capable for them, by reason of their greatness.
Thus, then, Simeon presented our Lord, and in Him offered both these things; so
that that which was given to Moses in the wilderness, was received from Simeon
in the Temple. But seeing that our Lord is the vessel wherein all fulness
dwells, when Simeon was offering Him before God, he poured over Him (as a
drink-offering) those two (gifts), priesthood from His hands and prophecy from
His lips. Priesthood continued oil the hands of Simeon, because of his
purifications; and prophecy dwelt in operation upon his lips, because of
revelations. When then these two powers saw Him who was Lord of both, they two
united together and poured themselves into the vessel that was capable of both;
that could contain priesthood and kingdom and prophecy. That Infant then, who
was wrapped in swaddling clothes, because of His graciousness, clothed Himself
in priesthood and prophecy because of His Majesty. For Simeon clothed Him in
these, and gave Him to her who had wrapped Him in swaddling clothes. For when he
gave Him to His mother, he gave along with Him the priesthood; and when he
prophesied to her concerning Him, This (child) is set for the fall and rising
again,61 he gave prophecy also with Him.

52. Then Mary received her firstborn and went forth. He was outwardly wrapped in
swaddling clothes, but secretly He was clothed with prophecy and priesthood.
Whatsoever then was handed down from Moses, was received from Simeon, but
continued and was possessed by the Lord of both. So then the steward first, and
the treasurer lastly, handed over the keys of priesthood and prophecy to Him who
has authority over the treasurer of them both. Therefore, His Father gave Him
the spirit not by measure,62 because all measures of the spirit are under his
hand. And that our Lord might show that He received the keys from the former
stewards, He said to Simeon: To thee I will give the keys of the doors.63 But
how should He have given them to another, had He not received them from another?
So, then, the keys which He had received from Simeon the priest, them He gave to
another Simeon the Apostle; that even though the People had not hearkened to the
former Simeon, the Gentiles might hearken to the latter Simeon.

53. But because John also was the treasurer of baptism, the Lord of the
stewardship came to him to receive from him the keys of the house of
reconciliation. For John used to wash away in common water the blemishes of
sins; that bodies might become meet for the garment of the Spirit, given by our
Lord. Therefore, because the Spirit was with the Son, He came to John to receive
from him baptism, that He might mingle with the visible waters the invisible
Spirit; that they whose bodies should feel the moistening of the water, their
souls should feel the gift of the Spirit; that even as the bodies outwardly feel
the pouring of the water upon them, so the souls inwardly may feel the pouring
of the Spirit upon them. Accordingly, even us our Lord when He was baptised, was
clothed in baptism and carried baptism with Him, so also when He was presented
in the Temple, He put on prophecy and priesthood, and went forth bearing the
purity of the priesthood upon His pure members, and bearing the words of
prophecy in His wondrous ears. For when Simeon was sanctifying the body of the
Child who sanctifies all, that body received the priesthood in its
sanctification. And again, when Simeon was prophesying over Him, prophecy
quickly entered the hearing of the Child, For if John leaped in the womb and
perceived the voice of the Mother of our Lord,64 how much more should our Lord
have heard in the Temple? For lo! it was because of Him that John knew (so as)
to hear in the womb.

54. Accordingly, each one of the gifts that was stored up for the Son, He
gathered from their true tree. For He received baptism from the Jordan, even
though John still after Him used to baptise. And He received priesthood from the
Temple, even though Annas the High Priest exercised it. And again, He received
prophecy which had beets handed down amongst the righteous, even though by it
Caiaphas in mockery platted a crown for our Lord, and He received the kingdom
from the house of David, even though Herod held the place and exercised it.

55. This is He Who flew and came down from on high; and when all those gifts
which He had given to those of old time saw Him, they came flying from every
quarter and rested on Him their Giver. For they gathered themselves together
from every side, to come and be grafted into their natural tree. For they had
been grafted into hitter trees, namely into wicked kings and priests. Therefore
they hastened to come to their sweet parent-stock; namely to the Godhead Who in
sufficiency came down to the people of Israel, that the parts of Him might be
gathered to Him. And when He received of them that which was His own, that which
was not His own was rejected; since for the sake of His own He had borne also
with that which was not His own. For He bore with the idolatry of Israel, for
the sake of His priesthood; and He bore with its diviners, for the sake of His
prophets; and He bore with its wicked dominion, for the sake of His holy crown.

56. But when our Lord took to Himself Priesthood from them, He sanctified by it
all the Gentiles. And again, when He took to Himself prophecy, He revealed by it
His couusels to all nations. And when he wove His crown, He bound the strong One
who takes all men captive, and divides his spoils. These gifts were barren, with
the fig-tree, which while it was barren of fruit made barren such glorious
powers as these. Therefore as being without fruit, it was cut off, that these
gifts might pass forth from it and bring forth fruit abundantly among all the
Gentiles.

57. So He, Who came to make our bodies abodes for His indwelling, passed by all
those dwelling-places. Let each one of us then be a dwelling-place for Him Who
loves me. Let us come to Him and make our abode with Him. This is the Godhead
Whom though all creation cannot contain, yet a lowly and humble soul suffices to
receive Him.

1: Luke 1. 35.

2: St. Matt. xxvii. 50-52 3: St. Matt. xxvii. 50-53.

4: Exod. xxxii. 4.

5: Exod. xxxii. 20.

6: Exod. xxxii. 26, 27, 28.

7: Num. v. 17-27.

8: John 1. ii.

9: Ps. cxv. 5, 6.

10: 1 Cor. xv. 27, 28.

11: Mark vii. 32-37.

12: St. John ix. 6.

13: Col. ii. 9.

14: St. Matt. ix. 20.

15: St. Luke vii. 37, 38.

16: Ex. xxxii. 1.

17: Ex. xxxii. 1.

18: Luke vii. 44-47.

19: Mark ii. 7.

20: Matt. ix. 2.

21: Matt. ix. 6.

22: Matt. ii 3.

23: Hebr. x. 31.

24: 2 Thess. I. 7-8.

25: 2 Cor. x. 5.

26: Acts ix. 4.

27: Acts xxii. 11 28: Matt. iv. 11 29: Acts xxvi. 13.

30: Dan. x. 5, 6.

31: Dan. x. 8.

32: Dan. x. 19 (Peshitto).

33: Dan. x. 6.

34: Dan. x. 19.

35: Exod. xxxiii. 20.

36: 1 Sam. xxiii. xxiv.

37: John v. 46.

38: Eph. i. 18.

39: Only one such threat is recorded (see margin); but cf. Exod. viii. 26, and
xvii. 4.

40: Num. xiv. 25 41: Rendering doubtful.

42: John xix. 30.

43: Luke xxii. 43.

44: Parûshâ; the resemblance of the word to Parishâ (=Pharisee) is here played
on.

45: John vii. 37.

46: Matt. ix. 12.

47: Ps. lxxviii. 20.

48: 2 Kings iv. 26 49: Ex. xxxii. 1.

50: John ix. 24-31.

51: Matt. xxi. 40-44.

52: Matt. xxi. 40-44.

53: Is. vi. 7.

54: Matt. xxvi. 7.

55: Matt. xxvi. 13.

56: Luke ii. 28.

57: Luke ii. 28.

58: Luke ii. 29- 59: Luke ii. 30.

60: Mark iv. 39.

61: Luke ii. 34.

62: John iii. 34.

63: Matt. xvi. 19.

64: Luke 1. 41.


========================================================================
  CHAPTER 14: HOMILY - ON THE SINFUL WOMAN
========================================================================

On the Sinful Woman. On the Sinful Woman.

I. Hear and be comforted, beloved, how merciful is God. To the sinful woman He
forgave her offences; yea, He upheld her when she was afflicted. With clay He
opened the eyes of the blind, so that the eyeballs beheld the light.1 To the
palsied He granted healing, who arose and walked and carried his bed.2 And to us
He has given the pearls; His holy Body and Blood. He brought His medicines
secretly; and with them He heals openly. And He wandered round in the land of
Judea, like a physician, bearing his medicines. Simon invited Him to the feast,
to eat bread in his house.3 The sinful woman rejoiced when she heard that He sat
and was feasting in Simon's house; her thoughts gathered together like the sea,
and like the billows her love surged. She beheld the Sea of Grace, how it had
forced itself into one place; and she resolved to go and drown all her
wickedness in its billows.

2. She bound her heart, because it had offended, with chains and tears of
suffering; and she began weeping(with herself): "What avails me this
fornication? What avails this lewdness? I have defiled the innocent ones without
shame; I have corrupted the orphan; and without fear I have robbed the merchants
of merchandise, and my rapacity was not satisfied. I have been as a bow m war,
and have slain the good and the bad. I have been as a storm on the sea, and have
sunk the ships of many. Why did I not win me one man, who might have corrected
my lewdness? For one man is of God, but many are of Satan."

3. These things she inwardly said; then began she to do outwardly. She washed
and put away from her eyes the dye that blinded them that saw it. And tears
gushed forth from her eyes over that deadly eyepaint.4 She drew off and cast
from her hands the enticing bracelets of her youth. She put off and cast away
from her body the tunic of fine linen of whoredom, and resolved to go and attire
herself in the tunic the garment of reconciliation. She drew off and cast from
her feet the adorned sandals of lewdness; and directed the steps of her going in
the path of the heavenly Eagle. She took up her gold in her palm and held it up
to the face of heaven, and began to cry secretly, to Him who hears openly:
"This, O Lord, that I have gained from iniquity, with it will I purchase to
myself redemption. This which was gathered from orphans, with it will I win the
Lord of orphans."

4. These things she said secretly; then began to do openly. She took up the gold
in her palm, and carried the alabaster box in her hands. Then hastily went she
forth in sadness to the perfumer. The perfumer saw her and wondered, and fell
into questioning with her; and thus he began to say to the harlot in the first
words he spoke: "Was it not enough for thee, harlot, that thou hast corrupted
all our town? What means this fashion that thou showest today to thy lovers-that
thou hast put off thy wantonness and hast clothed thyself in modesty?
Heretofore, when thou camest to me, thy aspect was different from today's. Thou
wast clothed in goodly raiment, and didst bring little gold; and didst ask for
precious ointment, to make thy lewdness pleasant. But lo! today thy vesture is
mean, and thou hast brought much gold. Thy change I understand not; wherefore is
this fashion of thine? Either clothe thee in raiment according to thy ability,
or buy ointment according to thy clothing. For this ointment becomes not or is
suited to this attire. Can it be that a merchant has met thee, and brings great
wealth; and thou hast seen that he loves it not, the fashion of thy lewdness? So
thou hast put off thy lewdness and hast clothed thyself in meekness, that by
various fashions thou mayest capture much wealth. But if he loves this fashion
because he is a chaste man in truth, then woe to him! Into what has he fallen?
Into a gulf that has swallowed up his merchandise. But I give thee advice, as a
man that desires thy welfare, that thou send away thy many lovers who have
helped thee nought from thy youth, and henceforth seek out one husband who may
correct thy lewdness."

5. These things spake the perfumer, in wisdom, to the harlot. The sinful woman
answered and said to him, to the perfumer after his discourse, "Hinder me not, O
man, and stop me not by thy questioning. I have asked of thee ointment, not
freely, but I will pay thee its value not grudgingly. Take thee the gold, as
much as thou demandest, and give me the precious ointment; take thee that which
endures not and give me that which endures; and I will go to Him who endures,
and will buy that which endures. And as to that thou saidst, about a merchant; a
Man has met me today Who bears riches in abundance. He has robbed me and I have
robbed Him; He has robbed me of my transgressions and sins, and I have robbed
Him of His wealth. And as to that thou saidst of a husband; I have won me a
Husband in heaven, Whose dominion stands for ever, and His kingdom shall not be
dissolved?"She took up the ointment and went forth.

6. In haste went she forth; as Satan saw her and was enraged; and was greatly
grieved in his mind. At one time he rejoiced, and again at another he was
grieved. That she carried the perfumed oil, he rejoiced in his inward mind; but
that she was clad in mean raiment-at this doing of hers he was afraid. He clave
then to her and followed her, as a robber follows a merchant. He listened to the
murmurs of her lips, to hear the voice of her words. He closely watched her
eyeballs(to mark) whither the glance of her eyes was directed; and as he went he
moved by her feet(to mark) whither her goings were directed. Very full of craft
is Satan, from our words to learn our aim. Therefore our Lord has taught us not
to raise our voice when we pray, that the Devil may not hear our words and draw
near and become our adversary. So then, when Satan saw that he could not change
her mind, he clothed himself in the fashion of a man, and drew to himself a
crowd of youths, like her lovers of former times; and then began he thus to
address her: "By thy life, O woman, tell me whither are thy footsteps directed?
What means this haste? For thou hasteth more than other days. What means this
thy meekness, for thy soul is meek like a handmaid's? Instead of garments of
fine linen, lo! thou art clothed in sordid weeds; instead of bracelets of gold
and silver, there are not even rings on thy fingers; instead of goodly sandals
for thy feet, not even worn shoes are on thy feet. Disclose to me all thy doing,
for I understand not thy change. Is it that some one of thy lovers has died, and
thou goest to bury him? We will go with time to the funeral, and with thee
will(take part with thee) in sorrow."

7. The sinful woman answered and said to him,(even) to Satan, after his speech:
"Well hast thou said that I go to inter the dead, one that has died to me. The
sin of my thoughts has died, and I go to bury it." Satan answered and said to
her,(even) to the sinful woman after her words: "Go to, O woman, I tell thee
that I am the first of thy lovers. I am not such as thou, and I place my hands
upon thee. I will give thee again more gold than before."

8. The sinful woman answered and said to him, even to Satan after his discourse:
"I am wearied of thee, O man, and thou art no more my lover. I have won me a
husband in heaven, Who is God, that is over all, and His dominion stands for
ever, and His kingdom shall not be dissolved. For lo! in thy presence I say; I
say it again and I lie not. I was a handmaid to Satan from my childhood unto
this day. I was a bridge, and he trode upon me, and I destroyed thousands of
men. The eyepaint blinded my eyes, and(I was) blind among many whom I blinded. I
became sightless and knew not that there is One Who gives light to the
sightless. Lo! I go to get light for mine eyes, and by that light to give light
to many. I was fast bound, and knew not that there is One Who overthrows idols.
Lo! I go to have my idols destroyed, and so to destroy the follies of many. I
was wounded and knew not that there is One Who binds up wounds; and lo! I go to
have my wounds bound." These things the harlot spake to Satan in her wisdom; and
he groaned and was grieved and wept; and he cried aloud and thus he spake:-"I am
conquered by thee, O woman, and what I shall do I knownot."

9. As soon as Satan perceived that he could not change her mind, he began to
weep for himself and thus it was that he spake: "Henceforth is my boasting
perished, and the pride of all my days. How shall I lay for her a snare, for her
who is ascending on high? how shall I shoot arrows at her,(even) at her whose
wall is unshaken? Therefore I go into Jesus' presence; lo! she is about to enter
His presence; and I shall say to Him thus: "This woman is an harlot." Perchance
He may reject and not receive her. And I shall say to Him thus: "This woman who
comes into Thy presence is a woman that is an harlot. She has led captive men by
her whoredom; she is polluted from her youth. But Thou, O Lord, art righteous;
all men throng to see Thee. And if mankind see Thee that Thou hast speech with
the harlot, they all will flee from Thy presence, and no man will salute Thee."

10. These things Satan spake within him- self, nor was he moved.5 Then he
changed the course of his thought, and thus it was that he spake. "How shall I
enter into Jesus' presence, for to Him the secret things are manifest? He knows
me, who I am, that no good office is my purpose. If haply He rebuke me I am
undone, and all my wiles will be wasted. I will go to the house of Simon, for
secret things are not manifest to him. And into his heart I will put it;
perchance on that hook he may be caught. And thus will I say unto him: By thy
life, O Simon, tell me; this man that sojourns in thy house is he a man that is
righteous, or a friend of the doers of wickedness? I am a wealthy man, and a man
that has possessions, and I wish like thee to invite him that he may come in and
bless my possessions."

11. Simon answered and thus he said to the Evil One after his words: "From the
day that (first) I saw Him I have seen no lewdness in Him, but rather quietness
and peace, humility and seemliness. The sick He heals without reward, the
diseased He freely cures. He approaches and stands by the grave, and calls, and
the dead arise. Jairus6 called Him to raise his daughter to life, trusting that
He could raise her to life. And as He went with him in the way, He gave healing
to the woman diseased, who laid hold of the hem of His garment and stole healing
from Him, and her pain which was hard and bitter at once departed from her. He
went forth to the desert and saw the hungry,7 how they were fainting with
famine. He made them sit down on the grass, and fed them in His mercy. In the
ship He slept8 as He willed, and the sea swelled against the disciples. He arose
and rebuked the billows, and there was a great calm. The widow,9 the desolate
one who was following her only son, on the way to the grave He consoled her. He
gave him to her and gladdened her heart. To one man who was dumb and blind,10 by
His voice He brought healing. The lepers He cleansed by His word; to the limbs
of the palsied11 He restored strength. For the blind man,12 afflicted and weary,
He opened his eyes and he saw the light. And for two others who besought Him,13
at once He opened their eyes. As for me, thus have I heard the fame of the man
from afar; and I called Him to bless my possessions, and to bless all my flocks
and herds."

12. Satan answered and said to him, to Simon after his words: "Praise not a man
at his beginning, until thou learnest his end; hitherto this man is sober and
his soul takes not pleasure in wine. If he shall go forth from thy house, and
holds not converse with an harlot, then he is a righteous man and no friend of
them that do wickedness." Such things did Satan speak in his craftiness to
Simon. Then he approached and stood afar off, to see what should come to pass.

13. The sinful woman full of transgressions stood clinging by the door. She
clasped her arms in prayer, and thus she spake beseeching:-"Blessed Son Who hast
descended to earth for the sake of man's redemption, close not Thy door in my
face; for Thou hast called me and lo! I come. I know that Thou hast not rejected
me; open for me the door of Thy mercy, that I may come in, O my Lord, and find
refuge in Thee, from the Evil One and his hosts! I was a sparrow, and the hawk
pursued me, and I have fled and taken refuge in Thy nest. I was a heifer, and
the yoke galled me, and I will turn back my wanderings to Thee. Lay upon me the
shoulder of Thy yoke that I may take it on me, and work with Thy oxen." Thus did
the harlot speak at the door with much weeping. The master of the house looked
and saw her, and the colour of his visage was changed; and he began thus to
address her, (even) the harlot, in the opening of his words:-"Depart thou hence,
O harlot, for this man who abides in our house is a man that is righteous, and
they that are of his companions are blameless. Is it not enough for thee,
harlot, that thou hast corrupted the whole town? Thou hast corrupted the chaste
without shame; thou hast robbed the orphans, and hast not blushed, and hast
plundered the merchants' wares, and thy countenance is not abashed. From him thy
heart [and soul] labour [to take]. But from him thy net takes no spoil.14 For
this man is righteous indeed, and they of his company are blameless."

14. The sinful woman answered and said to him, even to Simon when he had ceased
"Thou surely art the guardian of the door, O thou that knowest things that are
secret I will propose the matter in the feast, and thou shall be free from
blame. And if there be any that wills me to come in, he will bid me and I will
come in." Simon ran and closed the door, and approached and stood afar off. And
he tarried a long time and proposed not the matter in the feast. But He, Who
knows what is secret, beckoned to Simon and said to him:-"Come hither, Simon, I
bid thee; does any one stand at the door? Whosoever he be, open to him that he
may come in; let him receive what he needs, and go. If he be hungry and hunger
for bread, lo! in thy house is the table of life; and if he be thirsty, and
thirst for water, lo! the blessed fountain is in thy dwelling. And if he be sick
and ask for healing, lo! the great Physician is in thy house. Suffer sinners to
look upon Me, for their sakes have I abased Myself. I will not ascend to heaven,
to the dwelling whence I came down, until I bear back the sheep that has
wandered from its Father's house, and lift it up on My shoulders and bear it
aloft to heaven." Simon answered and thus he said to Jesus, when He had done
speaking:-"My Lord, this woman that stands in the doorway is a harlot: she is
lewd and not free-born, polluted from her childhood. And Thou, my Lord, art a
righteous man, and all are eager to see Thee; and if men see Thee having speech
with the harlot, all men will flee from beside Thee, and no man will salute
Thee." Jesus answered, and thus He said to Simon when he was done speaking:-"
Whosoever it be, open for him to come in, and thou shall be free from blame; and
though his offences be many, without rebuke I bid thee [receive him]."

15. Simon approached and opened the door, and began thus to speak:-"Come, enter,
fulfil that thou willest, to him who is even as thou." The sinful woman, full of
transgressions, passed forward and stood by His feet, and clasped her arms in
prayer, and with these words she spake:-"Mine eyes have become watercourses that
cease not from [watering] the fields, and to-day they wash the feet of Him Who
follows after sinners. This hair, abundant in locks from my childhood till this
day, let it not grieve Thee that it should wipe this holy body. The mouth that
has kissed the lewd, forbid it not to kiss the body that remits transgressions
and sins." These things the harlot spake to Jesus, with much weeping. And Simon
stood afar off to see what He would do to her. But He Who knows the things that
are secret, beckoned to Simon and said to him:-"Lo! I will tell thee, O Simon,
what thy meditation is, concerning the harlot. Within thy mind thou imaginest
and within thy soul thou saidst, 'I have called this man righteous, but lo! the
harlot kisses Him. I have called Him to bless my possessions, and lo! the harlot
embraces Him.' O Simon, there were two debtors, whose creditor was one only; one
owed him five-hundred [pence], and the other owed fifty. And when the creditor
saw that neither of these two had aught, the creditor pardoned and forgave them
both their debt. Which of them ought to render the greater thanks? He who was
forgiven five hundred, or he who was forgiven fifty?" Simon answered, and thus
he said to Jesus, when He had done speaking:-"He who was forgiven five hundred
ought to render the greater thanks." Jesus answered and thus He said: "Thou art
he that owes five hundred, and this woman owes fifty. Lo! I came into thy house,
O Simon; and water for My feet thou broughtest not; and this woman, of whom thou
saidst that she was an harlot, one from her childhood defiled, has washed My
feet with her tears, and with her hair she has wiped them. Ought I to send her
away, O Simon, without receiving forgiveness? Verily, verily, I say unto thee, I
will write of her in the Gospel. Go, O woman, thy sins are forgiven thee and all
thy transgression is covered; henceforth and to the end of the world." May our
Lord account us worthy of hearing this word of His:-"Come, enter, ye blessed of
My Father, inherit the kingdom made ready for all who shall do My will, and
observe all My commandments." To Him be glory; on us be mercy; at all times.
Amen! Amen!

1: John ix. 6.

2: Matt. ix. 2.

3: Luke vii. 36.

4: Stibium.

5: The text and rendering of these two places are doubtful.

6: St. Mark v. 22.

7: St. Matt. xiv. 15.

8: St. Matt. xiv. 24 9: St. Luke vii. 11.

10: St. Matt. xii. 22.

11: St. Matt. ix. 2.

12: St. John ix. 1.

13: St. Matt. xx. 30.

14: Text defective here.


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  CHAPTER 15: NINETEEN HYMNS ON THE NATIVITY OF CHRIST IN THE FLESH - HYMN 1
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Hymn I.

Hymn I. This is the day that gladdened them, the Prophets, Kings, and Priests,
for in it were their words fulfilled, and thus were the whole of them indeed
performed! For the Virgin this day brought forth Immanuel in Bethlehem. The
voice that of old Isaiah spake,1 to-day became reality. He was born there who in
writing should tell the Gentiles' number! The Psalm that David once sang, by its
fulfilment came to-day!2 The word that Micah once spake,3 to-day was come indeed
to pass! For there came from Ephrata a Shepherd, and His staff swayed over
souls. Lo! from Jacob shone the Star,4 and from Israel rose the Head.5 The
prophecy that Balaam spake had its interpreting to-day! Down also came the
hidden Light, and from the Body rose His beauty! The light that spake in
Zachary, to-day shined in Bethlehem!

Risen is the Light of the kingdom, in Ephrata the city of the King. The blessing
wherewith Jacob blessed, to its fulfilment came to-day! That tree likewise, [the
tree] of life, brings hope to mortal men! Solomon's hidden proverb6 had to-day
its explanation! To-day was born the Child, and His name was called Wonder!7 For
a wonder it is that God as a Babe should show Himself. By the word Worm did the
Spirit foreshow Him in parable,8 because His generation was without marriage.
The type that the Holy Ghost figured to-day its meaning was [explained.] He came
up as a root before Him, as a root of parched ground.9 Aught that covertly was
said, openly to-day was done! The King that in Judah was hidden, Thamar stole
Him from his thigh; to-day arose His conquering beauty, which in hidden estate
she loved. Ruth at Boaz' side lay down, because the Medicine of Life hidden in
him she perceived. To-day was fulfilled her vow, since from her seed arose the
Quickener of all. Travail Adam on the woman brought, that from him had come
forth. She to-day her travail ransomed, who to her a Saviour bare! To Eve our
mother a man gave birth, who himself had had no birth. How much more should
Eve's daughter be believed to have borne a Child without a man! The virgin
earth, she bare that Adam that was head over the earth! The Virgin bare to-day
the Adam that was Head over the Heavens. The staff of Aaron, it budded, and the
dry wood yielded fruit! Its mystery is cleared up to-day, for the virgin womb a
Child hath borne!10

Shamed is that people which holds the prophets as true; for unless our Saviour
has come, their words have been falsified! Blessed be the True One Who came from
the Father of the Truth and fulfilled the true seers' words, which were
accomplished in their truth. From thy treasure-house put forth, Lord, from the
coffers of Thy Scriptures, names of righteous men of old, who looked to see Thy
coming! Seth who was in Abel's stead shadowed out the Son as slain, by Whose
death was dulled the envy Cain had brought into the world! Noah saw the sons of
God, saints that sudden waxed wanton, and the Holy Son he looked for, by whom
lewd men were turned to holiness. The brothers twain, that covered Noah,11 saw
the only Son of God who should come to hide the nakedness of Adam, who was drunk
with pride. Shem and Japhet, being gracious, looked for the gracious Son, Who
should come anti set free Canaan from the servitude of sin.

Melchizedek expected Him; as His vicegerent, looked that he might see the
Priesthood's Lord whose hyssop12 purifies the world. Lot beheld the Sodomites
how they perverted nature: for nature's Lord he looked who gave a holiness not
natural. Him Aaron looked for, for he saw that if his rod ate serpents up,13 His
cross would eat the Serpent up that had eaten Adam and Eve. Moses saw the
uplifted serpent that had cured the bites of asps, and he looked to see Him who
would heal the ancient Serpent's wound. Moses saw that he himself alone retained
the brightness from God, and he looked for Him who came and multiplied gods by
His teaching:14

Caleb the spy bore the cluster on the staff, and came and longed to see the
Cluster, Whose wine should comfort the world. Him did Jesus son of Nun long for,
that he might conceive the force of his own surname: for if by His name he waxed
so mighty,15 how much more would He by His Birth? This Jesus that gathered and
carried, and brought with him of the fruit, was longing for the Tree of Life to
taste the Fruit that quickens all. For Him Rahab too was looking; for when the
scarlet thread in type redeemed her from wrath, in type she tasted of the Truth.
For Him Elijah longed, and when Him on earth he saw not, he, through faith most
throughly cleansed, mounted up in heaven to see Him. Moses saw Him and Elijah;
the meek man from the depth ascended, the zealous from on high descended, and in
the midst beheld the Son. They figured the mystery of His Advent: Moses was a
type of the dead, and Elijah a type of the living, that fly to meet Him at His
coming.16 For the dead that have tasted death, them He makes to be first: and
the rest that are not buried, are last caught up to meet Him. Who is there that
can count me up the just that looked for the Son, whose number cannot be
determined by the mouth of us weak creatures? Pray ye for me, O beloved, that
another time with strength endued, I in another legend may so set forth their
foretaste, as I am able. Who is adequate to the praising of the Son of the Truth
that has risen to us? For it was for Him the righteous longed, that in their
generation they might see Him. Adam looked for Him, for He is the Cherub's Lord,
and could minister an entrance and a residence hard by the branches of the Tree
of life. Abel longed after Him, that in his days He might come; that instead of
that lamb that he offered, the Lamb of God he might behold. For Him Eve also
looked; for woman's nakedness was sore, and He capable to clothe them; not with
leaves, but with that same glory that they had exchanged away. The tower that
the many builded, in mystery looked for One, who coming down would build on
earth a tower that lifts up to Heaven. Yea the ark of living creatures looked in
a type for our Lord; for He should build the Holy Church, wherein souls find a
refuge. In Peleg's days earth was divided into tongues, threescore and ten.17
For Him Who by the tongues, to His Apostles divided earth. Earth which the flood
had swallowed up, in silence cried to her Lord. He came down and opened Baptism,
and men were drawn by it to Heaven. Seth and Enos, Cainan too, were surnamed
sons of God; for the Son of God they looked, that they by grace might be His
brethren. But little short of a thousand years did Methuselah live: He looked
for the Son Who makes heirs of life that never ends! Grace itself in hidden
mystery was beseeching on their behalf that their Lord might come in their age
and fill up their shortcomings. For the Holy Spirit in them, in their stead,
besought with meditation:18 He stirred them up, and in Him did they look on that
Redeemer, after whom they longed.19 The soul of just men perceive in the Son a
Medicine of life; and so it felt desires that He might come in its own days, and
then would it taste His sweetness. Enoch was longing for Him, and since on earth
the Son he saw not, he was justified by great faith, and mounted up in Heaven to
see Him. Who is there that will spurn at grace, when the Gift that they of old
gained not by much labour, freely comes to men now? For Him Lamech also looked
who might come and lovingly give Him quiet from his labour and the toiling of
his hands, and from the earth the Just One had cursed.20 Lamech then beheld his
son, Noah,-him, in whom were figured types relating to the Son. In the stead of
the Lord afar off, the type at hand afforded quiet. Yea Noah also longed to see
Him, the taste of whose assisting graces he had tasted. For if the type of Him
preserved living things, Himself how sure to bestow life upon souls! Noah longed
for Him, by trial knowing Him, for through Him had the ark been established. For
if the type of Him thus saved life, assuredly much more would He in person.
Abraham perceived in Spirit that the Son's Birth was far of; instead of Him in
person he rejoiced to see even His day.21 To see Him Isaac longed, as having
tasted the taste of His redemption;22 for if the sign of Him so gave life, much
more would He by the reality.

Joyous23 were to-day the Watchers,24 that the Wakeful came to wake us! Who would
pass this night in slumber, in which all the world was watching? Since Adam
brought into the world the sleep of death by sins, the Wakeful came down that He
might awake us from the deep sleep of sin. Watch not we as usurers, who thinking
on money put to interest, watch at night so oft, to reckon up their capital, and
interest. Wakeful and cautious is the thief, who in the earth hath buried and
concealed his sleep. His wakefulness all [comes to] this, that he may cause much
wakefulness to them that be asleep. Wakeful likewise is the glutton, who hath
eaten much and is restless; his watching is to him his torment, because he was
impatient of stint. Wakeful likewise is the merchant; of a night he works his
fingers telling over what pounds are coming, and if his wealth doubles or
trebles. Wakeful likewise is the rich man, whose sleep his riches chase away:
his dogs sleep; he guards his treasures from the thieves. Wakeful also is the
careful, by his care his sleep is swallowed: though his end stands by his
pillow, yet he wakes with cares for years to come. Satan teaches, O my brethren,
one watching instead of another; to good deeds to be sleepy, and to ill awake
and watchful. Even Judas Iscariot, for the whole night through was wakeful; and
he sold the righteous Blood, that purchased the whole world. The son of the dark
one put on darkness, having stripped the Light from off him: and Him who created
silver, for silver the thief sold. Yea, Pharisees, the dark one's sons, all the
night through kept awake: the dark ones watched that they might veil the Light
which is unlimited. Ye then watch as [heaven's] lights in this night of starry
light. For though so dark be its colour yet in virtue it is clear. For whoever
is like this clear One, wakeful and prayerful in darkness, him in this darkness
visible a light unseen surrounds! The bad man that in daylight stands, yet as a
son of darkness deals; though with light clad outwardly, inly is with darkness
girt. Be we not deceived, beloved, by the fact that we are watching! For whoso
does not rightly watch, his watch is an unrighteous watch. Whoso watches not
cheerfully, his watching is but a sleeping: whoso also watches not innocently,
even his waking is his foe. This is the waking of the envious one! a solid mass,
compact with harm. That watch is but a trafficking, with scorn and mockery
compact. The wrathful man if he wakes, fretful with wrath his wake will be, and
his watching proves to him full of rage and of cursings. If the babbler be
waking, then his mouth becomes a passage which for sins is ready but for prayers
shows hindrance. The wise man, if so be he that watches, one of two things
chooseth him; either takes sweet, moderate, sleep, or a holy vigil keeps.25 That
night is fair, wherein He Who is Fair26 rose to come and make us fair. Let not
aught that may disturb it enter into our watch! Fair be kept the ear's
approach,27 chaste the seeing of the eye! hallowed the musing of the heart! the
speaking of the mouth be cleared. Mary hid in us to-day leaven that came from
Abraham. Let us then so pity beggars as did Abraham the needy. To-day the rennet
fell on us from the gentle David's house. Let a man show mercy to his
persecutors, as did Jesse's son to Saul.28 The prophets' sweet salt29 is to-day
sprinkled among the Gentiles. Let us gain a new savour30 by that whereby the
ancient people lost their savour. Let us speak the speech of wisdom; speak we
not of things outside it, lest we ourselves be outside it! In this night of
reconcilement let no man be wroth or gloomy! in this night that stills all, none
that threatens or disturbs! This night belongs to the sweet One; bitter or harsh
be in it none! In this night that is the meek One's, high or haughty be in it
none! In this day of pardoning let us not exact trespasses! In this day of
gladnesses let us not spread sadnesses! In this day so sweet, let us not be
harsh! In this day of peaceful rest, let us not be wrathful in it! In this day
when God came to sinners, let not the righteous be in his mind uplifted over
sinner! In this day in which there came the Lord of all unto the servants, let
masters too condescend to their servants lovingly! In this day in which the Rich
became poor for our sakes, let the rich man make the poor man share with him at
his table. On this day to us came forth the Gift, although we asked it not! Let
us therefore bestow alms on them that cry and beg of us. This is the day that
opened for us a gate on high to our prayers. Let us open also gates to
supplicants that have transgressed, and of us have asked [forgiveness.] To-day
the Lord of nature was against His nature changed; let it not to us be irksome
to turn our evil wills. Fixed in nature is the body; great or less it cannot
become: but the will has such dominion, it can grow to any measure. To-day
Godhead sealed itself upon Manhood, that so with the Godhead's stamp Manhood
might be adorned.

1: Is. x. 19.

2: Ps. lxxxvii. 6.

3: Mic. v.2.

4: Num. xxiv. 17.

5: Hos. 1.II.

6: Prov. iii. 18.

7: Isa. ix. 6.

8: Ps. xxii. 6.

9: Is. liii. 2.

10: Notice here, how St. Ephraim (in common with others) speaks of the
celebration of the day as if it was the day itself, partly in exhibiting his
intense realization through faith of the mystery and the re-presentation of it,
to use the word in its ancient sense partly as evincing, perhaps, a belief in
the unabidingness of our conceptions of time-a belief resulting, it may be, from
the mystical union with God in Christ which the saints enjoy. For to God time is
as nothing, and those who through grace are one with Him, begin to view things
as He views them.

11: Gen. ix 23.

12: Lev. xiv. 52.

13: Exod vii. 12.

14: St. E. refers here to St. John x, 34, where the Word Himself teaches us that
it was by His coming to them that Saints of old were called Gods.

15: Heb. iv. 8.

16: I Thess iv 17.

17: This in round numbers is the received account of the number of languages at
the dispersion.

18: Rom. viii. 26.

19: I Pet. i. II.

20: Gen. v.29.

21: John viii. 56.

22: Heb. xi. 19.

23: Dan. iv. 23.

24: I. e. the Angels; as usually in St. E.'s writings.

25: Ps. xlv. 5.

26: Cant. I.15.

27: St. E. here alludes to the early days of David ; he brought cheeses to his
brethren ; these were made by separating the curd from the whey with rennet, a
small quantity of which will curdle much milk, as a little leaven leavens the
whole lump.

28: I Sam. xxvi., xxvi.

29: 2 Kings ii. 20.

30: Matt. v.13.


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  CHAPTER 16: NINETEEN HYMNS ON THE NATIVITY OF CHRIST IN THE FLESH - HYMN 10
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Hymn X.

Hymn X. In Thee will I begin to speak, Thou Head that didst begin all created
things.1 I, even I will open my mouth, but it is Thou that fillest my mouth.2 I
am the earth to Thee, and Thou art the husbandman. Sow Thy voice in me,3 Thou
that sowedst Thyself in the womb of thy Mother.

"All the chaste daughters of the Hebrews,4 and the virgins' daughters of the
chief men, are astonished at me! For Thee doth the daughter of the poor meet
with envy, for Thee, the daughter of the weak with jealousy. Who hath given Thee
to me?

"O Son of the Rich One, Who abhorred the bosom of the rich women, who led Thee
to the poor? for Joseph was needy and I also in want, yet Thy merchants have
come, and brought gold, to the house of the poor."

She saw the Magi: her songs increased at their offerings; "Lo! Thy worshippers
have surrounded me, yea thy offerings have encircled me. Blessed be the Babe who
made His Mother a harp for His words:

"And as the harp waiteth for its master, my mouth waiteth for Thee. May the
tongue of Thy Mother bring what pleases Thee; and since I have learnt a new
Conception by Thee, let my mouth learn in Thee, O new born Son, a new song of
praise.

"And if hindrances are no hindrances to Thee, since difficulties are easy to
Thee, as a womb without marriage conceived Thee, and a belly without seed
brought Thee forth, it is easy for a little mouth to multiply Thy great glory.

"Lo! I am oppressed and despised, and yet cheerful: mine ears are filled with
reproof and scorn; and it is a small thing to me to bear, for ten thousand
troubles can a single comfort of Thine chase away.

"And since I am not despised by Thee, O Son, my countenance is bright; and I am
slandered for having conceived, and yet have brought forth the Truth who
justifies me. For if Tamar was justified by Judah, how much more shall I be
justified by Thee!"

David Thy father sung in a psalm of Thee before Thou hadst come, that to Thee
should be given the gold of Sheba.5 This psalm that he sung of Thee, lo! it,
whilst Thou art yet a child, in reality heaps before thee myrrh and gold. And
the hundred and fifty Psalms that he wrote, in Thee were seasoned, because all
the sayings of prophecy stood in need of Thy sweetness, for without Thy salt all
manner of wisdom were tasteless.6 1: Rev. iii. 14.

2: Ps. lxxxi. 10.

3: Heb. vi. 7.

4: The Virgin Mother here speaks.

5: Ps. lxxii. 15.

6: Job. vi. 6.


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  CHAPTER 17: NINETEEN HYMNS ON THE NATIVITY OF CHRIST IN THE FLESH - HYMN 11
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Hymn XI.

Hymn XI.

(The Virgin Mother to Her Child.)

I Shall not be jealous, my Son, that Thou art with me, and also with all men. Be
Thou God to him that confesses Thee, and be thou Lord to him that serves Thee,
and be Brother to him that loves Thee, that Thou mayest gain all! When Thou
didst dwell in me, Thou didst also dwell out of me, and when I brought Thee
forth openly, Thy hidden might was not removed from me. Thou art within me, and
Thou art without me, O Thou that makest Thy Mother amazed. For [when] I see that
outward form of Thine before mine eyes, the hidden Form is shadowed forth "in my
mind," O holy One. In Thy visible form I see Adam, and in Thy hidden form I see
Thy Father, who is joined with Thee.

Hast Thou then shown me alone Thy Beauty in two Forms? Let Bread shadow forth
Thee, and also the mind; dwell also in Bread and in the eaters thereof. In
secret, and openly too, may Thy Church see Thee, as well as Thy Mother.

He that hates Thy Bread is like unto him that hates Thy Body. He that is far off
that desires Thy Bread, and he that is near that loves Thy Image, are alike. In
the Bread and in the Body, the first and also the last have seen Thee.

Yet Thy visible Bread is far more precious than Thy Body; for Thy Body even
unbelievers have seen, but they have not seen Thy living Bread. They that were
far off rejoiced! their portion utterly scorns that of those that are near.

Lo! Thy Image is shadowed forth in the blood of the grapes1 on the Bread; and it
is shadowed forth on the heart with the finger of love, with the colors of
faith. Blessed be He that by the Image of His Truth caused the graven images to
pass away.

Thou art not [so] the Son of Man that I should sing unto Thee a common lullaby;
for Thy Conception is new, and Thy Birth marvellous. Without the Spirit who
shall sing to Thee? A new muttering of prophecy is hot within me.

How shall I call Thee a stranger to us, Who art from us? Should I call Thee Son?
Should I call Thee Brother?2 Husband should I call Thee? Lord should I call
Thee, O Child that didst give Thy Mother a second birth from the waters? For I
am Thy sister, of the house of David the father of us Both. Again, I am Thy
Mother because of Thy Conception, and Thy Bride am I because of Thy
sanctification, Thy handmaid and Thy daughter, from the Blood and Water
wherewith Thou hast purchased me and baptised me. The Son of the Most High came
and dwelt in me, and I became His Mother; and as by a second birth I brought Him
forth so did He bring me forth by the second birth, because He put His Mother's
garments on, she clothed her body with His glory.

Tamar, who was of the house of David, Amnon put to shame; and virginity fell and
perished from them both. My pearl is not lost: in Thy treasury it is stored,
because Thou hast put it on. The scent of her brother-in-law slunk from Tamar,
whose perfume she had stolen. As for Joseph's Bride, not even his breath exhaled
from her garments, since she conceived Cinnamon.3 A wall of fire was Thy
Conception unto me, O holy Son. The little flower was faint, because the smell
of the Lily4 of Glory was great. The Treasure-house of spices stood in no need
of flower or its smells! Flesh stood aloof because it perceived in the womb a
Conception from the Spirit. The woman ministers before the man, because he is
her head. Joseph rose to minister before his Lord, Who was in Mary. The priest
ministered before Thy ark by reason of Thy holiness.

Moses carried the tables of stone which the Lord wrote, and Joseph bare about
the pure Tablet in whom the Son of the Creator was dwelling. The tables had
ceased, because the world was filled with Thy doctrine.

1: The Roman Editor points out that this alludes to a rite in the Syrian
Liturgy, in which the officiating Priest is instructed to dip one portion of the
consecrated bread into the cup and sprinkle the rest with it.

2: Mat. xii. 50.

3: Cant. iv. 14.

4: Cant. ii. 1.


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  CHAPTER 18: NINETEEN HYMNS ON THE NATIVITY OF CHRIST IN THE FLESH - HYMN 12
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Hymn XII.

Hymn XII. The Babe that I carry carries me, saith Mary, and He has lowered His
wings, and taken and placed me between His pinions, and mounted into the air;
and a promise has been given me that height and depth shall be my Son's.

I have seen Gabriel that called him Lord, and the high priest the aged servant,
that carried Him and bare Him. I have seen the Magi when they bowed down, and
Herod when he was troubled because the King had come.

Satan also who strangled the little ones that Moses might perish,1 murdered the
little ones that the Living One might die. To Egypt He fled, Who came to Judea
that He might labour and wander there: he sought to catch the man that would
catch himself. In her virginity Eve put on the leaves of shame: Thy Mother put
on in her Virginity the garment of Glory that suffices for all. She gave the
little vest of the Body to Him that covers all.

Blessed is she in whose heart and mind Thou wast! A King's palace she was by
Thee, O Son of the King, and a Holy of Holies by Thee, O High Priest! She had
not the trouble nor vexation of a family, or a husband!

Eve, again, was a nest and a den for the accursed serpent, that entered in and
dwelt in her. His evil counsel became bread to her that she might become dust.
Thou art our Bread, and Thou art also [of] our race and our garment of glory.

He that has sanctity, if he be in danger, lo! here is his Guardian! He that has
iniquity, lo! here is his Pardoner! He that has a devil, here is the Pursuer
thereof! They that have pains, lo! here is the Binder up of their breaches.

He that has a child, let him come and become a brother to my Well-beloved!2 He
that has a daughter or a young woman of his race, let her come and become the
bride of my Glorious One! He that has a servant, let him set him free, that he
may come and serve his Lord. The son of free men that bears Thy yoke, my Son,
shall have one reward; and the slave that bears the burden of the yoke of two
masters, of Him above and of Him below, there are two blessings for him, and two
rewards of the two burdens.3 The free woman, my Son, is Thy handmaid: also if
she who is in bondage serve Thee, in Thee she is free: in Thee she shall be
comforted, because she is freed; hidden apples in her bosom are stored up,4 if
she love Thee!

O chaste woman, long ye for my Well-beloved, that He may dwell in you; and ye
also that are impure that He may sanctify you! ye Churches also, that the Son of
the Creator Who came to renew all creatures, may adorn you!

He received the foolish who worshipped and served all the stars; He renewed the
earth which was worn out through Adam, who sinned and waxed old. The new
formation was the creature of its Renewer, and the all-sufficient One repaired
the bodies along with their wills.

Come ye blind, and without money receive lights! Come ye lame, and receive your
feet! ye deaf and dumb, receive your voice! come thou also whose hand is cut
off; the maimed also shall receive his hands.

It is the Son of the Creator Whose treasure-houses are filled with all manner of
helps. Let him that is without eyeballs come to Him that makes clay and changes
it, that makes flesh, that enlightens eyes. By the small portion of clay He
shows that it was with His hand that Adam was formed: the soul of the dead also
bears Him witness, that by Him it was that the breath of man was breathed in; by
the last witnesses He was accredited to be the Son of Him Who is the First.

Gather ye together and come, O ye lepers, and receive purification without
labour. For He will not wash you as Elisha, who baptized seven times in the
river: neither will He trouble you as the priests did with their sprinklings.
Foreigners and also strangers have betaken themselves to the Great Physician.
The rank of strangers hath no place with the King's Son; the Lord makes not
Himself strange to His servants, [or conceal] that He is Lord of all. For if the
Just makes the body leprous, and Thou purifiest it; then, the Former of the body
hateth the body; but Thou lovest it. And if it be not Thy forming, being Just,
Thou wouldest not have healed it;5 and if it were not Thy creature, when in
health, Thou wouldest not have afflicted it. The punishments that Thou has cast
upon it, and the pains which Thou hast healed, proclaim that Thou art the
Creator's Son.

1: Ex. i. 16.

2: Mat. xii. 15.

3: This passage is to be observed as one of the many in which the Fathers
encourage masters to set slaves free, although they pretty uniformly held (as
St. E. here seems to do also) that slaves, if they had the choice, should use
slavery rather.

4: Cant. ii. 3.

5: Deut. xxxii. 3


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  CHAPTER 19: NINETEEN HYMNS ON THE NATIVITY OF CHRIST IN THE FLESH - HYMN 13
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Hymn XIII.

Hymn XIII.

(Compare Hymn II. For the Epiphany.)

1. In the days of the King whom they called by the name of Semha,1 our Lord
sprang up among the Hebrews: and Semha and Denha2 ruled, and came, King upon
earth, and Son in Heaven; blessed be His rule!

2. In the days of the king who enrolled men in the book of the dead, our
Redeemer came down and enrolled men in the book of the living. He enrolled, and
they also: on high He enrolled us, on earth they enrolled Him. Glory to His
Name!

3. In the days of the king whose name was Semha, the type and the Reality met
together, the king and the King, Semha and Denha. His Cross upon His shoulders,
was the sign of His Kingdom. Blessed be He Who bare it.

4. Thirty years He went in poverty upon the earth! The sounds of praise in all
their measures let us twine, my brethren, to the years of the Lord, as thirty
crowns to the thirty years. Blessed be His Birth!

5. In the first year, that is chieftain over the treasures and Dispenser of
abundant blessings, let the Cherubim who bare up the Son in glory,3 praise Him
with us! He left His glory, and toiled and found the sheep that was lost. To Him
be thanksgiving!

6. In the second year, let the Seraphim praise Him yet more with us. They that
had proclaimed the Son Holy,4 by and by saw Him when He was reviled among the
gainsayers; He bore the contempt and taught praise. To Him be Glory!

7. In the third year, let Michael and his followers, that ministered to the Son
in the highest, praise Him with us. They saw Him on the earth when He was
ministering, washing feet, cleansing souls. Blessed be His lowliness!

8. In the fourth year, let the whole earth praise Him with us. It is but small
for the Son, and it marvelled because it saw that it entertained Him in its bed
that is so very mean. He filled the bed, and filled the Heaven. To Him be
Majesty!

9. In the fifth year, the Sun shone unto the earth. With its breath let it
praise our Sun Who brought His breadth down low, and humbled His mightiness,
that the subtle eye of the unseen soul might be able to look upon Him. Blessed
be His brightness!

10. In the sixth year again, let the whole air praise Him with us, in whose wide
space it is that all things are made glorious, which saw its mighty Lord that
had become a little Child in a little bosom. Blessed be His dignity!

11. In the seventh year, the clouds and winds rejoiced with us and sprinkled the
dews over the flowers, for they saw the Son who enslaved His brightness and
received disgrace and foul spitting. Blessed be His Redemption!

12. In the year also that is eighth, let the fields give praise, that suckle
their fruits from His fountains. They worshipped because they saw the Son in
arms and the pure One sucking pure milk. Blessed be His good pleasure!

13. In the ninth year, let the earth glorify the might of her Creator, Who laid
seed in her in the beginning that she might bring forth all her produce; for it
saw Mary, a thirsty land, who yielded the fruit of a Child that was a wonder,
yea, a marvel. [Then] it praised Him more exceedingly, for that He was a great
Sea of all good things. To Him be exaltation!

14. In the tenth year, let the mount Sinai glorify Him, it which trembled before
its Lord. It saw that they took up stones against its Lord; He received stones,
Who should build His Church upon a Stone.5 Blessed be His building!

15. In the eleventh year, let the great sea praise the fists of the Son that
measured it,6 and it was astonished and saw that He came down, was baptized in a
small water, and cleansed the creatures. Blessed be His noble act!

16. In the twelfth year, let the holy Temple praise Him, that saw the Child when
He sat amongst the old men: the priests were silent when the Lamb of the Feast
bleated in His feast. Blessed be His propitiation!

17. In the thirteenth year, let the crowns praise with us the King who
conquered, that died and was crowned with a crown of thorns, and bound upon Adam
a great crown at His right hand. Blessed be His Apostleship!

18. In the fourteenth year, let the passover in Egypt praise the Passover that
came and passed over all, and instead of Pharaoh sunk Legion,7 instead of horses
choked the devil. Blessed be His vengeance!

19. In the fifteenth year, let the lamb of the gluttons praise Him: since our
Lord was so far from slaughtering it as Moses did, that He even redeemed mankind
with His own Blood. He that feeds all, died for all. Blessed be His Father!

20. In the sixteenth year, let the wheat praise by its type that Husbandman,8
Who sowed His Body in the barren earth, since it covers all, spreads itself out
and yields new Bread. Blessed be the Pure One!

21. In the seventeenth year, let the Vine praise the Lord that garnished it. He
planted a vineyard, souls were as vineplants. He gave peace to the vineyard, but
destroyed the vineyard that brought forth wild grapes. Blessed be its Uprooter!

22. In the eighteenth year, let the Vine which the wild boar out of the wood had
eaten, praise the True Vine which trimmed Himself, and kept His fruit, and
brought the fruits to the Lord of the Vineyard.9 Blessed be His Vintage!

23. In the nineteenth year, let our leaven praise the true leaven which worked
itself in among those that were in error, and drove them all together, and made
them one mind by one Doctrine. Blessed be thy doctrine!

24. In the twentieth year, let salt praise Thy living Body, wherewith are salted
the bodies and the souls of all the faithful, and faith is the salt of men
wherewith they are preserved.10 Blessed be Thy preserving!

25. In the twenty-first year, let the waters of the desert praise Thee. They are
sweet to them afar off, they are bitter to them11 that are near, who did not
minister to Him. The [chosen] people and the nations were bitter in the desert,
and He destroyed them. They were sweetened by the Cross which redeemed them.
Blessed be Thy pleasantness!

26. In the twenty-second year, let arms and the sword praise Thee: they sufficed
not to kill our adversary. It was Thou that killed him, even Thou who didst fix
the ear on, which Simon's sword cut off. Blessed be Thy healing!

27. In the twenty-third year, let the ass praise Him, that gave its foal for Him
to ride on, that loosed the bonds, that opened the mouth of the dumb, that
opened also the mouth of the wild asses12 when the race of Hagar gave a shout of
praise.13 Blessed be the praise of Thee!

28. In the twenty-fourth year, let the Treasury praise the Son. The treasures
marvelled at the Lord of treasures, when in the house of the poor He was
increasing, Who made Himself poor that He might enrich all.14 Blessed be Thy
rule!

29. In the twenty-fifth year, let Isaac praise the Son, for by His goodness he
was rescued upon the Mount from the knife, and in his stead there was the
victim, the type of the Lamb for the slaughter.15 The mortal escaped, and He
that quickens all died.16 Blessed be His offering!

30. In the twenty-sixth year, let Moses praise Him with us, for that he was
afraid and fled from his murderers. Let him praise the Lord that bore the spear
and that received the nails in His hands, in His feet. He entered into hell and
spoiled it,17 and came forth. Blessed be Thy Resurrection!

31. In the year which is the twenty-seventh, let the eloquent speakers praise
the Son, for they found no cloke to save our cause. He was silent in the
judgment-hall, and He carried our cause. Honour be to Him!

32. And in this year let all judges praise Him, who, as being just men, killed
the ungodly; let them praise the Son who died for the wicked, as being good.
Though Son of the Just One, He gave them all manner of good things in abundance.
Blessed be His bowels of mercy!

33. In the eight and twentieth year, let all mighty men of valour praise the
Son, because they delivered not from him who took us captive. He only is to be
praised, who being slain showed us life.18 Blessed be His delivery!

34. In the twenty-ninth year, let Job praise Him with us, who bore sufferings
for himself, and our Lord bore for us the spitting and the spear, and the crown
of thorns, and scourges, contempt and reproach, yea mocking. Blessed be His
mercy!

35. In the year that is thirteenth, let the dead praise Him with us, because
they are quickened, and the living, because they have turned to repentance,19
because height and depth were set at one by Him. Blessed be He and His Father!

1: I.e ., August.

2: I.e. , Dayspring.

3: Ps. xcix. 1.

4: Is. vi. 2; Mat. xxvi. 53; I Tim. iii. 16.

5: Cephas-Petros- stone.

6: Is. xl. 12.

7: Mark v.9; Luke viii. 30.

8: John xii. 24.

9: John xviii. 9.

10: Mark ix. 49.

11: Exod. xv. 25 12: Gen. xvi. 12.

13: Acts ii. 11.

14: 2 Cor. viii. 9.

15: Heb. xi. 19.

16: Is. liii.

17: Is. xlix. 24.

18: Rev. v. 9.

19: Mal. iv. 6.


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  CHAPTER 20: NINETEEN HYMNS ON THE NATIVITY OF CHRIST IN THE FLESH - HYMN 14 PLUS
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Hymn XIV.

Hymn XIV.

(Resp.-Blessed be he who became beyond measure low, that he might make us beyond
measure great)

1. Of the Birth of the Firstborn, let us tell on His Feast-day.1 -He gives on
His day, secret comforts.-If the unclean King at his feast, in memory of his
day,-gave the gift of wrath, the head in a charger,-how much more shall the
Blessed, give blessings to him-who sings praise at His Feast!

2. Let us not count our vigil like vigils of every day.-His feast, its reward,
exceeds an hundredfold.-For this feast makes war, on sleep by its
vigil;-speaking it makes war, on silence by its voice;-clad with all blessings,
it is chief of feasts,-and of every joy.

3. To-day the angels, and the archangels,-descended to sing-a new song on earth.
-In this mystery they descend, and rejoice with the vigil-keepers.-At the time
when they gave praise, blasphemy abounded.-Blessed be the Birth by which, lo!
the world resounds-with anthems of praise.

4. For this is the night that joined, the Watchers on high with the
vigil-keepers.-The Watcher came to make watchers in the midst of creation.-Lo!
the vigil-keepers are made comrades with the Watchers:-the singers of praise are
made, companions of the Seraphs.-Blessed be he who becomes, the harp of Thy
praise!-and Thy grace becomes his reward.

5. The Birth then of the Firstborn, I will sing and tell how-the Godhead in the
womb wove itself a vesture.-He put it on and came forth in birth, in death again
put it off;-once he put it off, twice He put it on.-On the left He wore it, then
took it off thence,-and laid it at the right.

6. He dwelt in a narrow bosom, the Might that rules all.-While He was dwelling
there, He held the reins of the whole:-to His Father He made offering, that He
might fulfil His Will:-Heaven was filled by Him, and every creature.-The Sun
entered the womb, and in the height and the depth-his splendour abode.

7. He dwelt in the wide bosoms, of all the creatures;-too narrow to hold, the
greatness of the Firstborn.-How then sufficed for it, that bosom of
Mary?-Marvellous if it sufficed, bewilderment if it sufficed not.-Of all bosoms
that held Him, one bosom sufficed for Him,-His, the Supreme Who begat Him.

8. The bosom that held Him, if it held Him Wholly,-equals the wondrous bosom, of
the Supreme Who begat Him.-But who dare say the bosom, that is narrow weak and
lowly,-is equal to His, Who is the Supreme Being?-He dwelt there of His mercy,
though so great is His Nature:-it is without bound.

9. Reconciling Peace, sent to the nations!-gladdening Brightness, that camest to
the sad!-Mighty Leaven in silence, overcoming all!-Patient One that hast taken,
man after man in Thy net!-Happy he who has welcomed, thy joy in his heart,-and
forgot his groans in Thee!

10. They sounded forth peace, the Watchers to the vigil-keepers.-Among the
vigil-keepers the good tidings, were announced by the Watchers.-Who would sleep
on that night, which has waked all creatures?-For they bear good tidings of
peace, where warfare had been.-Blessed is he who has pleased, the Divine Majesty
by his silence,-when speaking moved His wrath!

11. Watchers mixed with watchers, they rejoiced that the world came to life.-The
Evil One was shamed who was king, and had woven a crown of lies;-and set up his
throne, as God in the world.-The Babe laid in the manger, cast him from his
dominion. -The Sun rendered worship, doing Him homage by his Magi;-in his
worshippers he worshipped Him.

12. God saw that mankind, worship things created:-He put on a created body, that
in our custom He might capture us.-Lo! in this our form, He that formed us
healed us;-and in this created shape, our Creator gave us life.-He drew us not
by force: blessed be He Who came in ours,-and joined us in His!

13. Who would not marvel, at Mary, David's daughter,-bearing an infant, and her
virginity kept!-She lays Him on her breast, and lulls Him with song and He
rejoices. -The Angels raise hymns, the Seraphs cry "Holy,"-the Magi offer,
acceptable gifts,-to the Son Who is born.

14. O great above measure, immeasurably made low,-praised beyond praises,
debased to humiliation!-the tender mercies laid on Thee, bowed Thee down to all
this;-let Thy grace bow me down, though evil to give praise!-Happy he who
becomes, a fountain of voices,-all praising Thee in all!

15. He was servant on earth; He is Lord in Heaven.-Heir of height and depth, He
became a stranger:-Whom men judged in guile, He is judge in truth:-He Whose face
they spat on, breathes His Spirit on theirs:-He Who held the frail reed, is
become the staff of the world,-which grows old and leans on Him.

16. He Who rose to wait on His servants, now sits to be worshipped.-Whom the
scribes despised, before Him Seraphs cry "Holy."-This praise Adam desired, to
steal privily.-The serpent which made him fall, saw to what height he was
raised:-he crushed it because it deceived him; the feet of Eve trod it
down,-which had sent venom into her ears.

17. The wife proved barren, and withheld her fruit;-but the bosom of Mary,
holily conceived.-To wonder at fields, and to admire plants-she needed not who
received, and rendered what she borrowed not.-Nature confessed its defeat; the
womb was aware of it,-and restored what Nature gave not.

18. Mary was defeated, in the judgment by Elizabeth.-She that was barren
pleaded, that the Will which prevailed-to close the open door, has opened the
closed.-He has made childless the married womb; He has made fruitful the virgin
womb.-Because the People were accurst faithless, He made her that was
married,-held from bearing before the face of the maiden.

19. He Who could give moisture, to breasts barren and dead,-caused them to fail
in youth, made them to flow in age;-forced and changed nature, in its season and
out of its season.-The Lord of natures changed, the Virgin's nature.-Because the
People were barren, He made her that was aged,-a mouth on behalf of the damsel.

20. And as He began at birth, He went on and fulfilled in death.-His Birth
received worship; His Death paid the debt.-As He came to His Birth, the Magi
worshipped Him;-again He came to His Passion, and the thief sought refuge in
Him-Between His Birth and Death, midway He set the world:-in birth and Death he
gave it life.

21. Thousand thousands stand, and ten thousand thousands haste.-The thousands
and ten thousands, cannot search out the One:-for all of them stand, in silence
to serve.-He has no heir of His Throne, save the Son Who is of Him.-In the midst
of silence is the enquiry into Him, when the watchers come to search Him
out,-they attain to silence and are stayed.

22. The Firstborn entered the womb, and the pure Virgin was not harmed.-He
stirred and came forth in her travail, and the fair Mother was troubled by
Him.-Glorious and unseen in entering, humble and manifest in issuing;-for He was
God in entering, and He was man in issuing.-A marvel and bewilderment to hear:
fire entered the womb; put on a body and came forth!

23. Gabriel chief of Angels, called Him "My Lord":-he called Him "My Lord," to
teach that He was his Lord, not his fellow.-Gabriel had with him, Michael as
fellow: -the Son is Lord of the servants; exalted is His Nature as His Name.-No
servant can search Him out; for the greater the servant,-He is great above His
servant.

24. When they stand before Thee, the watchers with songs of praise,-they know
not in what part, they shall discern Thee.-They have sought Thee above in the
height; they have seen Thee below in the depth:-they have searched for Thee in
the midst of heaven; they have seen Thee in the midst of the abyss:-they have
discerned Thee beside Him that is worshipped; they have found Thee in the midst
of the creatures: -they have come down to Thee and sung Glory to Thee.

25. Thou art all wonderful, in all parts where we seek Thee.-Near art Thou,-and
far, and who may attain to Thee?-No seeking avails, that its stretch should
reach unto Thee.-Whereon it stretches to reach Thee, it is checked and stops,-it
falls short of Thy mountain; Faith reaches thither,-and Love with prayer.

26. The Magi also sought Him, and in the manger when they found Him,-instead of
scrutiny worship, they offered Him in silence;-for empty strivings, oblations
gave they Him.-Seek thou too the Firstborn, and if thou find Him in the
height,-instead of troubled questionings, open thy treasures before Him,-and
offer Him thy works.XV.

Resp. -Blessed is He above all in His Birth! (bis).

1. Celebrate, O nations, this feast, first fruits of all feasts;-recount the
sufferings that were, and the wounds and pains,-that we may know what plagues,
He healed,the Son Who was sent.

R., Blessed be He Who sufficed to heal our pains!

2. Celebrate, O saved nations, Him Who saves all in His Birth.-Even my feeble
tongue, has become a harp through His mercy.-The excellency of the Firstborn, in
His Festival let us sing.

R., Blessed is He Who has made us meet for His Feast!

3. How then can any one, admire a physician,-until he hear and learn, what were
the pains he healed?-And when our plagues are proclaimed, then is our Healer
magnified.

R., Blessed be He Who is exalted in our pains!

4. Created things were worshipped: because the worshipper was foolish,-he used
to worship all things; but One they worshipped not.-He came down therefore in
mercy and broke, the yoke that enslaved all.

R., Blessed is He Who loosed our pains!

5. The mercies of the Highest were revealed; He came down and set free His
creature.-In this blessed month, wherein are made releases of slaves,-the Lord
underwentbondage, to call the bond to freedom.

R., Blessed is He Who brought freedom!6. The Lord of the months chose Him, two
months for His doings.-His Conception was in Nisan, and His Birth in Conun.-In
Nisan He sanctified them that were conceived; and them that were born He set
free in Conun.

R., Blessed be He Who makes glad His months!

7. The Sun revealed in silence, his worshippers to his Lord:-it was grievous to
him, a servant, to be worshipped instead of his Lord.-Lo! creation is glad, that
the Creator is worshipped.

R., Blessed is the Child that is worshipped.

8. The months wore three crowns, and crowned Him in His triumphs.-Blessed is the
Sun for His Birth, and for His Resurrection desired,-and for His Ascension
blessed; the months have borne Him crowns.

R., Blessed be He Who has triumphed in His months!

9. Unveil and make glad thy face, O Creature, in our feast.-Let the Church sing
with voice; Heaven and earth in silence!-Sing and praise the Child, who has
brought release for all!

R., Blessed be He Who has annulled the bonds!

10. When fools did reverence to the Sun, in reverence to him they disgraced
him.-But now when all know he is a servant, in his course his Lord is
worshipped;-all servants rejoice, that as servants they are reckoned.

R., Blessed be He Who ordered their natures!

11. We have done perverse things, who have become servants of servants.-Lo! our
freedom compelled him, a servant, to become lord to us:-the Sun, the servant for
all, we have made Lord for all.

R., Blessed is He Who to Himself has turned us!

12. And the Moon too which was worshipped, has been set free by His Birth.-For
'tis strange that by her light, which enlightens the eyes,-by it the eyes were
darkened, that they gazed on her as a God.

R., Blessed be the beam that has enlightened us!

13. Fire commended Thy Birth, which drew away worship from it.-The magi used to
worship it: they who have worshipped before Thee.-They left it and worshipped
its Lord; they exchanged fire for the Fire.

R., Blessed is He Who has bathed us in His light!14. In place of the senseless
fire that eats up its own body of itself,-the magi adored the Fire Who gave His
Body to be eaten.-The live coal drew near and sanctified, the lips that were
unclean.

R., Blessed is He Who has mixed His Fire in us!

15. Delusion blinded men, to worship created things:-fellow servants were
worshipped, and the God of all was wronged.-He Who is to be worshipped came down
to His birth, and gathered to himself worship.

R., Blessed is He Who by all is worshipped!

16. The All-knowing saw, that men worship things that were made:-He put on a
body that was made, that in our custom He might take us captive,-and by a body
that was made, drew us to the Creator.

R., Blessed be He Who drew us with guile!17. The Evil One knew how to harm us;
and by lights he blinded us,-by possessions he hurt us, through gold he made us
poor,-by the graver's graven images, he made us a heart of stone.

R., Blessed is He Who came and softened it!

18. They grayed and set up stones, whereon men should stumble.-They set them not
on the highway, for the blind to stumble on:-they called them Gods, that on them
with open eyes men might stumble.

R., Blessed is He Who exposed the idols which they feared!

19. Sin had spread its wings, and covered all things,-that none could discern,
of himself or from above, the truth.-Truth came down into the womb, came forth
and rolled away error.

R., Blessed is He Who dispelled Sin by His Birth!20. For Mercy endured not, to
see the way hindered.-When He came down for conception, He opened the way and
made it easy:-when He came forth in birth, He trod it and marked its miles.

R., Blessed is the peace of Thy Way!

21. He chose the Prophets; they cleared the way for the people:-He sent the
Apostles; they smoothed paths for the nations.-The snares of the Evil One were
shamed, when feeble men cleared them away.

R., Blessed is He Who made our paths plain!

22. The graven images blinded, their gravers in secret:-they grayed eyes on
stone, and darkened the eyes of the soul.-Praise to Thy Birth that opened, the
sight that was blinded.

R., Blessed be He Who has restored sight!

23. Let women praise Her, the pure Mary,-that as in Eve their mother,-great was
their reproach,-lo! in Mary their sister,-greatly magnified was their honour.

R., Blessed is He Who sprang from women!

24. Let the nations praise Thy Birth, that they have gained eyes to see,-how
their wine has made them reel; and they have seen their own humiliation?-They
come to know themselves, and worship Him who has rescued them.

R., Blessed is He Who has taught repentance!

25. Its worship mankind-had spread everywhere:-Him Who is to be worshipped it
sought not, that worship should be paid Him.-But He endured not-worshippers that
err.

R., Blessed is He Who came down and is worshipped!

26. The gold of the idols worshipped Thee, that Thou didst treat it as alms;
which availed not apart, for the uses of life.-It hasted to Thy purse, as it had
hasted to the manger.

R., Blessed be He Whom Creation has loved!

27. The frankincense worshipped Thy Birth. which had served demons.-It sorrowed
then in its vapour: it exulted when it saw its Lord.-Instead of being the
incense of delusion, it was an oblation before God!

R., Blessed is Thy Birth which is worshipped!

28. The myrrh worshipped Thee for itself, and for its kindred ointments.-The
hands that bore its ointment, had anointed abominable graven images.-To Thee the
perfume was sweet, from the anointing wherewith Mary anointed Thee.

R., Blessed is Thy savour which is sweet to us!

29. The gold that had been worshipped worshipped thee, when the magi offered
it.-That which had been worshipped in molten images, gave worship to Thee.-With
its worshippers it worshipped Thee, it confessed that Thou art He that is to be
worshipped.

R., Blessed is He Who claimed worship for Himself!

30. The Evil One fled and his hosts, he that used to exult in the world.-In the
high places they sacrificed heifers to him, in the gardens they slew bulls for
him.-He swallowed up all creation, he filled his belly with prey.

R., Blessed be He Who came and made him disgorge!

31. Of him the Lord said, that he had fallen from Heaven.-The Abhorred One had
exalted himself; from his uplifting he has fallen. The foot of Mary has trod him
down, who bruised Eve with his heel.

R., Blessed be He Who by His Birth laid him low!

32. Chaldeans went about, in all places and led astray:-the preachers of
delusion, were shamed through the world,-they were shamed and overcome,-by the
preachers of truth.

R., Blessed be the Babe Whom they preached!

33. Sin had spread out, her nets for the draught.-Praise be to Thy Birth that
captured, the nets of delusion.-The soul took flight on high, which had been
taken in the deep.

R., Blessed is He Who prepared for us wings!

34. His Will was able, even by force to rescue us.-But since it was not force
that made us guilty, it was not by force He purged us.-The Evil One by
enticement enslaved us: Thy Birth enticed to give us life.

R., Blessed be He Who planned and gave us life!

35. The creatures complained that they were worshipped; in silence they sought
release.-The All-Releaser heard, and because He endured it not He came down,-put
on the form of a servant in the womb, came forth, set free Creation.

R., Blessed be He Who made his Creation his gain!

36. Mercy was kindled on high, at the voice of Creation that cried out:-Gabriel
was sent; he came and gave tidings of Thy Conception.-When Thou camest to the
Birth, Watchers gave tidings of thy coming forth.

R., Blessed be by Thy Worship above all!

37. For greater is the joy of the Birth than the Conception.-Yea it was one
angel, that brought us tidings of Thy Conception:-but in the joy of Thy Birth, a
multitude of Watchers brought tidings.

R., Blessed be Thy tidings in Thy day!

38. Glory to Thee I too in Thy day, will offer, O Thou that art worshipped!-Take
of the fruit that is mine; and give me mercy which is Thine!-For if the evil
that is in me gives gifts, how much more shalt Thou give Who art good!

R., Blessed is Thy wealth in Thy servant!

39. The two things Thou soughtest, in Thy Birth have been done for us.-Our
visible body Thou hast put on; Thy invisible might we have put on:-our body has
become Thy clothing; Thy Spirit has become our robe.

R., Blessed be He Who has been adorned and has adorned us!

40. Height and depth were amazed, that Thy Birth subdued the rebels.-For that we
gave Thee hostages, Thou gavest us the Paraclete:-when the hostages went up from
us, the Captain of the host came down to us.

R., Blessed be He Who look away and sent down!

41. Come ye mouths of all and pour forth, and be in the likeness of waters, and
wells of voices! May the Holy Spirit come,-and sing glory through us all, to the
Father Who has redeemed us through His Son!

R., Blessed is He above all in His Birth!XVI.(Resp.-Glory to all of Thee from
all of us! (bis.)

1. Who then that is mortal man, can declare concerning the All-Life giver,-Who
quilted the height of His Majesty, and abased Himself to humility?-Thou Who
exaltest all in Thy Birth, exalt my weak mind,-to declare of Thy Birth; not that
I should search out Thy Majesty,-but that I should proclaim Thy grace.

R., Blessed be He Who conceals and reveals in His discourses!

2. It is a great marvel that the Son, dwelt wholly in a body;-abode therein
wholly and it sufficed for Him; dwelt therein though not bounded thereby.-His
Will was wholly therein; His bounds reached wholly to His Father.-Who is
sufficient to tell, how though He dwelt wholly in a body.-He likewise dwelt
wholly in all?

R., Blessed is He Who though without bounds was bounded!

3. Thy Majesty is concealed from us; Thy Grace is revealed before us.-I will be
silent, O Lord of Thy Majesty; and I will tell of Thy grace.-Thy grace clove to
Thee, and bowed Thee down to our vileness:-Thy grace made Thee a babe; Thy grace
made Thee man:-it straitened, it enlarged, Thy Majesty.

R., Blessed be the might that became little and became great!

4. Glory to Him Who became lowly, though lofty He was by His nature!-He became
in His love the firstborn of Mary, Firstborn though He be of Godhead.-He became
in name the offspring of Joseph, offspring though He be of the Most High.- He
became by His own Will man, God though He be by His Nature.-Glorified be Thy
Will and Thy Nature!

R., Blessed be Thy Glory which put on our image!

5. Yea, O Lord, Thy Birth, has become mother of all creatures; for it travailed
anew and gave birth, to mankind which gave birth to Thee. Thou wast born of it
bodily; it was born of Thee spiritually.-All that Thou camest for to birth, was
that man might be born in Thy likeness.-Thy Birth became the author of birth to
all.

R., Blessed be He Who became a youth and to all gave youth!

6. When man's hope had broken down, hope was increased by Thy Birth.-Good
tidings of hope they bore, the Heavenly Ones to men.-Satan who cut off our hope,
his own hope by his own hands had cut off.-when he saw that hope was increased:
Thy Birth became to the hopeless,-a fountain teaming with hope.

R., Blessed be He Who bore the tidings of hope!

7. The day of Thy Birth is like Thee, for it is desired and loved as Thou.-We
who saw not Thy Birth, and its flame as in its own time,-in this Thy day we see
Thee, even as Thou wast a babe;-beloved by all men, lo! in Thee the Churches
rejoice;-Thy day adorns and is adorned.

R., Blessed be Thy day which was ordained for us!

8. Thy day has given us a gift, to which the Father has none other like;-It was
not Seraphim He sent us, nor yet did Cherubim come down among us;-there came not
Watchers or Ministers, but the Firstborn to Whom they minister.-Who can suffice
to give thanks, that the Majesty which is beyond measure-is laid in the lowly
manger!

R., Blessed be He Who gave us what He had won!

9. That generation Thy Birth made glad, and our generation Thy day makes glad:
twofold was the happiness of that generation, for they saw Thy Birth and also
Thy day:-less is the happiness of them that come after, for the day of Thy Birth
they see only.-Yet because they that then were, doubted, greater is the
happiness of them that comeafter,-who though they have not seen Thee have
believed in Thee.

R., Blessed be Thy happiness that is added to us!10. The Magi exalted from afar;
the Scribes murmured near at hand;-the prophet showed his message, and Herod his
wrath;-the scribes showed their doctrine, the Magi showed their offerings. It is
a marvel that to Him, the Babe, they of His own house hasted with their swords,
and they that were strangers with their offerings.

R., Blessed be Thy Birth which has stirred up all!

11. The bosom of Mary amazes me, that it sufficed for Thee, Lord, and embraced
Thee.-All creation were too small, to conceal Thy Majesty;-Heaven and earth too
narrow, to be in the likeness of wings,2 to cover Thy Godhead.-Too small for
Thee was the bosom of earth; great enough for Thee was the bosom of Mary.-He
dwelt in the bosom and healed in her bosom.

R.,

12. He was wrapped meanly in swaddling clothes, and offerings were offered
Him.-He put on garments in youth, and from them there came forth helps: He put
on the waters of baptism, and from them there shone forth beams:-He put on linen
cloths in death, and in them were shown forth triumphs; with His humiliations.
His exaltations.

R., Blessed be He Who joined His Glory to His Passion!

13. All these are the changes of raiment, which Mercy put off and put on,-when
He strove to put on Adam, the glory which he had put off.-He was wrapped in
swaddling-clothes as Adam with leaves; and clad in garments instead of skins.-He
was baptized for Adam's sin, and buried for Adam's death:-He rose and raised
Adam into Glory.

R., Blessed be He Who came down and clothed him and went up!

14. Though Thy Birth had sufficed, for Adam's sons as for Adam;-O Mighty One Who
didst become a babe, in Thy Birth anew hast Thou begotten me!-O pure One Who
wast baptized, let Thy Washing wash away our filth-O Living One who wastburied,
may we gain life in Thy death!-I will praise all of Thee in Him that fills all.

R., Glory to all of Thee from all of us!

XVII.(Resp., Praise to Thee from every mouth on this Day of Thy Birth!)

1. Infants were slain because of Thy Birth, Thou Giver of life to all-But
because He Who was slain was a King, our Lord the Lord of Kingdoms,-the tyrant
in subtlety, gave for Him slain hostages,-clad in the mysteries of His slaying:
the ranks ofheaven received,-the hostages that they of earth offered.

R., Blessed be the Kingwho magnified Him!

2. All the Kings of the house of David, transmitted and hauled on each to
each,-the throne and crown of the Son of David, as guardian of a deposit.-In one
they reached their bound and limit, when He came, the Lord of all things,-and
took awayfrom them all things, and cut off the transmission of all things. ...

R., Blessed be He Who is clad in that which is His!

3. The doves moaned in Bethlehem, that the serpent destroyed their
offspring.-The eagle betook himself to Egypt, to go down and receive the
promises.-Egypt rejoiced in Him that there came, abundance for payment of
debts,-which had failed thesons of Joseph. Among the sons of Joseph He laboured
and paid-the debts of thesons of Joseph.

R., Blessed is He Who called Him out or Egypt!

4. The Scribes read daily, that the Star arises out of Jacob.-For the People
were the Voice and the reading, for the nations the rising of the Star and the
interpretation:-for them were the Books and for us the facts; for them boughs
and for us fruits.-The Scribes read in things written; the Magi saw in things
done, the outshining of that which was read.

R., Blessed be He Who added to us their books!

5. Who is able to tell, of the withdrawal and the appearings,-of the shining
star that went, before the bearers of the offerings?-It appeared and proclaimed
the crown; it was hid and concealed His Body.-It was for the Son in twofold
wise, herald and guardian;-it guarded His Body, it proclaimed His Crown.

R., Blessed is He Who has given wisdom to them that proclaim Him!

6. The tyrant gazed on the Magi, as they asked "Where is the son of the
King?"-While his heart was gloomy, he sought for himself a cheerful
countenance.-With the sheep he sent wolves, that should kill the Lamb of
God.-The Lamb went down to Egypt, that thence He might judge them,-whence He had
saved them.

R., Blessed be He Who yet again subdued them.

7. The Magi declared to the tyrant, "When thy servants joined us,-the bright
star withdrew itself, yea the paths hid themselves."-The blessed ones knew not,
that the king had sent bitter foes,-murderers as if worshippers, to destroy the
sweet fruit,-whereof the bitter eat and are made sweet.

R., To Thee be glory, Medicine of life!8. When there the Magi received,
commandment to go and seek Him.-it is written of them that they saw, that bright
star and rejoiced.-Thus it is known that it had been withdrawn; therefore
rejoiced they at its aspect.-It was hid and hindered the murderers, it arose and
called the worshippers;-it overthrew a part and it called a part.

R., Blessed be He Who has triumphed in both parts!9. The abhorred one who slew
the children, how did he overlook the Child?-Justice hindered him that he
thought, the Magi would return to him.-While he stayed waiting to seize, the
Worshipped and His worshippers,-everything escaped his hands, the offerings and
the worshippers took flight,-from the tyrant to the Son of the King.

R., Glory to Him who knows all counsels!

10. The blameless Magi as they slept, meditated on their beds:-sleep became a
mirror, and a dream rose on it as light.-The murderer they saw and trembled, as
his guile and his sword flashed forth.-He taught the men guile, he sharpened the
sword to sharpness:-the Watcher taught the sleepers.

R., Blessed is He who gives prudence to the simple!

11. The simple who believe have known, two Comings of Christ:-but the foolish
scribes have not even perceived one Coming.-Yet the nations have life in the
first, and shall rise again there in the second.-The People whose mind is
blinded, the first Coming has dispersed;-the second shall blot out their memory.

R., Blessed be the King Who is come and is to come!

12. When the Saviour arose as the blind, the Sun showed forth his beams,-and
they were clothed in darkness: the Brightness sent forth his light,-and He
brought the sons of the stars, to make manifest the sons of darkness.-For lo!
among you is the star, but on your eyes the veil.

R., To Thee be glory, newborn Sun!

13. Prophets declared concerning His Birth, but they made not plain the time
thereof.-He sent the Magi, and they came and showed of its time.-Yet the Magi
who made known the time, made not plain who the Child should be.-A star of
splendid light, in its course showed who the Child was,-how splendid was His
lineage.

R., Blessed be He Who by them all was pointed out!

14. They scorned the trumpet of Isaiah, which sounded forth His pure
Conception,-they silenced the lute of the Psalms, which sang of His
Priesthood;-the harp of the Spirit they hushed, which sang again of His
Kingdom;-under deep silence they closed up, the great Birth that joined the
cry-of them above with them below.

R., Blessed be He Who appeared in the midst of silence!

15. His voice was the secret key that opened the mouths of the Magi.-Whereas
preachers were silent in Judah, they made their voice sound through
creation;-and the Gospel which those had scorned, these who came from far took
and departed.-The scorners began to hear their own orders from strangers, who
cried out the name of the Son of David.

R., Blessed be He Who by our voice has put them to silence!16. Whereas the
People scorned offerings, and brought them not to Him the Son of the King,-He
sent His herald to the nations, and caused them to come with theirofferings:-yet
not all of them caused He to come, for it could not suffice for them,-the narrow
bosom of Bethlehem; but the bosom of Holy Church,-enlarged itself and contained
her children.

R., Blessed be He Who has made the barren fruitful!

17. The slayers of Bethlehem mowed down the tender flowers that among
them-should perish the tender seedling, wherein was hidden the Bread of
life.-But the ear of corn that has life had escaped, that it should come to the
sheaves in harvest:-the grape that escaped when young, gave itself to the
treading,-that its wine might give life to souls.

R., Glory to Thee, Treasury of life!

18. The murderers went into a paradise, full of tender fruits:-they shook off
the flowers from the bough, blossoms and buds they destroyed,-unblemished
oblations he offered, the persecutor unwittingly.-To him woe, but to them
blessing! Bethlehemwas first to give, virgin fruits to the Holy One.

R., Blessed is He Who receives the first fruits!19. The Scribes were silenced in
envy, the Pharisees in jealousy.-Men of stone cried out and gave praise, who had
a heart of stone.-They applauded in presence of the Stone, the rejected that has
become the Head.-Stones were made flesh by that Stone, and obtained mouths to
speak; stones cried out through that Stone.

R.,Blessed be Thy Birth that has caused stones to cry out!

20. The Star that is written in Scripture, the nations beheld from afar,-that
the People might be shamed which is near; O People instructed and puffed up!
which by the nations hast been in turn instructed, how and where they saw,-that
vision whereof Balaam spake; a stranger he who spread abroad concerning
it,-strangers they who saw it.

R., Blessed is He Who has provoked to jealousy them of His own house!

21. Let my supplication draw nigh to Thy Door, yea my poverty to Thy Treasury!
-Give to me my Lord without measure, as God unto man!-And though Thou increase
gifts as Son of the Blessed, and though Thou add to them as Son of the
King;-though I be thankless as are all creatures of dust, as Adam so is the son
of Adam,-and as the Blessed so too is the Son of the Blessed.

R., Praise be to Thee Who art like unto Thy Father!XVIII.Resp.-Praise be to Him
Who sent Him! (bis)

1. Blessed art thou, O Church, for lo! in thee is the sound,-of the great feast
the festival of the King!-Sion is deserted, her gates are sore athirst,-and
forsaken of festivals.-Blessed thy gates that are open yet not filled,-and thy
halls that are enlarged yet suffice not!-In the midst of thee lo! is the sound,
of the nations that cry out, and have put to silence the People.

2. Blessed art then, O Church, that in thy festivals,-the Watchers rejoice amid
thy festivity!-for one night the Watchers gave praise,-on the earth which
withheld and refused praise.-Blessed thy voices that have been sown and
reaped,-and in Heaven stored up in garners!-Thy mouth is a censer, and thy
voices as perfumes, breathing vapour in thy festivals.

3. Blessed art thou, O Church, that all oblations,-are brought unto thee in this
feast.-The Magi once among traitors, offered them to the Truth.-Blessed thy
abode that He bowed Himself and dwelt therein, Son of the King Who is worshipped
with gifts!-Gold from the West, and spices from the East,-are offered in Thy
Festivals.

4. Blessed art thou, O Church, that there is not with thee,-a tyrant King slayer
of babes! for he killed in Bethlehem the little ones at random,-that he might
put to death the Child that gives life to all.-Blessed thy children that are
envied and worshipped,-by Kings, for those are promised for Thy worship,-the
crowns of the East:-he who trod down thy dear ones, shall be trodden down by thy
beloved.

5. Blessed art thou, O Church, for lo! over thee,-Isaiah too exults in his
prophecy,-"Lo a Virgin shall conceive and bear,-a Son" Whose name is great
mystery!-O interpretation revealed in the Church!-two names that were joined and
became one;-"Emmanuel,"-God be with thee ever, Who joined thee with His members!

6. Blessed art thou, O Church, in Micah who cried out,-" A Shepherd shall come
forth from Ephrata":-for He came to Bethlehem to take-from thence the rod of
Jesse and to rule the nations.-Blessed thy lambs that are sealed with His
seal,-and thy sheep that are kept by His sword!-Thou art, O Church,-the abiding
Bethlehem,-for in thee is the Bread of Life!3 7. Blessed art thou, O Church, for
lo! in thee rejoices,-Daniel also the man beloved, -who foretold that the
glorious Messiah shall be killed,-and the city of holiness be laid desolate at
His killing!-Woe to the People that was rejected and is not converted-Blessed
the nations that were called and turned not away!-The bidden guests refused,-and
others in their stead enjoyed their banquet.

8. Blessed art thou, O Church, for on thy, lute, lo! King David sings psalms in
thee! In the Spirit he sings of Him "Thou art My Son and I-this day have
begotten Thee" in the glories of holiness.-Blessed thy ears that have been
purged to hearHis day watch thou as His Body and call on Him;-be taught by
Sion,-which saddened His Feast; make Him glad Who has gladdened thee.

9. Blessed art thou, O Church, that all festivals-have taken flight from Sion
and sheltered with thee!-In the midst of thee the wearied Prophets have found
rest,-from the labour and the reproach they bore in Judah.-Blessed the books
unrolled in thy temples,-and the festivals celebrated in thy shrines!-Sion is
forsaken,-and lo! today the nations shout in thy festivals.

10. Blessed art thou, O Church, in ten blessings,-which our Lord has given as a
mystery complete:-for on ten all the numbers hang, therefore art thou perfect by
ten blessings.-Blessed thy crowns that are twined-with all blessings mixed in
every crown!-O blessed one,-with every blessing crowned, on me too send thy
blessing!

11. Blessed art thou, Ephrata, mother of Kings, that from thee sprang the Lord
of diadems!-Micah gave thee tidings that He is from everlasting, and the span of
His times is not comprehended.-Blessed thine eyes which first of all discerned
Him!-thee He deemed worthy to see Him when He appeared,-Chief of
benediction,-and Beginning of gladness, thou didst receive first of all.

12. Blessed art thou, Bethlehem, that the towns envy thee,-and the fortified
cities!-As they envy thee, so the women envy Mary,-and the virgins daughters of
princes.-Blessed the maiden in whom He deigned to abide,-and the city wherein He
deigned to sojourn;-a poor maiden,-and a small city, He chose Him to humble
Himself.

13. Blessed art thou, Bethlehem, that in thee was the beginning,-for Him the Son
Who from everlasting is in the Father!-It is hard to comprehend, that before
Time He is,-Who in thee made Himself subject to Time.-Blessed thine ears, for in
thee first was heard the cry-of the Lamb of God who exulted in thee!-Narrow
though thy manger,-He spread Himself on all sides, and was worshipped of every
creature.

14. Blessed art thou too, Mary, that thy name-is great and exalted because of
thy child!-Thou canst tell then how and how long-and where He dwelt in thee, the
great One in small room.-Blessed thy mouth that praised and enquired not,-and
thy tongue that glorified and questioned not!-For His Mother was uncertain
concerning Him,-even while she carried Him in the womb; who then shall suffice
to comprehend Him?

15. O Woman, thou whom no man knew,-how can we behold the Son thou hast
borne?-For no eyes suffice to stand-before the transfigurations of the glory,
that is on Him.-For tongues of fire abide in Him-Who sent tongues by His
Ascension.-Be every tongue warned,-that our questioning is as stubble, and as
fire our scrutiny.

16. Blessed is he the priest who in the sanctuary,-offers to the Father the Son
of the Father,-the fruit that is plucked from our tree, though it be wholly of
the Divine Majesty!-Blessed the hands that are hallowed and offer Him!-and the
lips that are spent in kissing Him!-The Spirit in the Temple-longed for His
embrace; and at His Crucifixion rent the veil and went forth.

17. The Archangel gave thee greeting,-as the earnest of holiness-Earth became to
him new Heavens,-when the Watcher came down and sang glory on it.-The sons of
the Highest encompassed thy habitation-because of the Son of the King that dwelt
in thee.-Thy abode below,-to the Heaven above was made like by the host of
Watchers.XIX.(Resp.-Blessed be thy Birth that gladdens all creatures!)

1. The first year wherein, our Saviour was born,-is source of blessing, and
ground of life;-for by it are borne,-manifold triumphs, the sum of all help:-as
the first day of "the beginning,"-the great pillar of all creatures,-bears the
building of Creation;-so the year of the Firstborn bears help for man.

2. In the second year, of our Saviour's Birth,-the Magi exult, the Pharisees
mourn:-treasures are opened,-kings are hastening, and infants are slain.-For in
it are offered in Bethlehem,-oblations precious and terrible;-for while love
made offering of gold,-hatred offered infants by the sword.

3. The day of the All-Lightening, exults in His birth;-a pillar of radiance,
which drives away, by its beams-the works of darkness. After the type of that
day, wherein light was created,-and sundered the darkness that spread-over the
fair beauty of Creation;-the radiance of our Saviour's birth-came in to sunder
the darkness that was on the heart.

4. The first day the source and the beginning,-orders the roots, to make all
things grow.-Our Saviour's day-is praised far above it, a tree planted in the
world.-For His Death is as the root in the earth; His Resurrection as the head
in heaven; on all sides His words reach as boughs; likewise His Body as fruit
for the eaters.

5. Let the second day, sing praise to the Birth-of the second Son, and His voice
which first-commanded the firmament and it was made,-divided the waters that
were above, and gathered the seas that were under.-He Who divided waters from
waters, divided Himself from the Watchers and came down to man.-For the waters
which at His command were gathered.-He cleft the fountain of life and gave
drink.

6. Let the third day weave with divers hymns-the crown of psalms and with one
voice present it-for His Birth who gave growth-of buds and flowers, on the third
day.-But now He the All-giver of growth,-has come down and become the All-holy
Flower; from the thirsting earth has sprang forth and gone up,-that he may
decorate and crown the conquerors.

7. Let the fourth day praise, first among the four,-His Birth Who created as the
fourth day-the two lightgivers,-which fools worship, and are sightless and
blind.-The Lord of Lightgivers has come down,-and from the womb has shone on us
as the Sun.-His splendours have opened the eyes of the blind:-His rays have
given light to the wandering.

8. Let the fifth day laud Him Who created-on the fifth day creeping things and
Dragons-of whose kind is the serpent.-He deceived with guile our mother, a maid
void of counsel.-The deceiver who had mocked the maid,-by the Dove was exposed
as false,-which from a virgin bosom sprang, and came forth-the Wise that trod
down the crafty.

9. Let the sixth day laud Him who created-on Vesper-day Adam, whom Satan envied;
as a feigned friend-cheered him in offering poison in his food.-The medicine of
life reached them both,-put on a body and came near to both.-The mortal tasted
Him and lived through Him;-the devourer who ate Him was left void.

10. Let the seventh day hallow the Holy One,-Who halloweth the Sabbath, and gave
rest to all that live.-The Blessed One Who wearied not-has care for mankind, and
has care for the beasts.-When Freedom fell under the yoke,-He came to the Birth
and became bond to make it free:-He was smitten on the face by servants in the
judgment hall;-He broke the yoke that was on the free, as Lord.

11. Let the eighth day, which circumcised the Hebrews,-praise Him Who commanded
his namesake Joshua-to circumcise with a flint-the people circumcised in body,
while the heart was profane within.-Lo! as the eighth day, as a Babe,-to
circumcision He came Who circumcises all.-Though the sign of Abraham is on His
Flesh,-the blind daughter of Sion had defiled it.

12. Let the tenth day sing, praises in its turn.-For God the first letter of
Jesus (goodly name!), is ten in numbering.-He Who is as a lamb, turns back the
numbers.-For when the number goes up to ten, it is turned back to begin again
from one. O great mystery of that which is in Jesus, Whose might turns all
creation back again!

13. The All-Purifier Firstborn in the day of His purifying,-purified the
purification of the firstborn and was offered4 in the Temple:-the Lord of
offering needed offerings,-to make offering of birds.-In His Birth were
fulfilled the types,-in His purification and circumcision the allegories.-He
came and paid over debts in His coming down;-in His Resurrection He went up and
sent down treasures.

1: See p. 177 n.

2: The word used for "bosom" in this stanza, also means "wing."

3: Bethlehem=House of Bread.

4: Sc., in the Presentation, St. Luke ii. 22.


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  CHAPTER 21: NINETEEN HYMNS ON THE NATIVITY OF CHRIST IN THE FLESH - HYMN 2
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Hymn II.

Hymn II.

Blessed be that Child, Who gladdened Bethlehem to-day! Blessed be the Babe Who
made manhood young again to-day! Blessed be the Fruit, Who lowered Himself to
our famished state! Blessed be the Good One, Who suddenly enriched our
necessitousness and supplied our needs! Blessed He Whose tender mercies made Him
condescend to visit our infirmities!

Praise to the Fountain that was sent1 for our propitiation. Praise be to Him Who
made void the Sabbath by fulfilling it! Praise too to Him Who rebuked the
leprosy and it remained not, Whom the fever saw and fled! Praise to the
Merciful, Who bore our toil! Glory to Thy coming, which quickened the sons of
men!

Glory to Him, Who came to us by His first-born! Glory to the Silence,2 that
spake by His Voice. Glory to the One on high, Who was seen by His Day-spring!
Glory to the Spiritual, Who was pleased to have a Body, that in it His virtue
might be felt, and He might by that Body show mercy on His household's bodies!

Glory to that Hidden One, Whose Son was made manifest! Glory to that Living One,
Whose Son was made to die! Glory to that Great One, Whose Son descended and was
small! Glory to the Power Who did straiten His greatness by a form, His unseen
nature by a shape! With eye and mind we have beheld Him, yea with both of them.

Glory to that Hidden One, Who even with the mind cannot be felt at all by them
that pry into Him; but by His graciousness was felt by the hand of man! The
Nature that could not be touched, by His hands was bound and tied, by His feet
was pierced and lifted up. Himself of His own will He embodied for them that
took Him.

Blessed be He Whom free will crucified, because He let it: blessed be He Whom
the wood also did bear, because He allowed it. Blessed be He Whom the grave
bound, that had [thereby] a limit set it. Blessed be He Whose own will brought
Him to the Womb and Birth, to arms and to increase [in stature]. Blessed He
whose changes purchased life for human nature.3

Blessed He Who sealed our soul, and adorned it and espoused it to Himself.
Blessed He Who made our Body a tabernacle for His unseen Nature. Blessed He Who
by our tongue interpreted His secret things. Let us praise that Voice whose
glory is hymned with our lute, and His virtue with our harp. The Gentiles have
assembled and have come to hear His strains.

Glory to the Son of the Good One, Whom the sons of the evil one rejected! Glory
to the Son of the Just One, Whom the sons of wickedness crucified! Glory to Him
Who loosed us, and was bound for us all! Glory to Him Who gave the pledge, and
redeemed it too! Glory to the Beautiful, Who conformed us to His image! Glory to
that Fair One, Who looked not to our foulnesses!

Glory to Him Who sowed His Light in the darkness,4 and was reproached in His
hidden state, and covered His secret things. He also stripped and took off from
us the clothing of our filthiness.5 Glory be to Him on high, Who mixed His salt6
in our minds, His leaven in our souls. His Body became Bread, to quicken our
deadness.

Praise to the Rich, Who paid for us all, that which He borrowed not;7 and wrote
[His bill], and also became our debtor! By His yoke He brake from us the chains
of him that led us captive. Glory to the Judge Who was judged, and made His
Twelve to sit in judgment on the tribes, and by ignorant men condemned the
scribes of that nation!

Glory to Him Who could never be measured by us! Our heart is too small for Him,
yea our mind is too feeble. He makes foolish our littleness by the riches of His
Wisdom. Glory to Him, Who lowered Himself, and asked;8 that He might hear and
learn that which He knew; that He might by His questions reveal the treasure of
His helpful graces!

Let us adore Him Who enlightened with His doctrine our mind, and in our hearing
sought a pathway for His words. Praise we Him Who grafted into our tree His
fruit. Thanks to Him Who sent His Heir, that by Him He might draw us to Himself,
yea make us heirs with Him! Thanks to that Good One, the cause of all goods!

Blessed He Who did not chide, because that He was good! Blessed He Who did not
spurn, because that He was just also! Blessed He Who was silent, and rebuked;
that He might quicken us with both! Severe His silence and reproachful. Mild His
severity even When He was accusing; for He rebuked the traitor, and kissed the
thief.

Glory to the hidden Husbandman of our intellects! His seed fell on to our
ground, and made our mind rich. His increase came an hundredfold into the
treasury of our souls! Let us adore Him Who sat down and took rest; and walked
in the way, so that the Way was in the way, and the Door also for them that go
in,9 by which they go in to the kingdom.

Blessed the Shepherd Who became a Lamb for our reconcilement! Blessed the Branch
Who became the Cup of our Redemption! Blessed also be the Cluster, Fount of
medicine of life! Blessed also be the Tiller, Who became Wheat, that He might be
sown; and a Sheaf,10 that He might be cut![Blessed be] the Architect Who became
a Tower for our place of safety!11 Blessed He Who so tempered the feelings of
our mind,12 that we with our harp should sing that which the winged creatures'
mouth knows not with its strains to sing! Glory to Him, Who beheld how we had
pleased to be like to brutes in our rage and our greediness; and came down and
was one of us, that we might become heavenly!

Glory be to Him, Who never felt the need of our praising Him; yet felt the need
as being kind to us, and thirsted13 as loving us, and asks us to give to Him,
and longs to give to us. His fruit was mingled with us men, that in Him we might
come nigh to Him, Who condescended to us. By the Fruit of His stem He grafted us
into His Tree.

Let us praise Him, Who prevailed and quickened us by His stripes! Praise we Him,
Who took away the curse by His thorns! Praise we Him Who put death to death by
His dying! Praise we Him, Who held His peace and justified us! Praise we Him,
Who rebuked death that had overcome us! Blessed He, Whose helpful graces
cleansed out the left side!14

Praise we Him Who watched and put to sleep him that led us captive. Praise we
Him Who went to sleep, and chased our deep sleep away. Glory be to God Who cured
weak manhood! Glory be to Him Who was baptized, and drowned our iniquity in the
deep, and choked him15 that choked us! Let us glorify with all our mouths the
Lord of all creatures!

Blessed be the Physician Who came down and amputated without pain, and healed
wounds with a medicine that was not harsh. His Son became a Medicine, that
showed sinners mercy. Blessed be He Who dwelt in the womb, and wrought therein a
perfect Temple, that He might dwell in it, a Throne that He might be in it, a
Garment that He might be arrayed in it, and a Weapon that He might conquer in
it.

Blessed be He Whom our mouth cannot adequately praise, because His Gift is too
great for skill of orators [to tell]; neither can the faculties adequately
praise His goodness. For praise Him as we may, it is too little. And since it is
useless to be silent and to constrain ourselves, may our feebleness excuse such
praise as we can sing.

How gracious He, Who demands not more than our strength can give! How would Thy
servant be condemned in capital and interest, did he not give such as he could,
and did he refuse that which He owed! Ocean of glory Who needest not to have Thy
glory sung, take in Thy goodness this drop of praise; since by Thy Gift Thou
hast supplied my tongue a sense for glorifying Thee.

1: There is perhaps an allusion here to the pool of Siloam, which comes from the
root employed in the original.

2: This name is given by St. E. to the Father, to suggest to the mind that there
was a period when the Father had not begun to work by His Word.

3: St. E. seems to mean, that whereas the alterations man undergoes in his body
tend ultimately to decay the same when undergone by our Lord tended to life.

4: Ps. xcvii. ii.

5: Zech. iii. 3.

6: Mark ix. 49.

7: Ps. lxix. 4. Comp. Luke xvi. 6.

8: Luke ii. 46.

9: John x.9, xiv.6 10: Alluding to the wave-offering, Levit. xxiii. II, which
was ordinarily interpreted of Christ.

11: Ps. lxi. 3.

12: Prov. xviii. 10.

13: Mat. xxv. 40.

14: Allusion is here made perhaps to Eccles. x. 2, "a wise man's heart is at his
right hand, but a fool's heart is at his left ."

15: Luke viii.33.


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  CHAPTER 22: NINETEEN HYMNS ON THE NATIVITY OF CHRIST IN THE FLESH - HYMN 3
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Hymn III.

Hymn III.

Blessed be that first day of thine, Lord, wherewith this day of Thy Feast is
stamped I Thy day is like Thee, in that it shows mercy unto men, in that it is
handed down and comes with all generations. This is the day that ends with the
aged, and returns that it may begin with the young! a day that by its love
refreshes itself, that it may refresh by its might us decayed creatures. Thy day
when it had visited us and passed, and gone away, in its mercy returned and
visited us again: for it knows that human nature needs it; in all things like
unto Thee as seeking us. The world is in want of its fountain; and for it, Lord,
as for Thee, all therein are athirst. This is the day that rules over the
seasons! the dominion of Thy day is like Thine, which stretches over generations
that have come, and are to come! Thy day is like unto Thee, because when it is
one, it buds and multiplies itself, that it may be like Thee! In this Thy day,
Lord, which is near unto us, we see Thy Birth that is far off! Like to Thee be
Thy day to us, Lord; let it be a mediator and a warranter of peace.

Thy day reconciled Heaven and earth, because therein the Highest came down to
the lowest.

Thy day was able to reconcile the Just One, who was wroth at our sins; Thy day
forgave thousands of sins, for in it bowels of mercy shone forth upon the
guilty!

Great, Lord, is Thy day; let it not be small upon us, let it show mercy
according as it used to do, upon us transgressors! And if every day, Lord, Thy
forgiveness wells forth, how exceeding great should itbe upon this day! All the
days from the Treasure of Thy bright day gain blessings. All the feasts from the
stores of this feast have their fairness and their ornaments. Thy bowels of
mercy upon Thy day make Thou to abound unto us, O Lord! Make us to distinguish
Thy day from all days! for great is the treasure-house of the day of Thy Birth;
let it be the ransomer of debtors! Great is this day above all days, for in it
came forth mercy to sinners. A store of medicines is this Thy great day, because
on it shone forth the Medicine of Life to the wounded! A treasure of helpful
graces is this day, for that on it Light gleamed forth upon our blindness! Yea,
it also brought a sheaf unto us; and it came, that from it might flow plenty
upon our hunger. This day is that forerunning Cluster, in which the cup of
salvation was concealed! This day is the first-born feast, which, being born the
first, overcomes all feasts. In the winter which strips the fruit of the
branches off from the barren vine, Fruit sprang up1 unto us; in the cold that
bares all the trees, a shoot was green for us of the house of Jesse. In
December2 when the seed is hidden in the earth, there sprouted forth from the
Womb the Ear of Life. In March3 when the seed was sprouting in the air, a Sheaf4
sowed itself in the earth. The harvest thereof, Death devoured it in Hell; which
the Medicine of life that is hidden therein did yet burst open! In March when
the lambs bleat in the wilderness, into the Womb the Paschal Lamb entered! Out
of the stream whence the fishers came up,5 He was baptized and came up Who
incloses all things in his net; out of the stream the fish whereof Simon took,
out of it the Fisher of men came up, and took him. With the Cross which catches
all robbers, He caught up unto life that robber!6 The Living by His death
emptied Hell, He unloosed it and let fly away from it entire multitudes! The
publicans and harlots, the impure snares, the snares of the deceitful fowler the
Holy One seized! The sinful woman, who was a snare for men, He made a mirror for
penitent women! The fig that cast its fruit, that refused fruit,7 offered
Zacchaeus as fruit; the fruit of its own nature it gave not, but it yielded one
reasonable fruit! The Lord spread His thirst over the well, and caught her that
was thirsty with the water that He asked of her. He caught one soul at the well,
and again caught with her the whole city:8 twelve fishers the Holy One caught,
and again caught with them the whole world. As for Iscariot, that escaped from
His nets, the strangling halter fell upon his neck! His all-quickening net
catches the living,9 and he that escapes from it escapes from the living. And
who is able, Lord, to tell me up the several succours that are hid in Thee? How
shall the parched mouth be able to drink from the Fountain of the Godhead!
Answer today the voice of our petition; let our prayer which is in words take
effect in deeds. Heal us, O my Master; every time that we see Thy Feast, may it
cause rumours that we have heard to pass away. Our mind wanders amid these
voices. O Voice of the Father, still [other] voices; the world is noisy, in Thee
let it gain itself quiet; for by Thee the sea was stilled from its storms. The
devils rejoiced when they heard the voice of blasphemy: let the Watchers rejoice
in us as they are wont.10 From amongst Thy fold there is the voice of
sorrowfulness; O Thou that makest all rejoice,11 let Thy flock rejoice! as for
our murmur, O my Master, in it reject us not: our mouth murmurs since it is
sinful. Let Thy day, O Lord, give us all manner of joy, with the flowers12 of
peace, let us keep Thy passover. In the day of Thy Ascension we are lifted up:13
with the new Bread shall be the memorial thereof. O Lord, increase our peace,
that we may keep three feasts of the Godhead. Great is Thy day, Lord, let us not
be despised. All men honour the day of Thy birth. Thou righteous One, keep Thou
the glory of Thy birth; for even Herod honoured the day of His birth! The dances
of the impure one pleased the tyrant; to Thee, Lord, let the voice of chaste
women be sweet! Thee, Lord, let the voice of chaste women please, whose bodies
Thou guardest holily. The day of Herod was like him: Thy day too is like Thee!
The day of the troubled one was troubled with sin; and fair as Thou art is Thy
fair day! The feast of the tyrant killed the preacher; in Thy feast every man
preaches glory. On the day of the murderer, the Voice14 was put to silence; but
on Thy day are the voices of the feast. The foul one in his feast put out the
Light, that darkness might cover the adulterers. The season of the Holy One
trims lamps, that darkness may flee with the hidden things thereof. The day of
that fox15 stank like himself; but holy is the feast of the True Lamb.16 The day
of the transgressor passed17 away like himself; Thy day like Thyself abideth for
ever. The day of the tyrant raged like himself, because with his chain it put to
silence the righteous Voice. The feast of the Meek One is tranquil like Himself,
because His sum shines upon His persecutors. The tyrant was conscious that He
was not a king, therefore to the King of kings he gave place. The whole day,
Lord, suffices me not to balance Thy praise with his blame. May Thy Gracious day
cause my sin to pass away, seeing that it is with the day of the impure one,
that I have weighed Thy day! For great is Thy day beyond comparison! nor can it
be compared with our days. The day of man is as of the earthy: the day of God is
as of God! Thy day, Lord, is greater than those of the prophets,18 and I have
taken and set it beside that of the murderer! Thou knowest, O Lord, as knowing
all things, how to hear the comparison that my tongue hath made. Let Thy day
grant our requests for life, since his day granted the request for death. The
needy king swore on his feast that half his kingdom should be the reward of the
dance! Let Thy feast then, O Thou that enrichest all, shed down in mercy a crumb
of fine wheat flour! From the dry land gushed the Fountain, which sufficed to
satisfy the thirst of the Gentiles! From the Virgin's womb as from a strong rock
sprouted up the seed, whence was much fruit! Barns without number did Joseph
fill;19 and they were emptied and failed in the years of the famine. One true
Sheaf gave bread; the bread of Heaven, whereof there is no stint. The bread
which the First-born brake in the wilderness,20 failed and passed away though
very good. He returned again and broke the New Bread21 which ages and
generations shall not waste away! The seven loaves also that He brake failed,22
and the five loaves too that He multiplied were consumed;23 the Bread that He
brake exceeded the world's needs, for the more it was divided, the more it
multiplied exceedingly. With much wine also He filled the waterpots; they drew
it out, yet it failed though it was abundant: of the Cup that He gave though the
draught was small, very great was its strength, so that there is no stint
thereto. A Cup is He24 that contains all strong wines, and also a Mystery in the
midst of which He Himself is! The one Bread that He brake has no bound, and the
one Cup that He mingled has no stint!25 The Wheat that was sown,26 on the third
day came up and filled the Garner of Life.27 The spiritual Bread, as the Giver
of it, quickens the spiritual spiritually, and he that receives it carnally,
receives it rashly to no profit. This Bread of grace let the spirit receive
discerningly, as the medicine of Life. If the dead sacrifices in the name of
devils were offered,28 yea eaten, not without a mystery; at the holy thing of
the offering, how much more does it behove us that this mystery be circumspectly
administered by us. He that eateth of the sacrifice in the name of devils,
becomes devilish without all contra- diction. He that eateth the Heavenly Bread,
becomes Heavenly without doubt! Wine teaches us, in that it makes him that is
familiar therewith like itself: for it hates much him that is fond of it, and is
intoxicating and maddening, and a mocker29 to him! Light teaches us, in that it
makes like unto itself the eye the daughter of the sun: the eye by the light saw
the nakedness, and ran and chastely hid the chaste man.30 As for that nakedness
it was wine that made it, which even to the chaste skills not to show mercy!
With the weapon of the deceiver the First-born clad Himself, that with the
weapon that killed, He might restore to life again! With the tree wherewith he
slew us, He delivered us. With the wine which maddened us, with it we were made
chaste! With the rib that was drawn out of Adam, the wicked one drew out the
heart of Adam. There rose from the Rib31 a hidden power, which cut off Satan as
Dagon: for in that Ark a book was hidden that cried and proclaimed concerning
the Conqueror! There was then a mystery revealed, in that Dagon was brought low
in his own place of refuge!32 The accomplishment came after the type, in that
the wicked one was brought low in the place in which he trusted! Blessed be He
Who came and in Him were accomplished the mysteries of the left hand, and the
right hand.33 Fulfilled was the mystery that was in the Lamb, and fulfilled was
the type that was in Dagon. Blessed is He Who by the True Lamb redeemed us, and
destroyed our destroyer as He did Dagon! In December when the nights are long,
rose unto us the Day, of Whom there is no bound! In winter when all the world is
gloomy, forth came the Fair One Who cheered all in the world! In winter that
makes the earth barren, virginity learned to bring forth. In December, that
causes the travails of the earth to cease, in it were the travails of virginity.
The early lamb no one ever used to see before the shepherds: and as for the true
Lamb, in the season of His birth, the tidings of Him too hasted unto the
shepherds. That old wolf saw the sucking Lamb, and he trembled before Him,
though He had concealed himself; for because the wolf had put on sheep's
clothing, the Shepherd of all became a Lamb in the flocks, in order that when
the greedy one had been bold against the Meek, the Mighty One might rend that
Eater.34 The Holy One dwelt bodily in the womb; and He dwelt spiritually in the
mind. Mary that conceived Him abhorred the marriage bed; let not that soul
commit whoredom in the which He dwelleth. Because Mary perceived Him, she left
her betrothed: He dwelleth in chaste virgins, if they perceive Him.35 The deaf
perceive not the mighty thunder, neither does the heady man the sound of the
commandment. For the deaf is bewildered in the time of the thunderclap, the
heady man is bewildered also at the voice of instruction; if fearful thunder
terrifies the deaf, then would fearful wrath stir the unclean! That the deaf
hears not is no blame to him; but whoso tramples [on the commandments] it is
headiness. From time to time there is thunder: but the voice of the law thunders
every day. Let us not close our ears when their openings, as being opened and
not closed against it, accuse us; and the door of hearing is open by nature,
that it might reproach us for our headiness against our will. The door of the
voice and the door of the mouth our will can open or close. Let us see what the
Good One has given us; and let us hear the mighty Voice, and let not the doors
of our ears be closed.

Glory to that Voice Which became Body, and to the Word of the High One Which
became Flesh! Hear Him also, O ears, and see Him, O eyes, and feel Him, O hands,
and eat Him, O mouth! Ye members and senses give praise unto Him, that came and
quickened the whole body! Mary bare the silent Babe, while in Him were hidden
all tongues! Joseph bare Him, and in Him was hidden a nature more ancient than
aught that is old! The High One became as a little child, and in Him was hidden
a treasure of wisdom sufficing for all! Though Most High, yet He sucked the milk
of Mary, and of His goodness all creatures suck! He is the Breast of Life, and
the Breath of Life; the dead suck from His life and revive. Without the breath
of the air no man lives, without the Might of the Son no man subsists. On His
living breath that quickeneth all, depend the spirits that are above and that
are beneath. When He sucked the milk of Mary, He was suckling all with Life.
While He was lying on His Mother's bosom, in His bosom were all creatures lying.
He was silent as a Babe, and yet He was making His creatures execute all His
commands. For without the First-born no man can approach unto the Essence, to
which He is equal. The thirty years He was in the earth, Who was ordering all
creatures, Who was receiving all the offerings of praise from those above and
those below. He was wholly in the depths and wholly in the highest! He was
wholly with all things and wholly with each. While His body was forming within
the womb, His power was fashioning all members! While the Conception of the Son
was fashioning in the womb, He Himself was fashioning babes in the womb.36 Yet
not as His body was weak in the womb, was His power weak in the womb! So too not
as His body was feeble by the Cross, was His might also feeble by the Cross. For
when on the Cross He quickened the dead, His Body quickened them, yea, rather
His Will; just as when He was dwelling wholly in the womb, His hidden Will was
visiting all! For see how, when He was wholly hanging upon the Cross, His Power
was yet making all creatures move! For He darkened the sun and made the earth
quake; He rent the graves and brought forth the dead! See how when He was wholly
on the Cross, yet again He was wholly everywhere! Thus was He entirely in the
womb, while He was again wholly in everything! While on the Cross He quickened
the dead, so while a Babe He was fashioning babes. While He was slain, He opened
the graves;37 while He was in the womb, He opened wombs. Come hearken, my
brethren, concerning the Son of the Secret One that was revealed in His Body,
while His Power was concealed! For the Power of the Son is a free Power; the
womb did not bind it up, as it did the Body! For while His Power was dwelling in
the womb, He was fashioning infants in the womb! His Power compassed her, that
compassed Him. For if He drew in His Power, all things would fall; His Power
upholds all things; while He was within the womb, He left not His hold of all.
He in His own Person shaped an Image in the womb, and was shaping in all wombs
all countenances. Whilst He was increasing in stature among the poor, from an
abundant treasury He was nourishing all!38 While she that anointed Him was
anointing Him, with His dew and His rain He was anointing all! The Magi brought
myrrh and gold, while in Him was hidden a treasure of riches. The myrrh and
spices which He had prepared and created, did the Magi bring Him of His own. It
was by Power from Him that Mary was able to bear in Her bosom Him that bears up
all things! It was from the great storehouse of all creatures, Mary gave Him all
which she did give Him!39 She gave Him milk from Himself that prepared it, she
gave Him food from Himself that made it! He gave milk unto Mary as God: again He
sucked it from her, as the Son of Man. Her hands bare Him in that He had
emptied. His strength; and her arm embraced Him, in that He had made Himself
small. The measure of His Majesty who has measured? He caused His measures to
shrink into a Raiment. She wove for Him and clothed Him because He had put off
His glory. She measured Him and wove for Him, since He had made Himself little.
The sea when it bore Him was still and calmed, and how came the lap of Joseph to
bear Him? The womb of hell conceived Him and was burst open, and how did the
womb of Mary contain Him? The stone that was over the grave He broke open by His
might, and how could Mary's arm contain Him? Thou camest to a low estate, that
Thou mightest raise all to life! Glory be unto Thee from all that are quickened
by Thee! Who is able to speak of the Son of the Hidden One who came down and
clothed Himself with a Body in the womb? He came forth and sucked milk as a
child, and among little children the Son of the Lord of all crept about. They
saw Him as a little Child in the street, while there was dwelling in Him the
Love of all. Visibly children surrounded Him in the street; secretly Angels
surrounded Him in fear. Cheerful was He with the little ones as a child; awful
was He with the Angels as a Commander: He was awful to John for him to loose His
shoe's latchet: He was gentle to sinners that kissed His feet! The Angels as
Angels saw Him; according to the measure of his knowledge each man beheld Him:
according to the measure of each man's discernment, thus he perceived Him that
is greater than all. The Father and Himself alone are a full measure of
knowledge so as know Him as He is! For every creature whether above or below
obtains each his measure of knowledge; He the Lord of all gives all to us. He
that enriches all, requires usury of all. He gives to all things as wanting
nothing, and yet requires usury of all as if needy. He gave us herds and flocks
as Creator, and yet asked sacrifices as though in need. He made the water wine
as Maker: and yet he drank of it as a poor man. Of His own He mingled [wine] in
the marriage feast, His wine He mingled and gave to drink when He was a guest.
In His love He multiplied [the days of] the aged Simeon; that he, a mortal,
might present Him who quickeneth all. By power from Him did Simeon carry Him; he
that presented Him, was by Him presented [to God]. He gave imposition of hands
to Moses in the Mount,40 and received it in the midst of the river from John. In
the power of His gifts John was enabled to baptize, though earthy, the heavenly.
By power from Him the earth supported Him: it was nigh to being dissolved, and
His might strengthened it. Martha gave Him to eat: viands which He had created
she placed before Him. Of His own all that give have made their vows: of His own
treasures they placed upon His table.

1: Isa 5.2.

2: (Conum.)

3: (Nisan.) 4: Lev xxiii. 10.

5: Ezek. xlvii. 10, etc.

6: Luke xxiii.43.

7: St. E. seems to blend here the account of the withering of the fig-tree and
that of Zacchaeus climbing into the wild fig tree , as the Peshitto renders it.

8: John iv. 42.

9: Mat. xiii. 47.

10: Mat. xviii. 10.

11: Luke xv. 7.

12: Flowers used at Easter in the Churches are here alluded to.

13: John xx. 17.

14: This was a common name of old for St. John Baptist, with allusion to St.
John i. 23 15: Luke xiii. 32.

16: It may be well to observe once for all, that true is often use, as in John
xv. 1, for "real," in opposition to "typical," as in Scripture, so in the
Fathers.

17: The same Syriac verb means to pass , and to transgress .

18: It might seem from this that there were some days kept in their honour in
the East.

19: Gen. xli. 49.

20: John vi. I, etc.

21: p. 227.

22: Mat. xv. 36.

23: Mat. xiv. 17.

24: Ps. xvi. 5 25: Prov. ix. 5.

26: John xii. 24 27: Mat. xiii. 30.

28: I Cor. x. 20.

29: Prov. xx. 1.

30: Gen. ix. 23.

31: Gen. iii. 15.

32: I Sam. v.4.

33: Mat. xxv. 33 34: Judg. xiv. 6.

35: Mat. v.28.

36: Ps. cxxxix. 16.

37: Mat. xxvii 52.

38: p.11. n. d.

39: Jer. xxxi. 22 40: Exod. xxxiii 22.


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  CHAPTER 23: NINETEEN HYMNS ON THE NATIVITY OF CHRIST IN THE FLESH - HYMN 4
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Hymn IV.

Hymn IV. This is the month which brings all manner of joy; it is the freedom of
the bondsmen, the pride of the free, the crown of the gates, the soothing of the
body, that also in its love put purple upon us as upon kings. This is the month
that brings all manner of victories; it frees the spirit; it subdues the body;
it brings forth life among mortals; it caused, in its love, Godhead, to dwell in
Manhood. In this day the Lord exchanged glory for shame, as being humble;
because Adam changed the truth for unrighteousness as being a rebel: the Good
One had mercy on him, justified and set right them that had turned aside.

Let every man chase away his weariness, since that Majesty was not wearied with
being in the womb nine months for us, and in being thirty years in Sodom among
the madmen.1

Because the Good One saw that the race of man was poor and humbled, He made
feasts as a treasure-house, and opened them to the slothful, that the feast
might stir up the slothful one to rise and be rich.

Lo! The First-born has opened unto us His feast as a treasure-house. This one
day in the whole year alone opens that treasure-house: come, let us make gain,
let us grow rich from it, ere they shut it up.

Blessed be the watchful, that have taken by force2 from it the spoil of Life. It
is a great disgrace, when a man sees his neighbor take and carry out treasure,
and himself sits in the treasure-house slumbering, so as to come forth empty. In
this feast, let each one of us crown the gates of his heart. The Holy Spirit
longs for the gates thereof, that He may enter in and dwell there, and sanctify
it, and He goes round about to all the gates to see where He may enter. In this
feast, the gates are glad before the gates,3 and the Holy One rejoices in the
holy temple, and the voice resounds in the mouth of children, and Christ
rejoices in His own feast as a mighty man. At the Birth of the Son the king was
enrolling all men for the tribute-money, that they might be debtors to Him: the
King came forth to us Who blotted out our bills,4 and wrote another bill in His
own Name that He might be our debtor. The sun gave longer light, and
foreshadowed the mystery by the degrees which it had gone up.5 It was twelve
days since it had gone up, and to-day is the thirteenth day: a type exact of the
Son's birth6 and of His Twelve.

Moses shut up a lamb in the month Nisan on the tenth day; a type this of the Son
that came into the womb and shut Himself up therein on the tenth day.7 He came
forth from the womb in this month in which the sun gives longer light. The
darkness was overcome, that it might proclaim that Satan was overcome; and the
sun gave longer light, that it might triumph, because the First-born was
victorious. Along with the darkness the dark one was overcome, and with the
greater light our Light conquered!

Joseph caressed the Son as a Babe; he ministered to Him as God. He rejoiced in
Him as in the Good One, and he was awe-struck at Him as the Just One, greatly
bewildered.

"Who hath given me the Son of the Most High to be a Son to me? I was jealous of
Thy Mother, and I thought to put her away, and I knew not that in her womb was
hidden a mighty treasure, that should suddenly enrich my poor estate. David the
king sprang of my race, and wore the crown: and I have come to a very low
estate, who instead of a king am a carpenter. Yet a crown hath come to me, for
in my bosom is the Lord of crowns!" With rival words Mary burned, yea she lulled
Him, [saying,] Who hath given me, the barren, that I should conceive and bring
forth this One, that is manifold; a little One, that is great; for that He is
wholly with me, and wholly everywhere? The day that Gabriel came in unto my low
estate, he made me free instead of a handmaid, of a sudden: for I was the
handmaid of Thy Divine Nature, and am also the Mother of Thy human Nature, O
Lord and Son! Of a sudden the handmaid became the King's daughter in Thee, Thou
Son of the King. Lo, the meanest in the house of David, by reason of Thee, Thou
Son of David, lo, a daughter of earth hath attained unto Heaven by the Heavenly
One!

How am I astonied that there is laid before me a Child, older than all things!
His eye is gazing unceasingly upon Heaven. As for the stammering of His mouth,
to my seeming it betokens, that with God its silence speaks. Who ever saw a
Child the whole of Whom beholdeth every place? His look is like one that orders
all creatures that are above and that are below! His visage is like that
Commander that commandeth all.

How shall I open the fountain of milk to Thee, O Fountain? Or how shall I give
nourishment to Thee that nourishest all from Thy Table? How shall I bring to
swaddling clothes One wrapped round with rays of glory? My mouth knows not how I
shall call Thee, O Thou Child of the Living One: for to venture to call Thee as
the Child of Joseph, I tremble, since Thou art not his seed: and I am fearful of
denying the name of him to whom they have betrothed me.

While Thou art the Son of One, then should I be calling Thee the Son of many.
For ten thousand names would not suffice Thee, since Thou art the Son of God and
also the Son of man, yea, David's Son and Mary's Lord. Who hath made the Lord of
mouths to be without a mouth? For my pure conception of Thee wicked men have
slandered me. Be, O Thou Holy One, a Speaker for Thy Mother. Show a miracle that
they may be persuaded, from Whom it is that I conceived Thee! For Thy sake too I
am hated, Thou Lover of all. Lo! I am persecuted who have conceived and brought
forth One House of refuge for men. Adam will rejoice, for Thou art the Key of
Paradise.

Lo, the sea raged against Thy mother as against Jonah. Lo, Herod, that raging
wave, sought to drown the Lord of the seas. Whither I shall flee Thou shalt
teach me, O Lord of Thy Mother. With Thee I will flee, that I may gain in Thee
Life in every place. The prison with Thee is no prison, for in Thee man goes up
unto Heaven: the grave with Thee is no grave, for Thou art the Resurrection!8 A
star of light which was not nature, shone forth suddenly; less than the sun and
greater than the sun, less than it in its visible light, but greater than it in
its hidden might, by reason of its mystery. The Morning Star cast its bright
beams among the darknesses, and led them as blind men, and they came and
received a great light: they gave offerings and received life, and they
worshipped and returned. In the height and the depth two preachers were there to
the Son: the bright star shouted above; John also preached below, two preachers,
an earthly and a heavenly. That above showed His Nature to be from the Majesty,
and that below too showed his Nature to be from mankind. O great marvel, that
His Godhead and His Manhood each was preached by them.

Whoso thought Him earthly, the bright star convinced him that He was heavenly;
and whoso thought Him spiritual, John convinced him that He was also corporeal.
In the Holy temple Simeon carried Him, and lulled Him, [saying,] "Thou art come,
O Merciful One, showing mercy on my old age, making my bones to go into the
grave in peace. In Thee shall I be raised from the grave into Paradise!"

Anna embraced Him, and put her mouth to His lips, and the Spirit dwelt upon her
own lips. As when Isaiah's mouth was silent, the coal9 which approached his lips
opened his mouth; so Anna burned with the Spirit of His mouth, yea, she lulled
Him, [saying,] "Son of the Kingdom, Son of the lowliness, that hearest and art
still, that seest and art hidden, that knowest and art unknown, God, Son of Man,
glory be unto Thy Name." The barren also heard, ran, and came with their
provisions: the Magi came with their treasures, the barren came with their
provisions. Provisions and riches were suddenly heaped up in the house of the
poor. The barren woman cried out, as at that which she looked not for, Who hath
granted me this sight of thy Babe, O Blessed One, by whom the heaven and earth
are filled! Blessed be thy Fruit, which made the barren vine to bear a cluster.

Zacharias came and opened his venerable mouth and cried, "Where is the King, for
whose sake I have begotten the Voice that is to preach before His face? Hail,
Son of the King, to whom also our Priesthood shall be given up!"

John approached with his parents and worshipped the Son, and He shed glory upon
his countenance; and he was not moved as when in the womb! Mighty miracle, that
here he was worshipping, there he leaped.

Herod also, that base fox, that stalked about like a lion, as a fox crouched
down, and howled, when he heard the roaring of the Lion, who came to sit in the
kingdom according to the Scriptures. The fox heard that the Lion was a whelp,
and as a suckling; and he sharpened His teeth, that while He was yet a child the
fox might lie in wait and devour the Lion ere He had grown up, and the breath of
His mouth should destroy him. The whole creation became mouths to Him, and cried
concerning Him. The Magi cried by their offerings! the barren cried with their
children, the star of light cried in that air, lo! the Son of the King! The
Heavens were opened, the waters were calmed, the Dove glorified Him, the voice
of the Father, louder than thunder, was instant and said, This is my beloved
Son. The Angels proclaim Him, the children shout to Him with their Hosannas.

These voices above and below proclaim Him and cry aloud. The slumber of Sion was
not dispersed by the voice of the thunders, but she was offended, stood up, and
slew Him because He aroused her.

1: Is. I. 10. Rev. xi. 8.

2: Mat. xi. 12.

3: I. e ., the gates of the heart, before the gates of the Church.

4: Col. ii. 14.

5: The increase of light at the time of the Nativity is meant.

6: Exod. xii. 3.

7: Of Nisan. So St. E. writes on Exod. xii. 3. "The Lamb is a type of our Lord,
who on the tenth of Nisan entered into the womb; for from the tenth day of the
seventh month when Zachary received the message of John's birth, even to the
tenth day of the first month when Mary received the message from the Angel, are
six months."

8: John xi. 25.

9: Isai 6.


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  CHAPTER 24: NINETEEN HYMNS ON THE NATIVITY OF CHRIST IN THE FLESH - HYMN 5
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Hymn V.

Hymn V. At the birth of the Son, there was a great shouting in Bethlehem; for
the Angels came down, and gave praise there. Their voices were a great thunder:
at that voice of praise the silent ones came, and gave praise to the Son.

Blessed be that Babe in whom Eve and Adam were restored to youth! The shepherds
also came laden with the best gifts of their flock: sweet milk, clean flesh,
befitting praise! They put a difference, and gave Joseph the flesh, Mary the
milk, and the Son the praise! They brought and presented a suckling lamb to the
Paschal Lamb, a first-born to the First-born, a sacrifice to the Sacrifice, a
lamb of time to the Lamb of Truth. Fair sight [to see] the lamb offered to The
Lamb! The lamb bleated as it was offered before the First-born. It praised the
Lamb, that had come to set free the flocks and the oxen from sacrifices:1 yea
that Paschal Lamb, Who handed down and brought in the Passover of the Son. The
shepherds came near and worshipped Him with their staves. They saluted Him with
peace, prophesying the while, "Peace, O Prince of the Shepherds." The rod of
Moses2 praised Thy Rod, O Shepherd of all; for Thee Moses praises, although his
lambs have become wolves, and his flocks as it were dragons, and his sheep
ranged beasts. In the fearful wilderness his flocks became furious, and attacked
him.

Thee then the Shepherds praise, because Thou hast reconciled the wolves and the
lambs within the fold; O Babe, that art older than Noah and younger than Noah,
that reconciled all within the ark amid the billows!

David Thy father for a lamb's sake slaughtered a lion. Thou, O Son of David,
hast killed the unseen wolf that murdered Adam, the simple lamb who fed and
bleated in Paradise. At that voice of praise, brides were moved to hallow
themselves, and virgins to be chaste, and even young girls became grave: they
advanced and came in multitudes, and worshipped the Son.

Aged women of the city of David came to the daughter of David; they gave thanks
and said, "Blessed be our country, whose streets are lightened with the rays of
Jesse! Today is the throne of David established by Thee, O Son of David." The
old men cried, "Blessed be that Son Who restored Adam to youth, Who was vexed to
see that he was old and worn out, and that the serpent who had killed him, had
changed his skin and had gotten himself away. Blessed be the Babe in Whom Adam
and Eve were restored to youth." The chaste women said, O Blessed Fruit, bless
the fruit of our wombs; to Thee may they be given as first-born. They waxed
fervent and prophesied concerning their children, who, when they were killed for
Him, were cut off, as it were first-fruits. The barren also fondled Him, and
carried Him; they rejoiced and said, Blessed Fruit born without marriage, bless
the wombs of us that are married; have mercy on our barrenness, Thou wonderful
Child of Virginity!

1: Ps l.9; Is. lxvi. 3.

2: Exod. iv. 4, etc.


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  CHAPTER 25: NINETEEN HYMNS ON THE NATIVITY OF CHRIST IN THE FLESH - HYMN 6
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Hymn VI.

Hymn VI.

Blessed be the Messenger that was laden, and came; a great peace! The Bowels of
the Father brought Him down to us; He did not bring up our debts to Him, but
made a satisfaction to that Majesty with His own goods.

Praised be the Wise One, who reconciled and joined the Divine with the Human
Nature. One from above and one from below, He confined the Natures as medicines,
and being the Image of God, became man. That Jealous One when He saw that Adam
was dust, and that the cursed serpent had devoured him, shed soundness into that
which was tasteless, and made him [as] salt, wherewith the accursed serpent
should be blinded.

Blessed be the Merciful One, who saw the weapon by Paradise, that closed the way
to the Tree of Life; and came and took a Body which could suffer, that with the
Door, that was in His side, He might open the way into Paradise.

Blessed be that Merciful One, who lent not Himself to harshness, but without
constraint conquered by wisdom; that He might give an ensample unto men, that by
virtue and wisdom they might conquer discerningly.

Blessed is Thy flock, since Thou art the gate thereof, and Thou art the staff
thereof. Thou art the Shepherd thereof, Thou art the Drink thereof, Thou art the
salt thereof, yea, the Visitor thereof. Hail to the Only-Begotten, that bare
abundantly all manner of consolations! The husbandmen came and did obeisance
before the Husbandman of Life. They prophesied to Him as they rejoiced,[saying,]
"Blessed be the Husbandman, by Whom the ground of the heart is tilled, Who
gathereth His wheat into the garner of Life." The husbandmen came and gave glory
to the Vineyard that sprang of the root and stem of Jesse, the Virgin Cluster of
the glorious Vine. "May we be vessels for Thy new Wine that renews all things."

"In Thee may the Vineyard of my Well-beloved that yielded wild grapes1 find
peace! Graft its vines from Thy stocks; let it be laden entirely from Thy
blessings with a fruit which may reconcile the Lord of the Vineyard, Who
threatens it."

Because of Joseph the workmen came to the Son of Joseph saying, "Blessed be Thy
Nativity, Thou Head of Workmen, the impress whereof the ark bore, after which
was fashioned the Tabernacle of the congregation that was for a time only!"2

"Our craft praises Thee, Who art our glory. Make Thou the yoke which is light,
yea easy, for them that bear it; make the measure, in which there can be no
falseness, which is full of Truth; yea, devise and make measures3 by
righteousness; that he that is vile may be accused thereby, and he that is
perfect, may be acquitted thereby. Weigh therewith both mercy and truth, O just
One, as a judge."

"Bridegrooms with their brides rejoiced. Blessed be the Babe, whose Mother was
Bride of the Holy One! Blessed the marriage feast, whereat Thou wast present, in
which when wine was suddenly wanting, in Thee it abounded again!" The children
cried out, "Blessed He that hath become unto us a Brother, and Companion in the
midst of the streets. Blessed be the day which by the Branches4 gives glory to
the Tree of life, that made His Majesty be brought low, to our childish age!"

Women heard that a Virgin should conceive and bring forth a Son: honourable
women hoped that thou wouldest rise from them; yea noble ladies that Thou
mightest spring up from them! Blessed be Thy Majesty, that humbled Itself, and
rose from the poor!

Yea the young girls that carried Him prophesied, saying, "Whether I be hated or
fair, or of low estate, I am without spot for Thee. I have taken Thee in charge
for the bed of Childbirth."

Sarah had lulled Isaac, who as a slave5 bare the Image of the King his Master on
his shoulders, even the sign of His Cross; yea, on his hands were bandages and
sufferings, a type of the nails.

Rachel cried to her husband, and said, Give me sons.6 Blessed be Mary, in whose
womb, though she asked not, Thou didst dwell holily, O Gift, that poured itself
upon them that received it.

Hannah with bitter tears asked a child;7 Sarah and Rebecca with vows and words,
Elizabeth also with her prayer, after having vexed themselves for a long time,
yet so obtained comfort.

Blessed be Mary, who without vows and without prayer, in her Virginity conceived
and brought forth the Lord of all the sons of her companions, who have been or
shall be chaste and righteous, priests and kings. Who else lulled a son in her
bosom as Mary did? who ever dared to call her son, Son of the Maker, Son of the
Creator, Son of the Most High? Who ever dared to speak to her son as in prayer?
O Trust of Thy Mother as God, her Beloved and her Son as Man, in fear and love
it is meet for thy Mother to stand before Thee!

1: S. husks.

2: So too St. E. himself upon Exodus xxxvii. "And Bezaleel made an ark of
undecaying wood, a type of the Body of Immanuel, which is incorruptible, and not
soiled by sin. By the gold within and without he indicates the Divine Nature of
the Word, which was united unto all the functions (S. vessels) of the Soul and
the Body in a manner no discourse can reach, seeing he anointed our manhood with
His Godhead." These words appear to make it plain, that St. E. means the same
ark above as in this passage; he, however, uses a different word, and one which
others contend is only applied to Noah's ark.

3: St. Mark, vi. 3, intimates that our Lord was a carpenter Himself, while on
earth.

4: He alludes to Palm Sunday, on which the children carried them.

5: Gen. xxii. 6.

6: Gen. xxx. 1

7: I Sam. i. 7.


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  CHAPTER 26: NINETEEN HYMNS ON THE NATIVITY OF CHRIST IN THE FLESH - HYMN 7
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Hymn VII.

Hymn VII. The Son of the Maker is like unto His Father as Maker! He made Himself
a pure body, He clothed Himself with it, and came forth and clothed our weakness
with glory, which in His mercy He brought from the Father. From Melchizedek, the
High Priest, a hyssop came to Thee, a throne and crown from the house of David,
a race and family from Abraham. Be thou unto me a Haven, for Thine own sake, O
great Sea. Lo! the Psalms of David Thy Father, and the words also of the
Prophets, came forth unto me, as it were ships.

David Thy father, in the hundred and tenth Psalm, twined together two numbers as
it were crowns to Thee, and came [to Thee], O Conqueror! With these shalt Thou
be crowned, and unto the throne shalt Thou ascend and sit. A great crown is the
number that is twined in the hundred, wherein is crowned Thy Godhead! A little
crown is that of the number ten, which crowns the Head of Thy Manhood, O
Victorious One! For Thy sake women sought after men. Tamar desired him that was
widowed, and Ruth loved a man that was old, yea, that Rahab, that led men
captive, was captivated by Thee.

Tamar went forth, and in the darkness1 stole the Light, and in uncleanness stole
the Holy One, and by uncovering her nakedness she went in and stole Thee, O
glorious One, that bringest the pure out of the impure.

Satan saw her and trembled, and hasted to trouble her. He brought the judgment
to her mind, and she feared not; stoning and the sword, and she trembled not. He
that teacheth adultery hindered adultery, because he was a hinderer of Thee. For
holy was the adultery of Tamar, for Thy sake. Thee it was she thirsted after, O
pure Fountain. Judah defrauded her of drinking Thee. The thirsty womb stole a
dew-draught of Thee from the spring thereof.

She was a widow for Thy sake. Thee did she long for, she hasted and was also an
harlot for Thy sake. Thee did she vehemently desire, and was sanctified in that
it was Thee she loved. May Tamar rejoice that her Lord hath come and hath made
her name known for the son of her adultery! Surely the name she gave him2 was
calling unto Thee to come to her. For Thee honorable women shamed themselves,
Thou that givest chastity to all! Thee she stole away in the midst of the ways,
who pavest the way into the kingdom! Because it was life that she stole, the
sword was not able to put her to death.

Ruth lay down by a man in the threshingfloor for Thy sake; her love made her
bold for Thy sake, O Thou that teachest all penitents boldness. Her ears refused
[to listen to] any voices for the sake of Thy voice. The live coal that glowed
went up into the bed, of Boaz, lay down there, saw the High Priest, in whose
loins was hidden a fire for his incense!3 She hasted and was a heifer to Boaz,
that should bring forth Thee, the fatted Calf.

She went gleaning for her love of Thee; she gathered straw. Thou didst quickly
pay her the reward of her lowliness; and instead of ears of corn, the Root of
Kings, and instead of straws, the Sheaf of Life, didst Thou make to spring from
her.

1: Gen. xxxviii.

2: Gen. xxxviii. 29.

3: The introduction of Ruth after Tamar was doubtless suggested by Ruth iv.
12.Mat. i. 3, etc. S.t E. seems to mean, "Ruth saw by faith Christ the High
Priest, in whose loins was to be that Fire of Righteousness which alone could
make the incense (i.e. the child which rose up from Ruth, who is called a coal)
to be acceptable."


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  CHAPTER 27: NINETEEN HYMNS ON THE NATIVITY OF CHRIST IN THE FLESH - HYMN 8
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Hymn VIII.

Hymn VIII. That Thy Resurrection might be believed among the gainsayers, they
sealed Thee up within the sepulchre, and set guards; for it was for Thee that
they sealed the sepulchre and set guards, O Son of the Living One! When they had
buried Thee, if they had neglected Thee and left Thee, and gone, there would
have been room to lie [and say] that they did steal, O Quickener of all! When
they craftily sealed Thy sepulchre, they made Thy Glory greater. A type of Thee
therefore was Daniel, and also Lazarus; one in the den, which the Gentiles
sealed up, and one in the sepulchre, that the People opened. Lo! their signs and
their seals reproved them. Their mouth had been open, if they had left Thy
sepulchre open. But they went away because they had shut Thy sepulchre and
sealed it, and closed up their own mouths. Yea they closed it, and when they had
senselessly covered Thy sepulchre, all the slanderers covered their own heads.
But in Thy Resurrection Thou persuadest them concerning Thy Birth; since the
womb was sealed, and the sepulchre closed up; being alike pure in the womb, and
living in the sepulchre.1 The womb and the sepulchre being sealed were witnesses
unto Thee. The belly and hell cried aloud of Thy Birth and Thy Resurrection: The
belly conceived Thee, which was sealed; hell brought Thee forth which was closed
up. Not after nature did either the belly conceive Thee, or hell give Thee up!

Sealed was the sepulchre whereto they had entrusted Thee, that it might keep the
dead [safe], Virgin was the womb which no man knew. Virgin womb and sealed
sepulchre, like trumphets, proclaimed Him in the ears of a deaf people. The
sealed belly and the closed rock were amongst the accusers. For they slandered
the Conception as being of the seed of man, and the Resurrection as being of the
robbery of man; the seal and the signet convicted them, and pleaded that Thou
wert of Heaven. The people stood between Thy Birth and Thy Resurrection. They
slandered Thy Birth, Thy Death condemned them: they set aside Thy Resurrection,
Thy Birth refuted them; they were two wrestlers that stopped the mouth that
slandered. For Elijah they went and searched the mountains:2 as they sought him
on earth, they the more confirmed that he was taken up. Their searching bare
witness that he was taken up, in that it found him not.

If then prophets that had had forewarning of Elijah's ascension, doubted as it
were of his going up, how much more would impure men speak slander of the Son?
By their own guards He convinced them that He was risen again. To Thy Mother,
Lord, no man knew what name to give. Should he call her Virgin, her Child stood
[there]; and married no man knew her to be! If then none comprehended Thy
Mother, who shall suffice for Thee? For she was, alone, Thy Mother; along with
all, Thy Sister. She was Thy mother, she was Thy Sister. She along with chaste
women3 was Thy betrothed. With everything didst Thou adorn Her, Thou ornament of
Thy Mother. For she was Thy Bride by nature ere Thou hadst come; she conceived
Thee not by nature after Thou wast come, O Holy One, and was a Virgin when she
had brought Thee forth holily.

Mary gained in Thee, O Lord, the honours of all married women. She
conceived[Thee] within her without marriage. There was milk in her breasts, not
after the way of nature. Thou madest the thirsty land suddenly a fountain of
milk.

If she carried Thee, Thy mighty look made her burden light; if she gave Thee to
eat, it was because Thou wert hungry; if she gave Thee to drink [it was],
because Thou wert thirsty; willingly if she embraced Thee, Thou, the coal of
mercies, didst keep her bosom safe. A wonder is Thy Mother. The Lord entered
her, and became a servant: the Word entered her, and became silent within her;
thunder entered her, and His voice was still: the Shepherd of all entered her;
He became a Lamb in her, and came forth bleating. The Belly of Thy Mother
changed the order of things, O Thou that orderest all! The rich went in, He came
out poor: the High One went in, He came out lowly. Brightness went into her and
clothed Himself, and came forth a despised form. The Mighty went in, and clad
Himself with fear from the Belly. He that giveth food to all went in, and gat
hunger. He that giveth all to drink went in, and gat thirst. Naked and bare came
forth from her the Clother of all. The daughters of the Hebrews that cried in
the Lamentations of Jeremiah, instead of lamentations of their Scriptures, used
lulling-songs from their own books: a hidden Power within their words was
prophesying.

Eve lifted up her eyes from Sheol and rejoiced in that day, because the Son of
her daughter as a medicine of life came down to raise up the mother of His
mother. Blessed Babe, that bruised the head of the Serpent that smote her!

She saw the type of Thee from the youth of Isaac the fair. For Thee Sarah, as
seeing that types of thee rested on his childhood, called him, saying, O child
of my vows, in whom is hidden the Lord of vows.

Samson the Nazarite shadowed forth a type of Thy working. He tore the lion, the
image of death, whom Thou didst destroy, and caused to go forth from his
bitterness the sweetness of life for men.

Hannah also embraced Samuel; for Thy righteousness was hidden in him who hewed
in pieces Agag as [a type] of the wicked one. He wept over Saul, because Thy
goodness also was shadowed forth in him.4

How meek art Thou! How mighty art Thou, O Child!5 Thy judgment is mighty Thy
love is sweet! Who can stand against Thee? Thy Father is in Heaven, Thy Mother
is on earth; who shall declare Thee?6

If a man should seek after Thy Nature, it is hidden in Heaven in the mighty
Bosom of the Godhead; and if a man seek after Thy visible Body, it is laid down
before their eyes in the lowly bosom of Mary. The mind wanders between Thy
generations, O Thou Rich One! Thick folds are upon Thy Godhead. Who can sound
Thy depths, Thou great Sea that made itself little?

We come to see Thee as God, and, lo! Thou art a man: we come to see Thee as man,
and there shineth forth the Light of Thy Godhead! Who would believe that Thou
art the Heir of David's Throne? A manger hast Thou inherited out of [all] his
beds, a cave has come down to Thee out of all his palaces. Instead of his
chariots a common ass's colt, perchance, comes down to Thee.

How fearless art Thou, O Babe, that dost let all have thee [to carry]: upon
every one that meets with Thee dost Thou smile: to every one that sees Thee, art
Thou glad-some! Thy love is as one that hungers after men.

Thou makest no distinction between Thy fathers and strangers, nor Thy Mother and
maidservants, nor her that suckled Thee and the unclean. Was it Thy forwardness
or Thy love, O Thou that lovest all?

What moves Thee that Thou didst let all that saw Thee have Thee, both rich and
poor? Thou helpedst them that called Thee not. Whence came it that Thou
hungeredst so for men?

How great was Thy love, that if one rebuked Thee, Thou wast not wroth! if a man
threatened Thee, Thou wast not terrified! if one hissed at Thee, Thou didst not
feel vexed! Thou art above the laws of the avengers of injuries.

Moses was meek, and [yet] his zeal was harsh, for he struggled and slew. Elisha
also, who restored a child to life, tore a multitude of children in pieces by
bears. Who art Thou, O Child, whose love is greater than that of the Prophets?
The son of Hagar who was wild, kicked at Isaac.7 He bore it and was silent, and
his mother was jealous. Art Thou the mystery of him, or is not he the type of
Thee? art thou like Isaac, or is it not he that is like Thee?

1: Ps. lxxxyiii. 5.

2: 2 Kings ii. 16

3: Ps. xlv. 14.

4: 1 Sam. ii. 26.

5: Luke ii. 52

6: Is. liii. 8.

7: Gen xvi. 12, and xxi. 9.


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  CHAPTER 28: NINETEEN HYMNS ON THE NATIVITY OF CHRIST IN THE FLESH - HYMN 9
========================================================================

Hymn IX.

Hymn IX.

Come rest, and be still in the bosom of Thy Mother, Son of the Glorious.
Forwardness fits not the sons of kings. O Son of David, Thou art glorious, and
[yet] the Son of Mary, who dost hide Thy beauty in the inner chamber. To whom
art Thou like, glad Babe, fair little One, Whose Mother is a Virgin, Whose
Father is hidden, Whom even the Seraphim are not able to look upon? Tell us whom
Thou art like, O Son of the Gracious! When the wrathful came to see Thee, Thou
madest them gladsome: they exchanged smiles one with another: the angry were
made gentle in Thee, O sweet One. Blessed art Thou, little One, for that in Thee
even the bitter are made sweet. Who ever saw a Babe that was gladsome when in
arms to those that came near him, lo! reached Himself unto them that were far
off? Fair sight [to see] a Child, that takes thought for every man that they may
see him!

He that hath care came and saw Thee, and his care fled away. He that had
anxiety; at Thee forgat his anxiety; the hungry by Thee forgat his victuals; and
he that had an errand, by Thee was errant and forgot his journey!

O still Thyself, and let men go to their works! Thou art a son of the poor,
learn from Thyself that all the poor had to leave their work to come. Thou who
lovest men, hast bound men together by Thy gladsomeness.

David, that stately king, took branches,1 and in the feast amongst the children
as he danced, he gave praise. Is it not the love of David Thy father that is
warm in Thee? That daughter of Saul! her father's devil spake in her: she called
the stately [king] a vile fellow, because he gave an ensample to the elders of
her people of taking up branches with the children in the day of praise to Thee.
Who would not fear to lay it to Thee that Thou art forward? For lo, the daughter
of Saul who mocked the child, cut off her womb from childbearing; because her
mouth derided, the reward of its mouth was barrenness.2

Let mouths tremble at blasphemy, lest they be shut up! Refrain, O daughter of
Sion, thy mouth from Him, for He is the Son of David, Who is gladsome before
thee. Be not unto Him as the daughter of Saul, whose race is extinct.

Because Elijah restrained the desire of the body, he withheld rain from the
adulterous; because he kept under his body, he withheld dew from the
whoremongers, who let their fountains be loosely poured out.

Because the hidden fire of the lust of the body ruled not in him, to him the
fire from on high was obedient. And since he subdued on the earth the lust of
the flesh, he went up thither where holiness dwells and is at peace.

Elisha also who deadened his own body, quickened the dead. The resurrection of
the dead was in the usual course by a sanctification not in the usual course; He
raised the child, because he purified his soul like a weaned child.

Moses, who divided and separated himself from his wife, divided the sea before
the harlot. Zipporah though daughter of a heathen priest kept sanctity: with a
calf the daughter of Abraham3 went a whoring.

1: Scripture does not mention this.

2: 2 Sam. vi. 23.

3: I.e . the Jewish Church.


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  CHAPTER 29: ON VIRGINITY
========================================================================

S. Ephraim's Prose Refutations of Mani, Marcion and Bardaisan. Transcribed from
the Palimpsest B.M. Add. 14623 by the late C. W. MITCHELL, M.A., C.F., volume 2
(1921). On Virginity ON VIRGINITY. A DISCOURSE OF S. EPHRAIM ON VIRGINITY.

[p. 170.]

I.1 PUT off, O Body, that Old Man 2 which is altogether hateful, that it may not
wear out the newness that thou inhabitest and hast put on ; for the recompense
of its interest is contrary with its clothes, in that if thou hast been renewed
it will return and wear thee out : O Body, hear my counsels ! Put it off 3 by
(good) conduct, that it may not clothe thee in (bad) habits.

II. For, lo, our Lord has made thee, O Body, new in water, and the Architect of
Life has built thy oldness, in that He formed with His Blood and built for it a
shrine for His habitation ; do [P. 171.] not let dwell instead of Him that Old
Man in the shrine He has renewed : O Body, if thou dost make God to stay in thy
shrine, thou also wilt be a temple of His kingdom and a priest of His sacrifice.

III. For this Old Man is reproved by Nature that teaches and the Book that
proclaims, for its wickedness is between two just things, that if it sins in
respect of what is without law, its Nature will reprove it, and if it sins in
respect of law, the Book will reprove it. Lo, it wounds and they heal; on the
track of wickedness they bring in regret, whereby he that sins is healed. |lxxxi

IV. Him that rebels they treat with contempt, and him that returns they bind up
his wounds; they justify the Judge, they reprove the rebels, they care for and
heal those who return : for they know that they will be measured with one Evil
one, who hurts everything, who is fresh in every generation, and is a companion
to every one, and hurts every hour ; they also are companions to every one, and
are fresh in every generation, and are found at every hour.

V. Hearken to Nature and Law declaring his evil corruptions ! For the People (of
Israel) who committed adultery under the Law, [P. 172.] and the Peoples who
fornicated without Law, changed their Nature and behaved contrary to their
Nature ; Nature and Law have appealed against him, whose dispositions the
Disturber has corrupted.

VI. The humble ones have stolen away from marriage under pretext of
discipleship, and when they are halfway he (the 'Old Man') has set behind them
the shame of stumbling and in front of them hateful desire ; being ashamed to
revert to marriage, they fall and are taken in the snares.

VII. How light are thy wings, O Virginity, that soar 4 and go up to where thy
Bridegroom sits at the right hand of the Lord of the Heights ! Flee from the
counsel of the deceiver, for he who apportions debt to the inexperienced is wont
to cast his whole property for nothing to the loss of the merchants (?).

VIII. He impoverished the treasures of great Adam, who with his money acquired a
weight of debt. O Body, do not borrow from him that does not ask back what he
has lent, that if thou pay him his silver the debt impoverishes.

IX. For accompanying its desires are apprehension and [P. 173.] doubt and
contempt with disgrace, and they reject and give pain to the doers of them, and
the faces only are open and pure of the chaste ones who have put it (? the 'old
man') off ; do not be joined, O Body, with hateful love, of which however much
the deed is dead, the anxiety of it lives secretly.

X. Subtle and cunning is his (the 'Old Man's') discipleship, in that by all
sorts (of means) he will be bestowing his gifts upon the good. The mouth of the
poor he stops with his bread ; with |lxxxii his free meals he sells free-men
into slavery. The belly he has bribed and it has been corrupted ; (he has
bribed) the eye to overlook, and the mouth to keep silence, and the ear to make
5 his hateful reports. His silent wine is talkative in those that drink it; it
babbles in their voices instead of its master.

XI. For he is cunning, in that first he puts on the mouth of his. snare food as
a bait; his love goes in front of his corruption, like Judas, who kissed and
killed. The Pure One kissed the unclean, to teach that his kisses are a poison
and death is moulded by them secretly ; this is one who if thou raise him up
will recompense thee with a fall, who when he rises lulls to sleep, the desire
of whom is deadly. And thy own flesh makes it live and resurrects it (this
desire), and when it is alive therein it turns and kills it. O Body, if thou
give life to deadness, there will be death also for thy life.

XII. Let Fire be a demonstration for thee, that is buried and dead in secret,
and the rubbing of wood with wood brings it to life for the destruction of both
of them ; but when it (i.e. Fire) has come to life it turns to burn the
substance that brought it to life by its companionship. Oh, the evident
illustration !— that Wood is made a grave for Fire, and when the one has been
resurrected from it, it is destroyed by that one !

XIII. For Freedom is as life and as soul to the desires, and by it they live ;
and if from it thou cut and cast them off they become dead. It is given
authority that by its will faults stand and by its will sins fall; it is the
likeness of the Most High whose Power upholdeth everything, and if He should
withdraw it everything would fall.

XIV. The Judge is just, in that He does not immediately [P. 175.] a man has
sinned requite him. Wherefore regret comes because of two things : that if he
repents it will have wiped out his wickedness, and if he rebels it will have
taken away from him all excuse ; wherefore in all faults regret is on the watch
to carry witness to the court of Justice.

XV. Learn, O Body, Repentance and not every-day regret; for Repentance is as 6 a
Healer to our wounds, but this regret is a stalk of straw, and it brings a
relapse of pains every day. |lxxxiii

XVI. The signature is on every tax-collector's bond for him who owes money ; so
by the same illustration regret is a tax-collector in its silence for him that
is in debt for sins. O Body, if thou hast accustomed thyself to repent and again
thou sin, thy regret is the signature of thy bond.

XVII. It is written 7 that if a man have wronged his wife, her parents shall go
forth and declare her virginity, because the judges could not see the secret
things ; the tokens of virginity on the veil were declaring the truth before the
judges. But because thy own Bridegroom is one that seeth secret things, [P.
176.] to thy secret Lord in virginity 8 show the secret things in the flesh ;
not in thy veil9 but in thy body shew injuries, and do not10 in veils thy own
virginity shew to thy Bridegroom.

XVIII. In the guise of a lamb the cunning Amnon 11 approached the ewe, and when
he had deceived her about what was hers he did what was his ; in that he saw
that virginity was rebellious in her nest, the healthy wolf that made himself
ill deceitfully made her enter his den and so trapped her ; the invalid that was
torpid got up to the contest and snatched away the crown that was for her shame.

XIX. That Athlete who saw that as long as he was standing he did not throw, and
he hasted and fell, and so threw off and broke the yoke with cohabitation, and
dared even to adultery, and the wicked one who sowed in the chamber his harvest,
in his field the sword ruined him, who had ruined virginity, and he who had
spotted it with its blood washed in his own blood. They made him drunk and rose
up and dragged him away ; and for that he had ill-treated the sheep, vengeance
was demanded in the time of sheep-shearing. [P. 177.]

XX. If a virgin be ill-treated in the field Moses the Stammerer,12 the advocate
of truth, he is persuaded about her that "the girl cried out and there is no
help." For thine own self, O virginity, |lxxxiv who is there to persuade, that
in the midst of peace art taken captive and art silent ? Do not give thyself to
captivity in the midst of peace, that peace may not bind thee in the court of
Justice.

XXI. As for the married women and virgins that were in Midian, he killed those
which had played the harlot and kept alive those on whom was set the seal of
virginity. But if virginity kept alive heathen women, how much more will it keep
alive pure ones ?

XXII. And lo, in the chamber and lo, in the field they are lying in wait for
thee, O Virginity ! Thou didst enter the chamber; the cunning Amnon stole thy
wealth ; thou didst go forth into the field, the brigand Shechem robbed thy
treasure. Whither wilt thou go, O lonely Dove ? For lo, many in every place are
they that hunt for thee !

XXIII. The hunters of thee, O Virginity, that have hunted thee are hunted; by
the contrary are they requited. For [P. 178.] Shechem,13 who met with thee in
the field and took thee captive, in his house they slaughtered him ; and Amnon
again, who in the chamber lay in wait for thee and took thee captive, in the
field they dragged him off. They ruined thee and they were ruined ; and there
was drawn in their case an illustration that he who ruins thee is ruined.

XXIV. O Virginity, inexperienced Dove, cunning is thy hunter and thou art
innocent, ingenious is thy deceiver and thou art simple ! in that Amnon who
under pretence of food was seeking what he was not seeking, and with food for
which he was not hungry served the desire of the flesh for which he was hungry.
O the Deceiver, who was seeking that which he did not require, that under
pretext of it he might be finding thee !

XXV. For he asked her for tarts 14—alas for the expert in tarts !—she went in
and placed (them) for the uplifted at heart: the serpent was clothed in the
appearance of sickness that the hand might contemptuously spare him and so he
might strike her. He whose desire deceived virginity and polluted it, wrath
deceived the desire and ruined him, |lxxxv

XXVI. Tamar rent her tunic, for she saw she had lost her [P. 179.] virginity.
She got a tunic instead of that tunic ; her virginity that she had lost was not
got again. The rents of her garment workmen sufficed to heal ; but the loss of
her virginity for One alone is easy to heal. O Virginity, whose loss is easy for
all, and whose reparation for the Creator of all alone is easy !

XXVII. Tamar feared to keep silence and was ashamed to speak ; hut because she
could not keep silence nor speak she rent her clothes, that the open rents might
be heralds for the secret virginity that was ruined. Ah, the confusion and
dismay of the king's daughter, whose pearls that were hanging on her could not
console her for the one that was lost !

XXVIII. She was a King's daughter on whose limbs were carried stones and beryls,
but the virginity alone surpassed them all ; wherefore the unclean one despised
the beryls and chose the pearl, he rejected the coin-ornaments and snatched the
tokens of [P. 180.] virginity. The thief knows thy value, O Virginity, but thou
didst not perceive how much thou art worth.

XXIX. From the royal jewel-house he chose out and stole the pearl, which when he
got it left him, that pearl which is lost away from its owner and does not
remain in the treasure of the thief !

XXX. Eve 15 the inexperienced found the Serpent, the poisonous one whose words
are sweet ; she cherished him with love, and he smote her to destruction. Do not
find for thyself also the treasure-trove of Eve. that thou mayest not find for
thyself in it regret. For if she had shut the door of her hearing before his
speaking, the door of Paradise would not have been shut in her own face ; in
that she gave a place within her mind to the word of the Evil One, the pure
Garden vomited and cast her out.

XXXI. Keep thy bosom in sanctity that the pure bosom of Paradise may receive
thee. Do not become dust, the food of the accursed Serpent, for dust is his
bread, and thou art chosen salt, which if it go bad cannot afresh become new
salt. [P.181] |lxxxvi

XXXII. Jephthah's 16 Daughter who washed in her blood was baptized and she sent
up from herself the pearl that rooted out 17 fear, and to the treasure on high
it ascended ; the girl that stretched out her neck to the slaughter of the
sword, the pure pearl consoled her that went with her. And she that here
destroys virginity, apprehension becomes her companion in the day of
remembrance, and in the Resurrection fear becomes her leader before the Judge,
though she have greatly repented.

XXXIII. Jephthah's Daughter wished to die, so that the vow of her father might
not be made void : do not thou make void with thine eyes the vow of virginity
that thy mouth has vowed. Jephthah poured out the blood of his daughter ; but
thy own Bridegroom, his holy Blood was shed for thy fault.

XXXIV. Lo, therefore the unique Blood bought the virgin blood with which thy
door is sealed, in the likeness of doors that [P. 182.] were sealed with the
blood sprinkled in the midst of Egypt 18 ; for as often as that same blood was
sealed upon the doors outside, life was dwelling within after the type of
virginity in peace.

XXXV. Oh, the blood that was a wall to the treasure of life, that was within it
and by it conquered death ! That is, that as they were a little wearied in
sprinkling it and (as) it comforted them much by its protection, thy perfection
and thy virginity are walls that keep and are kept; that inasmuch as they are
kept safe for a little they have kept safe much.

XXXVI. The married woman wished to die that adultery might be made void ; the
virgin died that the vow might not be made void. If so be therefore that
cohabitation, the mother of seed, wished to die that it might not receive stolen
seed whose sower is accursed, let not the virgin steal the unclean seed, for a
pure embryo is the embryo in the midst of her.

XXXVII. Do not leave off, O Body, from the virginity that [P. 183.] by grace has
revived our country, and as a sojourner dwells in our land. And if any one
persecute her and uproot her nest, because she cannot turn and build it her wing
quickly takes up on high the bird of the height, that grows old in one nest and
if disturbed 19 she has left it for ever. |lxxxvii

XXXVIII. And when the friendship of Angels has flown away there enters in its
place the Devil's friend Desire, that is the adversary of Virginity. Joseph
persecuted her from within his body, that the friendship of Angels might not
dwell in it; with the Angels she doth flee to go forth. And who is there who
will not weep that instead of that peaceful one there entered in and dwelt in
him one full of sores ? 20

XXXIX. Let youthfulness be afraid of Wine that despoiled the old age of Lot. But
if Wine did that which is difficult, that women by him should have stolen
pregnancy, how much more forsooth will it do that which is easy, that men by it
should steal virginity ? The girls despoiled the treasure of the old man ; keep
thou 21 thy treasure-house from those that are young.

XL. Be afraid again of Wine in that it disgraced Noah the [P. 184.] precious;
and he that had conquered the Deluge of water from a handful of wine was
conquered, and him that the Flood which was outside him did not overcome, the
wine which was within him in silence did steal. If wine disgraced and cast down
Noah, the head of families and tongues, thee forsooth, O lonely one, how it will
conquer !

XLI. Do not trust in wine, for it is an impostor and an agitator that surrenders
thy fortress, that the captive-taker may come and take captive thy freedom into
handmaidenship, that thy love may follow his will.

XLII. And when moreover thou hast lost thy true Bridegroom and got in his stead
a false one, when thou hast the consolation that even if thou hast lost but yet
thou hast found (what will it profit thee, ?) : because his love is lying and
deceitful and alights on everything, it does not cleave to thee, and then the
regret will be great.

XLIII. When on this side and on that thou art deserted and art orphaned on two
sides, the True One will have left thee [P. 185.] because thou hast left him,
and the lying companion that thou |lxxxviii hast loved will have let go of thee
and left thee at the cross-roads ; and whither then will thy gaze wander, a
simple Dove 22 that has uprooted her nest and gone forth in her love after a
Serpent ?

XLIV. Thy Pearl is a pearl that from two thieves flies away to be lost, for it
is Merchants who are single that can get it, and if they have become unclean
both of them lose it. O Pearl, that is greater than all! And he is the fool,
with his hands he presents the Pearl to the Thief !

XLV. It is easier for him that is drunk with wine than for him that is drunk
with hateful love, for the counsel and teaching of wide-awake hours are dreams
to him, and a beating is like no beating. Strong fetters are weak to him ;
despised is the rod, and weak is a stick, and disregarded is the cane.
Admonition [P. 186.] is to him a story, and reproof like a tale passes through
his ears ; contemptuous usage is like a treat and spitting in the face like dew.

XLVI. For there is not in his heart a path-finder for the words that have beaten
upon his ears. The gates of his ears are open, one opposite the other ; the word
that goes in into his one ear goes out on the opposite side through the other.
The speech that they pour into him is driven outside, it goes forth altogether ;
his teacher supposes that the teaching goes in, but he does not perceive that he
pours it all out, and it is spilt, because there is no place in his mind to
receive.

XLVII. For filled and heaped and choked up are the bosoms of his imaginations
from the drop of evil love, that has dropped there and become a great sea ; and
lo, arguments plunge and emerge,23 like sailors whose ships have been wrecked,
and lo, the thought there is unclean, like a ship that has no skipper, and when
Law like a sailor wishes to bring it into a good harbour [P. 187.] it struggles
with its sailor and loves its own loss.

XLVIII. O Youthfulness, mistress of (various) courses (of life), do not complete
[thy] courses in the maze of desires ; when that which works in thee and takes
away thy strength has |lxxxix dismissed and left thee (it will be) that thy Old
Age may come to mockery, because a hateful course thou hast kept for shame.

XLIX. Lighten, O Youthfulness, thy course in the contest, that a crown may adorn
thy Old Age ; for when Old Age has faded and its intelligence diminished, they
remember the humility of its Youthfulness, which concentrated its intelligence ;
men abhor it seeing the blemishes of its Body, but they cherish it seeing its
secret plants of the Spirit.

L. Paint, O Youthfulness, thy victories on thy members, by which thou wilt
become precious when thou growest old : paint on thy hands all charitable acts,
with the visiting of the sick seal thy footsteps ; paint on thy heart the image
of thy Lord.

LI. And if the nailed-up Tablets that the carpenter has constructed and the
painter painted have become precious, yea, are [P. 188.] revered by reason of
the Figure of Royalty, how much more therefore will thy limbs become precious,
on which are painted the images of thy King ?

LII. Youthfulness is like a branch of fine fruits that is fair in the summer,
and when its fruits and its leaves have been stripped off it becomes hateful,
and every one turns his face from it, and what was desired of all becomes the
despised of all. O inexperience! do not shew thy beauty to those outside, which
when it has become hateful and aged those that see despise it.

LIII. O Eye ! let not the beauty of Youthfulness take thee captive, in which are
hidden the blemishes of Old Age. For the limbs of youthful vigour, a fair
spectacle, carry them, but Old Age convicts them, that a borrowed beauty was
dwelling upon them, one that while yet it stays and alights goes off and flies
away.

LIV. But if there should chance to be a royal captivity, and thy humility should
be exposed in the field, the unclean compulsion of the captor argues for thee
that thou art holy, as Sarah also [P. 189.] was holy in the unclean bosom of
foul Pharaoh, she whose heart with her free-will did not commit adultery; her
will was a priest to her bodily frame, and with its hyssop it purged the body
that was defiled by force. For as a priest can cleanse the |xc temple in which
he serves, so a pure Will can cleanse the Body, the Temple in the midst of which
it acts as a priest.

LV. For it is a marvel in Man, that though he is one, he is to himself a Temple,
he is to himself a Priest, he is to himself a Pontiff, he is to himself a
Sacrifice ; he is the Offering, and he is the Offerer of the Offering : for he
is like that Lamb of God, who was to Himself everything.

END OF DISCOURSE ON VIRGINITY.

Note from Vol. 1 Introduction, p. (10):

[Short lacunae are indicated in the translation by dots, and longer gaps by
asterisks, but in neither case is the number of the dots or asterisks intended
to bear any exact relation to the number of the missing words. In respect to
this an approximately correct inference may be drawn by consulting the Syriac
text.

Double inverted commas mark quotations where the original has [Syriac]

Single inverted commas are used in numerous cases where the words seem to be
quotations or to belong to a special terminology.

Words in italics inside square brackets are to be regarded as conjectural
translations or paraphrases. In a few passages, where the text has suffered
great mutilation, italics indicate an attempt to summarise the argument from
suggestions in the fragments.]

[P.101] indicates page 101 of the accompanying Syriac. [l.2] means line 2 of the
current page of the accompanying Syriac. [RP]

FOOTNOTES

I have moved the footnotes to the end. Those consisting of "Read [syriac] for
[syriac]" or similar have been omitted, as it has not been possible to
transcribe the fragments of Syriac. The pages are numbered with Roman numerals.
Arabic numbers and line numbers relate to the Syriac text printed at the back of
the paper volume. Greek text is rendered using the Scholars Press SPIonic font,
free from here.

1. 1 The whole of this Discourse was copied out by the monk Aaron (B.M. Add.
14623, foll. 23a1-25a1) from the old MS. before the writing was effaced. Where
the transcript can be checked by the still legible portions of the original it
is found to bo quite faithful, the few variations being almost all due to the
adoption of a more modern style of spelling. The text, both in the Palimpsest
and in Aaron's transcript, is divided up into paragraphs or stanzas, which I
have numbered, as in the case of the previous piece, but the Discourse on
Virginity is not in regular metre. On this question, and the relation of the
piece to the Hymns de Virginitate, printed at the end of Lamy's Ephraim, vol.
ii, see the Introduction.

2. 2 See Col. iii 9.

3. 3 +therefore Aa.

4. 1 See p. 35, 1. 34, and Overbeck, p. 123, 1. 12.

5. 1 ? = to transmit.

6. 2 as] om. Aa.

7. 1 See Deut. xxii 13 ff. Aa begins ' For it is . . .' 8. 2 ' to thy Lord in
thy virginity,' Aa, 9. 3 in thy veil], ' in beauty,' Aa (sic).

10. 4 'and do not' (conj.)] 'virginity,' Palimpsest (sic), 'virginity and do
not,' Aa. Apparently a mere scribes' blunder, the scribe of the Palimpsest
having written [Syriac] before [Syriac].

11. 5 2 Sam. xiii.

12. 6 See Exod. iv 11, and Overbeck, p. 150, 1. 20 : cf. also Deut. xxii 27.

13. 1 Gen. xxxiv 2, 25 f.

14. 2 2 Sam. xiii 5 ff. The Peshitta has the same word for 'cakes' and 'hearts.'

15. 1 A new paragraph should clearly begin here, but it does not even begin a
new line in the Palimpsest. Aaron's transcript has an ordinary stop before
'Eve,' not the ornamental stop which marks a paragraph.

16. 1 Judges xi 30 ff : syr.vg also has 'Nephtah' for ' Jephtah.' 17. 2 ' moved
away,' Aa.

18. 3 Exod. xii 21 ff.

19. 4 Lit. ' taken up'—the same word as in the preceding line.

20. 1 The reference must be to the Story of Joseph and Asenath (E. W. Brooks,
The Book of Joseph and Asenath, S.P.C.K., Hellenistic-Jewish Texts, No. 7). In
this tale, though both hero and heroine are represented as the perfection of
beauty and virtue, yet the affair ends in a real marriage, which to Ephraim was
a sad falling-off !

21. 2 +' therefore,' Aa.

22. 1 Dove] 'Fish,' Aa. This absurd blunder is of interest, because it also
occurs in the transliteration into Syriac of "Aenon near Salim" (John iii 23),
where syr. C-vg. have 'En Yon, while syr. S and the Arabic Diatessaron have 'En
Non.

23. 2 The same phrase occurs in Ephraim's Comm. on Genesis (ES 1 15A), where it
is used of the Light not yet concentrated in Sun and Moon. This text was
transcribed by Roger Pearse, 12th September 2002. All material on this page is
in the public domain - copy freely.

Greek text is rendered using the Scholars Press SPIonic font, free from here.

Early Church Fathers - Additional Texts


========================================================================
  CHAPTER 30: OTHER BEATITUDES - TEXT-LATIN
========================================================================

Latin Source: Roger Pearse, Looking at Ephraem Graecus, “Beatitudines aliae
capita XX”

EJUSDEM SANCTI PATRIS EPHRAEM SYRI BEATITUDINES ALIAE.

Capita XX.

I.

Beatus, qui praesentem hanc vitam odit ac deserit, & in solo Deo meditatio vita
suae est.

II.

Beatus, qui odit ac detestatur pessimum peccatum, Deumque solum bonum atque
hominum amatorem diligit.

III.

B eatus, qui in terra est tamquam Angelus coelestis , & imitator factus Seraphim
, castas assidue cogitationes habet.

IV.

Beatus, qui castus est Deo , & sanctus ac purus a cunctis immunditiis ,
cogitationibusque, ac operibus improbis.

V.

Beatus, qui totus in Domino est liber a cunctis hujus vanae vitae rebus.

VI.

Beatus, qui mente versat formidabilem illam futuri judicii diem, & qui lacrymis
vulnera animae suae curare studet.

VII.

Beatus, qui prorsus est ut nebula in lacrymis, assidueque flammam ignis
improbarum passionum restinguit.

VIII.

Beatus, qui in via mandatorum Domini ambulat, mansiones jugiter sibi sincere
faciens per fidem & caritatem.

IX.

Beatus, qui in bonis asceticae vitae moribus proficit, & a Deo se regnum
coeleste accepturum sperat.

X.

Beatus, qui horribilis mandati de verbo otioso meminit, & ori suo custodiam
ponit, ne excidat a mandato.

XI.

Beatus, cujus anima facta est tamquam lignum nuper satum, semper lacrymas
secundum Deum, tamquam flatum aquae, continens.

XII.

Beatus, qui pro optimis plantis virtutes ac vitas Sanctorum in sua plantat
anima.

XIII.

Beatus, qui plantas suas plantat, irrigatque lacrymis ac precationibus, ut
fructus gratos proferant Domino.

XIV.

Beatus, qui flamma amoris Domini incensus, sordidas quascumque cogitationes &
animae suae inquinamenta comburit.

XV.

Beatus, qui suapte voluntate est velut terra pulchra ac bona, fructificans semen
bonum in centesimo, trigesimo, ac sexagesimo.

XVI.

Beatus, qui ex instituro inventus est semen bonum in agro, quod in suo agro
seminavit Dominus.

XVII.

Beatus, qui electam & coelestem illam invenit margaritam, venditisque universis
suis in terra bonis, emit illam solam.

XVIII.

Beatus, qui in agro absconditum thesaurum invenit, & gaudens vendidit sua omnia,
& illum solum possedit.

XIX.

Beatus, qui animo suo versat assidue diem ex hac vita discessus, studetque
sedulo paratus & intrepidus in hora illa inveniri.

XX.

Beatus, qui in hora illa emigrationis, quando cum timore atque dolore anima
separabitur a corpore, fiduciam invenerit. Venturi enim sunt Angeli, qui animam
accipiant, & a corpore separent, sistantque ante tribunal immortalis ac tremendi
Judicis. Magnus timor erit, o fratres, in hora mortis, quando cum timore atque
dolore separabitur anima a corpore. Siquidem in hora illa separationis
praesentabuntur animae sua quae gesserit opera, diurna atque nocturna, sive
bona, sive mala. Impellentibus autem eam jam Angelis, ut exeat e corpore, illa
respiciens ad sua opera, egredi pertimescet. Peccatoris vero anima cum timore e
corpore recedet, & tremebunda abibit, statuenda ad tribunal immortalis Judicis.
Cum autem jam emigrare e corpore cogetur, contuebiturque sua opera, tunc cum
timore dicet eis: Concedite mihi unius adhuc horae spatium, donec egrediar. At
cuncta ejus opera simul una voce respondebunt, dicentque ei: Tu nos fecisti,
tecum una ad Deum ibimus.

Despicientes igitur vanitatem hujus vitae, fratres mei carissimi, Christum
unicum desideremus, sanctum ac redemtorem animarum nostrarum. Ignoramus,
fratres, qua hora noster exitus futurus sit. Nemo diem & horam separationis
exploratam habet. Nobis super terram absque omni sollicitudine ambulantibus, &
deliciis ac voluptatibus vacantibus, repente formidabile mandatum emittitur,
separationis animae a corpore: migratque peccator die & hora non exspectata,
animam plenam peccatis habens, nec iis excusationem reperiens. Quamobrem hortor
moneoque, carissimi, ut efficiamur liberi, neque vanae & fugacis vitae hujus
servitute detineamur. Haec vita offendiculis & laqueis mortis plena est. Ab his
animam nostram quasi alis quibusdam extollamus. Improbus daemon perpetuo nostris
animabus struit insidius, ut cum eas scandalis affecerit, ad aeterna supplicia
pertrahat. In medio offendiculorum incedimus, carissimi. Quare attendamus nobis,
ne in laqueos mortis incidamus. Dulcedine pleni sunt laquei malignae mortis.
Caveat anima nostra, ne laqueorum ejus dulcedine relaxetur. Est autem istorum
laqueorum dulcedo, sollicitudo rerum terrenarum, ac pecuniarum, nec non pravarum
cogitationum atque actionum. Cave, dulcedine laqueorum mortis capiaris, frater.
Cave, dissolutus laxeris meditatione improbarum ac turpium cogitationum Quod si
aditum sibi in animam cogitatio mala fecerit, iniqua meditatione eam oblectat,
ut ipsam morti tradat: sitque mala cogitatio tamquam laqueus in anima; neque
expellitur, nili precibus, lacrymis, continentia, atque vigiliis. Idcirco
advigila, & liber esto a cunctis rebus terrenis, ut a laqueis, & a
cogitationibus, actionibusque iniquis libereris. Cave, ad momentum quidem
temporis in improbae cogitationis meditatione relaxeris. Cave, frater, ne
cogitatio perversa in anima tua immoretur. Assiduis ad Deum precibus, jejuniis,
ac lacrymis confugito, ut ab universis laqueis, offendiculis, & passionibus
libereris. Cave, tibi longam adhuc in terris vitam persuadeas, o frater, &
interim in medicatione pessimarum cogitationum, actionumque mollescas ac
dissolvaris: edictum autem ex insperato emissum a Domino te peccantem offendat,
nuliumque tibi poenitentiae ac remissionis tempus reliquum tribuat. Et quid
dicturus es morti in hora illa tuae emigrationis, o frater? Accidit enim, ut ne
puncto quidem hora? te patiatur praeceptum Domini in terris remanere. Cum longam
multi sibi persuadeant in terris vitam, venit ex insperato mors, de hominem
reperit peccatorem ac divitem, sibi multos adhuc annos, quibus se tranquille
super terram victurum credit, computantem, summamque pecuniarum suarum atque
usurae in digitis supputantem, de in multa annorum tempora numerum suarum
divitiarum partientem. Venit autem mors ex insperato, de omnem ejus computum una
cum divitiis & sollicitudinibus vanissimi temporis in momento destruxit. Venit
rursus mors eadem ad virum justum, quem bonas de coelestes divitias precibus ac
jejuniis congregantem, mortemque assidue ob oculos habentem, mortisque adventum
ac corporis separationem nullatenus metuentem invenit. Sic & tu semper, velut
intelligens ac spiritualis, quotidie mortem, ac separationem animae a corpore,
apparitionemque ad tribunal Domini, exspecta. Lampadem tuam quotidie, tamquam
paratus ac prudens, instructam habe, eamque iterato singulis horis cum lacrymis
de precibus, ut parata sit, adverte. Quamdiu tibi est integrum, neque
oppugnaris, serio tuis rebus consule, carissime. Veniet enim tibi tempus
incredulitatis, negligentiae, ignaviae, atque duritiei plenum, quod prae
confusione sua quae sint potiora, cogitare non sinet. Attendite, carissimi, quo
pacto omnia jam mala vigeant, quomodo pessima quaeque suos quotidie progressus
faciant, quomodo malitia accrescat: quae omnia futuram confusionem, magnamque
illam tribulationem superventuram in omnes fines terrae portendunt. Propter
nostra peccata quotidie ista omnia proficiunt, de propter nostram relaxationem
atque ignaviam vitia in terris regnant. Simus ergo vigiles, o Dei amatores, de
strenui bellatores, ut quotidie hostem improbum in pugna superemus, velut
perfecti amatores Dei. Instruamur & moribus hujus belli: siquidem invisibilis
est hostis; sunt autem in hoc politi mores belli illius, ut nos rebus spoliemus
terrenis. Si mortem assidue ob oculos constitutam mediteris, non peccabis. Si
rebus terrenis exutus fueris, in pugna non superaberis. Si terrena oderis, de
momentanea, carissime, despexeris, tunc victoriae palmam, tamquam optimus
belligerator, consequeris. Cum enim res terrena deorsum ad se trahant, &
passiones oculos cordis in bello obfuscent, hanc ob rem nos in belli conflictu
improbus vincit hostis, quod terreni simus, rerumque terrenarum nimium
satagamus, & cupiditatibus serviamus. Nam quotquot sumus, carissimi, terrena
hodie diligimus, & in terris mentem nostram defixam habemus, ob nostram
mollitiem atque segnitiem. Dies inclinat ad vesperam: tempus nostrum effluxit;
nos autem ob nostram incredulitatem, horam adhuc matutinam esse putamus. Ecce
prae foribus est regnum coelorum, & nos interim de hoc nolumus audire signa &
prodigia, quae Dominus prodixit. Pestilentiae, terrae motus, terrores, bella, ac
gentium motus jam contigerunt. Haec autem omnia nobis pro somniis referri
videntur: neque quidquam commovemur eorum auditu, vel etiam aspectu. Electi ne
videant magnam illam confusionem, atque pressuram, quae iniquum hunc mundum
obruet, colliguntur. Jam tempus advenit messis, & maturuit leges. Finem habet
hoc seculum: & Angeli arreptis falcibus, nutum praestolantur. Timeamus ergo,
carissimi. Hora est jam undecima dici, & prolixum adhuc iter nobis superest. Ad
hoc incumbamus, ut in via inveniamur. Sobrii simus, & evigilemus a somno, velut
insomnes. Ignoramus qua hora Dominus universa terrae venturus sit. Quare a nobis
onus atque sollicitudinem rerum terrenarum deponamus. Verae enim Dominus
sollicitos omnino nos de quacumque re super terram esse; commendatque mutuam
inter nos caritatem. At a nobis potius caritas exterminata est, & e terris
profligata. Peccatis plena sunt omnia. Cunctos pariter occupavit injustitia.
Unusquisque terrena concupiscit, & coelestia spernit: futura diligit nemo. Cupis
coelestis fieri? Sint tibi semper odio atque detestationi quaecumque res
terrenae: exercitationem, tamquam perfectus, cole, & ad regnum coeleste aspira.
Cave autem tecum cogitando sic dixeris, monache: Magnus in exercitatione
consistit labor; ego vero pusillus sum & imbecillis, nec exercitationum laborem
perferre valeo. Auribus tuis pulcherrimi optimique consilii verba percipito, &
quae tibi, carissime Christique amantissime frater, dicturus sum, memoria manda.
Si ad aliam longinquam regionem & patriam peregrinari velis, non poteris totius
itineris intervallum unico temporis momento absolvere; sed pedetentim quotidie
per multas mansiones proficiscens, post magnos tandem itineris exantlatos
labores pervenies in eam, quam exspectabas, regionem. Sic quoque de coelesti
regno, & paradiso deliciarum agitur: quo per jejunia, per continentiam, & per
vigilias unusquisque pervenire potest. Siquidem continentia, lacrymae, preces,
vigiliae, & caritas, ipsae sunt mansiones, quae in coelum ducunt. Ne verearis
pulchrum initium bona via suscipere, quae ad vitam ducit. Per illam solum
incedere viam velis, & promens in te animus invenietur, eademque mox via ante
pedes tuos dirigetur. Gaudens & incedens non sine oblectatione per iter illud
mansiones facies. Gressus animae tuae per singulas mansiones reddentur
firmiores. In hac via, quae ducit ad coelum, nullam invenies difficultatem.
Dominus ipse coelestis per seipsum factus est via vita his, qui cum gaudio ad
patrem luminum pervenire cupiunt. Tu mihi, Christe Salvator, factus es via
vitae, ad Patrem ducens. Sola haec gaudium in se continet, finisque ejus regnum
coelorum est. Factus es mihi, Domine Jesu fili Dei, via vita, & illuminatio,
hausique per me ipsum ex tuo fonte dona, plenus desiderio. Facta est tua gratia
in corde servi tui lux atque laetitia, dulcior in ore famuli tui super mei &
favum. Facta est gratia tua in anima servi tui, velut thesaurus, paupertatem
ditavit, egestatem & putredinem depulit. Facta est gratia tua servo tuo refugium
& virtus, protectio & exaltatio, gloriatio & cibus totius vitae. Quomodo ergo
servus tuus, Domine, magnam caritatis & gratia tuae dulcedinem silere poterit?
Indignum os meum aperui: sed quo pacto lingua mea largitorem bonorum pro
dignitate laudare & glorificare poterit? aut quomodo rursus ego peccator
excludere audebo gratia tuae fluctus in corde meo pullulantes, ac suavitate
multiplicium donorum plenos? Canam gloriam coelorum Domino, qui famulo suo dona
coelestia per multiformia munera est largitus. Magnificabo gratiam tuam, Christe
Salvator: in hac etenim magnificanda, ego ipse magnificabor. Non cessabo,
Domine, lingua mea gratiam tuam collaudare. Non silebit mea cithara modulans
cantica spiritualia. Ad te, Salvator, qui gloria es vitae meae, desiderio tui
trahor. Tua gratia mentem meam ad sequendum te, dulcedine quadam trahit. Fiat
tibi cor meum terra bona, quae semen bonum suscipiat, illamque rore vitae
aeternae perfundat gratia tua: eademque gratia manipulum optimum e terra cordis
metat compunctionem, adorationem, sanctificationem, cujusmodi semper tibi sunt
gratissima. Converte meam animam cum ove illa inventa ad ovile Paradisi
deliciarum. Anima mea in illo lumine inveniatur. Et sicut ovem illam inventam in
humeros tuos sustulisti; ita quoque indignam hanc meam animam ad te manu tua
trahe, offerasque utramque immaculato atque immortali Patri: ut cum omnibus
Sanctis in deliciis illis Paradisi dicam: Gloria Patri immortali: adoratio ei,
qui coelestia dona vili atque abjecto contulit, ut gloriae drachmam ipse offerat
Regi universorum in secula. Amen.


========================================================================
  CHAPTER 31: OTHER BEATITUDES - TEXT
========================================================================

Latin Source: Roger Pearse, Looking at Ephraem Graecus, “Beatitudines aliae
capita XX”

English Translation: Done by ChatGPT 4 OF THE SAME HOLY FATHER EPHREM THE SYRIAN
OTHER BEATITUDES.

Twenty Chapters.

I.

Blessed is he who hates and forsakes this present life, and whose meditation in
life is in God alone.

II.

Blessed is he who hates and detests the worst sin, and loves only God, the good
and lover of men.

III.

Blessed is he who is on earth as a heavenly angel, and having become an imitator
of the Seraphim, continually has chaste thoughts.

IV.

Blessed is he who is chaste to God, and holy and pure from all impurities,
thoughts, and wicked deeds.

V.

Blessed is he who is entirely free in the Lord from all things of this vain
life.

VI.

Blessed is he who contemplates in his mind that fearsome day of future judgment,
and who strives to heal the wounds of his soul with tears.

VII.

Blessed is he who is utterly like a cloud in tears, and who ceaselessly
extinguishes the flame of wicked passions.

VIII.

Blessed is he who walks in the way of the Lord's commandments, continually
making dwellings for himself sincerely through faith and love.

IX.

Blessed is he who progresses in the good customs of ascetic life, and hopes to
receive the heavenly kingdom from God.

X.

Blessed is he who remembers the dreadful command concerning the idle word, and
sets a guard on his mouth, lest he fall from the commandment.

XI.

Blessed is he whose soul has become like a newly planted tree, always holding
tears according to God, like a stream of water.

XII.

Blessed is he who plants in his own soul the virtues and lives of the Saints as
the finest plants.

XIII.

Blessed is he who plants his plants and waters them with tears and prayers, so
that they may produce pleasing fruits for the Lord.

XIV.

Blessed is he who, inflamed by the flame of the love of the Lord, burns away any
base thoughts and the defilements of his soul.

XV.

Blessed is he who of his own will is like good and beautiful earth, bearing good
seed a hundredfold, thirtyfold, and sixtyfold.

XVI.

Blessed is he who is found to be good seed in the field, which the Lord has sown
in his field.

XVII.

Blessed is he who finds that chosen and heavenly pearl, and having sold all his
possessions on earth, buys that alone.

XVIII.

Blessed is he who finds a treasure hidden in the field, and rejoicing, sells all
that he has, and possesses it alone.

XIX.

Blessed is he who continually contemplates in his mind the day of departure from
this life, and strives diligently to be found prepared and fearless at that
hour.

XX.

Blessed is he who, at the hour of departure, when the soul will be separated
from the body with fear and sorrow, finds confidence. For angels will come to
receive the soul and separate it from the body, and place it before the tribunal
of the immortal and fearsome Judge. There will be great fear, o brothers, at the
hour of death, when the soul is separated from the body with fear and sorrow.
Indeed, at that hour of separation, the deeds performed by the soul, both day
and night, whether good or bad, will be presented. And while the angels urge it
to leave the body, looking back at its deeds, it will be terrified to depart.
The soul of a sinner will depart from the body with fear and will go trembling
to be placed before the tribunal of the immortal Judge. And when it is forced to
leave the body and beholds its deeds, then with fear it will say to them: Grant
me yet an hour's time before I depart. But all its deeds will answer in one
voice and say to it: You made us, we will go with you to God.

Therefore, despising the vanity of this life, my dearest brothers, let us desire
Christ alone, the holy and redeemer of our souls. We do not know, brothers, at
what hour our departure will be. No one has precise knowledge of the day and
hour of separation. While we walk on the earth without any worry, indulging in
pleasures and delights, suddenly the fearsome command is issued for the
separation of the soul from the body: and the sinner departs at an unexpected
day and hour, having a soul full of sins, and finding no excuse for them.
Therefore, I urge and admonish you, dearest ones, to become free, and not be
held in servitude by this vain and fleeting life. This life is full of snares
and traps of death. Let us raise our souls from these as if on wings. The wicked
demon perpetually lays traps for our souls, that, having ensnared them with
scandals, he may drag them to eternal punishments. We walk among snares, dearest
ones. Therefore, let us be attentive to ourselves, lest we fall into the snares
of death. The snares of malign death are filled with sweetness. Let our soul
beware, lest it be relaxed by the sweetness of its snares. The sweetness of
these snares is the care for earthly things, for money, and also for wicked
thoughts and actions. Beware, brother, lest you be caught by the sweetness of
the snares of death. Beware, lest you be loosened and relaxed by the meditation
on wicked and shameful thoughts. If an evil thought makes its way into the soul,
it entertains it with unjust meditation, to deliver it unto death: and let the
evil thought be as a snare in the soul; and it is not expelled except by
prayers, tears, continence, and vigils. Therefore, be vigilant, and be free from
all earthly things, that you may be freed from snares, and from wicked thoughts
and actions. Beware, lest you relax even for a moment in the meditation on an
improper thought. Beware, brother, lest a perverse thought dwell in your soul.
Flee continually to God with prayers, fasting, and tears, that you may be freed
from all snares, stumbling blocks, and passions. Beware that you do not persuade
yourself of a long life still to come on earth, O brother, and in the meantime
become softened and dissolved in the meditation of the worst thoughts and
actions: and yet an edict, unexpectedly issued by the Lord, finds you sinning,
and leaves you no time for repentance and forgiveness. And what will you say to
death at that hour of your departure, O brother? For it happens that not even
for a moment does the Lord’s command allow you to remain on earth. While many
persuade themselves of a long life on earth, death comes unexpectedly, and finds
a man sinning and rich, counting many more years during which he believes he
will live peacefully on earth, calculating his total money and interest on his
fingers, dividing up his riches over many years to come. But death comes
unexpectedly, and in a moment destroys all his calculations along with his
riches and the very vain cares of time. Death comes again to the righteous man,
who, gathering heavenly riches through prayers and fastings and constantly
keeping death before his eyes, and not fearing at all the approach of death and
the separation of the body, finds him. So you too, always, as one who is
discerning and spiritual, daily expect death, and the separation of the soul
from the body, and the appearance before the tribunal of the Lord. Keep your
lamp daily prepared and prudent, and every single hour renew it with tears and
prayers, that it may be ready. While you are still able, and not assailed, take
serious counsel for your affairs, dearest one. For there will come to you a time
full of unbelief, negligence, laziness, and hardness, which, because of its own
confusion, will not allow you to think what is better. Pay attention, dearest
ones, to how all evils now thrive, how the very worst things make their daily
progress, how wickedness increases: all of which foretell the coming confusion
and that great tribulation that will come upon all ends of the earth. Because of
our sins, all these things progress daily, and because of our laxity and sloth,
vices reign on earth. Let us therefore be vigilant, O lovers of God, and
vigorous warriors, so that daily we may overcome the wicked enemy in battle, as
perfect lovers of God. Let us be trained in the manners of this war: since the
enemy is invisible; and in this battle, these polished manners are that we
should strip ourselves of earthly things. If you continually meditate with death
before your eyes, you will not sin. If you are stripped of earthly things, you
will not be overcome in battle. If you hate earthly and momentary things,
dearest, and despise them, then you will obtain the palm of victory, as the best
warrior. For when earthly things draw us downwards, and passions cloud the eyes
of the heart in battle, for this reason the wicked enemy conquers us in the
conflict of war, because we are earthly and overly anxious about earthly things,
and serve our desires. For all of us, dearest, love earthly things today, and
have our minds fixed on the earth, due to our softness and laziness. The day
draws to evening: our time has passed; yet we, because of our unbelief, think it
is still the morning hour. Behold, the kingdom of heaven is at the doors, and in
the meantime, we do not want to hear about the signs and wonders that the Lord
has foretold. Plagues, earthquakes, terrors, wars, and movements of nations have
already occurred. Yet all these things seem to us like dreams: we are neither
moved by hearing of them, nor by seeing them. The elect are gathered lest they
see the great confusion and pressure that will overwhelm this wicked world. The
time for harvest has come, and the crop has ripened. This age has reached its
end: and the angels, having taken up their sickles, await the signal. Therefore,
let us fear, dearest ones. It is now time to say the eleventh hour, and a long
journey still lies ahead of us. Let us strive to be found on the way. Let us be
sober and wake from sleep, as if sleepless. We do not know at what hour the Lord
will come to the whole earth. Therefore, let us lay aside the burden and care of
earthly things. For the Lord indeed does not want us to be anxious about any
matter on earth; He commands mutual love among us. But from us, love has been
banished and expelled from the earth. All things are full of sins. Injustice has
taken hold of everyone alike. Each one desires earthly things and despises
heavenly ones: no one loves the future. Do you wish to become heavenly? Let all
earthly things always be hateful and detestable to you: practice discipline, as
if perfect, and aspire to the heavenly kingdom. But beware that you do not say
to yourself in thought, O monk: Great is the labor in discipline; but I am small
and weak, and I cannot endure the labor of disciplines. Hear the words of the
most beautiful and best advice with your ears, and commit to memory what I, your
dearest and most loving brother in Christ, am about to tell you. If you wish to
travel to another distant region and country, you cannot complete the entire
distance of the journey in a single moment of time; but step by step,
progressing daily through many stages, after great efforts exhausted from the
journey, you will finally reach the region you were expecting. Similarly, it is
with the heavenly kingdom and the paradise of delights: to which one can arrive
through fasting, continence, and vigils. Indeed, continence, tears, prayers,
vigils, and charity, are the stages that lead to heaven. Do not be afraid to
start a beautiful beginning on a good path that leads to life. Desire to walk on
that path alone, and a purposeful spirit will be found in you, and soon the same
path will be laid out before your feet. Rejoicing and walking not without
pleasure through that journey, you will make the stages. The steps of your soul
through each stage will be made firmer. On this path, which leads to heaven, you
will find no difficulty. The Lord himself in heaven has made Himself the way and
the life for those who desire to joyfully reach the Father of lights. You have
become for me, Christ the Savior, the way of life, leading to the Father. This
alone contains joy within itself, and its end is the kingdom of heaven. You have
become for me, Lord Jesus, Son of God, the way of life and enlightenment, and I
have drawn for myself from your fountain gifts, full of desire. Your grace has
become in the heart of your servant light and joy, sweeter on the tongue of your
servant than honey and the honeycomb. Your grace has become in the soul of your
servant like a treasure, enriching poverty, dispelling want and decay. Your
grace has become for your servant a refuge and strength, protection and
exaltation, boasting and the food of the entire life. How then can your servant,
Lord, remain silent about the great love and sweetness of your grace? I have
opened my unworthy mouth: but how can my tongue praise and glorify the giver of
goods worthily? or how again can I, a sinner, dare to block out the waves of
your grace burgeoning in my heart, and full of the sweetness of manifold gifts?
I will sing to the Lord of the glory of the heavens, who has bestowed heavenly
gifts upon his servant through diverse gifts. I will magnify your grace, Christ
the Savior: for in magnifying it, I myself am magnified. I will not cease, Lord,
to praise your grace with my tongue. My harp will not be silent, strumming
spiritual songs. To you, Savior, who are the glory of my life, I am drawn by
desire for you. Your grace draws my mind to follow you with a certain sweetness.
Let my heart be good soil that receives the good seed, and let your grace drench
it with the dew of eternal life; and let the same grace reap from the soil of
the heart a sheaf of compunction, adoration, sanctification, which are always
most pleasing to you. Convert my soul with that found sheep back to the fold of
the paradise of delights. May my soul be found in that light. And just as you
lifted that found sheep onto your shoulders; so also draw this unworthy soul of
mine to you with your hand, and offer both to the immaculate and immortal
Father: that with all the Saints in those delights of Paradise I may say: Glory
to the immortal Father: worship to Him who bestowed heavenly gifts on the lowly
and rejected, that He Himself might offer the drachma of glory to the King of
all forever. Amen.


========================================================================
  CHAPTER 32: STANZAS AGAINST BARDAISAN
========================================================================

S. Ephraim's Prose Refutations of Mani, Marcion and Bardaisan. Transcribed from
the Palimpsest B.M. Add. 14623 by the late C. W. MITCHELL, M.A., C.F., volume 2
(1921). Against Bardaisan AGAINST BARDAISAN. A DISCOURSE AGAINST BAKDAISAN. 1

[P. 143.]

I. BARDAISAN, lo, declares--that even without the sin of Adam--the Body would
turn to its dust,--that Flesh does not cleave to Spirit,--that the dregs run
downward--and the fine material upward,--and . . .--the one its height and the
other its depth.

II. His opinion is diseased, similar--to the infirmity of Bardaisan,--his whole
mythology is sickly.--"For if," says he, "[it is] by Adam--we die the Death of
here below,--it would have been right that He who came--should have given Life
here below--that he might render recompense for the usury paid."

III. But our judges are judged--before that Truth which is from judgement;--they
are being judged, the judges--of all [P. 144.] judgements that [are] judged in
error.--The truth of it judges the judges,--for Verity [cometh] in
judgement;--by its truth it is the victor--of the wickedness hidden in the
judges.

IV. When by artifice Error judges--that it may conquer the truth,--it is judged
secretly--by the knowledge of the truth. --Wherefore not again has Verity
[come]--if open audacities have changed it,--for its victory in truth--holds the
crown over it.

V. To the word of truth . . . the healthy ear [is a test :] . . . --the healthy
mouth also is a test2--to fruit sweet [and bitter]--the mouth teaches the
taste--to the eye that has erred by the sight.

VI. For that inexperience--of the eye which sees [all forms]--is obedient to the
mouth which tries [all] tastes--[that thou] |lxvii mayest learn [thereby the
wholesomeness] of fruits ; [so] also the inexperience -- of the ear that hears
all words -- (is obedient) to the heart that tries all words -- that thou mayest
learn thereby the force of the words.

VII. Let us be like to the ordinary (physical) body -- whose [P. 145.] organs
are equal in love, -- for the sound organ that has stumbled -- its fellow that
is skilful admonishes it. -- Let the lover[s] of truth also become -- one Body
against Error -- that [our] lack may be filled -- . . .

VIII. A true decision bears witness -- that the transgression of Adam -- turned
the Body to a principle 3 -- that looses the fixing of its life, -- for if we
have seen that our Lord also -- fixed the mortal Body -- with life that cannot
be loosed -- His truth has borne away the crown.

IX. Our disputation has entered a contest -- that from two sides, lo, is
approached, -- that on two sides it may be crowned, -- for in that one involves
the other -- in the common contest they are alike. -- For if our Lord put on the
Body -- with the life of Paradise He rewarded it, -- because it lost its life
there.

X. Compare, then, and let us take the [trial]s -- of our Lord that thou mayest
know, if they are like -- to bodily and mortal ones, -- whether He put on the
Body, or not. -- Begin then with the Birth -- and go on to finish with the Death
-- and include in the middle -- His human mode of life.4

XI. For they are bound one to the other -- His truths that bound Error ; -- in
that His Death persuades us about His [P. 146.] Birth -- that He put on a mortal
Body ; -- His Resurrection bears witness to His Death -- that the Body which
died was raised. -- For His Birth is bound up with His Death, -- and His Death
is bound up with His Resurrection.

XII. For our Lord has fixed the traditions -- of His truth like the bodily
organs, -- [which] He has fixed in one another, -- that when contention and
Error -- wish to cut off an organ -- the Body all of it wails -- and the organs
[from all] sides -- are crying out about that one which is cut off.

XIII. The Truth is living and life-giving to all, -- lo, the |lxviii tastes of
it bear witness to it.--For lo, by a myriad trials-- the affair of our Lord is
learnt,--that in the Body He died and was raised,--and His Birth and His Death
have become a test 5--for the very Body which He put on,--that not in appearance
and fraud did He put it on.

XIV. [When] He confessed His [mys]tery to Thomas,--who by touch wished to
examine Him,--He gave His Body to the touch of the hand,--that the sense of
touch also should be a [P. 147.] test to Him ;--there came to him the word of
Truth,--that will cast out all contention,--"For a spirit hath not bones" ; 6--
in truth He put on His bodily organs.

XV. For even if ... --proclaims that our Lord was clothed with a
Body,--Contention stops up its ears--and in perversity proclaims something
else,--that our Saviour did not put on the Flesh.--And if its perversity in
truth justifies us--how much more will His correctness justify us ?

XVI. But I think that Truth--thus conquers Error--not when . . . --the eloquent
... to run,--but . . . with Him--his running surpasses their running,--as . . --
. . and is crowned.

XVII. * * * * * * * for what reason and wherefore--the Body cannot for ever--be
accompanied for ever by the soul.

XVIII. [For] if we say that it is a House-- . . .

[P. 148.] XIX. For a snare, lo, is spread-- . . .

XX. And if . . .

XXI. These things that [are] supposed --to be strange to one another,--[and
also] are not acceptable to one another--are one, and are from one, and in
one,--for they exist in one creation --and from one Air are nourished--and by
one Death are cut off --and to one Working are obedient. |lxix XXII. But see the
seed, that as ...

. . . -- that in the bosom of its mother it may take refuge, -- and [P. 149.]
leaven out of all bosom[s] -- in the mass of dough takes refuge alone. -- The
bosom of the earth is the opposite of the [seed], -- and when aforetime it was
growing up in it -- in the mode of [its species] it grew up.

XXIII. * * * * * * * XXIV. * * * * * * *

-- whether the Will [of] the Creator -- begat the wealth of diversities -- that
are regarded as opposites, -- or that there are Entities, strangers -- and not
related to one another -- and . . .

XXV. That Error much distresses me -- . . .

... in the Beginning, -- that what they say about the end -- [P. 150.] we may
say to them about the beginning.

XXVI. I know that if . . .

XXVII. * * * * * * * XXVIII. * * * * * * * XXIX. * * * * * * * XXX. What good
therefore [has] death, -- if when life abounds -- . . .

* * * * * * *

XXXI.7 Now let us turn for a little -- to a question . which [P. 151.] is before
this, -- that she may not be bereaved by having been left -- let Truth then run
to meet her -- holding fast the victory of her sister -- and announcing to her
about Error, -- that it had become a mark for the arrows -- that she also may
begin to mock at it.

XXXII. Body and Soul have been invited -- to Paradise, and in Paradise -- they
were honoured and returned in disgrace, -- they were disgraced and have returned
in honour ; -- Body and Soul entered together, -- Body and Soul went out
together, -- by death they were separated one from the other, -- and in
resurrection again they are joined. |lxx

XXXIII.8 The death that God decreed--for Adam after he sinned,--it is not the
wicked killing--whereby men kill their fellow-men ;--the killing of Abel the
righteous--was from the Free-will that wronged him,--and the death of Adam the
sinner--was from the justice that requited him.

XXXIV. It was not the case then because--the killing of Abel the righteous was
previous--to the death of Adam the sinner 9--that Abel died first--by that death
that is from God : [P. 152.] --Free-will in its audacity--made an assault on
Abel in its envy,--and brought in lulling before death.

XXXV. By that sentence from the Judge--Adam died first,--by that killing from
Man--Abel was killed first; 10--they stand in the domain--of Justice and of
Free-will,--Justice is not wronged--and Free-will is not constrained.

XXXVI.11 And lo, there go down from the beginning--the two ways of death,--one
of sentence and one of killing.--For as Free-will brought in--killing before
death in the Beginning,--so Justice brought in--death after sin.

XXXVII. He12 Who knew beforehand that the killed-- would be killed by the
killers--by the lulling set a bound to their life--though He be far from the
blame--of the killers who have dared to kill,--and is far also from (the blame
for) the accident-- of the killed man who is killed by sudden death.

XXXVIII. If therefore one who is killed--goes not in sentenced time it is an
accident,--and if he goes in his time it [P. 153.] is a scandal--for it
justifies the one who killed him,--yet God is high--above accident and also
above scandal;--it is not an accident, in that the sentenced time drew nigh--and
it is not a scandal, in that there is about to be a judgement. |lxxi

XXXIX. But however much, lo, they are explained--these things have need of
explanation,--for it is hard (to explain) how--there should chance in the one
hour--the hidden sentenced time of him who is killed--and also the will of the
killer,--that the man killed should go in his sentenced time--and the killer
with his weapon be held guilty.

XL. Let us turn aside now from these things--for it was not these things we are
concerned with ;--an investigation against those in error--we have been
concerned with to conquer therein.--For not a little loss is it--that has
entered through Bardaisan,--that inexperienced folk who have heard have suffered
loss--of the merchandise of their lives.

XLI. And that ignorant folk may not go astray,--saying that "Abel, he died
first,"--and disturb the comparison--that is struck between our Lord and Adam
:--let them know that killing is of man--but the sentenced time is from
God;--for as regards Abel wickedness killed him,--but as regards Adam the [P.
154.] Just One made him die.

XLII. But not even for this will there be--an opportunity for thee to hinder the
inexperienced--in that as regards our Lord it was men who killed Him--and as
regards Adam the Just One made him die :--Adam that sinned against Justice-- God
in the sentenced time made him die,--but our Lord that killed wickedness--by
wicked men was the killing of Him.

XLIII. If the Body depends upon the Soul,13--lo, the Soul also like the
Body--upon another Power depends wholly-- namely, on that Power which gives life
to everything.--And as (in the case of) the Soul if it lets go--of the Body, it
(the Body) is undone and falls to pieces,--the Power also that gives life to the
Soul--if it lets it go, it (the Soul) is undone.

XLIV. If the Body, that is mixed with--the Soul and is its companion,--they say
cannot cleave to it,--the light one, because of the weight of it (the
Body),--how can they cleave,-- Entities corporeal and heavy,--to that Power
which is above everything subtle--to live in it for ever and ever ?

XLV. Well, then, let us also say--that if the Body because of its weight--breaks
away from the limpid Soul,--that limpid [P. 155.] |lxxii substance is also
separated--from the Power that is more limpid than it,--[and as] in the case of
the Body--the same retribution comes to it (the Soul)--from that Power which
took hold of it.

XLVI. For to both of them it (the Soul) is strange--to that limpid one and to
the turbid one ;--to the turbid one because of the impurities,--[to] the limpid
one because of its refinement.-- If the one is for ever in it--the Body would be
ever beside it ;--it does cleave to that which is more limpid than [it],--and
that which is more [turbid] than it cleaves to it.

XLVII. For it is not the Power of its nature-- . . .

* * * * * * *

XLVIII. As for the Entities that Bardaisan brought in-- he is to be accused
because he taught--that one is heavier1 than its fellow--and one is lighter than
its fellow ;--he put the evil ones as the lower,--he put the good ones as the
upper,--he put Light and Wind as fine,--Fire and Water as heavy.

XLIX. If the lower one . . . --does not adhere to the one higher than
it,--neither does Water that is corporeal-- [P. 156][cleave] to Fire that is
lighter,--nor Fire to limpid Wind--nor does Wind cleave to Light,--nor any of
them to God--Who is higher than all of them and more refined.

L. But if they are acceptable as friends,--all these Entities to one
another,--those that are heavy and those that are light,-- and possess and are
possessed by one another,--that Highest One who gave them their level--does not
treat the lowest one as alien ;--and if He treat the lowest one as alien--He
cannot treat the middle one as akin.

LI. For on one side of the two is with him--weakness or wickedness ;--but if He
be Evil, how is He the Good One ?-- and if He be weak, how is He the Creator
?--and if as the Good One He humiliated Himself--unto the middle (Entities)
which were at strife,14--all of them with all He would have reconciled--that His
kindness might not suffer loss.

LII.15 But look upon Man--and see that all of them are reconciled :--his heat is
from Fire,--his cold from Wind,--his |lxxiii dampness from Water,--his dryness
from the Dust;--in the midst of him dwells Life,--creative power holds him firm.

LIII. And even if these (theories) were so,--that things [P. 157.] should be so
would be difficult,--as, if there were Entities,--it would be difficult that
they should be made (into anything).--an Entity cannot be destroyed,--an Entity
cannot be arranged ;--in that it is an Entity it is indestructible,--in that it
is an Entity it is unarrangeable.

LIV. That Creator Who is unable--to destroy the Entities that exist--by the same
analogy again is unable--to arrange the Entities that exist;--for He did not
create the existence-- therefore He cannot destroy it,--He did not moreover
arrange its fixing--therefore He cannot undo it.

LV and LVI.16 And if He cannot undo--the existence of other Entities,--(an
existence) which is bound by its Nature,-- the Maker also is unable--to make
anything and arrange (it).-- But let Him make the trial,--the very Maker from
Himself,-- that as He cannot be arranged--the Entities cannot be made ;--by this
moreover we shall understand as--the Body consists by the Soul,--the heavy by
the power of the light,--the Soul also is similar to the Body--in regard to the
Power that is more subtle than all.

LVII and LVIII.17 Against them let us say their words,-- [P. 158.] who say that
the Stranger--blew His Life into the Entities and girded them ;--how to strange
Life--are the Entities akin so that they lived ?--If indeed the Stranger blew
His Life--into the Entities so that they became alive,--the Soul makes itself
akin to the Body,--as He made His Life akin to the Entities--that had been
strangers to His Life.--But if by the Master the servants lived,--how much more
does the Body live--by the life of the Soul its colleague ?

LIX. "Reason," as they say,--"is the strange Leaven that is hidden--in the
Soul," which is without knowledge ;--to the Body and Reason it is strange !--If
so be then the Body cannot--cleave to the Soul, being earthy,--neither can it
(the Soul) cleave--to the Reason which is Divine. |lxxiv

LX. We have therefore no contest--to expla[in] and persuade them--that are
thrown into the contest;--and when struggling on their behalf--their struggle
will be on our behalf,--for them the labour and for us the crown,--that when
arguing on behalf of the Soul--their argument becomes (one) on behalf of the
Body.

[P. 169.] LXI.18 Let us demonstrate therefore all the more--from the created
things that are before us :--for lo, Fire is subtle--in comparison with Water
that is corporeal,--[and] Wind [also in comparison with] Light--it also is
denser than Light;--the Soul also in comparison with the Body--as their saying
goes is "subtle"--and in comparison with Reason it is "corporeal."

LXII. Let us demonstrate therefore that all--Natures are devoured by one
another,--substances' both corporeal and spiritual.--For oil is devoured by
Flame,--and Flame is devoured by Wind ;--and the oil is not perceptible in
Flame--and Flame is not [perceptible] in Wind,--for everything is easy to the
Possessor of all things.

LXIII.19 Water again is placed in the middle--between Winter and Summer,--so
that if the cold be fierce--it makes it a bodily substance--that embodies it in
a hard form,--and if the heat be fierce--it makes it a spiritual substance--that
absorbs it in a subtle way.

LXIV. * * * * * * * * * * * * * *

[P.160] LXV. [And if so be] that Bardaisan says--that because of its weight it
(the Body) remains therein,--from the fine [substance] of the Soul;--lo, when
the heavy one de[parts]--[there departs] also the light part,--like a vapour
[and a puff of air (?) it becomes] --and like a breath it is for a while--and
flies away lightly. LXVI. Lo, . . . --of the Entities that Bardaisan brought
|lxxv in,--corporeal ones as he says,--in all Folds and Limbos-- If there be any
corporeal it is refined--, . . . created all according to His Will.

LXVII. * * * * * * *

LXVIII. When the resurrection comes to pass--this comes to pass as the result of
it;--and if every one had been raised . . . -- [p. 161.] * * * * * * * LXIX. . .
. in Adam . . . all . . . were dying--though as yet they were not born,--from
the womb . . .

* * * * * * * LXX. * * * * * * * * * * * * * *

LXXI. The Second Adam also-- . . . and was raised up in Sheol,--He brings all
that are [there],--in Him they were living secretly,--and when their
resurrection drew nigh--there sprang upon them the voice of .... --in that as a
dead man made the living die--the voice of resurrection makes them alive. LXXII.
For that first Thousand --is the type of that last [P. 162.] Thousand,--in that
as the death of Adam put to death--all those that that Thousand [had brought to
life] . . . delivered--one that flew away and one that was rescued.

LXXIII. Our Lord also in the last Thousand--raises the Dead by His
resurrection--in that all the Dead are found in His Thousand,--and there comes
the Deluge of Fire--in the midst of which the Wicked sink--and the Righteous in
it are delivered ;--like Enoch the living [are] snatched away,--in the manner of
Noah the Dead are rescued.

LXXIV. But Bardaisan in this has erred--and wishes to make us also err
therein,--in this [he has greatly gone astray ;]--he has died, and caused all
[his comrades] to die.--" Our Lord also, (says he) Who was raised,--(why) did He
not raise all Bodies,--that as their undoing was in Adam--their reconstruction
should be by our Lord ? " |lxxvi

[P. 163.] LXXV. Lo, Adam not at the moment -- when he died and fell did he cast
down everything. -- but he died in his sin -- and the world died in the sentence
on him ; -- our Lord also not at the moment -- when He was raised did He raise
everything. -- but He lived by His glorious acts -- and the world lived in the
pledge He gave.

LXXVI. In the hour that Adam died and fell -- the earth was full of living
beings, -- and on his account only did Death reign ; -- our Lord also gave life
now -- when Sheol was full of the dead -- on His account only does Resurrection
reign. -- Death spread from one on all, -- from [one also] spread Resurrection.

LXXVII. It did not suffice Bardaisan to look -- upon [the matter from both (?)]
sides ; -- on the one side he looked only -- and not even on that as it is, --
for his eye did not [see] clearly, -- that when he was declaring about Adam, --
he that has slipped in one thing -- has slipped in everything.

LXXVIIL But he does not know that that Body -- which died in Adam the Messiah
has made alive. -- The Nails bear witness to His dying. -- the Watchers bear
witness to His Resurrection, -- and the Nails that came out of the furnace --
have become furnaces (i.e. tests) for our Truth ; -- the fixing of them
admonished [P. 164.] Thomas that He was not -- raised with [?] His Soul by
Himself.

LXXIX.20 Bardaisan insists that if so be -- that these Bodies died in Adam -- it
was right for our Lord Who came -- that He should raise up the Bodies from the
grave ; -- but if the Bodies He did not raise, -- it is clear that the death of
the Soul -- Adam brought in by his sins, -- for the Souls which he brought down
to Sheol -- our Lord brought up with Him.

LXXX. He [finis]hes his word with another, -- "for lo," says he, " our Lord says
-- 'Every one that keepeth My word -- death for ever he shall not taste,' 21 --
and lo, all those who kept it have died -- [ . . . 22]" -- For he has confused
and dissolved words -- to the confusion of the inexperienced ear. |lxxvii

LXXXI. And [the] word the argument of which is something else--he makes into
stuff for his argument,--for he considered about this same death--that the Souls
which are hindered in every place--in all depths and Limbos 23--and that "have
kept the word of our Lord,"-- . . . from within the Body,-- are exalted to the
Bridal chamber of Light!

LXXXII. According to the doctrine of Bardaisan--the Death that Adam brought
in--was a hindrance to Souls--in [P. 165] that they were hindered at the
Crossing-place--because the sin of Adam hindered them,--"and the Life," he
[says], "that our Lord brought in--is that He taught verity and ascended,--and
[brought] them across into the Kingdom."

LXXXIII. "Therefore," he says, "our Lord taught us-- that 'every one that
keepeth My Word--death for ever he shall not taste,'--that his Soul is not
hindered--when it crosses at the Crossing-place--like the hindrance of
old--wherewith the Souls were hindered--before our Saviour had come. LXXXIV. He
is caught in one of two things :--in that every one that kept the Word of our
Lord--(and) died before our Lord ; . . . --but if he is hindered at the
Crossing-place--his soul has tasted Death,--and if he had crossed the
Crossing-place--what is that which he said about our Lord.--that He had crossed
it first of all ?

LXXXV.24 For if Lazarus when he died--had gone up to the Bridal-chamber of
Light--an injury 25 our Lord did him--in that He turned him back to his body the
Prison-house ; --and that which our Lord was saying--to Martha, that "Thy
Brother shall rise," 26--from whence then did He say he [P.166] should
rise--from the height, or from the deep ?

LXXXVI. As a Physician He did justly--in that sin the |lxxviii bringer of
pains--He was rooting out from mankind ;--for that Primal Serpent--had bitten
the Primal Adam--not with teeth but with advice,--He 27 too healed the
wound--with commands and not with drugs.

LXXXVIL If the Soul it was He came to teach--according to their word it would be
right--that the Souls in Sheol He should teach--that they should not steal nor
commit adultery ;--and if in Sheol it is not for Souls--to lend or be in debt,
then--to Body-and-Soul in its contest--He comes to conquer and to crown.

LXXXVIII.28 An example He depicted--and a likeness He impressed--and a mirror He
fixed by His Body,--that was victorious and tasted suffering--and was raised and
put on glory ;-- and He taught that every one who thus--conducts himself is [P.
167.] thus glorified--and he that fights thus conquers--and he that conquers
thus is crowned.

LXXXIX.29 Adam, too, by him He depicted--an example for every one to look
at,--that he sinned and was sorry and brought to confusion--and was cursed and
went forth and was brought low--and departed and was undone and destroyed,-- and
He taught that every one whose support is wickedness --even his profit is loss.

XC.30 In both worlds he is mocked at,--in both worlds he carries disgrace :--by
the steps that Adam went down,--by them it was our Lord brought him up.--In the
beginning He gave him verity--instead of the falsehood that the Serpent gave
him,-- in the end He gave him Life--instead of Death that the Tree gave;--He
conjoined with him his life,--the equilibrium of which Death had divided.

XCI. Seeing that of all Bodies that die--the Body of our Lord rose
only--Bardaisan erred and supposed--that it was the Souls that our Lord raised
up,--and he did not consider that the death also of Adam--had reigned in Adam
first,-- |lxxix and thus after nine hundred years--the leaven of it had spread
in all generations.

XCII. Our Lord also when He was raised up--in Him Life [P. 168.] reigned
first,--like the Death that reigned in Adam ;--and as with Adam after a
period--his Death reigned over all,--our Lord also after a time--His
Resurrection was reigning over all,-- that the usuries paid might be like to one
another.

XCIII.31 His Leaven that makes all alive spread--in all the lump of the
Dead--that, lo, is kneaded in the bosom of Sheol,-- so that if after nine
hundred years--the Leaven of Death reigned in us,--lo, after a little--His
living Leaven will conquer mortality.

XCIV.32 And now if so be this suffices,--as also it does suffice,--this argument
of ours has been spoken--about the Body and about its Resurrection ;--the rest
of the discourse of it which remains,--the matter of it shall be ours for
another day,--that we may gain by our disputation--discoveries about our Faith.

XCV. Where he has fallen we have risen,--and where he has slipped we have been
strengthened,--and where he failed we seem--to have acquired the fortunes of
Adam,--in that wickedness ruled over Him in the beginning,--Death ruled over [P.
169] him in the end,--in that his Body and his Soul sinned together--Death
divided his equilibrium.

XCVI. I give thanks to Thee, my Lord,--that Thou hast not stinted me, nor hast
Thou filled me :--Thou hast not stinted me that I may grow,--and Thou hast not
filled me, so that I may ask.--Satiety knows not how to ask,--and hunger ceases
not to beg ;--Thou hast satisfied me to abate my hunger,--Thou hast made me
hungry to awake my supplication.

END OF DISCOURSE AGAINST BARDAISAN.

Note from Vol. 1 Introduction, p. (10):

[Short lacunae are indicated in the translation by dots, and longer gaps by
asterisks, but in neither case is the number of the dots or asterisks intended
to bear any exact relation to the number of the missing words. In respect to
this an approximately correct inference may be drawn by consulting the Syriac
text.

Double inverted commas mark quotations where the original has [Syriac]

Single inverted commas are used in numerous cases where the words seem to be
quotations or to belong to a special terminology.

Words in italics inside square brackets are to be regarded as conjectural
translations or paraphrases. In a few passages, where the text has suffered
great mutilation, italics indicate an attempt to summarise the argument from
suggestions in the fragments.]

[P.101] indicates page 101 of the accompanying Syriac. [l.2] means line 2 of the
current page of the accompanying Syriac. [RP]

FOOTNOTES

I have moved the footnotes to the end. Those consisting of "Read [syriac] for
[syriac]" or similar have been omitted, as it has not been possible to
transcribe the fragments of Syriac. The pages are numbered with Roman numerals.
Arabic numbers and line numbers relate to the Syriac text printed at the back of
the paper volume. Greek text is rendered using the Scholars Press SPIonic font,
free from here.

1. 1 The general metrical scheme of this piece is a stanza of eight lines of
seven syllables each, but several stanzas have a line too few or too many and
three lines are a syllable too short (x 8, lii 1, xciv 1).

2. 4 Lit. 'furnace,' as in lxxviii 5, 6, and elsewhere.

3. 2 Lit. 'root.' 4. 3 Stanza x, 1. 8, has only six syllables.

5. 2 Lit. 'furnace' : see lxxviii 5 f.

6. 3 Luke xxiv 39.

7. 2 Stanzas xxxi-xlii are preserved also in the upper writing of B.M. Add.
14623 : see Introduction.

8. 1 B.M. 17193 contains St. xxxiii-xlii, and B.M. Add. 14731 contains St.
xxxiii-xxxvi, xli-xlii.

9. 2 Sinner] guilty, 14731.

10. 3 xxxv 3, and by that killing of Man, 17193. 4, Abel was the first killed
one, 17193.

11. 4 Stanza xxxvi is legible in the Palimpsest, except the first line; it is
preserved in the upper writing, also in B.M. Add. 17193 and 14731, which come
from another exemplar. Yet in all these the stanza has only seven lines.
Therefore some of the other stanzas, preserved only in the Palimpsest, which
have less than the eight lines, are probably irregular owing to the author, not
to a defect in the transmission.

12. 5 xxxvii 1. He] God, 17193 (unmetrically).

13. 1 See Vol. I, p. civ, and the Corrigenda in this volume.

14. 2 Lit. 'had been angry' ([Syriac], sic.), p. 156, 1. 30.

15. 3 Omit [Syriac] (sic), p. .156, 1. 34, so that Stanza lii, line 1, has only
six syllables : see the Note at the beginning of this Discourse.

16. 1 Stanzas lv and lvi together have only fourteen lines.

17. 2 Stanzas lvii and lviii together have only thirteen lines.

18. 1 Stanza lxi has nine lines.

19. 2 Stanza lxiii has only seven lines.

20. 1 Stanza lxxix has nine lines.

21. 4 John viii 51 f.

22. 5 I cannot translate this line, p. 164, 1. 24.

23. 1 For the ' Seven Limbos,' see p. 204, 1. 44 f.

24. 5 Stanzas lxxxvi-xciv are preserved also in the upper writing : see
Introduction.

25. 6 injury]+then 14623 (unmetrically).

26. 7 John xi 23.

27. 1 He] our Lord, 14623 (unmetrically).

28. 2 Stanza lxxxviii is also preserved in B.M. Add. 12155 and 14532, without
variation, except that 12155 reads 'He was' for 'that was' in l. 4. Stanza
lxxxviii has nine lines in all four copies.

29. 3 Stanza lxxxix has only seven lines.

30. 4 Stanza xc has ten lines.

31. 1 Stanza xciii has only seven lines.

32. 2 The first line of Stanza xciv (otherwise a regular one of eight lines) has
a syllable short: see the Note at the beginning of this Discourse. This text was
transcribed by Roger Pearse, 12th September 2002. All material on this page is
in the public domain - copy freely.

Greek text is rendered using the Scholars Press SPIonic font, free from here.

Early Church Fathers - Additional Texts


========================================================================
  CHAPTER 33: THE PEARL-SEVEN HYMNS ON THE FAITH
========================================================================

The Pearl-Seven Hymns on the Faith

Hymn I.

Hymn II.

Hymn III.

Hymn IV.

Hymn V.

Hymn VI.

Hymn VII. The Pearl-Seven Hymns on the Faith

Hymn I.

1. On a certain day a pearl did I take up, my brethren; I saw in it mysteries
pertaining to the Kingdom; semblances and types of the Majesty; it became a
fountain, and I drank out of it mysteries of the Son.

I put it, my brethren, upon the palm of my hand, that I might examine it: I went
to look at it on one side, and it proved faces on all sides. I found out that
the Son was incomprehensible, since He is wholly Light. In its brightness I
beheld the Bright One Who cannot be clouded, and in its pureness a great
mystery, even the Body of our Lord which is well-refined: in its undividedness I
saw the Truth which is undivided.

It was so that I saw there its pure conception,-the Church, and the Son within
her. The cloud was the likeness of her that bare Him, and her type the heaven,
since there shone forth from her His gracious Shining.

I saw therein His trophies, and His victories, and His crowns. I saw His helpful
and overflowing graces, and His hidden things with His revealed things.

2. It was greater to me than the ark, for I was astonied thereat: I saw therein
folds without shadow to them because it was a daughter of light, types vocal
without tongues, utterances of mysteries without lips, a silent harp that
without voice gave out melodies. The trumpet falters and the thunder mutters; be
not thou daring then; leave things hidden, take things revealed. Thou hast seen
in the clear sky a second shower; the clefts of thine ears, as from the clouds,
they are filled with interpretations. And as that manna which alone filled the
people, in the place of pleasant meats, with its pleasantnesses, so does this
pearl fill me in the place of books, and the reading thereof, and the
explanations thereof. And when I asked if there were yet other mysteries, it had
no mouth for me that I might hear from, neither any ears wherewith it might hear
me. O thou thing without senses, whence I have gained new senses!

3. It answered me and said, "The daughter of the sea am I, the illimitable sea!
And from that sea whence I came up it is that there is a mighty treasury of
mysteries in my bosom! Search thou out the sea, but search not out the Lord of
the sea!

"I have seen the divers who came down after me, when astonied, so that from the
midst of the sea they returned to the dry ground; for a few moments they
sustained it not. Who would linger and be searching on into the depths of the
Godhead?

"The waves of the Son are full of blessings, and with mischiefs too. Have ye not
seen, then, the waves of the sea, which if a ship should struggle with them
would break her to pieces, and if she yield herself to them, and rebel not
against them, then she is preserved? In the sea all the Egyptians were choked,
though they scrutinised it not, and, without prying, the Hebrews too were
overcome upon the dry land, and how shall ye be kept alive? And the men of Sodom
were licked up by the fire, and how shall ye prevail?

"At these uproars the fish in the sea were moved,1 and Leviathan also. Have ye
then a heart of stone that ye read these things and run into these errors? O
great fear that justice also should be so long silent!"2

4. "Searching is mingled with thanksgiving, and whether of the two will prevail?
The incense of praise riseth along with the fume of disputation from the tongue,
and unto which shall we hearken? Prayer and prying [come] from one mouth,3 and
which shall we listen to?

"For three days was Jonah a neighbour [of mine] in the sea: the living things
that were in the sea were aftrighted, [saying,] "Who shall flee from God? Jonah
fled, and ye are obstinate at your scrutiny of Him!"

Hymn II.

1. Whereunto art thou like? Let thy stillness speak to one that hears; with
silent mouth speak with us: for whoso hears the stammerings of thy silence, to
him thy type utters its silent cry concerning our Redeemer.

Thy mother is a virgin of the sea; though he took her not [to wife]: she fell
into his bosom, though he knew her not; she conceived thee near him, though he
did not know her. Do thou, that art a type, reproach the Jewish women that have
thee hung upon them. Thou art the only progeny of all forms which art like to
the Word on High, Whom singly the Most High begot. The engraven forms seem to be
the type of created things above. This visible offspring of the invisible womb
is a type of great things.4 Thy goodly conception was without seed, and without
wedlock was thy pure generation, and without brethren was thy single birth. Our
Lord had brethren and yet not brethren, since He was an Only-Begotten. O
solitary one, thou type exact of the Only-Begotten! There is a type of thine in
the crown of kings,[wherein] thou hast brothers and sisters.

Goodly gems are thy brethren, with beryls and unions as thy companions: may gold
be as it were thy kinsman, may there be unto the King of kings a crown from thy
well-beloved ones! When thou camest up from the sea, that living tomb, thou
didst cry out. Let me have a goodly assemblage of brethren, relatives, and
kinsmen. As the wheat is in the stalk, so thou art in the crown with princes:
and it is a just restoration to thee, as if of a pledge,5 that from that depth
thou shouldest be exalted to a goodly eminence. Wheat the stalk bears in the
field; thee the head of the king upon his chariot carries about.

O daughter of the water, who hast left sea, wherein thou wert born, and art gone
up to the dry land, wherein thou art beloved: for men have loved and seized and
adorned themselves with thee, like as they did that Offspring Whom the Gentiles
loved and crowned themselves withal.

It is by the mystery of truth that Leviathan is trodden down of mortals: the
divers put him off, and put on Christ. In the sacrament of oil did the Apostles6
steal Thee away, and came up. They snatched their souls from his mouth, bitter
as it was.

Thy Nature is like a silent lamb in its sweetness, of which if a man is to lay
hold, he lifts it in a crucial form by its ears, as it was on Golgotha. He cast
out abundantly all His gleams upon them that looked upon Him.

2. Shadowed forth in thy beauty is the beauty of the Son, Who clothed Himself
with suffering when the nails passed through Him. The awl passed in thee since
they handled thee roughly, as they did His hands; and because He suffered He
reigned, as by thy sufferings thy beauty increased. And if they showed no pity
upon thee, neither did they love thee: still suffer as thou mightest, thou hast
come to reign I Simon Peter7 showed pity on the Rock; whoso hath smitten it, is
himself thereby overcome; it is by reason of Its suffering that Its beauty hath
adorned the height and the depth.

Hymn III.

1. Thou dost not hide thyself in thy bareness, O pearl! With the love of thee is
the merchant ravished also, for he strips off his garments; not to cover
thee,[seeing] thy · clothing is thy light, thy garment is thy brightness, O thou
that art bared!

Thou art like Eve who was clothed with nakedness. Cursed be he that deceived her
and stripped her and left her. The serpent cannot strip off thy glory. In the
mysteries whose type thou art, women are clothed with Light in Eden.8

2. Very glistening are the pearls of Ethiopia, as it is written, Who gave thee
to Ethiopia [the land] of black men.9 He that gave light to the Gentiles, both
to the Ethiopians and unto the Indians did His bright beams reach. The eunuch of
Ethiopia upon his chariot10 saw Philip: the Lamb of Light met the dark man from
out of the water. While he was reading, the Ethiopian was baptised and shone
with joy, and journeyed on!

He made disciples and taught, and out of black men he made men white.11 And the
dark Ethiopic women12 became pearls for the Son; He offered them up to the
Father, as a glistening crown from the Ethiopians.

3. The Queen of Sheba13 was a sheep14 that had come into the place of wolves;
the lamp of truth did Solomon give her, who also married15 her when he fell
away. She was enlightened and went away, but they were dark as their manner was.
The bright spark which went down home with that blessed[Queen], held on its
shining amid the darkness, till the new Day-spring came. The bright spark met
with this shining, and illumined the place.

4. There are in the sea divers fishes of many cubits, and with all their
greatness they are very small; but by thy littleness the crown is made great,
like as the Son, by whose littleness Adam was made great. For the head is thy
crown intended: for the eye thy beauty, for the ear thy goodliness. Come up from
the sea, thou neighbour to the dry land, and come and sojourn by the [seat of]
hearing. Let the ear love the word of life as it loveth thee!In the ear is the
word, and without it is the pearl. Let it as being warned by thee, by thee get
wisdom, and be warned by the word of truth. Be thou its mirror: the beauty of
the Word in thine own beauty shall it see: in thee it shall learn how precious
is the Word on High! The ear is the leaf: the flesh is the tree, and thou in the
midst of it are a fruit of light, and to the womb that brings forth Light, thou
art a type that points.

Thee He used as a parable of that kingdom, O pearl! as He did the virgins that
entered into it, five in number, clothed with the light of their lamps! To thee
are those bright ones like, thou that art clad in light!

5. Who would give a pearl to the daughter of the poor? For when it hangs on her,
it becomes her not. Gain without price that faith, all of which becomes all the
limbs of men. But for no gold would a lady exchange her pearl.

It were a great disgrace if thou shouldst throw thy pearl away into the mire for
nought! In the pearl of time let us behold that of eternity; for it is in the
purse, or in the seal, or in the treasury. Within the gate there are other gates
with their locks and keys. Thy pearl hath the High One sealed up as taking
account of all.

Hymn IV.

1. The thief gained the faith which gained him,16 and brought him up and placed
him in paradise. He saw in the Cross a tree of life; that was the fruit, he was
the eater in Adam's stead. The fool, who goes astray, grazes the faith, as it
were an eye,17 by all manner of questions. The probing of the finger blinds the
eye, and much more doth that prying blind. the faith. For even the diver pries
not into his pearl. In it do all merchants rejoice without prying into whence it
came; even the king who is crowned therewith does not explore it.

2. Because Balaam was foolish, a foolish beast in the ass spoke with him,
because he despised God Who spoke with him. Thee too let the pearl reprove in
the ass's stead. The people that had a heart of stone, by a Stone He set at
nought,18 for lo, a stone hears words. Witness its work that has reproved them;
and you, ye deaf ones, let the pearl reprove today. With the swallow19 and the
crow did He put men to shame; with the ox, yea with the ass,20 did He put them
to shame; let the pearl reprove now, O ye birds and things on earth and things
below.

3. Not as the moon does thy light fill or wane; the Sun whose light is greater
than all, lo! of Him it is that a type is shadowed out in thy little compass. O
type of the Son, one spark of Whom is greater than the sun!- The pearl itself is
full, for its light is full; neither is there any cunning worker who can steal
from it; for its wall is its own beauty, yea, its guard also! It lacks not,
since it is entirely perfect. And if a man would break thee to take a part from
thee, thou art like the faith which with the heretics perishes, seeing they have
broken it in pieces and spoiled it: for is it any better than this to have the
faith scrutinised?The faith is an entire nature that may not be corrupted. The
spoiler gets himself mischief by it: the heretic brings ruin on himself thereby.
He that chases the light from his pupils blinds himself.

Fire and air are divided when sundered. Light alone, of all creatures, as its
Creator, is not divided; it is not barren, for that it also begets without
losing thereby.

4. And if a man thinks that thou art framed [by art] he errs greatly; thy nature
proclaims that thou, as all stones, art not the framing of art; and so thou art
a type of the Generation which no making framed.

Thy stone flees from a comparison with the Stone [which is] the Son. For thy own
generation is from the midst of the deep, that of the Son of thy Creator is from
the highest height; He is not like thee, in that He is like His Father. And as
they tell, two wombs bare thee also. Thou camest down from on high a fluid
nature; thou camest up from the sea a solid body. By means of thy second birth
thou didst show thy loveliness to the children of men.

Hands fixed thee, when thou wast embodied, into thy receptacles; for thou art in
the crown as upon a cross, and in a coronet as in a victory; thou art upon the
ears, as if to fill up what was lacking; thou extendest over all.

Hymn V.

1. O gift that camest up without price21 with the diver! Thou laidest hold upon
this visible light, that without price rises for the children of men: a parable
of the hidden One that without price gives the hidden Dayspring! And the painter
too paints a likeness of thee with colours. Yet by thee is faith painted in
types and emblems for colours, and in the place of the image by thee and thy
colours is thy Creator painted.

O thou frankincense without smell, who breathest types from out of thee! thou
art not to be eaten, yet thou givest a sweet smell unto them that hear thee!
thou art not to be drunk, yet by thy story, a fountain of types art thou made
unto the ears!

2. It is thou which art great in thy littleness, O pearl! Small is thy measure
and little thy compass with thy weight; but great is thy glory: to that crown
alone in which thou art placed, there is none like. And who hath not perceived
of thy littleness, how great it is; if one despises thee and throws thee away,
he would blame himself for his clownishness, for when he saw thee in a king's
crown he would be attracted to thee.

3. Men stripped their clothes off and dived and drew thee out, pearl! It was not
kings that put thee before men, but those naked ones who were a type of the poor
and the fishers and the Galileans. For clothed bodies were not able to come to
thee; they came that were stript as children; they plunged their bodies and came
down to thee; and thou didst much desire them, and thou didst aid them who thus
loved thee.

Glad tidings did they give for thee: their tongues before their bosoms did the
poor [fishers] open, and produced and showed the new riches among the merchants:
upon the wrists of men they put thee as a medicine of life.

4. The naked ones in a type saw thy rising again by the sea-shore; and by the
side of the lake they, the Apostles22 of a truth, saw the rising again of the
Son of thy Creator. By thee and by thy Lord the sea and the lake were
beautified. The diver came up from the sea and put on his clothing; and from the
lake too Simon Peter came up swimming and put on his coat;23 clad as with coats,
with the love of both of you, were these two.

5. And since I have wandered in thee, pearl, I will gather up my mind, and by
having contemplated thee, would become like thee, in that thou art all gathered
up into thyself; and as thou in all times art one, one let me become by thee!

Pearls have I gathered together that I might make a crown for the Son in the
place of stains which are in my members. Receive my offering, not that Thou art
shortcoming; it is because of mine own shortcoming that I have offered it to
Thee. Whiten my stains! This crown is all spiritual pearls, which instead of
gold are set in love, and instead of ouches in faith; and instead of hands, let
praise offer it up to the Highest!

Hymn VI.

1. Would that the memory of the fathers would exhale from the tombs; who were
very simple as being wise, and reverend as believing. They without cavilling
searched for, and came to the right path.

He gave the law; the mountains melted away; fools broke through it. By unclean
ravens He fed Elijah at the desert stream; and moreover gave from the skeleton
honey unto Samson. They judged not, nor inquired why it was unclean, why clean.

2. And when He made void the sabbaths, the feeble Gentiles were clothed with
health. Samson took the daughter of the aliens, and there was no disputing among
the righteous; the prophet also took a harlot, and the just held their peace.

He blamed the righteous,24 and He held up and lifted up [to view] their
delinquencies: He pitied sinners,25 and restored them without cost: and made low
the mountains of their sins:26 He proved that God is not to be arraigned by men,
and as Lord of Truth. that His servants were His shadow; and whatsoever way His
will looked, they directed also their own wills; and because Light was in Him,27
their shadows were enlightened.

3. How strangely perplexed are all the heretics by simple things! For when He
plainly foreshadowed this New Testament by that of the Prophets, those pitiable
men rose, as though from sleep, and shouted out and made a disturbance. And the
Way, wherein the righteous held straight on, and by their truths had gone forth
therein, that [Way] have these broken28 up, because they were besotted: this
they left and went out of; because they pried, an evil searching, [yea,] an evil
babbling led them astray.

They saw the ray: they made it darkness, that they might grope therein: they saw
the jewel, even the faith: while they pried into it, it fell and was lost. Of
the pearl they made a stone, that they might stumble upon it.

4. O Gift, which fools have made a poison! The People were for separating Thy
beauteous root from Thy fountain, though they separated it not: [false]
teachings estranged Thy beauty also from the stock thereof. By Thee did they get
themselves estranged, who wished to estrange Thee. By Thee the tribes were cut
off and scattered abroad from out of Sion, and also the [false] teachings of the
seceders.

Bring Thyself within the compass of our littleness, O Thou Gift of ours. For if
love cannot find Thee out on all sides, it cannot be still and at rest. Make
Thyself small, Thou Who art too great for all, Who comest unto all!

5. By this would those who wrangle against our Pearl be reproved; because
instead of love, strife has come in and dared to essay to unveil thy beauty. It
was not graven, since it is a progeny which cannot be interpreted.

Thou didst show thy beauty among the abjects to show whereto thou art like, thou
Pearl that art all faces. The beholders were astonied and perplexed at thee. The
separatists separated thee in two, and were separated in two by thee, thou that
art of one substance throughout.

They saw not thy beauty, because there was not in them the eye of truth. For the
veil of prophecy, full as it was of the mysteries; to them was a covering of thy
glistering faces: they thought that thou wast other [than thou art], O thou
mirror of ours! and therefore these blind schismatics defiled thy fair beauty.

6. Since they have extolled thee too much, or have lowered thee too much, bring
them to the even level. Come down, descend a little from that height of
infidelity and heathendom; and come up from the depth of Judaism, though thou
art in the Heaven.

Let our Lord be set between God and men!29 Let the Prophets be as it were His
heralds! Let the Just One, as being His Father, rejoice! that Word it is which
conquered both Jews and Heathens!

7. Come, Thou Gift of Holy Church, stay, rest in the midst of Her! The
circumcised have troubled Thee, in that they are vain babblers, and so have the
[false] doctrines in that they are contentious. Blessed be He that gave Thee a
goodly company which bears Thee about! In the covenant of Moses is Thy
brightness shadowed forth: in the new covenant Thou dartest it forth: from those
first Thy light shineth even unto those last. Blessed be He that gave us Thy
gleam as well as Thy bright rays.

Hymn VII.

1. As in a race saw I the disputers, the children of strife, [trying] to taste
fire, to see the air, to handle the light: they were troubled at the gleaming,
and struggled to make divisions. The Son, Who is too subtle for the mind, did
they seek to feel: and the Holy Ghost Who cannot be explored, they thought to
explore with their questionings. The Father, Who never at any time was searched
out, have they explained and disputed of. The sound form of our faith is from
Abraham, and our repentance is from Nineveh and the house of Rahab,30 and ours
are the expectations of the Prophets,31 ours of the Apostles.

2. And envy is from Satan: the evil usage of the evil calf is from the
Egyptians.32 The hateful sight of the hateful image of four faces is from the
Hittites.33 Accursed disputation, that hidden moth, is from the Greeks. The
bitter [enemy] read and saw orthodox teachings, and subverted them; he saw
hateful things, and sowed them; and he saw hope, and he turned it upside down
and cut it off. The disputation that he planted, lo! it has yielded a fruit
bitter to the tooth.3. Satan saw that the Truth strangled him, and united
himself to the tares, and secreted his frauds, and spread his snares for the
faith, and cast upon the priests the darts of the love of pre-eminence.

They made contests for the throne, to see which should first obtain it. There
was that meditated in secret and kept it close: there was that openly combated
for it: and there was that with a bribe crept up to it: and there was that with
fraud dealt wisely to obtain it. The paths differed, the scope was one, and they
were alike. Him that was young, and could not even think of it, because it was
not time for him; and him that was hoary and shaped out dreams for time beyond;
all of them by his craftiness did the wicked one persuade and subdue. Old men,
youths, and even striplings, aim at rank!

4. His former books did Satan put aside, and put on others: the People who was
grown old had the moth and the worm devoured and eaten and left and deserted:
the moth came into the new garment of the new peoples:

He saw the crucifiers who were rejected and cast forth as strangers: he made of
those of the household, pryers; and of worshippers, they became disputants. From
that garment the moth gendered and wound it up and deposited it. The worm
gendered in the storehouse of wheat, and sat and looked on: and lo! the pure
wheat was mildewed, and devoured were the garments of glory! He made a mockery
of us, and we of ourselves, since we were besotted!

He showed tares, and the bramble shot up in the pure vineyard! He infected the
flock, and the leprosy broke out, and the sheep became hired servants of his! He
began in the People, and came unto the Gentiles, that he might finish.

5. Instead of the reed which the former people made the Son hold, others have
dared with their reed34 to write in their tracts that He is only a Son of man.
Reed for reed does the wicked one exchange against our Redeemer, and instead of
the coat of many colours,35 wherewith they clothed Him, titles has he dyed
craftily. With diversity of names he clothed Him; either that of a creature or
of a thing made, when He was the Maker. And as he plaited for Him by silent men
speechless thorns that cry out, thorns from the mind has he plaited [now] by the
voice, as hymns; and concealed the spikes amid melodies that they might not be
perceived.36

6. When Satan saw that he was detected in his former [frauds]; that the spitting
was discovered, and vinegar, and thorns, nails and wood, garments and reed and
spear, which smote him, and were hated and openly known; he changed his frauds.

Instead of the blow with the hand, by which our Lord was overcome, he brought in
distractions; and instead of the spitting, cavilling entered in; and instead of
garments, secret divisions; and instead of the reed, came in strife to smite us
on the face.

Haughtiness called for rage its sister, and there answered and came envy, and
wrath, and pride, and fraud. They have taken counsel against our Redeemer as on
that day when they took counsels at His Passion. And instead of the cross, a
hidden wood hath strife become; and instead of the nails, questionings have come
in; and instead of hell, apostasy: the pattern of both Satan would renew
again.Instead of the sponge which was cankered with vinegar and wormwood, he
gave prying, the whole of which is cankered with death. The gall which they gave
Him did our Lord put away from Him; the subtle questioning, which the rebellious
one hath given, to fools is sweet.

7. And at that time there were judges against them,37 lo, the judges are, as it
were, against us, and instead of a handwriting are their commands. Priests that
consecrate crowns, set snares for kings.

Instead of the priesthood praying for royalty that wars may cease from among
men, they teach wars of overthrow, which set kings to combat with those round
about.

O Lord, make the priests and kings peaceful; that in one Church priests may pray
for their kings, and kings spare those round about them; and may the peace which
is within Thee become ours, Lord, Thou that art within and without all thing!38
1: Hos. iv. 3 ; Zeph. 1.3.

2: Eccles. viii. 11.

3: James iii. 10.

4: Pearls, he means, have their beauty by nature and so are like Christ ; other
stones must be graven and so are like created natures.

5: Job. xli. 4 ; Ps. lxxi. 14.

6: See Note on Hymn V.4 (below) 7: Cephas; i.e. , Rock.

8: I.e. with the mysteries typified in the pearl, women are clothed with light
at Baptism.

9: Job. xxviii. 19 (Pesh.).

10: Acts viii. 27.

11: Jer. xiii. 23 ; Is. 1. 18.

12: Ps. lxviii. 31.

13: 1 Kings x. 1.

14: Why St. E. contemplates the queen as a sheep appears from his remarks on the
place. The following are a part of them "It was not the fame of Solomon only,
but also the Name of the Lord, which called to this queen, who sought to know
the God of Solomon, who set out upon a dangerous long ]ourney, and brought
presents fit for a king . . . . Our Lord also extolled this queen its the
Gospel, and praised her zealousness, when He rebuked the sluggishness of the
Jews."

15: This was a tradition of the Jews, a tradition based in part on Canticles
1.5.

16: Luke xxii. 42.

17: Zech. ii. 8.

18: Matt. xxi. 42.

19: Jer. viii. 7.

20: Is. I. 3.

21: Is lv. 1.

22: The same word in Syriac means naked and Apostle .

23: John xxi. 7.

24: Hos. i 2.

25: Matt. ix. 13.

26: Luke xviii. 9.

27: Cant. ii. 17.

28: Or , pierced-perhaps a word of intentionally uncertain meaning, so as to
suit with "the way" in either sense of it.

29: 1 Tim. ii. 5.

30: On Josh. ii. 9, For I know that God hath delivered unto you the land , etc.,
St. E. makes Rahab say, "This forty years is this land yours; and now it is that
we might repent, that we have continued in it up to this day."

31: Gen. xv. 6.

32: The calf might be at once intended for a symbol of God, and also a copy from
the worship of Apis.

33: Elsewhere ( Opp. Syr. 11.384) St. E. calls the Teraphim of Micah (Judges
xviii. 2, 14 "the idol with four faces ."

34: Reeds are used all over the East to wnte with.

35: St. E. assumes that the type of Joseph was fulfilled in Christ to the
letter.

36: This alludes probably to Bardesanes, the existence of whose rhythmical
compositions induced St. E. to try and counteract them by orthodox ones of the
same kind.

37: Luke xxiii. 14, 15.

38: I.e. Omnipresent in space, but not limited by space.


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Source: https://sermonindex.net/books/writings-ephrem-the-syrian/
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