BR 65
E52E5 1912 v,l c.l
ROBARTS
f. a
ana translation Sccietp
Cext
President
PROFESSOR
C.
F.
BURKITT,
CAMBRIDGE.
Vice President Mr.
NORMAN MCLEAN,
University Reader in Aramaic, Cambridge.
Ron. Creasurer Dr. C. D. GINSBURG.
Committee The Rev. Professor W. E. BARNES, Cambridge. Dr. J. SUTHERLAND BLACK, Joint Editor of the
Eiici/clopsedia
Eiblica.
Mr. F. C. CONYBEARE, formerly Fellow
of
University College,
Oxford.
Mr.
S.
A. COOK,
Hebrew
Lecturer, Gonville and Gains College,
Cambridge. Dr. A. COWLEY, Fellow of Magdalen College, Oxford.
The Rev. Professor
S.
R. DRIVER, Oxford.
Mr. A. G. ELLIS, India
The Very Rev. Mr.
J. F.
J.
Office.
ARMITAGE ROBINSON, Dean
STENNING, Fellow
of
Wadham
Mr. ALDIS WRIGHT, Vice-Master
of Wells.
College, Oxford.
of Trinity College,
Cambridge.
Secretary Miss CARTHEW, 15A, Kensington Palace Gardens, London, \\\
PLATE
I
^Sr^Sr5/^ ^i^w^js^? ^^Ks^i^pi ^Dfe^ip^ir v4if^*-^i^-^^^itJ^g. 1
e
p^7"^\.5rr
PHOTO BY
Folio 18& 0/tfte Palimpsest
BJL Add
14623,
D.
MACBETH, BRITISH MUSEUM
m
underwriting. [To face Title-page
?>>V,
EPHRAIM S PROSE REFUTATIONS
S.
OF MANI, MARGION, AND BARDAISAN OF WHICH THE GREATER PART HAS BEEN TRANSCRIBED FROM THE PALIMPSEST B.M. ADD. 14623 AND IS NOW FIRST PUBLISHED
BY
G.
W. MITCHELL, M.A. FORMERLY RESEARCH STUDENT EMMANUEL COLLEGE, CAMHUIDGE
VOLUME
I
THE DISCOURSES ADDRESSED TO HYPATIUS
PUBLISHED FOB THE TEXT AND TKANSLATION SOCIETY BY
WILLIAMS AND NORGATE 14,
HENRIETTA STREET, COVENT GARDEN, LONDON, AND 7, BROAD STREET, OXFORD 1912
LONDON PRINTED BY WILLIAJI CLOWES AND SONS, LIMITKD, :
DUKK STREET, STAMFOKD STRKKT,
S.K.,
AND GREAT WINDH1LI. STREET,
PREFACE THE work
which
of
begun when Cambridge.
this
volume contains the
first
two parts was
held a Research Studentship at Emmanuel College, It was then my intention to publish a translation of
I
the fragments of S.
Ephraim
s
prose refutation of the False Teachers,
published by Overbeck ("S. Ephraemi Syri aliorumque opera selecta," pp. 21-73), and considered to be a valuable document for the history In undertaking this I could not fore of early Manich<ean teaching. see that the work would extend over such a long period, or that it would, when complete, pass so far beyond the limits of my original An unexpected enlargement of it has been made possible plan.
and has developed in the following way. Before I had finished the translation of the Overbeck section, Professor Bevan, who had suggested the work, informed me that the remainder of Ephraim s Refutation was extant in the palimpsest B.M. Add. 14623. Wright s description of this manuscript did not encourage the hope that the underwriting could be deciphered. On p. 766 of the catalogue of Syriac Manuscripts he referred to it thus: "As stated above, the volume is palimpsest through
and the miserable monk Aaron deserves the execration of every theologian and Syriac scholar for having destroyed a manu script of the sixth century written in three columns containing These words not only state with emphasis works of Ephraim
out,
.
Wright suggest, I
add,
s
opinion
.
of
."
the
importance of the manuscript, but also
While think, his fear that its original contents were lost. in passing, that they may also be taken to indicate the I
which the recovery of that text would have brought a text of which he knew the first part intimately through his active share in the preparation of Overbeck s volume, I may also venture to express here, by anticipation, the hope that, after the satisfaction
him
whole of the present work has been published, both Theology and Scholarship may consent to modify the severity of this verdict on ill-fated Aaron. On examining this palimpsest of eighty-eight leaves, I found that the older writing on a few pages could be read with ease, while in on a good number of others with much difficulty ;
PREFACE each of these legible pieces there were more or less irrecoverable passages, and worst of all, only one side of the leaves could be read, except in two or three cases, though there was evidence that the writing was lurking in obscurity below. I decided to edit as many of the pages as were fairly legible, and to publish them along with the translation which I have mentioned I had worked at the palimpsest for a considerable But the gleanings amounted to over thirty of its pages. of with the confusion one side of the vellum, coupled illegibility arising from the disturbance of the original order of the leaves
After
above, time,
my
in the hands of the monk Aaron, made it impossible to arrange the deciphered pages so that they could be read con As they had been transcribed with tolerable com secutively. pleteness, most of them containing about a hundred manuscript
and quires
and as each page was a section from a genuine work of Ephraim against Mani, Marcion, and Bardaisan, the Text and Translation Society undertook the expense of publishing them as lines,
isolated Fragments.
In 1908 the pages, grouped in the best way possible according to their subject-matter, began to be printed. Nearly one half of
them had passed through the press when the work was unexpectedly stopped by a most fortunate turn of events. Dr. Barnett, Keeper of Oriental Manuscripts at the British Museum, began to apply a re-agent to the illegible portions of the palimpsest, and so wonder fully did its virtue revive the energies of the ancient ink, so distinctly did the underwriting show itself, here readily, there
now became possible to transcribe almost the In consequence, too, of his action, I was able to reconstruct the order of the leaves and quires, and to assign the former Fragments to their proper places in the original document. It will thus not be difficult to see how these successive extensions reluctantly, that entire contents.
it
my first project prevented the appearance of the volume at the times promised. I feel, however, that the work has, in the mean time, gained so much in character and importance, that the facts of
which
have stated above will be a sufficient explanation to the of the Text and Translation Society for what may have seemed vexatious delays. Instead of a text and translation of a collection of fragments, torn from their context, and suffering greatly from illegible gaps, this volume and that which is to follow I
members
are now able to present to the theologian and Syriac scholar the text and translation of Ephraim s Contra Haereses approxi mately complete. The lacunae which still remain will not, I think, be found to affect seriously the elucidation of many passages of
it
"
"
"
"
importance. Even with the help of the re-agent, the work of transcribing
PREFACE Not to speak of the the palimpsest has been necessarily slow. the decipherer s task, which anyone who has had experience of such work will appreciate, there have been in the arcluousness of
present case unusual difficulties owing to the fact that no other copy of the underwriting is extant. Such difficulties are inevitable the decipherer s aim is not collation, but the recovery of a In a field of this kind pioneer work cannot go on for it constantly happens that advance is only possible by rapidly ;
when
lost
document.
verifying and re-verifying one s conjectures as to probable words letters in passages which at first sight seem all but obliterated.
and
The time, moreover, which I have been able to devote to work has been limited by my other duties, and has often been rendered still more scanty by the weather. Accurate de ciphering is only possible under a good sunlight, and London has the
never claimed an abundance of this among her varied endowments. bright days have been absent, in the interests of complete ness and accuracy I have been obliged to postpone both transcribing
When
For, however much the editor of such a work for the sake of mistakes which he may hope, may have allowed to creep in, that he may not be transcribing e? act
and proof-correcting. as the present
,
yet he must
feel
that,
as the writing soon fades back to that it has recently emerged only after a
underworld from which thousand unbroken years of obscurity, there special
responsibility
to attain
finality in
is
laid
upon him a
transcription.
At the
aware that there comes a temptation to linger too frequently and painfully over sparse after-gleanings. Perhaps I have sometimes erred in this respect, but at any rate I feel that this edition presents a maximum of text recoverable from the palimpsest, and I have no hope that the lacunae can be filled by a more prolonged study of it. I have tried to make a literal translation, and for the sake of The difficulty of clearness have introduced marginal summaries. the Syriac of the published fragment of the second Discourse was formerly noted by Noldeke (ZDMG for 1889, p. 543), and the remainder of the work is written in the same style. In the next volume containing Parts III. and IV. the latter of which is now being printed there will appear the text and transla Of Domnus." It tion of an unedited work of Ephraim, called consists of Discourses against Mani, Marcion, and Bardaisan, and The Discourses against Bardaisan are a Hymn on Virginity. remarkable as showing the influence of the Platonists and the Stoics around Edessa. In the third volume, Part V., I shall endeavour to collect, two arrange, and interpret the evidence derived from the first volumes for the teaching of Mani, Marcion, and Bardaisan. In that
same time, he
is
"
PREFACE connection notes will be found on special points, e.g., the references BAN the to the Hymn of the Soul, Vol. i, pp. Ixxxix., cv.-cvii. s Ixxii. xcix. f. Mani xxx. HULE, p. Builder, p. ; BOLOS, p. Painting, c. Part V. will also p. xcii.; the Gospel quotations, e.g. pp. xc., ;
;
;
contain indices for the whole work. Throughout the first volume Ephraim directs his main attack
perhaps the most formidable against the teaching of Manichseism rival that the Church has encountered in the whole course of her history.
If
that system ultimately failed on the favourable
soil of
must have been in some measure hastened by the Syria, weapons forged by Ephraim, and stored up in these Discourses to Hypatius, to be used by others in proving that Manichansm could its
defeat
not justify itself intellectually to the Syrian mind. I could wish to make my recognition of Professor Bevan s help In editing the text, in conjectural emenda as ample as possible. tions, and,
above
all,
in the translation, I
have had his constant and
Throughout the work I have received from him encouragement and help of the most practical kind. For its final form, of course I alone am responsible.
generous assistance.
I desire to
express
my
thanks to Dr. Barnett,
who
has taken the
greatest pains to restore the Manuscript to legibility, and who by his courtesy and kindness has greatly facilitated progress with
my
this
me
work.
I
am
advice and
also deeply grateful to Dr. Burkitt, who has given many suggestions ; and to colleagues the Rev. F.
my
Con way and Mr. C. E. Wade for help on certain points. To the Text and Translation Society, who undertook the publication of the work, and to the Managers of the Hort Fund for
two grants
in
connection with
it,
I
beg here to
offer
my
sincere
thanks. C.
MERCHANT TAYLORS SCHOOL, LONDON.
W. MITCHELL.
CONTENTS PAGE
INTRODUCTORY NOTES TRANSLATION OF THE FIVE DISCOURSES
....
(3)-(10)
PLATE
I
PLATE II
....
i-cxix
1-185
SYRIAC TEXT OF DISCOURSES II-V
To face Title-page
...
To face p.
(4)
MANUSCEIPTS OF THE FIVE DISCOUBSES ADDEESSED TO HYPATIUS. Two manuscripts B.M. Add. 14570 and B.M. Add. 14574 have preserved the First Discourse. The first of these is fully described in Wright s Catalogue of Syriac Manuscripts, pp. This small volume contains as well a Discourse of
406-7.
Ephraim
On
"
our
It
Lord."
is
written in a small elegant and each page is divided
Estrangelii of the fifth or sixth century,
into
two columns.
On
the
first
page there
is
a note stating
that this was one of the two hundred and fifty volumes brought to the convent of S. Mary Dei para by the Abbot Moses of Nisibis, A.D. 932.
As regards the other manuscript, only the part of it numbered DXXXV by Wright, and described on pp. 407-8, requires mention here.
Its nineteen leaves are
"
written in a fine regular
Vlth
century," each page being divided into three columns with from 34 to 38 lines to each. They contain
Estrangela of the
not only the First Discourse but a fragment of the Second, (Overbeck, pp. 59-73) and originally belonged to the palimpsest
Add. 14623,
of which they formed the first nineteen leaves. Along with the eighty-eight leaves of this palimpsest, to which reference has already been made in the Preface, they formed a volume "
containing
To Hypatius
"
and
"
Of
Domnus,"
two works which
Ephraim intended to be his great refutation of the False Teachings. It thus becomes evident that the text of Discourses ii., pp. 1-185, is really derived from a although, according to the Catalogue, the nineteen leaves and the palimpsest portion appear under different
II-V, edited in Part single manuscript,
numbers.
When
this sixth-century
volume was rendered a palimpsest by (3)
the
monk
fragments
Aaron,
c.
its first
But the surface
A.D. 823, fortunately the
nineteen leaves
of the
above-mentioned
his ruthless hands.
escaped remaining eighty-eight leaves suffered a
ruinous transformation through his zealous attempt to remove the writing, and the treated vellum was re-arranged into new The long list of works which the renovated codex was quires. destined to contain can be seen on pages 464-7 of the Catalogue. The two plates, one facing the title-page, the other opposite
show the present appearance of the manuscript. They have been reproduced from photographs of both sides of folio 13, which is a fair specimen of the leaves. It will be noticed that the this page,
underwriting on the first plate is fairly clear, while that on the second plate showing the other side of the same leaf is, except The text of both has been for the title, completely illegible. the re-agent. The photographs have lost somewhat in distinctness in the process of reproduction. On folio 886 there are two notes of interest in connection transcribed with the help of
with the history of this palimpsest (GSM, p. 766). From the we learn that Aaron was a Mesopotamia!! monk, a native of Dara, and that he wrote his manuscript in the Thebaid of
first
His date given above shows that Add. 14623 is one of the earliest palimpsests in the Nitrian Collection. Another note on the same page states that the volume was presented with
Egypt.
nine others to the convent of S.
and Solomon, monks district of
Mary Deipara, by Isaac, Daniel convent of Mar Jonah in the
of the Syrian
Maris or Mareia. A.D. 851-859.
The manuscript was brought from the Nitrian desert by Archdeacon Tattam, and has been in the British Museum since March, 1843.
PLATE
II
m *.^^^4Kt
S^izjN^p ^ t*$W*~- cjftw
<
r~<>
A
;L
I
Folio 13a of the Palimpsest
lIOTO BI
B.M. Add. 14028,
1).
MACBETH, BRITISH MUSEUM
inverted
to
show
the
underwriting. [To face p. (4)
AND AREANGEMENT OF THE WORK.
SIZE
At the head following
title
of the First Discourse in is
found
"
B.M. Add. 14574, the Blessed Ephraim,
Letters of the
:
arranged according to the letters of the alphabet, against the False
Teachings."
the words
On
this
Wright remarked that although "
arranged according to the letters of the alphabet to appear imply that there were originally twenty-two of these Discourses, following one another like those of Aphraates in the "
order of the Syriac alphabet, yet this second Discourse begins with the letter
The exact meaning fessor Burkitt, after
work, showed that
"
seems unlikely as the "
A,
(CSM,
p. 408).
words remained obscure
of the
till
acrostically in the order of the five letters of the author s
He
Pro
examining the palimpsest portion of the it consisted of five Discourses arranged
name.
a similar method of signature is actually used by Ephraim in the Hymn added at the end of the Hymns on Paradise (Overbeck, p. 351 ff.), the several stanzas of which also observed that
begin with the letters
"
.* >i
i
A
"
re-
(Texts
and Studies,
vol. vii-2,
pp. 73, 74).
The decipherment
of
complete Professor Burkitt
The
the palimpsest makes s
evidence (op.
cit.
First Discourse begins
The Third Discourse begins The Fourth Discourse begins Fifth Discourse begins
rc Av
possible to
p. 74) thus
The Second Discourse begins
The
it
%-nr-o
:
TABLE
I
SHOWING THE EELATION OF PEIMITIVE QUIRES TO THE MODERN ARRANGEMENT Ancient Quire and Leaf.
Modern Quire and Leaf.
I.
Original order preserved in
B.M. Add. 14574
II.
Original order preserved in
B.M. Add. 14574
III.
IV.
TABLES
I
AND
II
Ancient Quire and Leaf.
B.M. Add. 14623
V.
Folio 29
1
2
86
3
44
4
34
5
46
6
41
7
,,
8
43
9
VI.
33
,,
31
10
38
1
Folio 42
2
39
3
35
4
47
5
37
6
30
1
40
The
rest of the Quire belongs
to Vol. II.
TABLE
II
GIVING THE TRANSCRIBED LEAVES OF THE PALIMPSEST ACCORDING TO THE ORDER OF THEIR NUMBERING IN THE CATALOGUE, AND THE PAGES OF THE PRESENT VOLUME ON WHICH THE TEXT OF EACH LEAF BEGINS Folio 9 begins on page 33 28 10
Folio 17 begins on page 59 18 55 ,, ,,
11
46
12
37
13
63
14
23
22
15
50
23
16
42
,,
19
,,
68
20
,,
85
21
77
>,
,
(7)
24
72 ,,
,,
SI
94
TABLE Folio 25 begins on page 103
II (continued) Folio 37 begins on page 173
PART
I.
TRANSLATION
THE FIRST DISCOURSE THE SECOND DISCOURSE THE THIRD DISCOURSE
pp. i-xxviii pp. xxix-1
.
THE FOURTH DISCOURSE THE FIFTH DISCOURSE
pp. li-lxxiii
...
.
pp. Ixxiv-xci
pp. xcii-cxix
[Short lacunce are indicated in the translation by dots, and longer 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
(japs
drawn by
consulting the Syriac text.
Double inverted commas mark quotations where the original has ^Q_i Single inverted
seem
to be
commas
quotations or
Words in
to
are used in numerous cases where the words belong to a special terminology.
italics inside
square brackets are
to be
regarded as con
jectural translations or paraphrases.
In a few passages, where the text has suffered great mutilation, italics an attempt to summarise the argument from suggestions in the
indicate
fragments.] (10)
A VOLUME OF
SELECTED DISCOURSES OF THE
BLESSED SAINT EPHBAIM. THE FIRST AGAINST THE FALSE TEACHERS 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 estab lished, and let us make especial use of the greeting (conveyed)
Greeting t
u^
ypa ~
in a letter. 2
am
writing willingly something that I did not I write a wish to write. For I did not wish that a letter should pass though I between us, since it cannot ask or be asked questions but I
Behold,
I
^^
;
had wished that there might pass 3 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 bodj cannot add or subtract anything from the measure
have se e thee
m P erson
-
T
of its stature, nor
the measure of
its
can a document add to or subtract from writing.
But
a
word-of-mouth discourse
can be within the measure or without the measure.
For the Deity gave us Speech that
is
free like
Itself,
in For great
order that free Speech might serve our independent Freewill. O f Speech. And by Speech, too, we are the likeness of the Giver of it, QV. p. 22.
inasmuch as by means of it we have impulse and thought good things; and not only for good things, but we learn
for
1 -
3
For the Syriae text, see Overbeck, p. 21. Something seems to have fallen out here; see Ov. p. xxv. 1. Read ^xswkj.^1 for --~ X-. Ov. p. 21, 1. 11; cf. 1. 9.
1.
B
EPHRAIM S REFUTATIONS
S.
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
men who learn are Him Who knows all. of
God,
it
a
is
the seal of minds, by means of which
is
sealed that they
For
may be an image for Adam was the image
Freewill
by most praiseworthy if
thing
by true
when,
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 But because the mind
cannot be the likeness of our minds.
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
natural rank to put on the likeness of animals in his conduct.
And
A
a
man
notTpeak"
p.
23,
cannot demonstrate every matter about seeking to ask questions, because the tongue of far away from it, its tongue is the pen of the
letter, therefore,
which a Ov.
his
the letter writer
is
is
Moreover, when
the letter speaks anything 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
written in
it.
it,
it
of the (reader s)
takes to
eye.
itself
But
we thus
if
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
But
I
I
had desired that instead
I
characters of
of
your seeing
me
in the
you might have seen me in the the countenance and instead of the writing of
characters of a document,
written
because
!
;
FIRST DISCOURSE TO HYPATIUS
my of
letter thus seeing you, I
my
had desired that
writings might see you.
iii
my
eyes instead because the sight of our
But
felt
not worthy of the pure gaze of your eyes, behold you gazing on the characters of our letter. But justly pure not that I say that the writings have met your pure eyes
face
myself
^ meet th ^ P iet y1
Jo
is
are
;
profaned by the defiled, but it -eyes should look at what is not pure.
pure
is
had
sanctified their bodies
not right that pure
is
For even though the Exod. xix. 1(
three
days, (yet) because had not sanctified their hearbs he did not allow them to they
"People
approach the holy Mountain, not that holiness would be pro faned by those who were defiled, but those who were defiled
w ere not worthy to approach holiness. But by Moses, the holy one, who went up into the holy Mountain, God gave r
an instance
for
the
consolation
refutation of the denied, (showing) that like
Moses are near holiness
limbs of the body
pure and for
the
of
the
who are holy For when one of the
all
like Moses.
those
Ov. p. 24.
limbs receive a pledge of that will be satisfied too satisfaction, they together with that one in the same manner. For by means of that body, too, in
which
our
is
satisfied all the
Lord was
raised,
all
bodies have received a
pledge that they will be raised with it in like manner. But, my brother, in that thou didst stir up our littleness to Discreet 3 fear approach you, know that if I wished I could come, but know, Pf ,
vented
too, that
if
I could
come
For
the opportunity).
I
I
would not wish
could come
if
I
to be deprived (of from
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,
me
visit-
at thy re(l uest -
but (looking at the matter) intelligently I was unable to come on account of fear.
And whoever and whoever tortures him.
is
steeped in love like a child is above fear Not that timorously subject to fear vain terror alwa}^s ^rawed It helps athletes too in a competition to be at the is
;
above fear through the encouragement of a good hope, and fall under the sickly apprehensions which result from a
not to
O f a disCl
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 But we ought not to fear a struggle in which
of them. failure
is
There
iv
would
S.
victory
;
since
EPHRAIM S REFUTATIONS
when the teacher wins the
6
For helper and helped gain hem" helped. ever it If, then, we had come to gain. ended. a Ov.
p. 25,
common
learner too
is
mucli
are both partakers in the teach there would have been
victory as Error would have been overwhelmed
our Truth.
But
if
we had been unable
to
by
yet had
teach,
been able to learn, there would have been a common victory in that by your knowledge there would have been an end of The treasure of Him that enricheth every one is ignorance.
open before every one, since Grace administers
it,
(Grace) that
never restrains intelligent inquirers. If, therefore, we had pos sessed 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
we could have seen you with our eyes since we have no than seeing you. 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. yet
;
Ex. xxxiii. greater gift
For
if
the creatures of the Creator are thus
1
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 contem Man, therefore, is more than his posses plate His beauty.
God
sions, just as
is
more
excellent
and more beautiful than
His creatures. In spite of inferiority I
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 vou to have been complete
might One havegiven givers, to give everything. 6 res P ec ts, lest he should be abased hefp* for are mu-
all
tually de
complete in every respect,
lest
who ;
is
not lacking in
is
he who
is
pendent.
Ov.
of
all
complete,
he should exalt himself.
lack has arisen that completeness
p. 26,
lacks
neither
But
this
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 all.
For as the wants of the limbs of the body are 1
Read
vi*
Ov.
for vyi<:i
p. 25,
1.
19.
filled
up
FIRST DISCOURSE TO HYPATIUS
v
one by the other, so also the inhabitants of the world fill up the common need from the common abundance. Let us rejoice,
need of
therefore, in the for us
all.
all of us, for in this
For inasmuch
as
way
unity
is
produced
men are dependent on one down to the humble and
another, the high bend themselves 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.
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 arrange !
;
ments
of interdependence belong to
Whose need
is
to receive from anywhere.
from
receive
He may This
is
us,
one rich complete Being, He has no need
to give to everything though
this
He
takes
it
For even what He astutely from
is
thought to
us in His love that
again give it to us manifold more as the rewarder. that astuteness which ministers good things, and our
which ministers evil things should resemble it. as regards that fear of which we spoke above, not only
craftiness
But
I
said
upon us weak ones does the constraint of fear fall, but even that upon the heroes and valiant themselves. Xor have I said this
I re-
order to find comfort for our folly, but that we might coming remind thy wisdom. For when Peter despised fear and was fear. Such wishing to walk upon the waters, although he was going in
(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 1 and the fear which was weaker than he on dry land, when ;
came among the waves into a place in which it was strengthened became powerful against him and overcame him. From this
it
it is
is
possible to learn that
when any one
of all the desires in us
associated with an evil habit which helps
acquires power and conquers
us.
it,
then that desire
For fear and love were
weighed in the midst of the sea as in a balance, and fear turned the scale and Avon and that Simon whose faith was lacking ;
1
Read \
\
QH-T for
iu^aji Ov.
p. 27,
1.
10
(cf.
Ov.
p. xxv.).
Ov.
p. 27,
vi
S.
and
EPHRAIM S REFUTATIONS
rose in the balance
of the sea. it is
And
is
type a fear-inspiring sign that
and are
light
to sinking in the midst a teacher for us, that is to say,
was himself nigh
this
those whose good things fail rightly weighed, are themselves nigh to
when But
all
why is it necessary to any one say him know that this may not be harmful if we receive from everything some helpful lesson for our weakness. If, therefore, Peter was afraid of sinking into evil.
frame
Ov.
p. 28.
if
:
illustrations of this kind, let
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 PubBut, again, that Publican also who was praying in the Temple was very importunate about forgiveness, because he was much
the parable
was
He was
afraid of punishment.
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 this
of
his affection, yet,
on the other hand, because of his fear And lift up his eyes unto Heaven.
he would not dare to
though Grace was urging him forward,
was unable to
his fear
cross boldly the limit of justice.
Such
fear
may
be a
gam.
If the fear of the
ancj
^
not exa^
Publican
itself
who was
knew its measure how can weakness dare
justified
to cross the limit,
of propriety ? For the (is degree of his weak ness 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
to neglect the
measure and to cross the limit
this also
said) that a
too hard for
him and
ledge
men run
man may know
so receive thence a
to degrees too hard for
fall.
them
go up pride urges them on, and after they tortures them. On
the
hand, the 6
a^arable of un-
importunity.
For without know ;
fall
and before they penitence of soul
But, again, indeed, I see that that importunity about which our Lord spake was praised and enriched because its importunate for if it had nature ventured to cross the limit of propriety ;
been abashed and observed propriety, it would have gone empty away, but because it was presumptuous and trampled down
FIRST DISCOURSE TO HYPATIUS
vii
harmful modesty as with
its heels, it received more than it had whose Necessity, importunate words enriched its For it destitution does not aid necessity to be subject to
Ov.
p. 29,
5*
asked.
!
harmful modesty, but (it is aided) by its importunity being a good instrument for (securing) good things.
But
if all
these praises were bestowed on importunity, which Better, and aroused those who were asleep in bed, j s w hole
opened closed doors,
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 1 Better, therefore, is he who !
importunate about his aid than he who is ashamed and loses his aid. For whoever observes proper modesty while he loses
son* e in ?~
port unity, than a scru pu-
is
even the propriety which he has observed is in that case to And censure, and propriety has become impropriety. subject he that seeks after exact propriety at all times is neglectful of
his aid,
exact pl
sound propriety. For from the best wheat, if it shed not much for unripe fruit is not palatable, bran, fine flour cannot be made and what is over ripe loses flavour, or else its taste is pungent, ;
or bad.
For
if
we
refine things
much beyond what
is
proper, even The
the fine and the pure are also rejected. For it is not right for us to cultivate Ignorance, or deep Investigation, but Intelligence Know-
and
between- these-two -extremes, sound of
man
the two former a
true.
surely misses his
For by means advantage. For
by means of Ignorance a man cannot understand Knowledge, and by deep Investigation a man cannot build on a sound
For Ignorance is a veil which does not permit one and see, Investigation, which is continually building and destroying, is a changeful wheel that knows not how to foundation. to
stand and be at rest
;
and when
it
passes in
its
investigation
for it has unstable over true things, it cannot abide by them 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 like
much
into everything we are neglectful of the inasmuch as we desire to know all things everything, Him. And since our Knowledge cannot know everything,
if
Lord
we
inquire
of
1
Read
rc
ij^ ^i
for r*i
^
-f
Ov.
p.
21),
!.
14.
QV. **
3
p. 30,
S.
viii
we show our
EPHRAIM S REFUTATIONS
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 our strife we continually striving to comprehend things, by desire to fence
round the way of Truth and to confuse by our
Controversy things that are fair not that those confused in their own nature, but our weakness reason of the great things.
fair things are
is confused by For we are not able completely to For there is One who is perfect in
apprehend their greatness. every respect, whose Knowledge penetrates completely through all.
not right for us to look at all things minutely, but ratner simply not that our Knowledge is to be Ignorance for usto seek deep even in the case of something which a man does not do cleverly, It is
But
not
it is
f r
;
ledge
:
for if
P
he does the thing
unknow-
how Sim1S
Avith clever discrimination
And
then his lack of
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 Cleverness
thf
is
Cleverness.
if,
by
his
thau
knows that they are not known, his Knowledge cannot be IgnorBut the mind ance. For he knows well whatever he knows.
ness.
in
better
which many doubts spring up, destroying one another, cannot do anything readily. For thoughts, vanquishing and vanquished,
by it, and the waves which from all sides beat upon doubt and inaction. But it is an advantage that the
are produced Ov. p. 31, it, fix it in
scale of simplicity should
outweigh in us the scale of wrangling-
For how many times, in consequence of the clever and we have concerning a matter, that very matter is delayed so as not to be accomplished And consider
logic.
subtle thoughts which
!
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
when many thoughts rush
in. For there is only a is that (the thought) that in a simple single thought Husbandry, manner it should scatter the seed in the earth. But if other
they stand
still
in
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
FIRST DISCOURSE TO HYPATIUS
ix
sound thought, and weaken it. And because a thing is weakened, cannot work like a sound thing. For the soundness of a
it
the soundness
thought
like
And
husbandman who
the
Ov.
p. 32.
a body performs everything. cannot plough with one ox cannot
plough with two thoughts.
of
it is useful to plough with one healthy thought. employ Moreover, if the martyrs and confessors who have been Deep crowned had approached with double thoughts they could not t on \ s
two oxen,
so it
is
Just as
right to
j
For when our Freewill
have been crowned. keeping the
commandment and
is
in a strait
between
to
e *?
avoided.
breaking the commandment,
it
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, is
usually the case that
(it
it is
argues) in order that
by a
false
burden of the commandment.
excuse
it
may
cast
away
the
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 any succeeds means of a single sound thought, its soundness thing by
For if we approach with which we any matter 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
Aveakened by
many
thoughts.
polished wiles
is its
due,
the ingenuities which he can devise about
all
So
foolish.
(too) in the case of
investigator slips from
its
any
investigation in
is
clever
whatever is
may be clever, are not true but whatever
if
it
when
simplicity
should
is
And by God
true
is
clever.
not deep, but whatever
is
said
;
is
it is
But there
believed.
subtlety.
is
For
it
is
all
is
the more fitting that
Ov.
p. 33.
.
we
subtlety in that it accomplishes helpful combinations and reasonings. For in that does things easily it resembles Deity, Who easily creates call this simplicity
things without it
is
debated
may make, For everything
false.
no subtlety equal to that everything should be duly done in its own way, and happen that what is to be done can be done simply, its
subtle
this,
is
are
truth, all the discoveries he
although his discoveries
which
it,
which the
many
everything.
we should investigate well by an examination of them and if they
It is right, therefore,
that
.
advantage of things
;
the The advantage of
are simple
x Knowbe seen
in
S.
EPHRAIM S REFUTATIONS
judged by the investigators to be simple, there are many things which are thought to be obviously unsuccessful, but their unseen
f ua hties achieve a great victory. For there is nothing that ifT bandman. appears more simple than this, that the husbandman should take and scatter in the earth the gathered seeds which he holds
tlT
But, after a time,
in his hands.
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
found and finds also other (seeds) with it, then a man s simplicity, which has become a
is
marvels at the husbandman 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 see the husbandman s scattered investment collected
when we
in the principal
Ov.
p. 34.
and
interest,
and the earth rewarding him, then
the intelligence which refrained from scattering is seen to be blindness, because it is deprived of (the chance of) gathering.
not an advantage to us that we should always be led astray by names, nor that we should be deceived by Therefore,
I consid-
6
matter 1
before
7 !"
decided visit thee.
it is
outward appearances. For if, because I wisely discerned that ^ or
me
P erha P s
would not be right
it
venture to come, I did not come for
^
^ would have
me
that
reason,
had not wisely discerned. For, perhaps, my coming to thee in childlike and s i m pl e fashion would have met with success. But know again that
I
if
had come
been better for
if
I
would not have wished to come, For we should For everything which is done intelligence.
recklessly I
because our coming would have been indiscreet.
have had no
fruit of
indiscreetly belongs either to reckless habit, or blind chance
and In den
was fonsciousof 3>
it
has no root in the mind of those
who do
But if these two wise conclusions (namely) that come and that l should not come, (both) belong to my is
tree
;
it.
I
should
Will, this
a single Will of which one half does battle with the other half,
and when
nSiur^of
conquers and is conquered it is crowned in both a wonder, that though the Will is one, two opinions which are not homogeneous are found in its homogeneity. And
Freewill.
I
power
of
within
cases
-
know
it
This
is
that what I have said
is so,
but
why
(it is
so) I
am
not
FIRST DISCOURSE TO HYPATIUS
xi
wonder how that one thing both But know that if this was enslaves it and is enslaved by it. not so mankind would have no free power of Choice. For if able to demonstrate.
For
I
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
And, therefore, necesnitv thus demands is The Will both that there should be a single thing, and though it is a single one and m thing, when that single thing wills to be two it is easy for it, and will
we have no
when again For
Freewill.
to be one or
it wills
in a single
|*
many
it is
day there are produced
Volitions which destroy each other.
a simple matter for
it.
number
of
in us a great
This Will
is
a root and Ov.
p. 35,
both one and many. This Will brings forth sweet parent and bitter fruit. For if it free Root with power over its fruit ;
it is
!
wills it
makes
its fruits bitter,
For God
to
something which
is
sweet.
And though
Whom
and
if it
nothing
is
difficult
is
its products has created in us
and that
difficult to explain,
this (Will)
makes
wills it
one, yet there are
is,
Freewill.
two opinions
in
it,
so that when half that of willing and that of being unwilling of it struggles with and conquers the other half, then the whole ;
crowned by the whole wonder, how, though the Will Law and half of it is subject of it is
of is
it.
For
this
one, half of
to the
Law.
it
is
an unspeakable
rebels against the
For,
lo,
there are in
two opinions contending together, for part of the Will desires that Evil should be done, and again, part of it uses restraint and it
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
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 But if both these part of it which loves good things ? can be converted to Good or Evil, what shall we call parts them ? That we should call them Evil (is impossible, for) they desires evil things
?
can be good, that we should call them good (is impossible, And though these two can be a single for) they can be bad.
and are two there can be no a wonder which we are unable
thing, yet except they are divided
struggle between them. to speak of,
This
is
and yet we cannot be
silent
about
it.
For we know
Ov.
p. 30.
xii
S.
EPHRAIM S REFUTATIONS
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
And how, on
pletely escape our notice. bitterness swallowed
pleasant like it
?
even
of it bitter,
the one hand,
up by that sweet thing
And how
has been swallowed up
is it
to become bitter like
it ?
again when
does not
if it
so as to
is
com that
become
the sweet thing) mixed with that bitter thing so as
And
it (i.e.,
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
?
adultery, which of
mind which
is
that
Mind turned
was raging before adultery
?
to penitence after
These are frames
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 Die-
meant for friends.
But
any one wishes to investigate some of the Teachings l have not been called at (in question) let him know that we But to present struggle with enemies, but to speak with friends.
when
if
the statement (intended) for friends
is
Ov.
p. 37.
is
finished,
then our
But it power what I have said, because there are in every one two Minds, which are engaged in a struggle one against the other, and between them stands the Law of God
belief will
show a proof
easy for every
man
in a contest also.
of its
to perceive
,
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.
But if the Evil which is in us is evil, and cannot become about the gd, and if also the Good in us is good, and cannot become evil * ri8 in (then) these good and evil promises which the Law makes are the Law an superfluous. For whom will the Rewarder crown one who is y Or whom, again, will victorious by his Nature and cannot fail ? the Avenger blame that Nature which fails 2 and cannot con
False
1
quer
?
But
1
Read
-
Read
v
if
that good thing which
"r*
_=LJU* for
^inixre Ov. .
1
1
m
Ov.
p. 36,
1.
23.
p. 37,
1.
11.
is
in us See
ib.
is
obedient to
p. xxv. (v.l.)-
FIRST DISCOURSE TO HYPATIUS something
how can we
evil,
close relationship to Evil it
?
or
call that Good, seeing that it has a For by means of that thing whereby
becomes obedient to Evil
kinship with Evil
its
For that Evil would not be able to draw that
xiii
it
to itself
is
make
to Evil.
perceived.
if it
were not
lump had an affinity to the leaven of Evil. See therefore, that what they call a good Nature is, in virtue of what it is,
its
also,
convicted of being an evil Nature
;
inasmuch as
it
has an evil
drawn away after Evil. But inasmuch as it has an had a tendency towards it. For there is The evil an evil than evil Will. more For that is the root of evil root | nothing when is For there no evil free Will, then evil things come things. Will which
is
evil Will, all Evil things
to an end.
Will of
its
For the deadly sword cannot kill apart from the evil But see, already when we have not advanced
holder.
Truth have been conquered beforehand. And if any one ask, what then is this Will that the real truth about
And
because
like those
it is
that
it is
we must
(
words
of Truth, great faith
now
as a great flame
is
in a
sound and wise hearer
For
produced by a small coal.
one of a few coals of
fire
is
sufficient to
make
if
scars
is
tlon
-
to
word
For, even from a single
of Truth.
dawns
Will
the power of Free-choice. ex piana-
not right to scorn a good learner, let us hasten and pass on throw him a word, that
say, one of the
p. 38.
him The
tell
it is
who
Ov.
enemies of the
to the contest (even) before the contest, the
just
;
a single
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, What is this Will, for thougli it therefore, any one asks, we is one thing, part of it is good, and part of it evil ? "
"
shall tell
again,
we
pendence. shall tell
him that
it is
shall tell
him that
And
if
him that
he
because
still
it is
it
is
And
a Will.
if
he asks
a thing endowed with inde continues to indulge in folly, we it
is
Freewill.
And
if
this unteachableness of his teaches that
he
not convinced
because there
he does not wish to be taught. But if he they say to him that there is no Freewill, it
will
is
is
Free
is
convinced when
is
truly wonderful
that in the annulling of his Freewill, his Freewill is proved, that And the matter is The very is to say, by his being in a desperate state. as
if
that
some eloquent person wished
men have no power
of Speech.
to
harangue and to prove that is great madness
And
;
proves
xiv that
EPHRAIM S REFUTATIONS
S.
he says there is no power of Speech when he uses the power For his power of Speech refutes him, for by means of Speech he seeks to prove that there is no power of Speech. for
it
sts
of Speech.
Ov.
p. 39.
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 Free will becomes more evident when it hides itself, and when it denies
own
(its
"
t
slaved,
but
is
Image God.
made
the more refuted, then
when
it
shows
as clear as the sun.
And why
The Will 611
it is
existence)
itself it is
does Freewill wish to deny its power and to profess ^ e enslaved when the yoke of lordship is not placed upon it ?
the jr or j^
js
no t o f the race of enslaved
of
nor of the familv
reptiles,
but of the race of a King and of the sons of Kings who alone among all creatures, were created in the image For see every one is ashamed of the name of slavery of God.
of enslaved cattle,
And if a slave goes to a country where men and there becomes rich, it may be that, although not, a slave and of servile origin, he may be compelled to say
and denies
it.
know him he
is
there that he
And
kings.
is
this
sprung from a free race and from the stock of 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
Freedom of his one hand deny
And on
and becomes angry, and begins to declare the Now, how does such a person on the family. Freewill, and on the other acknowledge it ?
the one hand hate literal slavery, and (on the other) If he chose with intelligence
acknowledge spiritual slavery ? and weighed the matter soundly Ov.
p. 40.
it
would be right for him to
acknowledge that (principle) that he might not be deprived of the mind s free power of Choice. 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
those
is
But
there
is
no
who crown with great
Wame
^^ there
God
of his
for
is
man who
toil
has gone down and brought up a from the hard struggle, and (then) says
no Freewill,
crown should be
lest
lost.
the reward of his
toil
The man who has
and the glory
failed says there
FIRST DISCOURSE TO HYPATIUS is
xv
may hide the grievous failure of his feeble a man who says there is no Freewill, know
no Freewill that he
Will.
thou seest
If
that his Freewill has not conducted
who
confesses there
is
Freewill
he has confessed that his denies that there
is
may
follies
God
;
from blame and Satan from reproach
may he
is
intelligent
with power over Nature.
God
God
with
rest
failures.
sinner
perhaps find mercy, because own but whoever
are his
;
Freewill utters a great
hastens to ascribe his vices to
The
itself aright.
t)leir
and seeks
he
in that
blasphemy
to free himself
in order that all the
forbid that this should be
!
blame
But
if
he ought not to think that a being endowed similar to a thing which is bound in its The mys
itself is
And, moreover,
it
would not be right
for
any one, But after he has heard that the Will ... to ask (and say), Does he know everything, and has what, again is the Will ?
tery of the Will is a
mystery.
knowledge, or does he know nothing at But if he knows what a since he cannot know even this ?
this (alone) escaped his all
bound Nature is,
he can know what an unconstrained Will
is,
but that which
is
unconstrained cannot become constrained,
not subject to constraint. But in what is it un constrained except in that it has (the power) to will and not to because
will
it is
?
And
l
if
he
is
unwilling to be convinced in this way,
it
is
The
because the power of his Freewill is so great, and our mouth is ]JeewiS our weak mouth has confessed ? b unable to do it full justice
^J^
;
that
it is
unable to state
unconstrained Will.
its
God
Freewill which subjects even
to Investigation
For
it
is
a speakably
and rebuke,
ventured to bring about that which is all this it desired to because speak up unspeakable. But that (Freewill) which has ventured to make Ov.
on account
is
of its unconstrained nature.
It
p. 41,
statements concerning God, itself is not able to state its own But concerning this, also, we say to any nature perfectly.
one who asks that this to perceive, but
it is
is
very
a marvel which
it is
very easy for us
a proof of it. But this But it is ... ,. impossible the same with everything, to explain
difficult to give
.
not so only in this matter, but it is For whatever exists may be discussed without being searched *^* lng out it can be known that the thing exists, but it is not possible pletely.
is
;
to search
out how 1
Read
it
exists.
^rr-n for
For
see
^r^-i Ov.
that
p. 40,
1.
we can 25.
perceive
xvi
EPHRAIM S REFUTATIONS
S.
we cannot completely search out anything at all and we perceive great things, but we cannot search out perfectly even worthless things. But thanks be to Him Who has allowed us to know the external side of things in order that we may eam 1OW 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 everything, but
*
Let us
God
that
purKnowof
ledge things
;
is
i
]
educated, and that our boldness might be restrained by those things which cannot be known. Therefore, He has not per
mitted us to know, not that we may be ignorant, but that our Knowing Ignorance may be a hedge for our Knowledge. For see how we wish to know even the height of heaven and the breadth of the powers of knowing are so limited
we cannot know
ear th, but
and because we cannot know we
;
we are thus restrained from toiling. Therefore, our Ignorance isvah^antf found to be a boundary for our Knowledge, and our want of weary Knowledge (lit. simpleness) continually controls the impetuosity of our boldness.
Ov.
p. 42,
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. And by this ex perience it is seen that our weakness is a wall in the face of our boldness.
Thus, too, when
cease to investigate.
For if,
we know that we cannot know, we when we know little, the impetuosity
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 of boldness carries us
has set us Yet
\ve
ledge.
Our Ignorance,
?
And from
knower wished
be igno1
to^e elT atter
Know?* ledge,
to
make
is
therefore,
these instances
it
a bridle to our
Know-
does not follow that the All-
us ignorant, but
He
placed our
Know-
and better is the small Kiiowledge under a ne lp fu l guardian ledge which knows the small range of Ignorance than the great ;
Knowledge which has not recognized its limits and better is weak man who carries about something that is necessary ;
the
than the arrogant strong man who burdens himself with great stones which cause his destruction. But our chief
for his life
Our
chief
ledgeia to
Knowledge
is 1
(just)
Read
this
fcj .io^
to
know
for ....iciaa
that
Ov.
p. 41,
we do not know 1.
16.
FIRST DISCOURSE TO HYPATIUS
XVll
anything. For if we know that we do not know, then we conquer know Error by our Knowledge. For when we know that everything ectg can j that exists is either known or not known, thereby we acquire iever ljc !
known.
For whoever thinks he can know every the Knowledge of everything. For by means
the true Knowledge. thing, falls short of
his Knowledge he has gained for himself Ignorance. But whoever knows that he cannot know, from Ignorance Knowledge Ov. accrues to such a one. For in virtue of the fact that he knows of
that he cannot know, he
knows) something which
is
enabled to know, that
profits
is
p.
43.
to say, (he
him.
though the Will is one, part of No exteris compelled, by whom was I compelled it of and part compels compelled that some unknown m7 Wi ,^ not to come except by my own Will ? when deFor perhaps with the ciding not external Constraint had opposed me If,
therefore, as I said above,
it
l
!
whole of
being I would have contended against the whole and been victorious. (0 that it had been
my
see
t j leo
of that (Constraint)
and that an inward Constraint had not opposed me, Constraint) of which I know not how to give an account
thus), (a
!
For
I
am
not able to state
another part
am
how
in virtue of being
;
me
part of
what
am,
I
contends with conquer, and
\
conquered continually. are not stating the case as the Heresies state
But we
For The
it.
they say that Constituents of Good and Evil are mingled together Teaching these Constituents conquer one another, and are and "
in us,
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 for this conquered by one another voice of the Law can transform. ;
And
if
good and
they say that
no Freewill
they believe are of no use
;
?
And
if
2
God
;
by
Do
they wish to affirm they deny Freewill what can
Freewill the
if
from their thrones, and 1
are from
it
Law and Teaching Ov. they deny rolled up and let be laws let books and and so
For
?
judges
Freewill comes from God, then the Con-
impulses which belong to what do they wish to say ?
is
rise
the Freewill which the
is
evil
this,
saying that there
if
a Mixture,
Read Read
rsij>i-^o_i
.^
% ol \
for
-~ tor
r_>i_aa..i
teachers
let
Ov.
p. 43,
n&jL&Acu Ov.
1.
p. 44,
9. I.
3.
2
cease
to
p. 44.
xvm
EPHRAIM S REFUTATIONS
S.
teach
prophets and apostles
let
!
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 ?
the Con
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
stituents
of
Freewill and the
teaching
about
But
if
them cannot
patible.
times)
is
Freewill
proved or
;
For either our Will
stand.
areincom-
to be righteous,
the Constituents of
if
Will, then it is a Constituent
Freewill
means Freewill
not a
bound Nature.
and
and
sins,
(at other
for this reason
Good and Evil
which overcomes, and
we have
stir in
the
overcome,
is
and not the Will. But if any one says that everything which stirs in our Free will does not belong to Freewill, by his Freewill he is making preposterous statements about Freewill. For how does he call
when he goes on
that Freewill
For the name
to bind
so that it
it
is
not Freewill.
and not a and not not enslaved, loose, bound, a slave, being independent 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 inde pendence that
p. 45.
perceived.
stir in it
Freewill
Ov.
is
a
of Freewill stands for itself
if
for
bound Nature,
Nature.
And he uses
its
is
it is
free
any one says that the impulses
do not belong to Freewill he
and
he
But
;
when
is
desiring to call
the word does not suit a
found not to perceive what Freewill is, rashly and foolishly without being
name
acquainted with its force. For either let him deny it, and then he is refuted by its working, or if he confesses it, his for he denies with his organs contend one against the other ;
mouth what he The Law of God presup poses Freewill.
For
confesses with his tongue. 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
should not do overtly those Evils which by His permission stir invisibly in it. And let us inquire a little. Either though
it
He may have had to give
it,
the
means to give us
though He may have
Freewill,
He
been able to give
did not wish
it,
or
He may
FIRST DISCOURSE TO HYPATIUS
xix
not have had the means to give, and on this account He was it. And how was He Who was unable to give Freewill able to give a Law when there was no Freewill ? But
unable to give
He
gave the Law% the righteousness which is in His La\v reproves our Freewill, for He rewards it according to its
if
works.
And we
if
there
is
no Freewill, does not
Controversy in which The
this
we have bound Nature could not utter all these men proves various matters controversially. For if all mankind were alike that saying one thing or doing one thing, perhaps there would be an ex are involved concerning Freewill, bear witness that
Freewill
For a
?
opportunity to
But
Freewill.
many
make
the mistake (of thinking) that there is no even the Freewill of a single man undergoes
if
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, so that he resembles both God Ov.
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. For examine
and
all
see that they
p. 46.
]) eut
xix
* 5ib.
iMatt.
xviii. 16.
those variations which I mentioned above, Man alone
do not
exist in
any
bound Natures, not
in
w in.
<jom-
P the sea nor on the dry J land, not in the luminaries nor in the stars, with other not in trees nor in roots nor even in animals and yet there is creatures sensation in animals nor even in birds, though they have sight ;
But
and hearing. prey
;
if
if
haw ks are r
birds of prey, they are
wolves are destructive, they are
all
ravagers
;
all
birds of enc
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 ;
while they cannot become like him. On this account they have a (fixed) Nature, while we have Freewill. Thou usest the word Freewill, learn its independence The
be
like
them
all,
from the word thou usest the word Slavery, learn the bondage must thou usest the w^ord Nature, 8tand (of slavery) from the word ;
;
recognize of all
its
immutable
fixity
by the word
;
and thou speakest
recognize His actual Existence by the word. For these are words which are not at variance with their (under
God,
lying) realities.
thou
must
of
thou namest these things Avhen thou wishest, necessity acknowledge them to thyself even if If
for
a reality.
xx
EPHRAIM S REFUTATIONS
S.
Speak against Freewill, and
thou dost not wish.
what Ov.
p. 47.
it is
we can know how powerful
Freewill
in virtue of
since
is,
it
has
when a man struggled with its power against its power. For even no Freewill is is able there he to ga yg that there is no Freewill, say because he has Freewill and, therefore, in proportion as that ;
Freewill artfully changes itself in various ways, so those changes
us that Freewill exists.
tell
Why
changed.
then
is it
For a
bound Nature
necessary for us to obtain
cannot be
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 pro claimed. For when it denies itself, (saying) that it is not inde
pendent,
it is
convicted of not being in bondage. For when any exists, it is not right that Neces
one acknowledges that Freewill sity should come near it. The Teaching about the Consti-
makes
all
8 futile.
But if, as these say, the Constituents of Good and Evil over,. come, 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,
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
compulsion
;
;
no Freewill, let them shut their mouths and not teach. But let them be asked, are they Teachers of Freewill or Changers of our Nature ? If a man eats by mistake from a deadly
is
The Will affect the
root poisons,
^ e ^^
How
eater cannot change that deadly thing,
then can the just Judge condemn mankind
they have not changed by the Will the evil Nature which cannot be changed by the Will ? Therefore, let
why
(by asking),
p. 48.
^ie
;
by words. Ov.
^
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
them
either
admit that unfettered
or Evil or let of
them admit that
free Wills are if
they are
changed to Good bound Natures
Good and
Evil, they are Natures which cannot be conquered For they ought to supply an antidote as a medicine counteract a deadly poison. For it is right that by natural
by words. to
Teaching should be refuted which was com posed deceitfully from analogous phenomena in Nature. But
illustrations that
FIRST DISCOURSE TO HYPATIUS Truth
is
xxi
strong enough to destroy with the single reply which
it
makes the numerous fabrications of Falsehood. For it is obviously clear from what I say that there are not The great lty Weights of Good and Evil conquering one another and being fuJ conquered by one another. For, behold, in a single hour one thoughts sh.owsth.at can think even a hundred good thoughts. And if because there we have 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 l
can think a multitude
of evil thoughts.
Which one
of these,
And if therefore, do they affirm to be more than the other ? how then since all Evil was most the that (in amount), they say that Evil would be in the
good thoughts that Evil
is
And
?
way
exceeded
did
it
that Evil
permit him to think
all
those
own Will, For how did that
made room
good, which has this good Will.
of its
wished, finally conquered the Good, consent But if they say that the Good Ov. before it at first ?
Evil which, when to give
if
man
it
(in amount), in
which
of a
man
s
limbs, did
all
the
p. 49.
Good
itself, and make room for the small amount of Evil to go and show a great victory ? If, therefore, the Evil submitted up
hide
to give
way
before the Good, the Evil
is
better than the Good,
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 in that
it
-
might be victorious, the Good is more evil than the Evil in that it gave place to the Evil to do corruptly. It is, therefore, clear to any one who has knowledge that The Soul Weights and Constituents of Good and Evil neither outweigh one Mj x t ure Evil)
another, nor are outweighed by one another
but on the con-
;
llas free
ifc
Choices.
trary, there are real free Choices which conquer one another and are conquered by one another, since all the Choices can become
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 one Choice.
independent free Choices, but Natures fixed by Necessity. For if, as one of the Heretics says, Purity and Foulness were mixed together, it is not Freewill that would be required to
Freewill
separate ^ 011 ~
th separate the good Will from the evil Will, but a strainer to
.
1
Read
^_T_,cn for
^:ia
Ov.
p. 48,
1.
14.
xxii
EPHRAIM S REFUTATIONS
S.
For in the case
separate the pure from the foul.
of things that
mixed together, a separating hand is required to like the skilful hand which separates with a fire them separate the dross from the silver, and separates with a strainer the pure
are literally
from the
But
If Free-
if
they say that these Natures in which there
an excrement have no
a l ter visible Jbvil,
foul.
j-jjg jr
how
wander a
Evil a
cau us
bound
js
j eci
it
gains the better crown.
*
..N
Hi HFC
-
^ or Truth on
as a v i c tor,
see
if
and
let
and where
come
us
let
account of
;
Natures
the Wills of these
mixed
whereby they may separate us leave them a little. Even if we
ou l ness from them, let little from our subject,
canit alter
is
Freewill
us go with
them where they
strength goes wherever it pressed towards a defeat, there Let us leave, therefore, the bound its
it is
to
men
the independent Minds in
whom
there
is
;
let
us
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
Ov.p.
50,
separated.
If there is
in
of these
a quantity of harmful poison or deadly men, let them tell us will the blameless
phlegm any 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.
which is mingled with us is not expelled from us by blameless Conduct, but by the virtue of drugs, ho\v can Commandments and Laws separate that and mighty powerful Evil which is mixed in Souls ? For, behold, as experience teaches therefore, this small Evil
can separate from us even the Evil which
us, (medicinal) virtue
we have mentioned
1
by means of skilful (medical) methods, Conduct of Freedom/ For if they talk such nonsense let no one hear those who would relate empty tales to foolish minds. For empty allegories are believed
and not by the
Ov
-
P-51.
(only)
by one whose mind
is
empty
as regards the Truth.
therefore that deadly Evil is mixed in mankind like it 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 If
proper cure for it is
a
poison.
-
1
V
Read ^i-wre**
for
^i-a^v
p. 50,
1.
24.
FIRST DISCOURSE TO HYPATIUS and produce in the Soul
in us pains and hurts so also when Evil is excessive 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
both kinds becomes excessive must be a discharge and an emptying
measure
of the Evil of
in us,
there
of the fullness.
behold,
it is
when blood
also the case that
in us (then) a discharge
Those, therefore,
is
or
it is
clear that
For,
phlegm increases
necessary for them. to expel Evil from mankind by
who ought
working, lo, they are purging away the sins of mankind by an invisible forgiveness. But though the sins of mankind such Evil; do not depart from them they are added to those who (say that vicarious r * lve 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
a
visible
"
has gone mad, enters sevenfold into those who are bitten by the dog. But the disciples were commanded that they should shake
St.
the dust off their feet against whoever did not receive them, let Q 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
how much more ready
feet,
vengeance be for the Truth of a word which fully b}
But
7
him who hears
I wish to
know
then Avish, it
is
the Evil
we
stir it
made
up
this
:
?
But
is
if
it is
is If Freewill
Evil as they say, free
how
up the springs of Evil. By what method ^vers For, lo, when we subdue subject to our Will *
it
and when we
.,,
will
we keep
A plain demonstration For, behold, not even a fever
cannot harm us.
refutes their obscure Teaching.
within us
will
treated despite-
Freewill the cause of sins, or
is
in us to injure us,
quiet within so that
p. 52.
!
Evil the fountain of sins Volitions cannot block
is
V>
Matt.
subject to our Will, so that
when we wish
it
may
If, therefore, this slight fever is not subject rage and to our Freewill, who can make subject to our Freewill that great
abate.
If that Evil made itself subject Evil about which they speak ? to us, there is nothing kinder than it, for it has made its great
power subject to our weak makes Evil subject to us, it
the power of Good it hurts us whenever clear that
Will. is
But
if
the Great Evil ?
xx5v that same that Evil
See
how
Good
things.
Ov.
p. 53,
because
evil
is
And, therefore, even
to hurt us.
up
stirs it
it
if
hurts us, yet that which permits
Evil to destroy us is more evil than it. But we are not venturing to blaspheme against the Good, but this is said in order that b y means of what is considered )
(
to alter the
EPHRAIM S REFUTATIONS
S.
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, unless one goes it
blasphemous, though
a
little
is
from the way after him into the wilderness.
See, then,
that the Nature of things does not follow our Wills, but our Will accord goes after the Nature of Creation, in that we use them
natural
ing
to
their
and
for
what they are
adaptations natural).
(lit.,
But
if
as
even
they are natural 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
Existence of
And
itself.
who its
fire
are created
yet it,
it
if it
burns us.
also has
as the fire
which
How
then
is
that Evil, which
is
mixed
in us,
an injurious nature, able to injure us when our Will If our Will gives it power, then the
and according is
much
acts according to its
wishes to be injured ? wickedness of our Will
Evil
being even as
its
And, though we do not wish to be burnt, own nature, and when we go near
a created thing. fire still
But Evil does not possess an
own, because Freewill possesses empire over always retains its hot nature, but Evil does
not retain the nature of is
?
is
stronger than the wickedness of Evil
to their preposterous Teaching
therefore accused
it
is
;
found that
by our Freewill because, as Freewill
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
wishes,
Freewill) wills to be injured, Ov.
p. 54.
is
clear that they are
For
Freewill Evil, though they are not aware of
it.
burns does not wait for Freewill to
not to
injures alike
The Will
it
him who
wills
will or
and him who does not
them if they approach it. But if they think that our Will
calling
fire
will,
will
which but
it
both of
"
us change the
ac tual experience.
is
able to conquer
Evil,"
let
Controversy, and let us come to Let one of them stretch even the tip of his
then dismiss the
strife of
FIRST DISCOURSE TO HYPATIUS into the
little finger
of the fire that
it
and
fire,
may not
if
his Will
injure him,
xxv
can conquer the power how can be possible to believe
it will
that the injurious nature of Evil can be conquered. fire causes irritation and pain over the whole body
But
if
the
when
it
has
it
the Evil
Element
how
does that injurious Evil, since it is touched only our finger, all mingled with the whole of us, not also injure us like the weak
they say that He (i.e., God) has not allowed us to con l quer by our Freewill, who then granted them power over Evil to conquer it by means of their Freewill ? But if another
fire
If
?
fire
Good (Power) granted
to Freewill the
blasphemy applies to
censure
is
attached to that
Evil so that
that
He
that
it
still
certain
it
might not injure us
of conquering Evil,
like injurious fire, it
is
clear
change any Evil that injures us at present But if He was unable, is our victory
also able to
is
may
power
Him Whom they praise. For all the (Good One). For if He thus changed
all their
not injure us. ?
And
let
Freewill conquers Evil
them persuade us (and show) how their when it cannot conquer fire. But which
may choose, they are fettered by the one they they say that because fire by its nature possesses heat on that account our Freewill is unable to conquer it, it is Ov. and on evident that Evil does not possess Freewill by nature ever proof they
choose.
If
p. 55.
;
that account our Will
But
if
is
able to conquer
the injurious and hot nature of
it.
fire,
though
it
has been In any
created and made, cannot be mitigated, how, seeing that Evil caifthe^ is an actual Existence, as they say, can the true nature of Exis-
^^
tence be mitigated, seeing 2 that even (mere) things cannot mitigate Element PXPPY)t"
one another or be mixed with one another unless they have an 3 And, if a thing cannot affinity so as to receive one another ? its opposite, how did Evil, as they say, conceive a Passion Good, and make an Assault on it and mingle with it ? And how, too, did Good mingle with Evil and love it ? And though
love for
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
body which they
from the hateful love which
call
deadly,
and
it
1
In Uv. p. 54,
2
Read probably for _jcn Ov. Read ^r^o for^if* Ov. p. 55, 1.
1.
15,
vv^rnust
^*cn^>
a
it
has for the
hates and denies the
be wron?. p. 55, 10.
1.
7.
is
l1~
akin to
xxvi
good Source Rom. 17
xi.
ff
EPHRAIM S REFUTATIONS
S.
and loves to bring forth the evil Root into which it has been grafted for a
of its Nature,
fruit of the bitter
while.
And how does St. Matt,
says Soul
is
the
deadly Body
which they say springs from an
incredible
W
W
P?
good
But
They
tnan
fruit
p. 56,
if
evil
we
(them),
For
!
it
if
who the
bear the
does the
Body
Element bear good conduct
?
For
when we
lo,
will, it
And us. may be real and
what a great marvel
is this,
O
Hearer, what
will, the Evil in us
and not injure
lessened II
And how
?
possible for thee to hear,
it is
this.
again, Ov.
One convict
is
evil fruit of
like
1
no good tree which yields evil fruit a good thing from a good Nature, how does
there
:
the Word of the True
that
is
is
in the twinkling of fierce
to say,
greater
may become an eye,
and deadly in us. O what great blindness
For see, that when we lessen the Evil (in the false Teaching) in us we do not mix anything in it except the good Will alone, !
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 But if our Will lessens it or makes it worse, behold, is it Will.
that
not clear even to fools that our Will
is
good and
they are alluding to Freewill when they use
evil
all
?
Therefore
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 over
powering 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 them take
Therefore, let
alone,
though he mix no water in it ? on a Mixing or on the
their stand either
Will. If
our
d
if
our Will lessens Evil, that statement
fs
not
conquered
"
& out from us For if our Win* 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
does UP
is
tne y sa y that Evil is mix ed with Good, and behold the G d is refined little b y little For behold * they Say ^ is in us always, and is not our Will refined at all, nor -"
wh it
For
?
-
Will does not 1
come Read
to
an end neither do Good and
Ki-^i-z.1 for ^ii-i-i Ov. p. 55,
1.
20.
Evil.
When,
FIRST DISCOURSE TO HYPATIUS therefore, does the
place ? so that
And
if
there
xxvii
Refining and Separation of the two take is a Refining of the Good by means of Good Ov.
p. 57.
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
it
down
to its
Depths
?
But if they persist in holding this (theory of a) Mixing, that The Mani(explanation) fails inasmuch as by our Will we conquer Evil, religious the Good Words which they teach arid, therefore, instead of cannot
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
thrust out 6 f
^vS*
;
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, a that Power is required and seeing
not (mere) Will ? For Light does not drive out Darkness by Will, nor by Free-choice does the sweet overcome the bitter. If, Natures, because they are Natures, require a Force and not a mere Will, how is it that the quality powerful of Power, not (mere) Free-choice, is not required hi the case of
therefore, these
and Good, if they have bound Natures 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, Evil
*.
and part by the Will ? Either Evil is divided against itself, or there are two Evils which are unlike one another in their essence. And if part of the poison which exists in fruits and roots is amassed and collected in us (and), if one, how is part of it in us conquered by a Law and Commandment, and part conquered (only) by mixtures and drugs I And Counsel and Evil
Moral and
\^
lc>
cannot co me from
a single Essence
Ov.
-
p. 58,
is all
cf.p.cxvi.
xxviii
EPHRAIM S REFUTATIONS
S.
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
bound Nature, and a Law cannot change it, and the Evil which is in our Souls belongs to Free-choice and (medicinal) Roots
is
a
cannot lessen
which
it is
increase
Though, therefore, there are many things possible to say on these subjects, I do not wish to
(their
it.
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 Philo For thanks sophers, whose weapons are their logical Teaching. be to
Him Whose
likeness
Teaching thus gains a victory by our childand His Truth by our simplicity without the Teaching
of Philosophy.
THE END OF THE FIRST DISCOURSE AGAINST THE DECEITFUL TEACHINGS.
THE SECOND (DISCOURSE) TO HYPATIUS AGAINST MANI AND MARCTON AND BARDAISAN LOOK
1
at this Teaching intelligently
how
it
is
destroyed by The
and refuted by its own nature, and unmasked by its own its condemnation is from it and in it. And lust as the very words of the servants gave the verdict against them
itself,
character
:
before the
Lord
of the Vineyard, so also the very
words
self-
dictions
ns
11
I, I
,
f caching.
of this
Teaching give the verdict of their condemnation before wise Hearers.
For he has _
set
a
difficult
beginning over against a confused
.
Darkness. could not
ending, things which strive with one another that it may be have had known that not one of them is true. For at the beginning he said that the Darkness has a longing Passion for the Light ;
not natural for this Darkness which
which
is
much
as even this Darkness which
say, of the
same nature
is
is
visible, inas
visible to us
as that which
is
is,
as they
invisible to us.
**
2
l
-
^
Yet
from before the Light as from its and does not make an Assault upon it as upon certainly opposite, what is pleasant to it. Behold one argument in favour of their
this
Darkness certainly
flees
condemnation, an argument drawn from the nature of things in general.
another argument against them from their Nor does the Darkness verily longed passionately for the fi na iiy scripture. Light because the Light soothed it, how do they say that the jj^jjj^ Light is its opposite and finally its torturer ? And if Light is an Hear, again, If
Element which
is
desirable
and attractive
to Darkness,
how
is
there produced from that pleasant Mature something which is For the sweetness of our place bears witness The bitter to Darkness ? .
that bitterness
is
not tasted in its midst.
But
it
Prison for
that Prison-house. Darkness not built
1
For the Syriac Text
of Discourses ii.-v., see pp. 1-185.
xxix
xxx
EPHRAIM S REFUTATIONS
S.
from the tormentor of Darkness, wkness. omam o f Darkness, &
^p
does not burn
fire
up from the Nature
built
is
Nature cannot torture
And if the Darkness is
itself.
tortured
of
For
itself.
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,
P. 3,
1.
(namely), that every Entity which is in its own place is in anguish, but 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
9.
opposed to its own nature nor a lion itself.
But
Nor
if
m
For
g|^J
Grave
Architect and
xlvii.,
,,
^
n
is
up
its
"
says,
for
how
built
enjoyment changed to its torment ? a Nature which is unchangeably pleasant. For
it is
lo,
could Ban, the make that
Darkness?
just as a wolf does not oppose itself
from the Domain of Good that Prison-house is
for Darkness,
Good
;
Builder of that ,
.
is
one
whosoever he
may
as their account -r A^T i who is J3AJN
Grave," ,
be,
whose name
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 fay S o f
^is
adversity
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 P. 4,
If
1.
5.
the word of the
it
is
Maker commands.
changeable into anything as
But
those things are can it be divided
if all
one Nature and from one good Entity, how ? And how when that Nature is cut does
the
up
the Prison
come from
And do
not they
who
it
not suffer
?
are not even willing to break bread lest
pain it in cutting they pain the Light which is mixed with and hewing these Stones and if the Light suffers in the breaking "
it,"
Light-
they^ust suffer
when
Cf. p.
;
now much more does it suffer in the cutting and hewing members And if it be an Earth in which there is no and sensation, 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 ? Therefore, ^
bread,
Of
cut.
its
there
!
is
another.
not
feel
not one homogeneous Essence, but many unlike one And if on account of their mute condition, they do
when they
same nature
is
are cut, behold also this Light being of the
mingled with these things in a mute condition.
SECOND DISCOURSE TO HYPATIUS
xxxi
do they not break and cut them, seeing that this But if they do not cut it lest they should feel ? not does (Light) teeth their with they cause it to suffer much more when pain it, therefore,
Why,
they eat
But
p. 5.
and with their bellies when they confine it there. he who framed the Body is evil, as they blasphemously On M
it,
if
say and this God forbid, it is not so if the Darkness contrived that the to frame that Body to be a Prison-house for the Soul that it might Bod7 was made by not go forth thence, it would not be difficult for him to know the Evil from this that the refining Furnace which he framed injured him ,
and
refines the Light.
But if it escaped his notice at the beginning
now that experience has taught him, destroy his framing and make another Body, not one that separates (the Light), but he could,
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. ;
;
;
making of the Body really belongs to him (i.e., the Evil his work convinces us concerning him that he is a wise then One), and skilful Maker, he who might have made vessels alien to the If this
Cleansing of the Light. 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 Now wise physicians prove to us
who
P.
*>
falsely accuse him.
and the limbs with the
If the
them witness that the power of food pervades the ^e same 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 would be 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 ?J * sthe veins bear
body.
.
h
Soul is.
and
capable of dissolution just as the Nature of Light How is it that the Light goes out while the Soul remains ? who gave to the Soul this indissoluble fixity ? If this belongs itself is
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 it
beginning, the Sons of Darkness when they ate would not be able to dissolve its Nature.
they could not annihilate
its
in existence
in existence
for lo, it
to dissolve the
is
Being so that
fixity of its Being.
it
it
if
they ate
For just as should no longer be
would be unable These statements, then, can p so they
-
7-
xxxii
EPHRAIM S REFUTATIONS
S.
made without examination, but on examination they cannot
be
stand.
How could One
fix
the Bod*
they say that that Evil One fixed the Soul in the midst Body, in order that it might be imprisoned, how then did
And of the
if
h he not fix that Li nt
which
is
renne(i
?
could not go out
And how
?
incapable of being fixed fire
did
For who
?
and g
he is
fix
es
OU
although
amassed,
lamp
can be divided because
it
is
able to fix the Nature of
to prevent its being divided in the flame of a fire is
V so
a Nature which
it
?
And
has not a
But a ray of the sun a man cannot divide because But, through and through in an indissoluble nature.
fixed nature. fixed
it is if
of the entrance of the Soul into the
by reason
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 con fined there (in the it
Body)
collected together
is
And if
?
and
it
has self-knowledge because Parts
fixed, it is clear that those
which are not fixed are deaf-mutes without knowledge, and silent without speech, and quiet without motion. On
And
Bar-
teaching
Soul
i^
in this connection that Bardaisan, the teacher of
Mani,
P arts
the Soul was composed and fixed
composed as well. of seven
Con-
it is
found to speak with subtlety, when he said that
is
collects,
though he is refuted For the numerous Parts which the Soul gathers and
make
(possible)
Avithout proper regulation.
equal weight from stitutents, it
may and
all
may happen
many And
;
a mixing of the seven Parts because it does not receive in
the foods the Parts
abundance
the Constituents. to learn
of
of
all
the Coii-
that the scale of one of the Constituents
preponderate and overwhelm the rest of this
of seven
one
is
its
companions
the cause of the disturbance of
;
all
And from the Body which is without it is possible
about the Soul which
is within, (namely), that when 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
ever one of
its
more and not only are those holy beings exalted above this, but even in the case of unclean devils their receives nothing
;
nature receives no addition to and suffers no loss from what it nor is the nature of the sun ever more or less than actually is ;
SECOND DISCOURSE TO HYPATIUS what
xxxiii
For these things, and those that are like them, are since at all times the (true) balance of their Natures, perfect natural character is maintained. But when anything has either too
it is.
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 ;
which made them indestructible.
rules that Will
not come to
Mani
stir
up now
the mire of Bardaisan
But we have for the foulness
;
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
of
is
quite sufficient.
more must the
(Eternal) Essence be perfect in its Being
!
madmen, then, proclaims an Existence which The everything, and this its deficiency refutes those
This doctrine of is
deficient in
who proclaim
For they have put together two Roots with preposterous reasoning, but they are dissolved with straightforward reasoning. For if a statement is made without knowledge,
by sound knowledge
it is rectified
tentiousness
Truth.
it.
;
from
it
about two Roots. P. 10,
1.
5.
and whoever puts on con
stripped bare by the persuasive arguments of
is
two Roots, though found that there are many. For he intro-
For they have professedly
set forth
on investigation it is duces births and generations which are the opposite another.
teaching
of
For ho\v
one produce
inff But, that though this Entity is one, there should be u e births (which are) the opposite of its nature this is not them-
^5
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 pleasing to the ear of Truth.
;
;
(i.e.
the Nature)
is
one and other Entities are not mixed with
it.
He
has set forth, therefore, an Entity which is immortal Or mort a though the children whom it brings forth from itself are mortal. And whence did mortality spring up in the fruit though it was from an
not mixed in the root from which
came
it
?
And how
J
immortal
does a Element
?
not composite bring forth bodies which are p. n. have been confined and killed ? which composite, come hear one that is ? Thou hast heard this foolishness Teaching "When the Primal Man," he says, "hunted the about the greater still.
Nature which
is
;
Sons
of
Darkness he flayed them, and made
this
sky from their
D
XXXIV
S.
and out
skins,
some
of their
excrement he compacted the Earth, and he melted, and raised and piled up the
of their bones, too,
we thank him
mountains," 11
EPHR AIM S REFUTATIONS
since there
is
in them, a
that
falsehood
his
Mixture and a Mingling
which was swallowed by them
in the
beginning."
is
revealed
of the
For
Light
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 inex perienced, P. 12,
1. 4,
But perhaps he was a how foolish a workman was this 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 ? !
learner,
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 experi ments has he been able to know what is necessary for his work * manship, that is to say, how to employ such compendious 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 ;
for if what is pure arranged, too, is the hollow of this filter 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,
about the Snow, as they are quite within a covering of silence. Mani teaches that the
whole of creation refines.
how and what they sav
futile, let
them be gathered
(i.e., Primal Man) made trees to Yet they do not at all times separate fruit from the dust and their produce from the soil and also cornfields said be and to do not furnaces) (are yet they continually draw "Moreover,"
be
(he says)
"he
Furnaces."
;
;
up
life
from the earth. 1
Or perhaps
And
"easy,"
if,
as they teach, a Refining goes
"obvious."
See note on p. 12.
SECOND DISCOURSE TO HYPATIUS up from the
offal of
swallowed Light
is
the Archons, then the greater part of that going forth by means of the offal of the
Archons who swallowed which
it.
refines the Parts of its
But
if,
as
some
xxxv
of
them
Such
the
is
God from
polluted
P.13,1. 12.
teaching
the midst of offal
!
say, just as a serpent has a Sheath- On Mani-
Sons of Darkness the sky
skin, so out of the Sheath-skins of the
and the earth and the rest of created things Avere made, Iet t he ArcLons them know that the proof which they offer stands against them, and their .
For there cannot be
lifeless
their nature are immortal.
1
Sheath-skins from things which i For as the lifeless Sheath-skin of mortal
the serpent convinces any one that the serpent also
is
-
mortal,
manner divisible, capable in like manner of being disintegrated and destroyed. And as the Sheath-skin of the and
in like
serpent proves that its nature is destructible, so also the Sheathskin of Darkness proves that Darkness is mortal too. For a thing that is derived from an Existence is like it in every respect.
P.
U.
Therefore, whether they were Sheath-skins, or real hides, the case is
the same.
But
if
the Sons of Darkness were skinned and stretched in
air, they give evidence that Darkness, their Father, is also mortal because he is composite. Whv, therefore, did thev not
the
skin him, too, in the beginning injuries alive,
?
What
and
deliver creation
from
*
was there
phemers,
then
that
wise
Builder
.
.
and Architect
enough to frame a Grave and Prison
for him.
O f the left alive
pl
he should
in his case that
And after remain and turn again to struggle with pure souls ? he has intoxicated and perverted and put them to shame, after he has made some of them fornicators and minstrels and blas .
was
his and im-
necessity could there be that he should be left
and what reason
Why
And
has
sense
Cf, p.
Cf. p.
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, he would have come Cf.p.xxx. 1
to
But
an end.
if
he would not have died, because
not mortal, then this impure Teaching thing
it
says.
For how did the sons
is
his nature
is
put to shame in every immortal die, and how
of the
were tLo sons of a spiritual one skinned, and how were those 1
Or perhaps
"indulgence."
See note on
p.
14.
32
xxxvi Mani himskinned
are not composite disintegrated ? And they did well who skinned the lying Mani, who said that Darkness was skinned, though it has neither hide nor Sheath-skin.
who
The Maniteaching about the
Moon
is
xxxvi ii. zfii.
L
moreover, as they say,
If,
which
is
11.
11
P. 10.
and during
refined,
emptying
"
the time of
Moon
the
fifteen
receives the Light
days draws
out for another fifteen
it
if
days,"
it
up and goes on
she
is
filled
very
well be because there
moon, gradually may are not sufficient Refiners to give the Light at once, but why, Either pray, is it that she empties the Light little by little ? till
impos-
EPHRAIM S REFUTATIONS
S.
*ke
R ece vmg-Vessels i
full
it
do not receive and
or the place into which she empties
room
is
let it
go at once.
small and there
is
And
for only a part daily.
of Light seeks to
it
while for fifteen days that Ship out (the Light), where, pray, does that
empty
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 Cf. pp. xliv. 1. 16;
lxxxv.1.4; Ixxxix. 1.
How Director
arranged
lost for lack of a place to receive it
swallows
was far from faQ more,
it
now
so
Darkness
sucked in the Light when it in the beginning, will it not gulp it down all
once more.
it
and
;
For
if it
that the Light exists at the very door of
mouth ? But understand how
foolish that Director
is.
its
For, instead of
arrangement) which would have been right, namely that the Moon should go and empty out (the Light) in one hour and return so that tna ^ former Light
served, and that
which was emptied out might be prewhich is being refined might not be
latter Light
an arrangement such as this), behold, the Moon worn out with going and coming, and at full moon it is then
lost, (instead of is
emptied in such a way that the former Light is worn out and the Now a woman is with child for a long time, latter scattered. 17.
since her
babe
labour
easy, the birth takes place in a single hour,
is
the child hausted.
is
is
not in
But
is
much
But when her and thus
is the mother much ex and lightly-moving Moon, produced in such a way that
torment, nor
in the case of the bright
at the time of full
she
developed after nine months.
moon
worn out and her
her child
is
child exhausted.
And
if
she brings forth
each offspring in a day, can she not also bring forth as the/sorpion 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
SECOND DISCOURSE TO HYPATIUS (and going), though she takes nothing hence full
moon ? And how is
the time of
till
that from eternity to eternity this Ship of Light uniformly and receives neither more nor less ? But this
is filled
it
contrivance was not a wise one. at the time
more, that
moon, For if
xxxvii
it
when
the Refining
is
For
would be right
it
Moon
great, the
to say, instead of being filled
is
till
How
is
Amount
of
that, Light
should receive by
the time of
the
n
full
a g the
would be right that she should be filled in five days, same were true, it would be right that what I
t
their statement
have said should be the
For to-day there
case.
is
much
of
Mani
s
Mani
a
But as has not Teaching, and so it is clear there is also much Refining 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 Manichseans abound is there any
But when there were no Manichseans, and is no increase in the Moon was no lessening in the as there to-day though they exist, just Moon when they did not exist. So by the Moon, fixed in the IMS, Height which they have made as a mirror for themselves, it is
Light added to
when they
are
it.
now
in existence, there
.31.
possible for that secret falsehood of theirs to be brought to
For
light.
if
the existence and non-existence of the Manichseans
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
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
non-existence.
Thus from the
Moon.
Luminaries they
receive
a
special
that they are recognised by the Lumi l not the reasoning of arithmeticians in does naries. fact, And, convince them that when those who persuade are many, much
refutation
who imagine
more do those that
many
receive measure out
floods the rivers are
beyond
their
wont 1
Or
filled
;
above
and when there are their limits
?
"of
arithmetic."
See note on
p. 19.
and
rise
P-
l
{>
-
xxxviii
The
And why,
lunar
a half
29 \ days 8
Mani
EPHRAIM S REFUTATIONS
S.
is
indeed,
Let the
?
false
view
strip it that it 6
for twenty-nine
appear bare without any
may
and not completed
But
day why
let
us
Let them
truth. it is
there no superfluous Light in
is
;
days and a proof
itself offer
of a natural demonstration.
therefore, concerning this part of a
tell us,
Moon.
Moon
Teaching which disguises
on tn * s point by means
s
there a
defective
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
p
-
(?) it is
superfluous Light
of the small
amount
And
not completed.
on account
if
day is imperfect, there would be a chance that other days too would be imperfect. And in like manner when the Light increased, it would be right that the
20
of Light that
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
So
this defective part.
let this defective
part of a day convict the Heretics that they are altogether lacking in truth.
The Mani-
And
because Truth quickly refutes them, when it passes from that it may refute by the dealing with the Moon to the Sun pair of Lummaries those who while they worship Luminaries are .
teaching e
persons whose intelligence
is
.
.
For just as he
wholly dark.
enlightened who worships the Lord of the Luminaries, so darkened who exchanges the worship of their Lord for the of the Luminaries. it,
though we
Let
shall
worthy anotn er
L^uT* xlii.
l.
11.
J
worship they state as they maintain it. For
not maintain
it
are these Receiving-Vessels which
And
there then no
room
those Parts in one day from the
Moon
!
is
is
he
us, therefore, state the case as
they say that the Sun receives the Light from the Cf. p.
is
in the ?
Moon
receive
Sun
;
right
from one
to receive all
But, perhaps, the Sun
might receive it, but the Moon is unable to give with whatever load she has, she must hurry
it
;
and behold
along and fling off again, does the Sun
some of the weight she is carrying. How, 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 1
An
ironical exclamation.
SECOND DISCOURSE TO HYPATIUS vessel not completely filled
And
if it is
and
its
not deficient
cavity
is full
how
?
xxxix
And how is its deficiency does
of its Light
it
receive as
it is
?
For
invisible
if it is
in reality
?
complete
(then
know
thou pourest anything more into a vessel that is already for anything that falls into it it does not receive it full, But this full object (i.e., the Sun) which does not overflows. that}
if
;
receive anything which the Manichseans assert (to exist), by its appearance calls us not to accept anything from the Manichseans. Let us forsake then those doctrines of the Manichseans, The because they are the only witnesses concerning them, and let
us hear those of Moses, to which all nations under Heaven bear gives the witness, and in old time the Hebrews who reckoned according purpose to the Moon, and after them all nations who are called Barbarians,
g^^nd
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
Moon.
numbered by Sun-
reckoning and what by Moon-reckoning. Days are numbered by Sun-reckoning. For the dawning and darkness are indicated
P. 22,1.22.
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.
For
it
is
The Sun
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, not the
months.
because
succession goes on uniformly,
its
and does not declare
any division Avhen thirty days are ended, that it may be known by that division that the month has ended, or begun. But the The Moon Moon, when it is full and wanes, makes a division for the months, m0 nths but makes no division for the days. For how often does it ^ ot tbe J happen that the Moon
days.
rises at
at the seventh or ninth hour
not seen at
months
all.
while for two whole days she is God, in His wisdom who, indeed, ordered the ;
and the days for the purpose number the days, as also the Moon
for the purpose of reckoning
made the Sun to number the months, and as the day
of numbering,
to
the third or fourth hour, and sets
is
completed in
its
course,
Moon also is completed in its months, and from its beginning But if the day consists to its end the Moon produces thirty days.
so the
of twelve hours,
hours,
it is
clear
and the Sun moves through a course of twelve that the Sun is the fount of days. And, again,
p. 23, 1.2.
xl
S.
month
the
if
thirty days in
Their ness in
EPHRAIM S REFUTATIONS
consists of thirty
days and the
waning and waxing,
it is
Moon completes Moon is
clear that the
the mother and parent of the months. But the exact reckoning is twenty-nine days and a .part. ^ or this a^ so ^ ne beginning the Wisdom of the Creator
m
(both) put together and ordered the numberings that it might time shows that perfect the reckoning. For when the months are reckoned by, dividing
minaries
dC ~
numbering
wn
[they
have]
But the eleven days
days.
thirty
and not
cn are a ^er the months he did not put in their right place, and why not ? And, wherefore are eleven days lacking in the
worship
Moon, and why are there three hours more
r<
fi
L
*
course of the
P. 24,1. 21.
Sun
in the year in the
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, and because of the excess which exists in the Sun days are intercalated in order that since months and days are inter calated 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
not right that they should
it is
be worshipped.
For
if
the numbering of the
P. 25.
Moon
Sun
is
not arranged (with exact
swiftness and deficiency (also) by the seasons of the year, so that summer is turned to changes And if again a deficiency is not winter, and winter to summer. found in the Moon, which is dependent on the fullness from the ness) the course of the
its
Sun, as for these three superfluous hours which are in the Sun
no place for them (in which) numbering and reckoning of the year. there
is
of the three
hundred and
to go
sixty-five days,
For
and remain
in the
in the perfect
where
may
days
three super
and exist, (those hours) which cannot be reckoned with the perfect number of the months, and do not exist in the But between the months of the perfect number of the days ? fluous hours enter
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
because we were not but we were compelled to speak
this rapidly
called to speak of these matters
;
SECOND DISCOURSE TO HYPATIUS
xli
(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.
And inasmuch as the Moon seems to be made for the numbering and consists altogether of these parts, \\hen the For come to an end, it (itself) ceases to exist. thirty days And because it is not one thing and its another thing. Light
If the
of thirty days,
"
Moon
the
even
can
wax
itself
a vessel into whose midst the Light is poured," that Light J were lacking, the vessel itself as re- p 26 is
1
-
if
own
its
gards
aforesaid 2
would
Light,
themselves
greater
all
their
in
(i.e.,
not
be
vessels
give
natural
amount the
proportion
able
size,
vessels
to
evidence
and
if
do not grow
9
-
the
to)
come
-
>
an
to
that they there falls larger,
and
them, they do not shrink. And if anything that emptied out and vanishes, those vessels themselves
if
less falls into
is
in
them
in
exist
them a
with
nature
end or increase, since into
w
k
is
And since they call the Moon the Ship of Light, a demonstration come forth from a ship to refute them, (namely), wlien it is filled or emptied it remains in its proper
do not vanish. let
that
the real of its say (in proportion) breadth and height. But in the case of length this Ship of Light, which, they say, is in the heavens, the size,
is
to
and
Light which is poured into it or emptied from it is visible to but the Ship itself is not visible either let them then tell P
us,
27.
;
us the nature of the vessel, that we
may know
that for this purpose
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 It is rises, and is completed and demolished and comes down. it
;
evident even to blind
men who do
not see that the
Moon
made
is
of the months, and is not for a Refining. they say that because the Moon is very pure and The purity ethereal, therefore, it is not visible, then how is the Sun visible, Moon and seeing that it is a Light purer and more refined than the Moon ?
for the
numbering
And
if
Sun>
And its
it is
the
Sun that goes and comes every day on account House of Life, as they say.
of i xx xiv.
purity to the 1 2
The words
With
rc-icnoj
this use of
vwj^>
p. 26,
1.
8,
should probably be struck out.
enJLi compare tov&i coA-** ^i ~cnciaojua,
the days of the aforesaid Peroz
"
(Joshua Stylites, ed. Wright,
p. 11,
"but
1.
9).
in
on
And which view
^trasted ; views of
EPHRAIM S REFUTATIONS
S.
xlii
we
shall
about the Moon that
it is
hear, that of Bardaisan,
who
an Earth and a Matrix which
says J
is filled
^ rom a n ^g n and lofty overflow and floods those who are below about the an(j that the Moon is filled beneath, or that of Mani, who says J Moon. with those who come from beneath and sends (them) away to
and Man?
the Upper Places ? But they both are wrong in both respects, so that the word of Moses may be believed who said
p
concerning the Luminaries,
90
shall
they
be for signs and for
seasons, etc.
Mani
aries
g u ^ wh o wyj
s
teaching about the
and
not
Luminaries have School of
Disgorg-
g 0rgi n g s
ludicrous,
there
that if
is
I
j
augh at the words of children, that the
become the Receiving-Vessels of the Mani, and not of anything which is great, but of DisFor by these the Light is refined if it is refined. For 1
finally 2
no evidence that
(it is
not, let
perience
refined
it is
by Prayer as they
say, but
by Disgorgings its taste gives evidence. And them pray and disgorge, and let incontrovertible ex
refined)
show
in
disgorges looks
which of them
But above
in Disgorgings!
upwards
all
the taste of food, in Prayer or there is evidence that he who
is
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 was in the and the world did not perceive Mystery world, secretly it is
And, perhaps, even Mani did not perceive
!
not the
man who
much who
prays
is
it.
And
here
refined, but the
it
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 For when it does not dis digest. gorge there comes the evidence of
and
coldness.
And
it
must be that
its (i.e., if it
not liquefy, and if it does not liquefy, not disgorge, and if it does not
it
the food
s)
heaviness
does not digest, it does (i.e., the stomach) does
disgorge, it does not go forth 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 of the School of Mani. enemy For it wishes by its coldness to restrain the lest it
and
if
;
it
Refining,
the food) should be released,
and go forth thence.
1
Cf. pp. xxxvi.
1.
e
Read edo
_,cdo,
for
10, xxxviii. p. 28,
1.
1.
27. 7.
And,
(i.e.,
therefore,
SECOND DISCOURSE TO HYPATIUS that pungent radish 1 can be the enters and does combat, and as
with food
and rends the
it, ;
which
veil
and then a way
which
it is
of their
enemy
;
for
it
were, engages in a contest spread over the face of the
opened up for the imprisoned Light
go forth in the Disgorging. thus when the Mamchseans disgorge, because their food
is
And
is
enemy
xliii
there that
its
Refining
has not yet been digested,
it is
may
clear 2 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 in the unclean stomach of a dog, the Manichaean had turned and swallowed
and become imprisoned [and
it is
that
clear]
if
vomit immediately, there would have been an ascent to the Height for the imprisoned Light to fly away and go up to
his
the House of its Father. And that Manichsean ought to be tor mented 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
should bite and tear
right, too, that it
who disgorged it and did not swallow for he is the cause of this madness. But if they say again 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 in pieces that Manicha3an
it
;
more than
And
if
they.
they say that the air
is
refined
and sent up, they J
P. 31.
^
G
Refining is it of air and
though they do not wish it, that not by Prayer but by other causes, such as either dry or boil or heat cannot or cool. For if, as they say, that pleasant taste which is in true foods belongs to the Light which is mixed in them, then just confess, refined,
-
as the 1
mouth
The radish
perceives that Pleasantness of the Light is
by the native Arabic
said
authorities
disagreeable belchings (see the Lisan-al- Arab, xiv. 29, 19). 2
Read _x^i_,,
p. 30,
1.
1 (first
word).
to
when
it
produce
be
xliv
EPHRAIM S REFUTATIONS
S.
For if it when it goes out. 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 enters so
the
it
ought again to perceive
mouth perceived
it
!
goes out in the Refining-process it does not perceive it, that the Pleasantness belongs not to the Element which
but to
P. 32.
its
For a thing that
Opposite.
clear
it is is
refined,
palpable and capable
is
when it enters must be palpable and capable of when it goes out. But if they tell additional
of being tasted
tasted
being
If they say that they incur additional exposure. because the Light has been made very subtle and has been refined, on that account the mouth does not perceive it, then by
falsehood,
this short utterance their
xxxv?
whole system is utterly upset as to * tne manner in which the Primitive Darkness, not merely seized
1
17;lxxxv. that Primitive Light,
a nd swallowed
Ixxxix.
but also
felt,
For behold
it.
touched, ate, sucked, tasted,
this
mouth
same nature as that Darkness, and the
perceive
here
all this
meets
Why
Refined Light so gradually sent
up
Pla ce
?
P. 33,1.
7.
(of ours) is of
certainly
goes out from within
it
falsehood of theirs
is
felt
does
the
not
And
it.
because a sound ear
it.
For
is
Light when
it
this
comP letel y
which goes out of the mouth is not therefore, it goes from the mouth to the
Refining
refined
;
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 ? For
abides here in idleness for fifteen days while the emptied, and then it suffices for thirty days.
it
Or
how
is it
did
[then
its
is
it forgot the way to its Home ? to go, because it did not know the way
being
possible that
know
how does one
not lose
and
it
Moon
(i.e.,
the
Moon) know how
way, while the other
requires a helper to conduct
not be able even to find
its
way
Such
it ?
to the
Read ^.cncjuLaaai,
go,
?
and does
the Refined Light), loses itself
(i.e., J
to
And
Moon,
p. 33,
1.
easily lost Light
but
22.
it
would
would require a
SECOND DISCOURSE TO HYPATIUS to
helper
both
conduct
(i.e.,
how
*
it,
and
the conducting
Moon, and
draw 2 while
does one
And how do
Moon.
in the
it
deposit
But
the Refined Light]
the other is
drawn
xlv if they are
one Nature,
?]
know how to ^ And who can have
the Sons of the Omniscient not
go to their House from which they came ? patience with these (men). ? unless it be the truth that
He whose
delights in their repentance,
He
this
is
Luke
sole object in refuting
may not thus go astray. If, therefore, which goes out of the mouth inasmuch as taste 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 these (men)
S.
35
that they
(Light)
P. 34.
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 w hich has no body ? For either the Darkness is pure
eat a thing
and
r
refined,
and
subtle,
and that Light
gross in
is
its
nature, or
(so that) the two of they are both subtle, or (both gross) that as were 3 perceived one so another, they perceive And if they in the food, they may be perceived in the Refining. .
.
.
them do not
are both light, whence is this heaviness ? And turbidness has entered from some other place. it is
necessary that
we should
disturbed the two of them.
.
they are pure
if
And,
seek some other Entity
therefore,
who
himself
.
.
had been God, if he was good or just, Why did incumbent on his Goodness and Justice the Q OO( I it would have been to surround his place with a strong wall, and preserve his freedom Being Protect and honour from his unclean Enemy and from his raving Neigh- hispossesbour, especially when the Good (Being) had perceived that his the
But
if
that Light
(?)
^^
nature was capable of being injured, as they say though God forbid that this should be said concerning the perfect Good !
But
if
whom do whom do they then
do
shame they turn and say that
in their
they
they teach heal
teach
the
is it
is it
creed
Read
2
Read ^^.j, p. 33, Read evx\k**T.
o_L=>ev*.L
who
p. 33, 1.
is
not
it
is
1
3
not one
not one
1.
31,
p. 34,
who
it is
is
? And And whom
in error
smitten
?
one who denies
33.
and i^-j^sa* 1.
not injured,
30.
1.
32.
and
assaults of
neigh-
bour? P. 35, 1.30.
xlvi
EPHRAIM S REFUTATIONS
S.
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
matters a convincing argument may be drawn from this creation which has been arranged by a wise Creator,
But
protected
VeR
in these
knew that mankind
Because he
^ or
(would) presume with their
mankind and to
Freewill
their ad-
for Conhave to set a limit they attempted 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 .
!
Gen.
viii.
.
.
and attempt by
their free Choice to set a limit to creation
because they are not able to set a limit to creation
straint does not permit
them
;
For the ladder to that Height is the grace of thein thousands or myriads of years would they be nor Creator, able to go up to that Height whither Elijah went up in the twink For a tower does not enable (us) to ascend to ling of an eye. be made.
the Will of the Lord of the
Heaven, because
it is
enables
ascend to Heaven.
(us) to
Heaven that
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 over
For (should they wish) to go up above, there are the out
come.
stretched heights immeasurable, to go down beneath, there are the terrible impalpable depths, to cross the ends (of the P. 37.
and these
earth), there are bitter illimitable seas,
not because
He was
but
capable of being injured
our boldness that
And
it
His own account
afraid on
may
He made
[things He did, He who is not
heaven strong l against out in vain and fruitless
the
not wear itself
the creation
is so protected efforts]. against weak manThe kind it would be much more right that the Domain of the Good Realm of the Good (Being) who actually exists should be fortified against terrible
L.
1 1.
enemies
-
wight to have been Essence, so Ekewiae.
and
if
For as the Lord it is
his building fortified,
and
it
2
Read Read
,joa_u, p. 37,
nr
nmn
?
1.
in his aright,
would be right that that building
should be protected with a strong 1
Domain is perfect Domain be fashioned
of the
right also that his
2
wall.
7 (last word).
(see p. 35,
L 13) for
nf^-
T
p. 37,
1.
29.
SECOND DISCOURSE TO HYPATIUS But the Domain
And in
he did not
if
it
how
;
fortify it
we
shall
than mankind
lacks a wall,
call
lord lacks reasoning. Without he wall, he would be lacking ^Y^_ its
with a ... him God who
For there
?
and
is
xlvii
even more deficient
is
perfect.
no one who does not make doors
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 vine
and bars
house
for his
;
yard, an enclosure for a flock ? And which of the Manicha3an p 3 8 there who does not shut his door or the door of his place of Assembly 2 But closed doors are here ... on account of that _i. 16.
is
injury.
.
And
.
.
if
country, and against a fortress, and hide 1
a robber came against Mani in the open his disciples, would they not take refuge in
But the Good
and enter within walls
in a castle
think that they are wiser than their Father (i.e., Being) who, they say, is a God. For they understand how to make these things though they are clothed with the dis I
Body; but
turbing
their Father
who
is
if
the
?
practice sistance.
not clothed with the*heymay
polluting Body, does not know how to make these things in his and escape own Domain. And if the School of Mani do not flee before a
and do not take refuge
robber,
in citadels or walls, let us ask,
because their Bodies cannot be injured And if they are be to to killed forward and to escape from this, (namely), looking is it
.
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. For owing to the lack A wall of walls, of
which they had none, the Darkness swallowed them have prein this Body, and while they are expecting (?) Xfnte
and mixed them to escape
from
really the case,
.
by means of a sword, which, moreover, is not mixed they would have escaped from it by means of v ileBody.
it
walls.
And suppose a man says there were no stones, where 2 was that great Earth from which BAN, the Builder, cut whole stones for the Grave of the Darkness ? And where is blindness such as this
.
.
.
(
f.
pp.
Jxxv
They a place ivhere 3 there existed this Graver and graven sav that and where there was all this Working, and where there was tnerc
[that in
materials.,
were no
1
2
3
Read perhaps *>*=** for rtTjuLJ*^. Read **=>** for o^, p. 39, 1. 18. Read rrrjxjrc-i for vw-rc% p. 39, 35. 1.
p. 3H,
1.
17.
the walk
xlviii
P. 39
1.
35.
EPHRAIM S REFUTATIONS
S.
Wise Disciple and Architect of its Grave who stretched the line and 1 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
and preserve their Domain ? And lo, they (would) have escaped from the ten thousand evils which encompass them to-day. they should receive
But
Darkness leave
it
they talk foolishly against these things, against all propriety they are debating so that only those things that are not P r P er ma y ke proclaimed. And if they are thus puffed
its
D^maf as Mani
if
up though
in Error
(it is)
as
if
they had found out something true
;
they have dis covered (only) Error but they by their Freewill have been discovered by it according to its will. And because of the proud for it has escaped the notice of the Heretics that ;
P. 40, l.io.
who have
exalted themselves, let us diverge (lit., creep) a little let us disregard them on the one side
from our Examination, and
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 See from illustra
tions that 18
true
because that is the place which belongs to
are in water, as moles in sepulchral vaults, 2 as as
worms
its
nature
moths
as fish
in clothing,
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 in
is pleasant, and if any one changes the dwellingwhich to them for those which do not belong to places belong that is to which hurt them instead of those them, say, places which do not hurt them, it is a great evil and bitter trouble for
dwelling-place
them
as the celebrated
and he declares which
in
Psalm
Bless the Lord,
is
become very
great,
my
which
David reckons them in Psalm civ,
of the Blessed
due order the places
of all of
Soul,
declares
Lord
;
my
God, thou art
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 1
2
Read
t
rc*iAA
u
,
p. 39,
1.
35
(first
word).
in the Syriac occurs only here
frequently in the Nabatsean Inscriptions.
and on
p. 73,
1.
10,
but
it is
found
SECOND DISCOURSE TO HYPATIUS which belong to them, yet they are
own
And
(dwelling-place).
contented
with
were created for them, how much more Darkness contented with its natural den stimulates
man
forth
to
and
the places which is the Entity of
And
!
suffers
it
thence, go pains the dark mole when he brings it
with their
these things that are made,
if
are
that are not Entities
contented
xlix
it
if
any one
pain, just
up from
its
a
as
dark
place.
For
this is
more
had
the Darkness
if
its
a statement which
difficult
than this
is
own peculiar Domain,
is difficult
as they say, Darkness
[but]
what
is
Darkness exchanged the Domain
"
that
to believe
1
and loved the Opposite of its nature," and exchanged ordinary manner for something which was alien to it. For a newborn babe changes from its place to another place, for both and though it comes from its own to its of them belong to it
of its nature,
contented nly
m
?,
its
own
natural
its
;
own
it
verily
weeps when
it
how much more
goes forth,
is
P. 42,
1.
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 it is at own Domain peace, so in a Domain which is not its own !
it
suffers calamity.
which does not keep
Moreover, physicians say that everything nature ruins its natural generation, though
its
they are speaking of custom and not of nature.
For
if
a
man
goes to accustom himself to something to which he is not accus tomed, if he does not wisely acquire the custom by stealth, little But if a thing to which a man is by little, he is injured by it.
man
unaccustomed disables a it is
natural even
come upon the
And
instead of
(i.e.,
the
if it is
Light,
he comes to
its
how
suddenly when
it
did the Darkness
Opposite, suddenly [and enjoy it] ? right, (namely), that it
what would have been
Darkness) should
indicates, it actually
made
as the Falsehood says,
P. 43.
be positively injured as Nature an Assault upon it (i.e., the Light),
which against the Light.
But when that imposture Truth all
if
not customary,
is
.
.
.
crushed by the questions of the
L. 16.
system has been exposed and laid bare. For as the The (?) of Moses shattered the Molten Calf, so the power of c^lf
his 2
question the Truth shatters the fabricated Teaching.
But
I
know
that
stor ,
applied 1
Or
2
Read
"Place."
rt:A
<-*.?
p. 43,
1.
22
(first
word).
9.
S.
1
to the chseans.
EPHRAIM S REFUTATIONS
although the Calf was shattered the Jews did not flee from theworship of it, so also the Teaching of the ManichaBans has been
but the Manichseans do not revile the worship of For they are like one another in their
well exposed,
the
Sun and Moon.
blasphemies, even if they are not alike in their Scriptures. For as the Jews blaspheme against the New Testament, they (i.e., the
The
Manicha3ans) blaspheme against our Old Testament.
the Wine-
(i-^-,
8 ,?
,
applied to
Jews and
Scripture)
taste
is
in
44,1.
and
(both) its
new wine and
vessels as
For as
old.
odour has not grown
faint,
but in the new
of its violent heat.(?)
(?) they are not even worthy to contain it. such as do not receive the new they are old bottles which it the new wine) convicts by its power that they are not
their impurity, that
And (i.e.,
But that
for the old its
its power and do not receive the old convict themselves b
there stirs the ferment of
But such P.
it,
is
able to bear
it.
THE END OF THE SECOND DISCOURSE.
THE THIRD DISCOURSE AGAINST THE TEACHINGS DESIRE to utter one more refutation against the three of them (i.e., Marcion, Mani, and Bardaisan), that is against Marcion in 1
the
first
who
(says) that a
heaven
is
found also
the Stranger.
what
is
of the
it be that the heavens of the Stranger are resting oil 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
can
?
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 p s xv iij. .
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 isu 2 brought up hence. For a Supporter is required for those heavy Souls whom he brought up thence when his possessions are found enfolded within
.
.
.
his
[inasmuch as bosom there is
For we required for them another power which supports them.] cannot accept from them just as they do not accept from us
L. 26.
that there should be anything set up without a foundation. But know that if the Stranger has heavens which have been The created from nothing,
And if
created.
there
is
we must
they are his
cross.
And
by
whom
in virtue of (their)
a fortified boundary of
which he cannot
inquire
essential being
just as he
is
they were
essential being
1
2
Read I.e.,
-Sirx T, p. 44. irjrroCs
1.
of
tllo
Stranger
and
his
beneath him, boun-
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 25.
according to the Marcioaite transliteration.
s
teaching:
l
beneath Let us ask who bears up those heavens, and Or in them. For a power is necessary to bear them. place
J.
Mart-ion
P. 46.
S.
lii
to cross that
EPHRAIM S REFUTATIONS
boundary which
is
beneath him.
Nor were the Souls
up hence to cross it. 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 which could be crossed state, then (it follows that) a boundary able to go
The relations of the
Stranger and the Maker.
But
if
would not be able to prevent the Maker from going up to the Domain was able to go up he was If, therefore, when he
of the Stranger.
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 unwilling to trample
will to go up, and the Stranger above And if the Good (Being) them show us why. lest he (i.e., the Maker) afraid was he was guarding himself, verily 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
But
praise.
L. 39.
P. 47.
down
allowed him,
if
he had the
let
.
.
.
Contention between him and his neighbour, let his Heralds be despised
who make him quarrelsome and
And
contentious.
if
they say that the Maker did not perceive the Stranger, it is un For how did he not perceive him when he was his neigh likely.
bour
And
?
if
they say that he was far from him, infinitely
far,
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
if it
(through) a dead region in which there was no living (across) a bitter waste which nothing had ever crossed ?
they make
air,
man war
[though he did not come], (take the case of) those
Souls
whom
And
Maker
he brought up hence,
how were
of the
Stranger.
if
weak
these sickly ones
Maker
they say that these were able but their Maker was
they say anything they like, they must hear something they dislike, (namely), that if the Soul, which is all the creation
could not, reach the
Domain
if
"
the improbable statement that the Stranger like a of war was able to come," well if he came as a man of
able to travel through all that region which God their and Creator was not able to traverse, as they say ? Surely the
and
And
if
of this Creator,
the Stranger,
it
was strong enough so that with the strength of was able to cross and to go, and did not remain
THIRD DISCOURSE TO HYPATIUS
liii
anywhere(?) on that immeasurable journey, how much more able 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
P. 48,
1.
were any there [Thou mayest know that the system of state ments which they make is impossible.} For (being) a Person who grows not old nor ever dies or grows weary, who has no need !
.
.
.
conveyance of any kind, and requires no food, and in that Domain there were no walls to hinder him, how was the Maker
of a
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
them
actually enter he must have struck or whose they were.
And when hither,
which
from it
it is
is
the Stranger went forth from his
clear that he vacated his
and
limited,
its
in the
its
place.
what they were
Domain
Domain.
But
it if
forth
goes
half of
it
to
come The
For anything
midst of a place, when
the whole of
place,
remains in
to see
it
goes forth Domain.
and no part
of
goes forth and half
P. 49,
1.
remains, or some portion of it, these things prove concerning its nature that it is divisible. And if again they wish to 1
change their ground, and say a thing which cannot be, (namely), when he went forth to come from his Domain, his Domain
that
was not deprived of him at all, because he is a Fullness which does not lack, and a Greatness which is not lessened, then
how was
P- 49,
1.
Domain full of him, and the Domain which was in him a place infinite and unlimited And, moreover, the Domain of the Maker would be full of him (i.e., his
the middle
full of
?
and
of the Stranger),
this creation
would be
unto Sheol beneath would his extent reach.
full of
him
If before
;
even
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 of
him
as before,
it is
to belong to that is
necessary that
or perhaps
Sun
;
some
clear that he
is
Domain, and was (nevertheless) outside. It How inquire whence this addition arose
we should veil
was upon his face as upon the face of the veil was drawn aside he extended his
Read ^OXAASO,
the
;
and when that 1
P. 50.
something which was found
p. 49,
1.
15
(first
word).
inside
and
outside
of his
Domain.
EPHRAIM S REFUTATIONS
liv
S.
rays unto us. himgelf to hjg
p omaj n he filled
And when he
he dwelt from of
old.
And
gathered himself in and confined the whole of the Domain in which
it is
we should
necessary that
inquire
arose in front of him,
from whence are those causes which impeded the Light and here his nature
found to
is
fill
;
and
all (space),
not found to be foreign to his rays, just as also is not foreign to the rays of the Sun, even creation of the vault
and our place
is
by means of other veils it is concealed from us. But the Sun is one thing and its effulgence is another thing. F r the Sun has substance and a circumference, too,, and the eye gets bounds to the Sun, but its effulgence has no limit and subif
If
Mar-
useth? Light of the Sun to
For the eye cannot
stance.
illustrate
set
1
ifc
presence of the
they
dis-
is
discovered that the child
ig
limited
tnan
l ess
But because from P. 51,
1.
28
and the
And by
it.
greater than
child that springs
its
it,
this proot
parent, since the
from the parent un-
But it
limited.
U
him
is
parent
is
bounds to
it really (i.e., the effulgence) is not really greater in that it has not substance like it (i.e., the Sun). ;
also the
this lower fire
;
but the Light of the
Sun
is fire
we
learn to
know
it (i.e.,
the Sun)
for thus also a flame of fire has a substance, fire
has no substance.
go in the midst of its Light
and are not
And
bodies
come and
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 P. 52.
them because
do not say that the scent
it
has no localised substance
of spices is
more than the
;
and we
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
cannot it is
their
fill
who come near them
the house, but
its
even diffused outside of
God
which
like
smoke it,
is
(so) if
a perfume, which
is
;
and
(just as) the censer
greater than the house, for they have made, therefore,
dissipated
and
like
a flame
though they wish to honour him, they reduce him to inferiority, for they make him (to be) without an in is
scattered,
dependent substantial Existence.
Bardai. san s
Again, let the party of Bardaisan be asked concerning those Entities which he speaks of, what supports these things of his
THIRD DISCOURSE TO HYPATIUS
Iv
and empty Space teaching; what in which there is no breath of air supporting all, especially mas- SU p p0 rts much as he mentions that there are both light and heavy Entities j^J ^ there ? For Light is lighter than Wind and Wind than Fire, just Space ? But light and heavy things as also Fire is lighter than Water. 1
also,
seeing that they are placed in a deserted
.
.
1
cannot exist unitedly in one enclosure without the force
of
another
(supporting them). For the light (thing) must dwell above just as the heavy (thing) dwells beneath all. Therefore, Fire cannot exist in the same rank
P. 53.
How could titles
ever
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 2 opposite it. For heavi- L. ness and weight cannot exist in one rank just as they cannot L. ... 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)
29. 39.
.
the heavy approach 3 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 For lo, all its Darkness be which exists more heavily than all !
beneath
... [how
all
did the Darkness] go
up But if it is able to exist L. 16. and be quiet, let them tell us what thing it was which came upon 4 U- 12,22. for it is unable to be raised by itself. its heaviness (?) But if they say that it crossed its boundary and when it crossed L. 34. heaviness, too,
is
from them because
.
it, it
crossed
easier
or to .
.
.
it
in
its
.
heaviness.
.
.
.
.
.
an upward
direction, then (let
me
ask),
.
which
.
is
for a heavy thing to go upwards, which is not natural, be sent downwards according to its nature ? For so
[owing to some cause or other] to cross its boundary and Assault upwards. Above all [the proper nature of its p 55 of the Darkness) heaviness, demands that it] should be
make an (i.e.,
-
And because from of old and from was eternity everything actually going down and down the Fire would not be able [to find its way down through the great continually sent beneath.
1
2
^.
!
Ephraim alludes to the Heavens of the Stranger, see above, Read ^ocol^nc\d:i for .^ocnLsmoA, p. 53, 1. 30.
3
Read
4
Read
^_=,ia for
^smia,
cn^nixja..*, p. 54,
p. 53, 1.
20
1.
43.
(last
word).
p.
li.
-
EPHRAIM S REFUTATIONS
S.
Ivi
Depths which
distance to the Darkness beneath or to reach] the
are immeasurable. If
But
a
us inquire as to this Fire, what was the cause that up also to cross the Boundary which it had never crossed
let
Primal
Wind
stirred
stirred
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 con And if the causes are ? cerning the Wind, what stirred it up too which was the Cause of all the was that then, what, multiplied,
up the Entities,
who caused this
Wind
Was
?
it
before
causes
it ?
If it
?
God?
known, there
is
be not known, there
is
a great error, but if it be which a true argument
a right question in reply to
should be offered.
For
if it
was God, then
He
is
the cause of
all
disturbed things in their state of order and confusion, were pure and introduced Strife and Conten that mingled things then He Who, they say, tion among Natures that were at peace
He who
Cf. p. Ixxiii. 1.
15.
P. 50.
;
is
the real cause of
all
beauty turns out to be the cause of
all
ugliness.
stirred up that Evil which was asleep, and gave was what powerless and found out a method and ar power ranged 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 w onder at him
But
J
whoever
to
r
I
Why would the Upper Being do so?
1.
15.
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 and Strife among the Entities and Natures which were in a peace ;
ful 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 ?
made (it) known to them, it ought to have revealed to them (something) concerning the Cause on which If the spirit of revelation
P. 57.
all
Bardaisan s reve lation was not accre-
the causes depended.
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,
,
p. 56,
1.
4 (marg.),
is
to be omitted.
THIRD DISCOURSE TO HYPATIUS
Ivn
who went down and walked upon the waters, But it was revealed and moved lightly upon the waves of the sea to this Bardaisan who was unable to prevent the dew which
was
it
revealed, he
!
But let them give us the signs and wonders dropped upon his bed which he did, that by means of the open signs the secrets which he taught may be believed. But if the Prophets and Apostles
dited by i a it Scriptural -
!
who
did
many
signs
and wonders did not say one
L. 22.
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
any of the signs which they did, is it not clear any one who wishes to see clearly that there is a between his Error and their true Knowledge ?
Apostles, did not do
and evident
to
great gulf Let us ask [what force
it is which supported] all those creatures What supwhich Bardaisan preached and the Firmament (?) and the Earth ^ttfesL^ and those whom he calls PANPHLGOS * (?) and all that earth (?) Space?
which is beneath everything and above the Darkness who supports these ? Or how does the Darkness, which is beneath every-
all
thing, support everything so as to be the foundation of
all
?
P. 58,
But
2 they say that everything is placed on nothing, let Bardaisan 3 who said how can it be explained that something comes from
if
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.
he was unable to create something from nothing, neither would he be able to set something on nothing [and Bardaisan cannot say that the Will of God supported everything].
P. 59,
For (how) was that Will which they say is light [and unable to make anything from nothing able even to support it ?] And, therefore, as it was necessary for the Will to have something out of
L. 13.
For
if
.
which to create creatures its
.
.
L. 7
needed something] on which to place
([so it
creatures.
[And
if creatures 1
I.e.
2
Read
3
are
perhaps
made from
ird/j.fyXo yos,
^^^li^s,
p. 58,
Read rt^^i^jsa,
Entities]
"the
I.
p. 57,
1.
which are not God
all-flaming."
19.
21.
is
L
S.
Iviii
the cause Entitles
EPHRAIM S REFUTATIONS
something which supports them, [are not these Entities dependent] upon something which is not dependent ?
dependent
011
if they say that there is a myriad of ... each supporting one another [for let us [they are not wise in what] they say
And
.
.
.
;
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 ask about that
L. 33.
last supporter] of
He lacks any one of these things, then He is not perfect, and, therefore, He is in some sort an imperfect God who requires three
P. 60.
something from which to create created things, and a Pillar which upholds His creatures and a Domain in which that
things
is,
the Will of God is supporting by 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
His Divinity its
may dwell.
But
if
power the creatures which
And if the Entities were dependent on it (i.e. the Divine and Will) existing by His power, they were not even Entities, as the Darkness also is found to exist likewise by the especially them.
power
of the
Good One.
And, therefore, on these grounds we have opposed Mani also witn a true refutation. For he, too, calls God the Earth of Teaching; Light, P which ( Earth ) is not perfect, but if it is a deficient thing, the very III.
the Liaht
World
in
contact with the
word
deficiency
is
enough to refute
its
claim to perfection.
For
one side proclaims concerning the whole if it, that if on its side which is near the Darkness, it is limited by the Darkness, STdthereby intro- and if it is (so) by nature, its nature is very deficient and imgreat
diffi-
culties.
lts
inasmuch as that which limits it on one side is not a which ig fair but the Darkness. thing Now? in the cage of a tning which is limited by the Evil, inquire no further as to its weakness for it is enough that the Evil limited it. And how, Mani, shall perfect,
;
P. 61,
1.
we
that thing the perfect Good which is limited by the Dark or ness, perfect Light that which is bounded by the Darkness ? call
For
it
(i.e.,
the Darkness) confined and limited
its
inferiority
the inferiority of the Light), and did not suffer it to (Space), in addition to the fact that it (i.e., the Darkness) (i.e.,
fill
all
waxed
THIRD DISCOURSE TO HYPATIUS bold like a strong one to trample
down
lix
Domain and
its
to enter
But they say but if it was in that it (i.e., the Darkness) came as one in need need, know that this (i.e., the Light) also is weak, and if the its
Boundaries, and
to plunder
its
Possessions. ;
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
And if they say that that side which bordered on the Darkness was not injured by the contact of the Darkness, then that side which could not be injured is more
contact of the Darkness.
P. 02.
excellent than those Souls which were injured by the contact of the Darkness, for it 1 (i.e., the Darkness) is said to have acquired
power over the
inferior, since this inferior
was
all
But
injured.
the side) has contact with the corrupt Darkness although from everlasting to everlasting, the injurious contact could not And if the Enemy was unable to get dominion over injure it. it (i.e.,
and the Foe
it,
cross
it,
then
why was
the pure Souls his
own
to tread
down and
it
it
the Marauder to ascend and
necessary for the
who belonged
to him,
and
to
Good One to take 2 hurl them beyond
victorious Frontier into the jaws of the Darkness
For
?
has been said that the Darkness could not even cross that
it
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
And
if the Darkness had been able to get dominion had wished to destroy it, lo, it would have destroyed it by degrees, and made an Assault. And if it desired to rob it, behold it would have approached it stealthily by degrees, and
Darkness.
over
it, if it
moved onwards. it
and
to enjoy
what gave
it
And
if (it had wished) to feel a Passion for what gave it Pleasure was at its side ... if Pleasure was in close contact on its side from it, lo,
everlasting to everlasting and the Darkness had no need to ;
if it
carried its will into action,
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 1
is
one in
Read ^pA
its
p. 63.
nature,
and wherever a man has pleasure
ocn-i for t_iAcn.i, p. 62,
1.
8.
2
Read _=uau.T,
p. 62,
in 1.
it,
26.
L. 13.
Ix it
EPHRAIM S REFUTATIONS
S.
the same.
is
deceit, for in all
Look, therefore, at the fabricated system of 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
How
did
tractiveof "^s
was
^
entirely akin to the
Darkness
Darkness?
now
*
and
there
1.
And
if
was present with him, did he smell and per there was something pleasant from the centre of the Earth (of Light) or from
since all this
ceive as from a far mountain that 9
with them.
that pleasant thing is sent forth into that Light is diffused upon their eyes, and the Melodies of that sweet Player are poured into their ears,
if
1
is
the Fragrance of
their nostrils,
reach the
P. 64,
for it
"
?
And
if
"
the inner sides he received the smell of the Pleasantness of Light, For how did it come about that the this, too, is against them.
sweet smell and effulgence burst forth and entered even there And how did this beautiful Fragrance ever smite the Darkness
?
?
the Darkness had foreknowledge, and by means of that foreknow- ne knew that there would be something pleasant (in the realm lt iS f Li S ht ) then is that Entit y (of the Darkness) greater and more mo?e cellent excellent than this Good, in that it has this foreknowledge. If
Dark-
(
For
But
Light.
if
^ e Souls who are from this
(Entity) are to-day existing he had great foreknowledge, when do the Souls who have strayed expect to be refined/ seein g that he who leads them astray is so great ? For by his 1
and Error.
in Ignorance
How
can
And
if
knowled g e he made them to be without knowledge. But, above all, they cannot go fort a hence, because, howsoever that Good (Being) may contrive to form ways and means for their departure P. 65,
1.
9.
One knows beforehand all the movements and which are planned there against him and that Good cannot even conceal his secret thoughts from him. And (Being) if he cannot conceal from him the thoughts in his own heart and hence, that Evil
secrets
;
in his
hand SxiF
own Domain, how does he expect to release from under the mighty One the Souls who are subject to his authority,
of this
especially l
t00
3
the y are stored U P in the
mid st of him and when they were not swallowed, to swallow them, now that he has swallowed them, that can bring them forth from his midst ? (This if
swallowed, as they say
he contrived
who
is
there
1
Read
?
And
if,
^^a-.ne for t-a-.re o, p. 64,
1.
6.
THIRD DISCOURSE TO HYPATIUS
Ixi
a thought) which even Mani himself may have muttered from the midst of the Darkness when he was swallowed. And in his
is
? (Would he invoke) Him guarding himself from that which afraid to come because he knows that if
muttering whose help would be invoke
who even he fears
in his
own Domain
For he
?
he comes he
is
is
swallowed
can be swallowed.
And
is
but they are ashamed to say that he how can they conceal it ? For behold ;
P. 66.
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 those Souls which were swallowed
:
did that Nature which cannot be swallowed not contend the Darkness and swallow
all of it
(?)
with
?
The Evil let them One had Behold, two alternatives are set before them choose one, whichever they wish, that they may be put to confusion in it. But if in both directions they are put to led g;
confusion, this
is
who concocted
for
in
every respect.
not due to us, but to their wise Teacher, them a Teaching which is put to confusion
But
if
they say that he had no fore
knowledge, [then let them hear my former questions about the Darkness with the Light}. If the Evil One has foreknowledge from the first, how is
Contact of the
it
that he sometimes
And is
if
(?)
perceived as
when he knew he did not
one which resolves
itself
into
if
feel
two
he sometimes knew desire
;
?
the question
alternatives, (namely),
Iviii. f.
if
Dark-
JJad fore
ledge, he
if restraint.
he verily made an Assault with his eyes (open?), it is a thing but if, though he felt desire, he did repugnant to his nature
p. 67.
;
make an
Assault he remained by reason of his self-restraint But these Souls for a long time in a state of desire perforce. who are from the Good (Being) are put to shame by his self-
not
restraint,
since
they are found to be fornicators, and they And who caused that false ascetic
run corruptly into all evils.
? Can it have been that Virgin of the Light about Did the they say that she manifested her beauty to the Archons, t But it is not tempt so that they were ravished to run after her ?
to offend
whom
him
possible for pure mouths to speak as they do about the things so that we will not commit them to writing, but after this ;
we
take refuge in such discourse as it is possible to use (and argue), that if that Virgin of Light appeared to him and will
?
EPHRAIM S REFUTATIONS
S.
Ixii
And by her purity, her folly is seen in this. or in what respect was the beauty or pleasantness fragrance of the Virgin of Light different from that of that Luminous
made him
Earth
So that
?
a
as
P. 68.
offend
harlot,
borders
a question of Passion, behold, For the fornicator. the
is
embraces
Domains embrace one another
both
of
there
if
she
and from
And, because from eternity were touching one another, perhaps, everlasting they that Evil one became weary of the perpetual contact.
manner
bodies.
of
the
after
also,
But
a comparison such as that which they employ (lit., bring) if 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
and weary
they are sated
And
of that thing
when
which they love.
our questions do not please them, neither does
if
it-
please us that they should speak all this blasphemy against the Truth. If, therefore, they wish to hear many things, in a single
when they
L. 33.
word
P. 69.
our part, and they will have profit. But if ... And if they do not wish to come to that which overthrows 1 them (?), let them show how at one
an
I)
!^
01
discover
.
.
.
that
evil case.
is
to say,
And,
therefore, silence
confess that they are in is
time the Darkness had a Passion for the Light, though they
were from everlasting hidden in one another.
was diffused
recently,
cause which
made
stirred it up,
and why
is
it
we must
first
spread, all this
.
.
inquire
Fragrance
what was the
and what was the power which was.
(?)
And
it is
clear that that
But if the Darkness and a Mind which he had not
and war.
the cause of the trouble
acquired Thought which
If this
.
,
2
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 (formerly)
L. 40.
Theexplanations of
and
from a region above the Darkness]. ]? or Bardaisan had already
before Mani) said r (?) (i.e., There arose a cause by chance, and the Wind was impelled Marcion said [concerning the "that against the Fire. ] .
1
2
Read ndji-z.* for ^-ux-i, p. Read ^iua.^o, p. 69, 1. 24.
69,
1.
3.
.
.
THIRD DISCOURSE TO HYPATIUS he saw a certain
picture."
For we
(?)
will
Ixiii
not utter these Bardai-
other things which are after it(?) even though their mouths were fit to utter something which was not permissible. For ;
us ask) whence sprang the cause, Marcion, which first And if [made him aware of] that which was beneath him ? the Good which was above it did not perceive HULK (let
.
.
.
seeing that it was under him, how did he perceive it anew, or how did HULE(?) recently (ascend to regions) which are not natural 1 for it ? And Mani said, concerning the Darkness .
.
ar*d
Mani
original
turbance. ^r
^>
1-
.
Sons began to rage and ascend to see what was above them outside the Darkness or that it acquired Thought [that its
\.
And
how
see
are to one another. They are
like the perverse crabs
whom
takes a devious course and goes forth, not to come to the Scriptures, but to turn aside from the Scrip tures And, perhaps, Satan, their father, took a somewhat
each one of
11
f
Af
ferent.
!
devious
because
course,
he
a
is
native
in
Error
that
is
because they are foreigners from foreigners, who do not blas at all. For let the circumcised foreigners prove that
pheme
a drop of poison of the troubled sea. When he their it suits two sides into P. 71. Mani, ever, therefore, brings contact, like Sun and Shade, which cannot be mingled together. Mani each of them
is
And, again, when he
forced he destroys the first and mixes explana? Evil like water with water. g^tstlS Arid that he may not be refuted (by the argument) that if they regardless had been near together, how did the Darkness recently desire ency.
them together
is
Good and the
the
it had suddenly met it. he constructed the And in sometimes HULK acquired Thought. a he came to such that he to avoid refutation, point seeking And because he was compelled he rightly suffered confusion.
the Light, as that theory
if
named two Roots produced many a tongue which it (i.e.,
and because again he was plainly exposed he Natures from the midst of two Natures. But
is
;
in the
power
Falsehood
of
is
turned by
it
as
Falsehood) finds convenient.
For with regard to Light which abohsher of Darkness whenever it
is
the opponent
-
and the How
did the Dark-
them, they say that ne ss
suits
love
the Light? 1
Read
~*
2
Read
en
*
\
-
p. 70,
->C\JUD.I
1.
iU.
p. 71.
1.
34.
Ixiv
it
S.
EPHRAIM S REFUTATIONS
the Darkness) had a Passion for
(i.e.,
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
lamb
Or
?
lamb
like the
P. 72.
that which
for
is
will they, therefore,
And
?
it
(then)
Darkness (which is) like a wolf Darkness is injured like the lamb, !
have a Passion
for its injurer
when these two things are
But
how
They
?
the wolf, and that
it desires, like
eaten,
as the wolf for the
suppose the Light to be injured had good reason to desire the they suppose that the does that which is injured if
attribute to Darkness that
it is
injured like a
lamb
;
and
door of the Darkness, has not the true (opinion) perished from them (i.e., the ManiFor chaeans), that is, have they not perished from the Truth ? those proofs and comparisons which they adduce are also con fused like
The Domains of Good
But
.
illustrated
from the places
if
dwell in
them
(i.e.,
laid at the
the Manichseans).
and Good and Evil who portray these from things external
there are two Domains,
them, (now)
I
w ^h
anc*
simple illustrations in order that they may be easy For let us suppose that there is a great and clear and pure river, and fine fish in it, and that there is f or
their hearers.
a bad and filthy and foul sepulchre, and moles in it. Then i e t us se t the moi es which dwell in the Darkness as the likeness
and Moles.
Darkness, and
let us place the fine fish as a the the of Sons type Light and let us suppose that their Domains are bounded this by that, the water by
of the Sons
P. 73,
1.
8.
of
of
fine (?)
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 it
themselves in
mud
l
and
not, therefore, incontestably
down to the water, so And they are made
in the 3
burrows
2
of
moles
;
is
clear that just as moles dislike
fishes disdain to
go up to the dry be neighbours to one another and in proportion as their boundaries approach one another,
going land ?
so
much
another
bour
s
;
to
;
the further are their (natural) wills removed from one so that there is none of them which desires his
neigh
domain. 1
Read K VXM,
2
See the second note on p.
3
Add
p. 73,
itiA_.iju, p. 73,
1.
1.
11.
14.
xlviii.
THIRD DISCOURSE TO HYPATIUS therefore, these things
If,
Ixv
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
and
it
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
and do not dare to cross
nature,
more would
it
their
borders,
how much
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 is
never lessened
and not
For
!
if it
was
to Essential-nature,
lessened, that
P. 74.
due to Freedom
due) to Will and not to
is
(it
is
how, therefore, did the Darkness ... to cross to the Domain of its opposite, and why 1 seeing that when a Nature
;
*
(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
mole goes
own
(proper its
assigned
when
goes into its
it
place).
And
so,
depths comes into
ceases
it
own
(?) it
returns to
its
a
also,
own
its
which are
to
fish.,
(proper place), and
depths.
Here are correct demonstrations which refute those who For it is found that have introduced confused Teaching .
fishes
.
.
natural places]
.
[Moles akin
.
{stay in their own
.
to
the
Darkness are not anxious
to
cross
the P. 75,
boundary] of fishes, the sons of water. And how do they fiee from 2 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 refined,
3
and
first
are (the words)
why
(used to describe him)
?
But
if
their
Father made an Assault, but they fiee, it is found that these blind and dark moles do (in reality) come from the nature
and abode they
L. 33.
*******
and moles which come from Nature
flee
of the Good (World of Light). For, behold, from their opposite. Nor (even) like these blind 1
Add
2
Read ocno for ocnt, p. 75. The meaning is not clear.
3
fdjLda, p. 74,
1.
12 (last word). 1.
10.
1.
5,
Ixvi
S.
EPHRAIM S REFUTATIONS
the perception of Souls which see and hear and speak and perceive that they may flee from the vile boundary of the
moles
is
Darkness. Again, let us turn and ask the advocates of Error, that were the Sons of the Light cast into the
How could Darkness
^ g preac h ers how
SWclllOW
Light
?
mouths
of
the Darkness
the Sons of
And how
?
did
the
not natural to Darkness swallow the Light a thing which But the nature of both is that the Light swallows and the Darkness is swallowed. And if here (in our world) the is
it ?
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
swallowed here
is
Darkness which swallows there swallows the Darkness
is
by the Darkness. And they fall. For one fall
if
is
;
is
not akin to that
just as also the Light
not akin to that which
is
which
swallowed
they strive to make a stand, again not sufficient for them. For really
not a case of falling at all. For this takes place (only) where there has been standing they are always prostrate wish do not to stand. they it
is
;
them
1
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 Again,
it is
let
the nature of that which swallows to swallow, and of that is swallowed to disappear. Or has the Creator s own will
which
changed their natures ? And if it is due to (His) Will, where was their (unchangeable) Nature ? If he is one who 2 sub mitted (?) himself there, and is the Light-God who did not 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
who swallowed them is swallowed to-day. Since that true saying demands that natures essentially fixed cannot be
he
changed;
but that Freewill, because
1
Read perhaps ^cv-u^^j
2
Read perhaps *-a^.k_r. K
He
created
for .^ev-x=>^kj, p. 76, :i
for
-to^^n,
p. 76,
it
1.
28.
1.
43.
to
say
THIRD DISCOURSE TO HYPATIUS everything, proclaims by it
name
cannot declare.
the substances
those Entities whose true nature
But, because those names belong to the the substances
Entities, the Entities of if
Ixvii
(?)
of the Entities
For
are changed.
(?)
had been
names
like the
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
and
it is,
and
so remains for ever
ever.
But
us
let
about the nature of
inquire
this
Darkness,
be (namely), that swallowed by the Light, just as our sight proves it (i.e., the Darkness), too, is swallowed, here so that both
whether this
natural
is
to
that
it,
it
should .
.
.
P. 78.
For one Entity it has an essential Nature. cannot be divided into two Entities, even though the Heretics speak absurdities. And if the nature of the Light around here and there
us, as it proves
about
not
and
swallowed,
swallowed
come, so
it
by Darkness, clear
is
.
.
.
such that
is
itself,
there
swallows and
it
is
means whereby Light and for all time time any no
is
at
that as
is
to
swallows the Darkness here,
it
swallows there, and was not swallowed (by the Darkness). Also the perverse ones do perversely proclaim the Teaching Refuta-
it
U
but here [we have
they say concerning mary. we hear that it was done
correctly refuted what]
the Light and the Darkness On which there in quite a contrary and opposite way. J stand that we should on the is it therefore, right {opinion), .
.
.
cunning tale which is proclaimed preposterously, or on evidence, whereof the correctness is seen by practice ?
For not a be
a
little
.
.
because
it
was not
.
.
For ... to speak but also those who believe. (?)
.
falsehood
.
and
untruth
them a preposterous account
in practice correctly every day.
them drunk
first,
not,
how
(?)
was the perverse 1
.
it
Read ^nevju
it
.
.
.
.
against
.
.
.
For according difficult ... he which we see
seems that he made
and then he told them a
afraid of the truth of Nature, lest if
.
.
of a thing
For
.
p right that they should
ashamed.
little
that rightly to the great gives
.
true-
tale.
For he was
should refute him.
But,
tale not disgraced in their ears,
for ^BJUOJ, p. 78,
1.
41.
79,
-
LJ 7
l.
8>
9
LI. 10, 14.
L1
-
17. 24.
EPHRAIM S REFUTATIONS
S.
Jxviii
while they see that the Light swallows the Darkness here, they think that there it (i.e., the Light) is swallowed by that,
the Darkness
And
The Light
?
the Darkness
when
it
swallowed here by the Light
is
for nothing is separated from ness^ave has not even a body no bodies. ^ e ^ fa e Darkness), seeing that it vanishes altogether.
itself
;
a house P. 80,
darkness shows that
full of
and windows
!.
the
in
which
is
to go
outside, for
if
it.
if
it,
we say
go up
daytime, hide *]
[to
that
it
is
opens the doors
can is
that 110
darkness,
room
for
it
from outside absorbs does
it
within,
stays
not
remain
And Sun entering pursue it. it does not exist within, and goes out. it is clear that and with it has come to an end all has all come to an end the
of
;
that Teaching which says that of
man
There
?
the Light which
For the rays
there.
it
in
a
if
whither
But
body
in reality.
says that
For in
it
has a body, in that
it
(i.e.,
manner
this
"
it
Darkness) has a kind it (i.e., the Teaching)
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.
And
The Body
if
this
Body with which we
are clothed
is
of the
same
the same nature as the Darkness, as they say, and this Soul which is * us * s ^ e same nature as the Light, when we look at Darkness nor has these two natures which are in us, and at the two (natures)
^
m
the same ^
^ Light and Darkness which are outside of us, they are refuted and snown ) that these are not from those, neither these from
For how can the bright Soul which is within be overis akin to the Darkness ? For the outer Light which is akin to it (i.e., the Soul) overcomes the-
those. P. 81, o |
1.
come by the Body which Darkness.
Moreover,
how
does this
Soul, seeing that this outer
sumed and swallowed by the Light
And
The Sons ot Light
were not
.
as
for
these
Body overwhelm
Darkness which
things
akin to
is
the bright it is
con
?
which
are
obvious
even
to
,
simpletons and
guish ba?t\T) to
madmen, how do they who
will
not distin-
between statements which are correct, and those which 1
Read perhaps nfT\i,
p. 80,
1.
11 (last word).
THIRD DISCOURSE TO HYPATIUS are
self
them when they hear them
contradictory, applaud
For how
Ixix catch the
?
O wise Hearer, Darkness. that thou shouldst hear L 32/
dost thou receive (this) into thy mind,
and how
there a (healthy) ear
is
when
and
-
.
.
.
Li.
explanations which are that the Primal 1 Man(?) he ridicule?. of [for says] worthy 2 into the mouths of the Sons "the Sons of the Light cast(?) .
.
.
.
.
.
.
of
with
explains .
the Darkness as (into the mouths) of
hunters,
3
and that
the Light was pleasant and agreeable and sweet to those Sons of the Darkness and thus they were found to eat them ;
and
greedily,
midst
were
cast
they were mixed
and
man
ridiculous that a
3 /.
LI. 38, 39.
with
.
.
and
in
entered
O how
them."
O what
.
vile
into
P. 82.
their
exceedingly
blasphemy
!
.
.
.
wolves eat lambs and lions eat calves, and the eater and the 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
L. 11.
!
.
.
.
LI. 21, 22.
have) bodies as they say (but) the nature of the Sons of the for this Light, too, is akin to Light is spiritual, as they say ;
how
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 4 ] since it is akin to it ... so that if the Soul was akin to the Darkness this
them,
is
it
(that)
fitting
.
5
[perturbed]
Body
.
.
that Darkness
[for]
*
lo,
.
.
.
.
.
.
they are akin to its nature as they say and as the wise ones profess. .
#
*
.
.
;
and teach
the
also
Parts
.
.
.
that the Darkness
.
.
.
which
he
slew
has a nature
.
.
.
.
.
P. S3,
1.
9.
.
because
they
and goes
into
.
.
L. 46.
#
#
Darkness by the Primal [Man] who bore it, he would have since it is difficult which (is) in its Essence
died
LI. 38, 41.
LI. 16, 18,
19
.anything which he catches.
L. 22.
the Sons of the Light were eaten and The Sons entered into the belly and were digested in the stomach, it had?
And, therefore,
if
.
must be that they were dissolved
in the
1
Read perhaps ^juso,.n rc^i*
2
Read perhaps
3
4
5
Or read ne-*-.^
re.t-r. for
V
V*
"
,
K>ia.i,
as bait
excrement and waste II.
p. 81,
p. 81, ? >"
1.
P- 48,
^^ ^,
Read perhaps *j,<*o for * Read *? .1 1^.1, p. 82, 1. 41 (last word).
42, 43.
42. 1.
46.
p. 82,
1.
34.
Ixx
S.
EPHRAIM S REFUTATIONS
For these are plausible statements to be made by their And, therefore, those Sons of the Light own about their own are natures which can be dissolved and destroyed. And it is refuse.
!
proper to ask concerning this nature, as to all
eternity.
dissolved
.
.
.
how
existed from
it
they were compounded they are also and also destroyed they are not the thing
For
if
;
and besides this, which they were before they were destroyed he collects and compounds them, it is clear that if has compounded them from the beginning. And if from all
P. 84.
;
.
.
.
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 eternity
who speak much falsehood about secret things akin to the body, as they say, that body is found not only refuted
L. 18.
.
[unable] to eat or to destroy or to torture
-
but, also,
.
it
unable to understand their plain things ... as they say, which was in it, [that as] the Darkness ate the Light
L. 30.
L
.
.
.
.
is
37.
.
L. 40.
and
P- 85,
and from the beginning both its midst and how
1-
Judge
and the
7.
was
it
.
all
.
Darkness
inside the
.
.
.
.
seize
.
1
.
it
.
.
.
how and
did
it
feel
it
eternally
...
into
?
.
But they say these things in addition to those other things, 2 (namely), "that the Souls came to the Judge." For if that nature is one how can P art of ** J u(ige and P art of it be judged ? >
And L. 16.
also
there spring) from
mented
who
?
3
the Souls are part
And
if,
it
of
the Essence
(?),
how
one who torments and one who
too, the fire
torments, and to those
which torments
who
tor
akin to him
is
are tormented,
(does
is
what 4 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
He
?
And how are there in it these three who judges the judged came hither in
also
opposites
?
his entirety
For and
was mixed with the Body thus he sinned and offended just who are from him offended. And if these Souls had stayed in their (native) Domain and had not come ;
as those Souls
hither,
1 2
3 4
Read .Tjura, p. 84, 1. 42. Read perhaps ^iii*, "come,"
p. 85,
Read cn-iA for cn-i^av, p. 84, 1. 15. Read m^r* for rf-T^^o, p. 85, 1. 23.
1.
JO.
THIRD DISCOURSE TO HYPATIUS these would have possessed
how
had gone
after he
it,
Ixxi
And
thither.
are they true natures, those natures which did not pre- p gg e
serve their Essence
?
how
For, consider the pure and righteous Body,
it
not The Body
is
"
that the Body such as the apostates state (when they say), a covering l which is from the evil Nature." nor is the Soul
is
as they say, from
2
For the eyes
a pure Root.
^^and righteous.
of the glorious
clothe themselves with chastity, its ears with purity, its
body
limbs with glory,
and on
its
in its feet
senses with holiness, in its
its
mouth
is
praise
thanksgiving, and in its lips is blessing, the habit of visiting the sick, in its hands alms is
tongue is
and
for the needy, in its heart is true faith,
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 .
.
.
.
.
.
that it (i.e., the body ... he (i.e., Mani) says is a from nature so it is a shame to that sins ... it Body) them since it shows that the Body And if they are not in (?) the
.
.
persuaded to secret
did he(?) force Consider again the
that
nature
its
nature
its
Also
.
.
.
3
in its conduct.
Him?] and .
is
of
.
.
.
if
.
and
.
(it
is)
And
about
Soul
refined
...
is
Soul which
And (it
if
devil.
from
is)
from
.
.
.
they say
shows concerning nature) which is evil.
(a 5
which
it
they say
is
the Daughter
in its deeds
6
and
from God [how does
(it is)
[the
it
.
.
87>
^-
no t
is
pure.
.
revile
L
-
23
-
Holy One, how is it impure] it puts on ... and if it
behold
from the Good (Being), how has
unmixed Evil
be persuaded by a
on that Darkness .
.
if
4
QO
T
.
Body
the refined
.
.
.
.
from the Good (Being),
is
the
.
.
of the Light puts
.
.
.
will
they
sin,
How
.
it
become a den and nest
?
was pleasant in the midst of Satan, how do ^g^t they say that some of these Souls who sin much and do much which if
all this
1 2
3 4
Read perhaps Read ,_ for Read Read
PC*^ .i.k
^i,
CH.IAA.I, p. 87,
rc-^-LiA^, 5
Read t iaar?*, Read cn-T
-i
^,
p. 86, 1.
p. 87, p. 86,
\ - for
p. 86, 1.
1.
9
(first
word).
12.
3. 1.
1.
13
(first
word).
13.
.cna.va^xa,
p. 86,
1.
16.
Ixxii
and blaspheme much, and are guilty
wickedness,
formerly
EPHRAIM S REFUTATIONS
8.
%*
BoLOS
when the
"
As they say that
l
torture
ca\\
ness
his interior, there is collected every portion of the
?
P. 88,
1.
3.
?
fire
of
great
whom
unbelief are found like dregs in the midst of one
they
dissolves all
Light which was mixed and mingled among created things, and those Souls who have done much wickedness are assigned to the realm of
when he
the Darkness is
a nature which
ing says,
how
it
is
the Light)
Teach
the cause of his torment, as the end of
system 3
Nature should become he should like
it (i.e.,
if
pleases him, as the beginning of their
fabricated
their
And
is tortured."
But
?
says
that
2
that
at one time his enjoyment,
Luminous and [that
and enjoy it, and that, again it should be realm, and that he (i.e., the Darkness) should
it]
assigned to his
be imprisoned and tortured therein
may happen
this
in the
cases of changeable Natures which are created out of nothing
:
can be changed to
according to the Will of the Creator they 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 prisonhouse to torture that creeping thing which lay in it when it was dust, and crawled in it, and was delighted when it was .
When
clay.
oven, in
it
.
.
becomes a vessel moulded and baked in an becomes the torturer of those that are imprisoned it
it.
If,
therefore,
the Darkness
Luminous Nature
in
which
is
finally
tormented by that
takes pleasure,
it
what was the
cause of the negligence long ago (which brought it about) that the Darkness obtained dominion over all this and took pleasure
And what
therein
it
?
If its
is
the
cause of
its
fierceness
imprisoned and tormented in Essential nature has this strength, then where was
so that at last the Darkness
1
*
3
I.e. AirfjBoXos.
is
Cf. p. Ix.
Read ocni for cn, p. 88, Read rc-om_ for rCAcn, 1.
33.
1. 1.
13.
14.
THIRD DISCOURSE TO HYPATIUS it
Ixxiii
formerly 2 But if this energy comes from another place, did it not come formerly ? So that instead of the Grave Why was
why
which
is
now
an impregnable and thus there would have been
built stupidly for the Darkness,
wall should have been built, (a
a Wall lloti
built
en the ^ DotA
jf
two Domains, (such a wall) as it mains the Good (Being) to make, and right for the
separation) between the
would be
fitting for
Just (Being) to keep in repair, and proper for the Wise (Being) to guard. But after those atrocities which the Darkness wrought
upon the Light, and
Cf. p. *
after those blasphemies
which the Souls
blasphemed against their Father, and after they committed and folly and polluted and disgraced themselves,
fornication
and
?
P- 90-
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 after
and Contention, and after all this misery and loss Q f was a gain, the gain of such things Avould not u 13 be equal to the loss he has planned to-day to build a Grave
this Strife
even
for the
if
there
-
Darkness so that at
And how can
last it
a Grave limit
may
be imprisoned there.
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 limited is not an
Good
(Being)
which limits
by whoever
who is
is
this
Evil
One who can be
(eternal) Entity, the Companion of that is not limited and it is found that that
an
;
(eternal) Entity,
able to limit him,
not a creature and
is
an
an Entity without other one, his equal, which limit
that
clear
is
is
and that which a creature.
(eternal) Entity, itself is
being
also
is
But
limited if
he
is
an Entity cannot limited
limited.
THE END OF THE THIRD DISCOURSE.
by that P. 91-
lvi
26f
-
THE FOURTH DISCOURSE AGAINST FALSE
if
TEACHINGS. How
was
Dark ness im the
prisoned
P. 91, 20.
1.
?
YE know
that
Mani be asked: From which But ?
right that
is
it
of the Elements was the Grave built for the Darkness
it spontaneously turned and imprisoned itself, know that, because it cannot mix or mingle with itself anything else for there is nothing and because, moreover, it cannot change if
an
Entity which exists as it existed it cannot become opposed before, and does not come to change to itself. But if he built (the Grave) from the Element of the for it is
itself
Good
(Being),
how
(eternal)
1
did he
make
it
whom
from these Souls in
he takes delight to-day ? But if there is essentially belonging to his nature something which is harder than these Souls,
why
(i.e.,
inexorable)
Domain P. 92.
did the Darkness not build from that hard and deaf
then
and
victorious element
a wall for the outer
keep possessions within ? And thus 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
in order to
.
his
happened that he was harassed and learned, workmanship and stone- cutting, and architecture.
his years it
practical (?) .
.
And
these
if
(qualities
? )
are there, not only are they
For many things are required there. For a natural building shows how many things it requires to be employed there.
(in
constructing
For
Things
they are stones in
required as they to build the Grave. which L. 30. left,
L. 40. .
.
.
it).
(?) and if they are cut one who say, required cuts, and the iron and the stones which are cuts, are cut, when if
there
natures
reality,
is
.
and a rope .
.
.
.
which in the middle, and
.
which
.
1
is
Read ^-, r
in for
<
Ixxiv
it
and a destroyer
^j^,
p. 91,
p.
1.
32.
.
.
all
these
of
their
FOURTH DISCOURSE TO HYPATIUS essence
iron
the
in
nature
the
injures iron, for
fire
and, moreover,
;
transforms
there
furnace
And
thereof.
though any one goes and they go into one another.
if
there so that
Domain to
refer
about
it
this
it
... And
of the
this
tially
bound
creation
this
P. 93.
(natures),
is
required
Good
And
as
just .
.
.
even when
it
explains
and
lacks intelligence,
Earth from which the Stones are cut is
And
follows.
Teaching professes to explain about (Being), its explanation is found to
this
this creation),
such that
fire),
be found in the Domain of the Good
creation.
(i.e.,
All
(?)
are
they
.
may
So when
(Being).
the
as
.
.
the
(i.e.,
any one leaves an
if
destruction
its
it
Lxxv
uncomposite, and
just
not essen-
is
L- 26.
being The Earth
also incapable of
cut up. For a thing which is not composite cannot be cut. which the For a composite nature can be dissolved. But if it can be Stones were cut
And
has these (qualities) in its nature, it has cannot be no (immutable) Essence in its nature, and it shows that the natures which (spring) from it are composite creations. For cut
.
.
.
that Grave
if
is
it
built, it is certainly
the Architect of
the w ork T
is
composed and
skilled
in
.
is
it
building
But
.
.
if L. 40.
right
should be
These Stones, put together cunningly. therefore, which were compounded there show concerning the Earth from which they were cut, that it also is a composite that
it
p. 94,
i.
s.
nature.
And just as if any one asks about natural stones ... as to The Earth whence they were cut, it is possible to declare and say that Jam^led they are cut and hewn from some place or other a thing by the whereof also a building in our country is a witness to us it is right, moreover, to ask whence had this Earth (such re sources) that these Stones were cut from
that they were
made
either
it.
For
it
is
clear
from something or from nothing.
2^^"
cf. p.
xxx.
29
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 ;
.
.
.
And when BAN, the Builder, built to make the Grave made that great pit in his Domain for Sons of his Domain. And whence was the deficiency
them.
for the Darkness, he
the
of that
Earth
filled
up
(again)
;
for
if
it
was
fair
before
it
cf. pp.
xxx x vu -
P. 95.
*
Ixxvi
became after
EPHRAIM S REFUTATIONS
S.
it
lacking,
had been
it
was exceedingly and endlessly disfigured
cut.
Thus, the idle tales have become and are a laughing For if the stone-cutters operate on that Earth, they stock. are at the same time carrying it forth into the Domain of
And
the Darkness.
Domain which Grave
built
nature
?
Have
from
And, again, it
if
not
is
itself
this
if
it
its
has not a nature to remain in a
own, then how does the Darkness which
it is
imprison in a foreign to its
Earth stretches unto the Earth of the
not the fact that, since
it
is
beaten out and
Darkness
Darkness,
separate
it has all every wnere bordering upon (i.e., become one earth in the Domain of the Light, and in the Domain of the Darkness ? And it is found that one earth
is
the Darkness),
it
them
supports
both.
These
are
fine
Gods
as also
it is
one, for
it
and
(eternal)
And if it is one, by one another must be one, then either it is all dark
Entities which are supported
!
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.
is dark, and the half of it towards the Light is because its fixed nature will not allow it. For it luminous, is one in its Essence. Or a great gulf exists in the middle
the Darkness
between these two Earths, and does not allow them to go forth to one another. If
divided
Domains,
how
could
be crossed?
it
And
a great
if
a mighty gulf which separates above and below how did the Darkness cross to the Domain
does exist there,
Good Bein g) without a bridge ? Or did he forsooth make a bridge over it and cross ? For those to whom it
of the
is
to
easy
(
to
speak
falsely
in
everything,
it
is
not
difficult
lie.
And
they say that he crossed without a bridge, even they speak falsehood, they are refuted. For if the two sides can cross over one to another without a bridge, a if
if
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
not required as for bodies. Therefore, either let them appeal to the Earth, and it shows that they are corporeal,
is
FOURTH DISCOURSE TO HYPATIUS and are unable
the gulf without a
to cross
Ixxvii
Or
bridge.
let
the Abyss, and if they flew and crossed it the Earth. are they spiritual, and are not dependent upon these two And if they flee from (alternatives) to (the theory
them appeal
to
P. 97.
HOW
a bridge [they are refuted} for when the sons of the ^idge^ Darkness bridged (?) the Great Abyss, to cross it, with what con
of)
.
.
.
structed
(did they for those
on
make it) and how ? And how did they Mho build a bridge fix (?) its foundations
bridge (lit.,
it
;
between
legs) 5jo ma j ns
deep which is bridged. Why. And ho\v were the Sons of the
both sides as rivers show, or a
therefore, did they bridge
it
?
Darkness able without a bridge to ... their companions
.
.
.
since they were cross the bridge on one side, and the Sons of the Light on the other side
or did they, perhaps.
.
.
.
.
.
.
!
And if that bridge was make it useless. But if
.
them
to cross
;
.
.
the waste in the middle would
was
it
.
.
would not allow
it
.
and thus the twisting
Mani has come
of
to
an end.
But
if
Good and
the Earth was Evil,
stretches towards
If
ashamed when they say con-
g!
one. since
all
are they not
it
t
lie-
cerning the one. that is to say. concerning the one Essence p-i that the half of it which is towards Good is good, and the of Darkhalf of it which is towards Evil is evil ? But if it is in its su gered
Essence praiseworthy (?) what ridiculous Teaching the Essence of the Earth be praiseworthy (?) \when the. vile Earth which was opposite ?
how can it
pollution,
touches
\.
And
if
Sun and Shadow which
those illustrations of the
**
9^>
1-
8.
if (they are) Earths. they bring forward do belong to things the^Darkbecause thev are dense bodies, thev touched one another ness limit ;
and were limited by one another
.
.
.
the Light?
how
is
it
by the Darkness, seeing that the Light Darkness and rends it asunder and (enters) into
limited
and
.
.
also its nature
.
.
.
.
(the Light)
oo/
j,
scatters the its
Domain, L. 28.
?
Sun and the Shadow which touch Muni s (as regards) one another, the nature of the Sun has no [gross and dense] tion of body ... to destroy the Shadow, and the Light which is For
the
y
here
.
over, a
.
.
that
seeing
Shadow
is
of that substance,
no
other
not a nature
body
is
(in) itself.
interposed.
For
either of stone or wood,
it
is
More-
L. 38.
the child
p standing in the
-
"
Ixxviii
S.
face of the Light
EPHRAIM S REFUTATIONS and apart from the Light a Shadow cannot
;
be produced. they say that, although there was no dense body the Light, the Light was not able to enter the LighTand which hinders Darkness D omam of that Darkness they confess, though unwillingly, If
But
the
if
;
sidered, T
*
V\4-
ought to hav e ,
,
made
the
Assault,
in Essence, and that they are But if their from unable to depart (respective) territories. like mountains, they are bound Natures/ fixed in their places how did they make an Assault on one another and enter into
that they are
bound Natures
? 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
one another
And
stretch afar.
if
the nature of which
the rays of such a thing (as this Light) to scatter its rays afar, were limited
is
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
ought to have been
And
?
the Light which make a stand
victorious did not even
for itself. Primitive aEC
Light which
f
For these things which they say do not occur in the case tn i s Darkness and Light which are here. Let them either
appeal to the Light and Darkness which are here, or let visible now must them admit that this is not the same Light as exists there, is
ferent in kind.
And
but another. this
of
if it is
Sun if it is not the same Good (Being) ? And
the
as that
the Light and the Darkness
if
are not the same, then this world P. 100,
1.
14
Hani
into
existence
why do they worship which is in the Domain
not the same,
was not mixed and brought And whence then are
from these Natures.
these Luminaries which are in our sphere s in-
what
(is
to be said)
of
consistent
?
a Teaching whose failures are
niore than its artifices (can remedy) Teaching,
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
the furnace of Truth.
the Darkness that this
!
made an
visible
For where Assault
;
his deceit
would enter
him, he says that but he does not remember it
suits
Light shows him clearly that
this
cannot
FOURTH DISCOURSE TO HYPATIUS
Ixxix
so. Again, where it suits him, he asserts that the Light the Light of Souls, that is to say, that the Luminous Nature But of the Soul is created (in the form of) Light of the Soul.
be
is
the worship with which he worships the visible Luminaries Or can it be that the visible Sun is perversely refutes him.
God
(lepresented as) the
he says,
"
But,"
Ones (ZIWANE) into
"
of the invisible Souls
Man
mouth
the
p. 101.
?
The Bright the Sons of the Darkness, Ones
the Primal of
cast
his
five
might catch them with his [net]." found that the Sons of the Light are their food, Man cast to and that the Essence of the Sons of the Darkness [is akin] to Darkness. in order that, as a hunter, he
And
here
it is
To which
the Sons of the Bright Ones. to the Light, visible
hot
?
;
to the
which
is
or to the
visible,
Water which
of
them
is
Wind which
in
is
which
cold, or to the Fire
is
like
it
is
.
Know
this world was not made from these refined and it is necessary that the creation of the world Natures, which was from such Natures. But if it was mixed out of these Bright Ones (ZIWANE), let them know that the refined
that
.
Light was also made turbid by nature, he declared that it
its
hot
Fire
and
cold Water.
.
its is
L. 26.
.
opposite
;
but, concerning 1
visible,
And
still
[and it consists of] 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 ?
Mani, that the fish of the deep and birds of p the height are caught with a bait which is akin to them, as nature shows from which they bring illustrations. For from
But know
(?),
quarter from which they bring illustrations, from there And if ... them, how does it L (they) can be refuted. oppose them, if it is true that from their own (Elements),
-
102.
the
.
.
and from the (Elements)
.
of
Darkness, the whole of
Creation) does exist as they say
But
as regards those
from nothing, and that this
Freewill
Read ocno
that everything
and men have
produces good and 1
(i.e.,
?
who say devils
it
15.
evil
actions
for ^.eno, p. 101,
1.
40.
is
created The
Freewill,
and
if
it
and be
has given
Ixxx
EPHRAIM S REFUTATIONS
S.
not so they have no Freewill at should stand up (and) contend
words
2
or
it is
all
against
(?)
For a nature
P. 103.
them
we
either
in
changed into every in order that he the Creator
in writings.
is
thing according to the will of may show that (Creation comes) not from L. 44.
impossible that
1
;
bound Entities
.
.
.
mankind [so the devils (?) have Freewill] when those who persist in the arrogance of their Will do entreat and make supplication. And these (words) thou the Freewill of
like .
.
.
"
has set thy heart on my servant Job, (?) Satan ..." prove that he (i.e., Satan) has Freewill just as several passages from the Old Testament. But there are many (such passages) belong
New
ing to the
on behalf .From of the
But,
Mani ^
of us
;
comet
injures
But
come
of
the
its
harmfulness
seeing its
one
another
another
its
nature
{
And
if
it
is
from the Light, how could the Sons it in their midst without being
that bodies, their kinsmen, are not able to breath ? And if they are two, as if from
the two Natures of U4.
from the Darkness, how does
akin to
Darkness imprison
injured,
]
is
it
stand before
P-
If it is
?
would be right that it should injure nature, if that nature which springs from it is injured.
its
also, if
against our enemies. confusion is a small
great thing to that we should turn right again and ask him Consuming Fire, from which of these Natures does its
injure the body which
itself
3
it is
do^Tthe Consum- consuming nature it
to contend
this
perhaps,
and
*ki s
(Testament), and these are sufficient to stand
and
?
into
And
one another
all
Good and Evil, then how did they union when they were opposed this
(that he says,
namely),
receive to
one
they loved
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 is
injured equally by both of them. And the good Fire which springs from the good Nature does not recognize the good, its kins men, just as also the evil Fire does not discern the evil, its 1
8 3
Read .jOvJx&o for * * * ^j, p. 102, 1. Read perhaps ntiisaa for ~*\ *~- p. Read
^jt.AuaAuJ.To, p. 103,
1.
1C.
33.
102,
1.
35,
FOURTH DISCOURSE TO HYPATIUS
Ixxxi
And
Com
relatives.
pound
in virtue of the test applied to this one
we have a
Fire),
(i.e..
of
the two
if
there are
right to say that all that Mixture
Natures consists of one mingling of love. But some of the Minglings which struggle with one
another because they are opposed to one another, Fire not struggle with Fire ?
why does
Is it not thus plain to an intelligent person that all the The Creacreatures exist in natures which are different from one another aints diversity according to the Will of the Creator, He who prepared them has come tor the numerous uses of mankind ? And there are some that not from 1
and there are some which are opposed
are akin to one another, to
one another, according as
every thing.
and
exist in
it
t j es
^ ut
pleased the Will which arranges rom tbe Creator,
But when they agree and agreement and disagreement
differ [it
is
deliberately,
obvious] that
they are not made from Entities which differ. For if, on account of the enmity which they have towards one another,
p. 12
1
05,
1.
supposed that they are differentiated from one thing, (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 it
is
then
benefit (?) of
cause of their creation
own
for their
exist
they
Light for
toil
1
#
[and they are useful
this
is
us]
all
the true
Light and Darkness exist The he is right (?)
if
for our sakes, perhaps
both useful
are
for rest.
.
.
even
if
us
to
But
manthe kind, not opposi-
tionof Natures.
>;=
they have a war with one
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
necessary to [warm us]
is
it
is
supposed that because
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 it
in.
a consumer
is
.
.
it
is
Since they
.
1
Read
are
all
for f-cn^_>i.=>:v
the needs of
.
*
* to
For
have enmity towards each other.
and the Night
*
For
(?).
our sake and
for
recognize that likewise
for our sakes.
and not
sakes,
in thinking that they if
we must
clear that
it is
them were regulated
useful
to
mankind they
are
P.
10(>.
Ixxxii
S.
EPHRAIM S REFUTATIONS
peace with one another, (namely, those) which are For on supposed to be created from different Entities. at
all
account of the uses of man, which are unlike one another, creatures were created for his service, and are unlike one
For
another.
if
his use
were (only) one, then
it
w ould be a r
And if his single thing which was necessary for his service. service were one, there would be one thing for his use. But 1 because everything
is
useful to him,
everything was created
for his use.
And even P. 107.
those things which are considered unnecessary
necessary (to promote) either his awe or his chastise (?) or his fear, or in the course of his swimming through
are
ment
world that this dwelling may not cause his nature to which also hated the true lodger (?); and
this
sink, (this dwelling)
the L. 15.
temporary lodging-place was acceptable to that Good but (he set) upon him the (Being) in His grace and not .
constraint of
.
.
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
many
troubles, that
account of which the different creatures which are unlike one another were created. See
how
served by creatures
But seek out completely 2 the creatures anotner and seek them out again as related >
that creatures which are not
possessing useful to opposite ies<
all
as related to one to
man, and see
useful to one another are all
man, and those which are thought to be strange (to all related to the service of man. For how
one another) are
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.
is
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 And (yet) they both do one common service. things ? And,
therefore,
too great,
their histories are too long and their numbers are and their kinds are too abundant that we
labour
(?)
tastes
(i.e.,
cerning 1
should complete the comparison of them, but some specimens) of them are sufficient to convince con
to
them
all.
Read ^s, l\^a,
p. 100,
1.
41.
2
Read 107>
FOURTH DISCOURSE TO HYPATIUS
Ixxxiii
But those Heretics who do not examine creatures accord- Maming to the reason of their use in relation to us, but
compare
attribute
with one another (saying) "how is the Darkness * h use like the Light, and sweet like bitter, and that which harms creatures
creatures
which is harmed," when they bring comparisons of^ ixtl^re one thing with another, they cause the simple to err by means of Light, of their names, and because childhood has not (sufficient)
like that
knowledge to oppose them,
own
are refuted by their
it
is
perplexed.
But
single thing
among
all
they
For because they perceived
words.
that everything was created as for our service
no
also
these which
is
for there
is
benefitted but they
must needs make an assumption and say "that it is due to the and to that cause the benefit Light which is mingled with all,"
of
everything
is
be ascribed, [and] they have confessed,
to
though unwillingly, that if a man is helped by they all were created on his account.
We
turn,
again,
to
(namely),
investigate,
them
But being eager
And where
in an innocent lamb,
(then)
if
it
is
1
to
win, n
For how does a creeping it, as they have said, there
thing do harm, seeing that even in is mixed in it some of the Good Nature which ?
all,
examine that thing which they also They fail to account are harmful creeping for the of what use
things which have been created. they have been quickly defeated.
through everything
is
the Evil that
it
is
possible
^u re O
f
animals,
scattered
is is
not mixed
scattered in everything
And
?
distinguish between Good and Evil by 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, so
means
P. 109.
to
of wolves
!
and lambs always
illtreated
t
f.
p. xix.
and innocent, whereas men some
ravage like wolves and sometimes are illtreated like and who lambs ? Who is he who arranged these things times
.
.
.
P. 110,
1.
he who [gave] to creatures a bound Nature so that creatures [have a fixed disposition], and to man gave an independent
is
Will
?
If
the Darkness has Freewill
for behold as they say,
by
If
Light "
its
Will
it
made an
independent nature
the Light has an ness had Assault, and, again, if from two natures which have Freewill originally
and Independence and Thought
if
all
creatures
have
come, why do
Ixxxiv not
how
all
EPHRAIM S REFUTATIONS
S. 1
it
is
(?)
that they
all
have not
and
Life,
have not
all
have not independent Freewill ? they it? Thought, alone is from these two Natures man that Does man And here it is found alone which have these (qualities), because he also has such (qualias
all
also
come from a Mixing
v
Whence
as these.
ties)
therefore
2
came the
rest or creatures
and plants which do not possess these (qualities), the two Natures from which man comes ? from and are not Or let them be convinced that there is one Will which created and
P. 111.
of beasts
for Freewill and for everything from nothing, as was useful our boldness 3 (?) according to the reasoning which we wrote
above. Refuta-
But consider
that according as
also
it
their
suits
cause
discourses, but because they are are reduced to nothing, and they (artificially) because they are decked out they are refuted, and because they are powerless they are not able to stand in a contest.
learn
Summary. tne y
construct
to
constructed
If
the Sun
from the Nature does
why eye
v
Cf. p. xli.
they say that everything which injures
~FOT
Evil
(Nature),
Good
as
just
And
(Nature).
from
is
the
everything which helps is from the they say concerning the Sun that it
goes and comes every day to the is a purification. which And yet Domain of the Good one, the eye which fixes its gaze much upon it is injured by its
from Evil, because
purifies
it
it fixes its gaze to look on the shadow or thick not injured, and so it is found that the Sun of the Good (Being) is harmful.
strength, but
darkness
They canthat
it
And
if
it is
they say that it harms the body which is akin to the Darkness, why did it not always harm it, but instead (of if
only hurts that) it actually tilt?
gave Pleasure to it? And how is the Soul it (and) akin to the nature of the
xSoclv.
which
is
in the midst of
Light harmed by the P. 112.
Bitterness
(?)
of the
Body
For
?
Darkness
is
it
not
causes
it
to sin, since the
all like itself,
as also the
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 enslaves Pleasantness of
Light
is
Thought
;
the Soul, and
it
* r* for
1
Read
1
Read
8
Head perhaps
l
is
-Ljua.cn. p.
not the Colour (which does
vy-K% HO,
1.
it),
and
this
p. 110, line 21.
35
(last
^oiiAo.
word).
"instruction,"
p. 110,
1.
48
(first
word).
FOURTH DISCOURSE TO HYPAT1US
Jxxxv
And the (Darkness) which has Colour has no Thought. Primal Darkness from which they both come, on account of its (greedy) hunger, harmed the Light which it passionately and sucked in, and swallowed, arid imprisoned cx J xliv. in its midst, and mixed in its limbs. 16; And what is the nature of all of this harmful (Darkness), *2Q^ seeing that this Darkness, which is from it. confuses us by Primal and
desired
ate,
1.
its
Colour,
and Satan, who
from
is
it,
the Light, but the Primal Darkness crushed
And
just as this Darkness
is
his
by
not like
Thought
with
it
its
sle\\
teeth
?
so neither
itself,
^
k n e ss ur Darkness
is different.
the Light (like itself). For this Sun by its Colour delights us, So the and not by its Voice, and the Soul which in his (Main s) the Sun is akin to it (i.e., the Sun), delights by means of its and not by its Colour. And how is this Sun wanting Voice, 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
Teaching
.
House
why
And why
of Life.
are
eloquent
.
,
.
does the
the stars in silence?
Xature,
why
Moon go on
If
they are they not all
quietly,
come from
all
eloquent
like
.
JJ ht f the Soul ferent *
:
U11S
e
.
and
Soul can &1
aiip.
113,
1.
the
Xature from which they come ? And though Bodies are from the Darkness, as they say, 1 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 .
.
.
Luminaries (and shown) that because they are lamps created for our service, the Sun and Moon are rightly the
deprived (?) of Speech. For by Speech [our superiority in the The rank of creatures is clearly demonstrated and the Luminaries are] for
our
service,
God
against them, so that lish
the word
,
\so
the
Luminaries]
though they do not wish
which Moses wrote.
it
are
found
they estab-
For when God created
of tne
Creation is the true OI
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 1
as
(He did) to him that
Read perhaps
r
p. 113,
1.
their inferiority Speech
18.
is
Ixxxvi
God
s gift
to man. 4.
Harmful
S.
EPHRAIM S REFUTATIONS
might prove about them that they were certainly for service, su p er i or ity of man proves concerning him that he alg(^ And not only harmful creatures did is certainly to be served. He create for the service of Adam for it might be thought
^
^
;
they were harmful they might be able to cause him man ! on this account God created those creatures which are harm, su ^)6n* ority, and fierce, and those which are terrible, and those which are cruel, that
show
harmful thC Fall
if
and those which are harmful, in order that the sovereignty But ^ Adam might* be seen, set over all like that of God. he possessed
this
power over them before he sinned, but they him after he had sinned. There
received this power against fore God said, let us make
in our
Image, that
is
in the
God
His authority, so that just as the authority of
of
Image
man
rules over all so also the
Adam
of
yoke
s
lordship
had been
set over everything.
Man is
Let them
than the Parts of tne Ldgnt.
God
Truth
1.
those
us, therefore
how they speak
who speak
against the
against that Scripture to the
which
For the they themselves are witnesses. declares that God gave to man dominion and
of
Scripture P. 115,
tell
Moses
of
authority over the earth, and
behold
now
.
.
.
[we
that
see]
so, but, according to the scripture of the Heretics, not only to man that they give honour and dominion, it
is
it
is-
but
the Parts of the Light, because they say they are from one Great and Glorious Essence." And because they to
"
all
desired to give worship to those that serve, those Manicha3ans are sun- worshippers, who have compelled mankind who
ought
to be served to offer worship to the things of creation. sider,
For
how they
then,
it is
a fact
(lit.,
are refuted
found) that they have magnified the
and the Moon more than mankind. is
a
greater
thing
that
is
Effulgence, or a thing which
For
Knowledge. superior,
doctrines, faith
and
sit
is
excellent
?
a thing their
Let them
excellent is
that
is
by
its
Sun
us which its
Reason and
excellent
scriptures
words to
tell
Light and
its
by
excellent
blot out their
down and weep
And Why haVC
the SouT
if
them and put
let
Con
by the things of creation.
silence,
by Light is and annul their and deny their
for themselves.
they U0t Radiance like fire if tnat Radiance So that they may also be asked (this question)
FOURTH DISCOURSE TO HYPATIUS
Ixxxvii
if they are from that Effulgent Nature, why have they notnotEffulthe Radiance of their kinsman ? If, therefore, some one pro- fheLum?duces a fire in a desert by the rubbing of a flint, or of naries ? But man s something else, that he may make there a great flame Soul is
from a great heap of the two. (namely), that great fire than^an which has a great Radiance, and the small mortal who has Etfu1 ,
an excellent Mind, which of the fire have suffered 1
the greater For if the rays themselves to be confined for lf .
is
(?)
gence.
HQ
p. ] -
21
-
2
a long time, the hidden beams of the Mind (are such that) creation has no power against them that they should
this
be confined
by
For a lamp which can be confined
it.
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
confined in the
is
and in the midst of creation, body, and more excellent than it in is more than it and the hollow of creation, and it and ;
;
has no power against it for it is limitless because even unto God who is not limited its extent reaches. ;
Let them, therefore, either be persuaded honestly, or either man plied with questions
them be vehemently more honourable than
:
all,
for his service, or else there
as they say.
is
is
created things are assigned one head (?), the nature of Light, all
then, are the Parts of this Light which deaf -mutes, and those which are in a blind
tll e
are
mixed
living
Why,
are in a deaf man,
man
and
let If the ar
tneir
are changed into their opposite (i.e., become Darkness), and char ters in a dumb man are silent, and those ?
^
and those which are
which are in a scorpion inject poison. And if the Evil (principle) has prevailed and overcome them, behold in doves and in
lambs
Good
the
Parts
are
many,
why,
P. 117,
are
therefore,
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 Good Nature has been conquered, and is conquered by this cunning of that 1
Read perhaps cusuDD
a
Read
"
For
Nature.
evil
-
^
for -*
for *
\
otrc l
i
has
it
,
both power and
p. 116,
p. 116,
1.
I.
25.
23.
L. 43.
P.
US.
i.
S.
Ixxxviii
EPHRAIM S REFUTATIONS
and a wolf and a dragon, that that they are wise and strong and crafty, a with dove, shows that they are weak just as a lamb, together and simple. So that simpleness and weakness show an in clination towards that Nature whose Parts are numerous in For a
wisdom.
they are cunning
lion shows,
and
;
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 dis credited the starting-point of their doctrine, though they do
not
Why
perceive
it.
For there they
relate
how
the
Darkness
conquered the Light and swallowed it. But, perhaps, they are glorying over this, that they enchant
the
Jklani-
the cunning of the serpent and charm the scorpion, and tne serpent is conquered by Enchantment, and the poison of "
chaeans 1
serpents"
and use encnantments.
is charmed and conquered with it (i.e., the are these investigators whose wisdom has Wise serpent)." even the conquered cunning of the serpent that is to say For their wisdom is mocked at by the cunning of the Devil
the
scorpion
;
!
P. 119.
enslave, and he 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 t*hose things which cause their death. For the Devil himself, on account of his subtlety, enters into the serpent as he was concealed
the Devil himself
is
enslaved that he
may
subjects himself to be their slave so as to
from the beginning, and as those of the house of Adam thought that a serpent was speaking with them; and because in
it
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
But even
if
finish the
whole account of the Serpent.
we turn from the account
of
it,
we come again
to the account of his as it were from the Serpent disciples to the sons of the Serpent. So since the Devil does everything
by means P. 120.
of a serpent, at that
does not reveal himself that he
is
time of Enchanting the Devil For he knows that they
there.
FOURTH DISCOURSE TO HYPATIUS from him because he
tiee
is
But he causes
hateful.
supposed concerning the serpent that the Enchantment in order that they
Enchantment
Ixxxix
it
is
made
to be
it
subject to
believe that that
may
from God, so that while they are persuaded
is
account of the serpent to learn Enchantment, they be persuaded to serve Satan by means of Enchantment.
011
Let us ask, therefore, the Sons of the Serpent
(i.e.,
may the
HOW
arc
Heretics), concerning the serpent as to how it is persuaded, or how it is enslaved by Enchantment, seeing that other natures, conquer although they are Sons of the Evil One, as they say. are not O f Evil by persuaded by Enchantment. And how is that a single Nature,
conquered and part of it not ? If that Enchantpowerful, why did it not enslave all the Parts of the
part of which meiit
Evil
is
One
is
And
?
if
power the
of
name
that Evil
One
is
too powerful for Enchant
whoever was persuaded. And if the feeble] the Good (Being) is mixed in the Enchantment and
ment, [weak and of the
is
True (Being) associated with
it
so that
it
(the
Enchantment) becomes a weapon whereby serpents and scorpions 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) Avho might have gone forth and enchanted that great Dragon which was assaulting them in the beginning ? But, perhaps, the Sons of the Light had not yet learnt this
And from whom
Enchantment. after a time
?
For owing to the lack
of this
?
And
if
Faith
is
from God,
He
(thereby) asserts that
from Satan.
He, therefore, by his cunning such fetters as arranged 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. is
;
1
which sucks in (its prey)" the word is found in the Hymn Texts and Studies, Vol. V., part 3, p. 12, 136, and p. 20, 586. The rendering given above is AVright translated "loud breathing." based on the passages to which reference is made in the margin. Lit.,
"that
of the Soul, see
x.
P. 121.
Enchantment per
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
Enchantment
Luke
then does this discovery come
* haps, which had not yet been learnt that All -devouring (Serpent, or Dragon) was not bound which crawled forth from its Domain
of Faith
8.
cf. pp.
f*f xliv.l. 16;
xc
chsean in-
And how do they regard to the name of conte nt
John
i.
4.
P. 122.
EPHRAIM S REFUTATIONS
S.
man
of
men.
as
it is
Man
For even with For they are
?
one they go far astray.
understand the Scriptures in a perverse way.
t
the passage of
the Primal
say this
For
"
the Life is the Light written in the Gospel that but the Greek Gospel explains that the Life is the Light
"
;
is
They have combined and made from the word
man,
l
written in the Syriac (the explanation) that this (word) man, that is the Primal Man, the Father
refers to a (single)
of the Five Shining
Ones
whom
they
ZIWANE
call
(the Bright
Ones).
And
Opinions
^
and
fi
those things which Bardaisan
ye Entities, Mani makes
Bardaisan this conflict is not ours. con trasted.
(to
For
makes
be) from a it is
(i.e.,
considers to be)
single Essence.
And
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 Bar daisan opened. For because they saw that this Body is well put together, Their an d that its seven senses are arranged in order, and that there about the making of [ s [ n the heart an instrument for the impulses of the Soul, and the Body.
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 workP. 123.
manship from the Archons. and the cause of its arrangement is from Wisdom. And she (i.e., Wisdom) showed an image of
own beauty to the Archons, and to the Governors, and she deceived them thereby so that when they were stirred up tomake (something) in imitation of what they saw, each of them her
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
cross the river at
in this place that he was not able to other any place, he was forced to come and cross
where Bardaisan crossed. 1
For
he, too, spoke thus concerning
Ephraim means that the Syriac word may be taken
plural.
either as singular OP
FOURTH DISCOURSE TO HYPATIUS the Primal
Man
:
"By
means
of the
xci
image which he showed
to the Sons of the Darkness he compelled
them."
because here they both say the same thing, the same Their thing may be said against them both, so that by means of re futed b the Truth which is not divided against itself, the two divided y Scri P
And
.
ture.
ones
may
be overcome, (the two)
clothed themselves with
the Truth.
But a
(a
who
semblance
single passage
in of)
this
passage have
agreement against
which the true Apostle spoke For he said that
dissolves their fabrications without trouble.
your Bodies are temples of God. and whoever the temple of God,
him
will
God
destroy.
If,
shall destroy
therefore, the
who cut off hope as Body is he who their Bodies, why destroys it, seeing regards destroyed that even when he does not destroy it the Body pertains to corruption ? But if he is destroyed who destroys it, it is clear belongs to corruption, as they say,
that
its
Architect and Regulator is God. and not the Sons of the said, nor the foolish Governors as Bardaisan
Darkness as Mani said.
THE END OF THE FOURTH DISCOURSE.
1
Cor.
l
^ QT
16, 17. p>
124 *
vi. ...
THE FIFTH DISCOURSE AGAINST THE FALSE TEACHINGS. True, un-
obedience will not listen to
seductive
BUT wno
the likeness of a pure betrothed (maiden), and the ear not drawn after the voices of strangers
true obedience ig
which who
;
turns aside a
P. 124,
1.
from the Truth ;
who
is like
the Adulteress
and the ear which
is
led
persuaded by every one who calls her. Let us. therefore, refute that erring obedience which is infected by the words of the liar, which, instead of the
name For
the harlot
is
Bridegroom, loves the name of its corrupter. has consented that the name of Mani should be pro
And
how
is like
of the true
it
claimed over ee
little
turns aside from her consort
to all Teachings 00
is
it,
and not the name
of the Messiah.
the Teaching which comes from the last o f the party of Marcion and Valentinus and Bardaisan and he is the last ^ a^ ^iat * s to sa y *ke dregs, lower than that above him, so Wetics is refuted this one (i.e., Mani) is more abominable than those before him.
But
viii.
because this
is
in the evil times of the
in the world s latter time.
?.
125,
1.
world this Teaching has sprung up And because it has fought much
against the Truth, let us speak a little against it, and it is not we, but the Truth which speaks against it. But the substance of
this
Teaching while appearing small and insignificant to it is like the
those simple ones who are not acquainted with 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.
But that passage dig in the wall
power
which commanded Ezekiel to
(of Scripture)
which was a
veil
over the hateful things, by the remove the veil of this
of that holy passage, let us also
foul teaching so that the
hated things inside xcii
it
may
be exposed.
FIFTH DISCOURSE TO HYP ATI US But
do not wish to speak
I
of all of
them because they
are
make
his
the holy Prophet was unable to a channel for the hateful filth.
unclean, just
mouth
as
.
But
xciii
.
P. 126.
.
us be like the illustrious Prophet (observing) how, as often as it was possible for him to say (something), he said (it)
let
what he said, also that he did not some of them, those things omitted being intelligible to the wise by means of these
also (let us observe)
;
all
(utter)
which are
these things, but only
Therefore the holy Voice commanded Ezek. things which are uttered. 9 10 the Prophet obedient in everything (and said) in and see the
viii.
"go
great abominations which they are doing here. in
and saw
And he went
the idols of the House of Israel portrayed on the as some Mani So also Mani painted in colours on a scroll
wall.
all
s
the likenesses of the wickedness which he
of his disciples say
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 that
beauty may as he said.
its
desire
in.
I
Sons of the Light
;
in order
them that they should have written them in books and pic
itself "
it."
of the
indicate to
P. 127.
them in colours let him who hears them in words also them in an image, and let him who is unable to learn them from learn them from pictures." And perhaps he actually tured
;
see
.
.
.
worships these likenesses which are pictured there. But the Voice said again to the Prophet: Turn again see greater abominations than these and he went in and ;
and
Kzek.
viii,
saw
women
And wherein was sitting and weeping for Tammuz. abomination greater than the first ones except that those images of heathenism were considered to be images of the living
this
God. whereas here
Tammuz
is
and adulterous as he is tion was greater than those.
idle
(
And, therefore, corresponding to The
women who were
bewailing the god Tammuz eous was slain on account of his adultery by a wild boar, whom. Women,
those vain mourning
who
being worshipped and be wailed, So on this account this abomina
*"
"
among the moreover, they suppose to be a god, come see here also those Mani8 idle women of the party of Mani those whom they call the ?, to 1.1 28. Righteous Ones (ZADD!QATHA), because they multiply wicked ness.
For they
also are idle,
and
sit
on account
of the Bright
XC1V
S.
EPHRAIM S REFUTATIONS "
Ones (ZIWANE), the Sons of the Light, came forth and swallowed." Ezek.
viii
15, 16.
whom
the Darkness
Again He who commanded said to him who was commanded and Turn again and see greater abominations than these altar for beside and the the between saw he went in and porch about twentythe porch was built the altar of their offerings But five men with their backs to the Temple of the Lord." :
"
"
;
"
by the word
he
backs
means
And by
their nakedness.
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 ;
And
in the case of these it is written
Mani-
worshipping the Sun.
chsean
but Mani went on to that they worshipped only the Sun the Moon. For they worship the to his teach worship disciples
worship of the
Lumi-
;
Sun and the Moon, luminaries by which those who worship them become dark. But when the Sun comes to the West
R
they worship the West, as do the Marcionites their brethren. it was right that by this worship the common kinship should be manifested. 1 And because the name of
129.
For
,
L. 20.
who
L. 27.
they
L. 33.
how much more
said
enclosed
Mani
.
.
wish
.
(?)
that a place (?) limits to flee from him.
by a
(?)
him who can be .
.
For
.
if
which any one wishes
gulf
He
is
exceedingly
in
limited
the heaven to
every
cross
place
.
;
is .
,
whom
and places are not able (to contain) But these abomina teaching about an tions which Ezekiel saw, perhaps they are allegories ... the Maniall con chseans believe thus. For he assumed at the beginning two taining Entities and two Domains, and two Elements, and two Roots. Space. s
P. 130, 4.
gulfs
1.
!
Let him, therefore, be asked about the two if there are only two for each of these two because it is a single thing, must be alto gether like it, it is
is
if
there
For
not like
therefore,
it
in nature is
when he
are not like those.
But
falsely called one.
itself.
And 1
it
is
in it anything
which
it is
explains (the change of) one into is it
like
many which
them, nor are these like
he assumes a Space, and how
Read perhaps
not like
clear that that thing which not part of its nature. Let us hear,
in nature, nor
first of all
is
;
,
p. 129,
1.
4
(first
word).
is
a Space
FIFTH DISCOURSE TO HYPATIUS
xcv
? For one limits and the other is unlimited and one and the other is not confined and the one has Person ality 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 un
like
God
;
confines
;
For not only is the Space not deniably great discussion. like God, but [neither is it like] itself (i.e., homogeneous), (being) dark and
luminous as they say
it
is
there.
And
let
the dis-
cussion be choked by means of inquiry, and this is the noose which they have thrown round their own necks. For let them
Of.
p
is
ff.
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
Bitter are like the Darkness.
towards the Good is
Evil, this
is
If
which are towards the
they say that the half of it half of it towards the Evil
Good, and the
is difficult
to accept
;
for since that
how is cannot make two
both of them
gulfs
Space which con
good, and half of it For they (separate) Spaces, and suppose a third Space between Space and Space. Concerning the pro
fines evil
?
is
one,
half of
it
is a third inquiry as to what 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
perty of this third Space there it is,
houses or
cities
or peoples dry land.
who
But
if
or lands or mountains or plains or kingdoms are bounded one with another by the sea or is altogether the same (i.e., stretched over the Good and over
they say that that Space
homogeneous), though
(?) it is
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,
the Evil,
(namely), the great yoke which ruled over even the distinct are not distinct.
them
And, there (?) For the equal yoke cast upon them does not allow them to escape from being them selves conformed to its equality, except in this respect, (namely),
fore,
p. 132.
xcvi
S.
EPHRAIM S REFUTATIONS
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 1 midst of that Space, and has a body must necessarily be limited For the place which limits him is greater than he is. But also.
anything which
Space to limit
Hymns
to
Space are impious.
not in Space cannot be limited
there
;
is
no
account that pre-eminence which the Teachings He is give to Space, the true Teaching gives to God, because p or greater are the praises which Bardaisaii jj- g QWn ^ pace
And on
Bardai-
is
it.
this
uttered concerning Space than those which he uttered concerning the God in the midst of Space, which (praises) are not suitable P. 133,
1.
Space
is
For
they are suitable for Space their found to be more excellent than their God. But the
for Space,
but for God.
if
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 true
many
gods with the One, so
it is
not right to bestow the
title of
on Space along with God. And as it is not right to another postulate power which is able to command God, so it is not right to postulate a Space which is able to limit God. For Existence
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
if
is
P. 134.
necessary to His lordship, the (title of) Space is also necessary. if all commanders are under His command, as they say, all
For
places too are included within His greatness, as
we
say, that
is,
as the Truth requires.
Mani *
God
But he went on to say that that God has also a Luminous and that He dwells upon it. And as he made Him
Earth,
Depend upon Space, so he made Him depend upon Luminous For he did not say that that Earth was a thing
an Earth,
made and
as the true Prophet arranged for the sake of His possessions the true God not in vain did he create it, concerning :
Is. xlv.
S aid
:
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 1
Read perhaps
.a.itM for
mx,
p.
132,
1.
34.
FIFTH DISCOURSE TO HYPATIUS made and
xcvii
and corporeal. For He before His a Heaven on which to dwell, upon Domain) within which to be.
created, spiritual
creation was not dependent
nor upon a Space (or
But as for Mani and Marcion, the one before, the other after, God and with Bardaisan in the middle, one inquiry is directed against i^the the three of them. But let Marcion be asked first as (being) Heresies,
^^
rs
those Heavens actually exist for the Stranger it is clear that he is not one Entity, but two unlike one another, opinion
the
first
if
of
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.
For
found that a Space surrounds him as being an inferior, and that the Heavens bear him up as being weak, not to mention
p. 135,
i.
it is
other things which
Mani
refute
we
also.
O f Mani,
not give at length, which indeed ^rdat For he names a Space and an Earth san shall
-
But Bardaisan (who along with God as an actual existence. \vas) 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
the companion of that which he affirmed. For he said concerning God that He is in the midst of Space, but he is
does not [attribute actual existence to the Heavens as Marcion did nor to a Luminous Earth as Mani]. [Yet in his Teaching like them he limited God. For he made Space] support God .
.
L. 41.
.
and he did not know that there is something outside God which surrounds him (and that) there is something beneath God
L. 48. p. 130.
;
which bears him up. ... a both of them exist
self existent
also, so
Space
that either the
like
God.
was
latter
For
L. 11.
dis
solved like the former, or the former was established like the latter.
But, again, Mani goes on to
which he
calls
ZIWANK
(the
make many things, Bright Ones). And how,
five
Natures
Again,
he assumes
if
two Roots, can there be many (beings) confined in the midst them ? For how from [one source can such diverse
of each of
Elements
These objects come as Light and Water, Wind and Fire ?] show concerning their nature as also Water and Light show that Root? .
their
was
Root
foolish
is
.
.
not a single one. The fashioner of this Teaching if he was clever. For he says (there are) two
even
H
L. 39,
S.
xcviii
EPHRAIM S REFUTATIONS
to him as Bardaisan said, (namely, (?) may not say that there are) five Roots (one) above (the other).
Roots that we
P. 137.
******** .
.
posite.
.
.
And
the refutation of those two
this is
[that
com Water
Natures would injure one another without the contact if they existed together as neighbours] of the Darkness which he represents as the opposite of the Entities, those Entities are found to be injurers of one another
and Fire and L. 23.
the other Bright
.
if
they are
existence.
in
really
nothing, the Will of the Maker is * peace with one another, and to part
f
rom
when they were
another,
Howcould the Enti be in
ties
.
their
Existence
But if they were created able to make them be at
them
and being
(in
anger) one from
injured.
And, therefore, let us inquire briefly concerning these two Roots, leaving on one side many questionings in their state-
ments if
injuring,
.
For thus
demands, and so experience proves. P. 138.
another
.
those which are
many Natures
divide one Nature into
L. 18.
.
(
>
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
he says that one was opposite to the other, then Marcion and Bardaisan are more For Bardaisan supposes that the Darkness subtle than he.
was
if
and Marcion represents the was beneath, below everything as above Stranger being everything. Therefore (it may be said), ;
that
that Space in which they
if
length of that Space
all
dwell
immeasurable, and
its
is
one,
breadth
and the infinite,
meant by saying) that all those Entities were dwelling the same neighbourhood, and one above the other or one
what in
is
(is
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
Teachers
So
?
this
proves concerning their Teaching that it is the For the cause of this nearness
elaborate arrangement of men.
^ ods wno
"
of their with one
?
are near to one an other is evidently this, because the false (Teachers) are near to one on this account they bring their Gods together. And
(namely), that
another
;
it is
because they are imprisoned in the midst of one hollow of 1
Or perhaps
"make
them
distant,"
see note (a), p. 138.
FIFTH DISCOURSE TO HYPATIUS
xcix
they have imprisoned their Gods within one Space. And because they are not able to go outside of this world, lest the argument should be brought against them Creation, therefore
P. 139,
1.
19
Whence
did you perceive their Gods ? they have managed to construct causes which result in their Gods being in the
midst of
sits
might be that from these Teaching concerning their as children who play on a wide staircase, when effect
revealed
the
received
And
secrets.
one
world so that the
this
Gods they
on the lowest step his companion, in order to anger him, on the middle step, and in order to resist both another sits
sits
on the upper
more compressed
To
even such are the heralds of Error.
step,
each other they have
resist
(i.e.,
named
P. 140.
Places some of which are
lower) than others,
and Gods w ho are 7
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.
named empty Domains and futile stories
And
which have no
idle
But they (the Teachers) have Gods who do not exist, and
root.
Mani saw that before him his two elder In Hani s 8 brethren, namely Marcion and Bardalsan, that one had said, hls two below * and the other above because he saw that if he R ots are said below. that had been said; and if he said above, he opposite saw that it was not new (lit., ancient), not knowing how he another should represent the two Entities which he introduced, when on a level. he saw that (the arrangement of them) above and below was because
*
them
taken, he represented
on a
as being one opposite the other
level.
For
by the spirit of HiLE 2 (i.e., Matter)
he, too, prophesied
[the afore-mentioned
.
.
.]
his brethren, is
found in
and The
all
of
False
^bout^
only in the Church that it is not found. And if HULE. HULE belongs to the evil Existence as they affirm [and because the Church does not preach HULE in the Church, HULE is not
them, for
it is
in the Church, because
among
all of
them
it
it
is not
(i.e.,
in the Scriptures of the Church],
HULE)
is
altogether because
found in their Scriptures.
1
2
I.e.,
Had
placed the Entities one below the other.
Cf. p. Ixiii.
1.
6.
it is all P. 141,
c
introduce
Teaching
and Bardaisan have called the Maker God, to call HULE also (God). perhaps a way might have come to them as the Makin For it} is the cause of the y sa y- As for Marci n s who compelled him to rend again his tunic and dance with
And
Why did
?
EPHRAIM S REFUTATIONS
S.
Marti
if
( For if he says concerning the Stranger that not the Maker this would be sufficient to put him in error.
the wanton.
he
is
.
.
.
For he said that the Good One came he who did not make and gave life to the Sons of the Maker and because (things) he had no property in the realm of the Creator it would not ;
And be necessary for him to undertake the cause of HULE. in order to show that the Maker tricked HULE the Stranger
if
Himself did not keep faith with him when he came, and trans by fasting and prayer the bodies which were from
ferred
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.
Dan.
xii.
compensating the Maker in that he raised the bodies of Enoch and Elijah to Heaven, and promised resurrection in his Scriptures 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
The
sub-
set
ITiJLS
name by the mouth of her Preachers. this HULE which is found in them
And, therefore,
upon
may
they
all is a sign them, so that by one sign set upon all of them be known to be all one. But wild asses are weak
all of
against a strong lion. When they see him they verily gather e mg against him as one who is strong, and victorious, but he rends of th e * h re e he one an d as for the many who have gathered, he scatters all
to the
f
of
t
t;
one
is
tton ofalL
them by means of one. The Truth also in its splendour when ft Conquers one of the false (Teachers), by means of that
of
one who
For P. 143.
S.
John
all
fails,
who
defeats
all
those
who have gathered together. But when a
are in Error are limbs one of another.
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 written concerning those former deceivers, All those who have "
come
are thieves
to bear insult
and
(lit.,
robbers."
that which
But stirs
blessed
is
he who
indignation),
he again whom their insult does not reach at perturb him.
is
able
and blessed
is
all,
so as to-
FIFTH DISCOURSE TO HYPATIUS But what
insult
ci
greater than this of the Heretics
is
who What
^^
s
say that the Good is refined little by little and goes up ? O the unspeakable madness For it would be right that some P se tliat Good is other Good should be added to the first in order that the Evil refined "
"
!
Constituent might be weaker so that it might not prevail over ^p and drown the world. But they are like fruits whose But exterior, when they are dry, deceives those who see them.
* j
it
when they
are squeezed between two hard things, then the within them is convincingly revealed. These (men) dryness also are set between two true words so that all their long fabrication
For
if
is
dissolved briefly.
the Evil which
p. 144.
mixed
is
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 Con-
stituent
may
may
increase in us so that the Evil which
be weakened so that
may
it
not
us.
kill
.
.
I
had
.
...
mixed
is
.
.
.
receive
it.
when the force of Evil as the Good (Element)
portion Evil (Element) becomes
how
Element, the Souls can they exist in a good
them ? For and goes up,
increases in *
2
those Souls
and
fierce.
is
refined
(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
1
2
it
might not
Read perhaps n-i_x_vRead rc^xj-u, p. 145,
1.
"
stifle
becomes
31
j,
so the UP)
who have been
quantity so that
1.
now
1
For the victory which is gained by refined, and have gone up has
stifled.
P. 145,
in pro- Good
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 [defeated]
L. 28.
But
in the Evil
are existing in an evil condition,
condition
is
could be
.
therefore,
If,
s tituent"
)
ness has opened their ears even from one
such Hearers
the
in us quered.
is
But
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 faithful(
How
(first
them.
gross,"
word).
for
Therefore, just as
(ft_v
p. 145,
1.
24.
^j*^ conquered
EPHRAIM S REFUTATIONS
S.
cii
those Souls which are
exultant P. 146.
(?)
and
stifled
and
to go
;
refined
and go up/ are victorious and
so those Souls which are left behind are defeated
but not even
l
are the Souls able to be refined,
now
of Evil lies heavily
up because the Foulness
upon
them.
No Power theSouls could
Because that other Power f use
d>
it
i
s c ^ ear
which are
that
it is
And
stifled.
(of
Good) comes and
struggled with the Evil,
OUt
why
who
did not that Power
at the first
come wnose nature cannot be overwhelmed by the Floods of Evil ? But if that Power is found to be of the same nature
bein over-
Souls that are overwhelmed,
as those
it
evident without
is
dispute that by means of that Foulness which
them he who comes If
not con-
these Souls coming
instead of
61
them
is
not of the same nature as these Souls
is
intoxicated
2
perturbed.
And, therefore, accordingly to this infallible refutation and undeniable evidence and unanswerable demonstration and
the
essentially
m vi J-
experience which neither errs nor causes to err, Marcion, too, and Mani and Bardaisan, because they were clothed with the Body
*
rutii
cannot 11
Teachers clothed with such a Body ?
wn i cn they represent as from the Element unable to be good in it, because, as they J sav, J it
of is
were
Evil,
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, because it is turbid. And let them not be angry because these ;
;
P. 147,
1.
have been spoken against them by mouth overthrows them, not our tongue and
things
;
not our Will
;
said that the
and
and
us.
their Error, not our free Choice.
Body comes from the Element
For their
their Teaching,
of Evil
For they
and
lies
;
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 it
is
preachers of Error, owing to the fact that they are mixed in the Body which comes from Error according to their decision.
The
But
if,
For as
the Body) speaks against them. say, the Soul is able by means of the senses
it (i.e.,
we
orthodox 1
Read
2
Read
v
-
-
p, 145,
A u^^j,
1.
48
p. 146,
1.
(last
33
word).
(first
word).
FIFTH DISCOURSE TO HYPATIUS
ciii
Body to hear the Truth, and to speak what is right, for who are Sons of the Church, the function of teaching probelongs, inasmuch as we confess, according to the Preaching
of the
to us,
perly
of the
teaching 5
*
Body is
it
tne in -
Prophets and Apostles, that the Body is akin to all the and partand is a partner with it in all good things, g^j
beauties of the Soul, since
it is
it,
(i.e.,
the
by means
able to learn
it (i.e.,
the Body)
Body
s)
is,
as
mouth,
it
of
it,
and teach by means
of
were, a trumpet for it for by its (i.e., the Soul) preaches Truth in the it
;
it, by means of which it sounds For along with it (i.e., the Body) the Soul is adorned just as along with it the Soul is denied. For they are alike in the matter of gain and loss, in every respect
World, and
a pure harp for
it is
forth Truth in creation.
like
like
and
companions
partners, even
it
if
p. 149,
11.
the
to
thought that
is
J.
For (they come) to the (victor s) crown as
friends they suit one another.
struggle
P. 148,
it
(i.e.,
the Soul) contends
But it does not escape the (i.e., the Body) against it. 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 in
it
when
gain, just as also it is
a
common
loss.
the Soul
And
impure and the Body impure
is
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 .
of is.
it all.
.
.
.
And when
... For
.
.
.
it (i.e.,
the Soul)
is
which are from them
.
.
...
the Body) and in them and other it (i.e.,
them are not spoken convincingly (?) Obedience ... by persuasion ... in him not persuaded. For by the visible limbs of the Body
1} 4)
8>
LI. 11. 14.
things which are not from
against them.
who
is
the invisible
.
.
.
movements
For just as the Body the Soul
is
of the is
Mind
beside
beside the Body.
(are
known.
(?) its real (?)
For the Shade
.
.
.)
Shadow
(?)
LI. 18, 20.
so also The
of the
Body
depends
has no power apart from its Body, upon its movement (it is on ^ he dependent), nor has the Body any power apart from the Soul, Body and
upon
its
******* guidance in everything
And, perhaps, because
and the Soul there Shade the invisible
is
this
strife
.
.
.
*
... which is between the Body .... Shadow so that by the visible of
may
be scattered.
For
if
the Shade
vitally
p. 150, 12 *
1.
CIV
EPHRAIM S REFUTATIONS
S.
\sJiows itself the servant of the
who can
claims
influence
Body]
.
.
the
.
Body,
too,
according to its power.
it
pro
For they But
teach by means of one another that in teaching the symbols (?) which thou hast heard are not in the .
.
.
L. 37.
case of everything. For behold the real Body. Why is the Shadow loved just as also the
No, and
why
see like the P. 151.
For
.
.
.
not
because the
?
.
.
.
Shadow
is
.
.
.
Body
is
loved
But the Body lives with the Soul. up and are seen by means of it. For the
Body.
spring
?
not able to hear and .
.
.
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 1 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 See, further,
the in
But
its
companion.
us introduce subjects into the midst of other subjects in order that they all may tend to edification. Let us ask let
timacy of the Heretics who lay hold of the Soul Soul and Body. the Soul in its love and conduct
and leave the Body,
though
has not forsaken the
Body. But the Body exists between the two of them be tween the Soul and the Shadow one invisible within, the other outside
it
Shadow
is
The they are both bound in this middle vessel. the contemptible object, but the Soul is the glorious
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 But objects. object.
the Soul which P. 152.
is
great and perfect,
pendent on the Body hearing enters into
body
This acute ness of the Physician s
s
it tries it
how
is
altogether de
it
can do nothing without ears, smell
comes to
it
it.
For
by the
the Soul) sees forms
through the mouth, with the discerns knowledge, and with the whole of it
inhalation,
Body s eyes, Body s heart all manner of
it
by the
it
it
For
?
(i.e.,
tastes with the
Body
s
things. By the touch of its fingers it obtains a great and subtle perception, it touches with the finger the veins, 2 and learns things that are invisible. It describes that
everything
touch. 1
rd,
2
Read rrU_,irA.
p. 151,
1.
13,
seems to belong to
P. 152,
1.
15 (last word).
,
J.
12.
FIFTH DISCOURSE TO HYPATIUS a diseased
is in
Body
as
in him.
From
which
has, [the
lie
becomes as hears, for
who
it
it
the Soul) had entered into it. invisible things that are concealed
if it (i.e.,
man
It describes to the sick
he learns (the truth) concerning his ailment sick one does not cease to understand, the finger
were the speaking mouth
it calls
quite silently
it
;
hand hear it and recounts to him
are near at
suffering
cv
when
;]
it
no one
calls,
L. 28,
speaks with him, while those
not. his
him
describes to
It
And
trouble.
there
his
a
is
passage where he said deceitfully, Likewise when the end comes, these perceptions by means of the just as these things which are here are learnt by
the Soul learns
and of
all
so likewise these things
it,
in conjunction with
And
it.
which are to come are acquired these things which are to come
more subtle than the Body
(in
which they
are), so it
(i.e.,
is
here
made
present,
it
for
;
means
if
are
For that Will which made
Body
in accordance with the places p. 153.
the Body) will undergo change.
gross for the gross purpose which it
that
Spiritual
abode which
is
When
yonder. Elijah was on the Earth he lived as an earthly f rom one, and he was taken up to the Spiritual (abode) the earthly (sphere) above the Heavens. For during
taken* to
forty days he disciplined his
.
.
.
.
Elijah s
Heaven.
.
.
of fasting
.
.
.
L. 18.
he did not hunger nor did he thirst when he was running
.
.
.
L. 21.
in the
Body
[who
.
.
him ...
after
*
* .
true
body by the rigour
*
from
the
L. 25.
*
truth].
*
Scriptures for he receives the truth by
Experience, and whoever the
*
*
is true, from the For the Mind was sufficient .
.
.
^
37.
Scriptures declares
for the Soul
apart
from the Body the Mind does not find the Body apart it acquired p from the Soul the Soul was not sufficient for it Understanding on account of the Body, nor does the Body ;
-
154
-
;
;
an end since by means of its Soul it (i.e., the Body) acquired Animal-Life, by means of one another they acquire And just for one another, and they are a mirror of one another. bring
it
to
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. If
And
did the Soul has Thought without the Body, has it need also ? if motion and action exist, it is likewise not in need of the put on the
Body.
J^
And
if
it is
not in need
(of it),
how was
B
it
compelled
cvi
EPHRAIM S REFUTATIONS
S.
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)
be to
may
it
the Soul) a brother and a
(i.e.,
servant and a companion.
But an
has a Soul of
if it
alien (Body)
on the Coat
And
?
the Soul
of
How
?
put on
to
Nature it
(?)
why is it dependent upon
pleased the Animal-Life to put is its skin (laid), since its skin
whom
of Skin, over
related to skin
is
its if
pleasing it was to the subtle Nature the gross Coat of the vile Body !
But it was vile according to their account. But not vile because the Soul praises him who clothed
P. 155.
it it
was with
l
covering of intelligent Senses in order that one might regulate the other by Knowledge. the rational
And what can in
it,
it
give
that alien Sense which
seeing that, as they say,
it
is
But,
if
an
alien nature
is ?
mixed
And
if
he had given it blindness
(?)
and not sight he would then be depriving it of sight. The Body For the Body has a Shadow as a despised thing it ...
it,
it is
alien
opposed to
it is
it.
;
does not
(i.e., the Shadow) into its good things nor evil thin g s But what nas happened to the
call
the
it
why^sThe
bring it} into its Soul [that it made the
Soul so intimate with the
.
,
-
Body
its
companion, and makes
it
such an
.
timate
.
.
.
And even
Body
it
?]
dream which it (i.e., the Soul) sees apart from Bdy) when it (i.e., the Body) is asleep, when it awakens and the Body to tell of the [the Soul requires
?
it}
L. 33.
(
l -e-
the
the
.
dream
it
The dream,
L. 43.
.
.
has seen
the
dream
therefore,
which
;
really it
comes from both of them]. apart from the Body
sees
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] each in slumber and [they ;
P. 156,
L. 12.
1.
.
.
depend upon
.
other,
in sleep they are not separated from one another] since they are mingled with each other. But in death . they are .
separated,
together
and
[in
.
hope
their Resurrection
Recollection
.
.
.
1
.
.
as a dream so that just as after their sleep
comes
(?)
.
from one another as they were mixed on their Resurrection since they Jiave
to both, so after death.
Read ixdjulsa,
p. 155,
1.
.
.
3 (first word).
.]
FIFTH DISCOURSE TO HYPATIUS it
cvii
(And when) the Body has slumbered the Soul forgets that in its when ... it sees [gold], and yet it is not
is
.
and
where
it
and yet
goes astray like the
.
.
not
is
it .
.
becomes
it
behind
.
sees silver,
it
gold, itself
.
with
.
the
pure (ideal form)
know
does not
silver, it
its (i.e.,
Body
senses, L. 34.
s)
which he
(?)
L. 28,
left
.
[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 and was clothed with it the then senses, Body gained perception, and it sees even in a dream because it has the Body ; but it loses
Nor
senses in death. 1
its
come
to
For
it.
does that thing 2
if sleep deprived
as memory, would not death the Soul enter the Body and put on .
correctly clear that the
which he ascribes which he proclaims
coming down from gross body
to
.
the
.
it
its
behind
(SHAEKANA)
SHARK AN A
is
simple
of
How
too.
grossness
.
.
For
.
nor does
it
receive
from
it
its
P. 157
L 2
*
all its
did it
is
does not help the Soul s going up,
Body
it,
.
.
left
the
LI. 27, 28.
going up,
What then can be the cause of the SouUs House of Light, so that it is born into the .
?]
But as say, and all
for the Soul its
search
(?)
...
of its house perturbs
belongs to blasphemy,
and
it,
as they
L. 38.
all its fullness
the pure Soul came into the turbid belongs to deficiency, for Body, so that though it was a thing which was not deficient "
p gained through it (i.e., the Body) very great deficiency." 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
it
to its natural Place
?
For
if
it
was sent forth when a
child
3
-
158
ties in
-
the
it was here that it received Understanding, and that Place about the which was deprived of Intelligence was abandoned (?) by it. existence" And if when it was possessed of Knowledge it was conducted and its
its
(on
way) how did
it
leave Understanding behind
?
Body perturbed it and (so) it forgot, as long as (associated) with the Body it is forgetful. And if it is forgetful how do the false (Teachers) teach
if
the
1
2
3
Read perhaps K-^ev^a, p. 157, Read perhaps iJln-x., p. 157, 1.
1.
it
is
to
2.
7.
There seems to be an allusion here to the opening Texts and Studies, Vol. V, part 3.
the Soul; see
And it
lines of the
Hymn
of
into the
EPHRAIM S REFUTATIONS
S.
cviii
remember anything that it has forgotten ? It actually lost Knowledge and a borrowed Voice teaches it (again), it lost all its Understanding, and a Buzzing (sound) in the ear makes And how does the Body not perturb that Voice it remember which teaches it, seeing that it stands between two Bodies, its
!
(namely), between the speaker and the hearer for it goes out mouth of the Body and enters the ear of the Body. And ;
of the
the feeble voice of the teaching is not drowned in (passing through) the innumerable ears of the Hearers, that is to say,
if
P. 159.
not confused so as to proclaim
is
Error instead of Truth.
how
as they suppose, they proclaim Truth to their Hearers,
for,
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
part of their nature, so
is
another in (the matter Knowledge is the same, Souls is
es
But
one.
But
in
a11
m ore
teaching
let
Bodys Root,
Knowledge
is
not one their Essence
the same Truth conquers, and is is conquered by J much J the Body,
the Soul
fail,
fail
(given)
much more
And
through the ear. does the Soul not
if
fail.
not, therefore, the heretics
teach, for teaching is futile. (?) the teacher does not err, how does the teaching err. seeing that they are both clothed with Bodies ? And if teacher and
* or
"
teaching are from one Root and both are covered with the
how
ig one bitter and another pi easantj (how does) one and another teach, one wander and another guide ? go astray, And if their Root is pleasant and (yet) their perturbation is fl
P.^160,
if
would teaching
^4; must have
if,
their
refutations
crowned, in that teaching does not
the nature
if
is not dependent upon Knowledge, because their essential as they say, the Essence of all the
not one.
teachers
being clothed with
is
of)
one (Soul)
eshj
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] ... or one of them does not remember. For how does he escape who escapes, and what is the cause that he (finds release) if
L- 29.
they are
all
And how
from one family, and from an Entity. is
it
a single Existence
when
there
is
.
.
from
.
?
it
one
FIFTH DISCOURSE TO HYPATIUS good and another
there
If
(evil).
cix
Recollection in
is
all
the Ho\v can
And as for [no] Error in all the Essence. fail one and another con- come from the Sons of this Essence how does Root, then there
quer
who
Essence
their
?
and
errs,
is
is
companion who
his
For how does he
not the same.
with him not err
is
if
a single
err Root
akin (to the nature of the other) ? If they are from And [the same] nature, in the contest they are companions. if on account of this Body with which he is clothed, he goes then how does his teacher who is clothed astray and
nature
is
.
with the .
.
.
?
his
[in
.
1.
.
Body
[not]
go astray
of the
spite
P. HJl,
like
body]
him
able
is
And
?
if
the teacher
... he shows
teach
to
For he concerning his Soul that he exists from its power. knows that if he taught like his companion, he would be abased. .
And how from
fierce (and) in
How And
...
not the same since
is
...
in its part
which
If
conquers.
teach
Abodes and Places
{
?
But
:;
But
if
the
Body perturbed which it dwelt, how (?) of
^
:f
and
it, .
the mind.
.
.
pre-
And
forgot
the
its
Body
astray
!
becomes go up,
as they say, the
if,
left
Evil ivhich they are not able
to
join forces against the Evil
when a king goes unites
?]
[in the midst of
j^
i
18>
^^ tinuous
a quantity of O f
Souls
Why
[do they not all Jjb^re Is it not clear to the blind, that maining
conquer
?]
to fight a fierce battle with a
his force with]
therefore kings wisely
p.
of Souls constantly Teaching
from day to day because they are refined and how are those Souls that are left behind able to conless
quer seeing that they are
[he
number
39.
>!=
if
But
!
.
.
;i:
H
H*
.
it
a quantity of wine intoxicates and leads astray, (much more) will a quantity of Error intoxicate and lead
.
The
($) minds, and are not gjjj ^j the Soul has come from a Place, how did it forget **?
Place.
Place
how
L. 20.
is
the Places are fashioned in their
does not perturb the images
.
it
false (Teachers)
permanent Place in
.
that Evil
is fierce also
the part which
do the
seen (0its
...
does he teach us.
comes one who
it
.
.
add ...
other forces.
.
numerous .
.
?
force be over-
[Though]
to their forces, in this battle
they say, is fiercer than these battles of ours, p. ^3 7 the number of the Souls grows foolishly less But consider how foolish is the wisdom of the Teaching, The right nor do they know how to hide their falsehood. But how is method
which, as see
how
\
-
!
ex
Falsehood able to hide from the face of Truth
forsepara-
d
S.
am?
EPHRAIM S REFUTATIONS
S.
that which they assert
f
>
(
namel y),
"
For instead
?
Good
the
lo
is
refined,
>
it would be right that the Evil should consume and goes little by little and cast into anott^r removed and be away For in this way there would have been advantage to place. For that Evil which was removed hence (?) both sides. up,"
would not be able to conquer on account of its defeat, and left behind could have been easily con
that Evil which was
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. quered on account of
Instead of tion
by a 1
th^ Eva Const!-
could have lessened
by
in-
the Good
P. 164,
1.
smallness.
But instead of these two desirable things which I have just mentioned, lo, on the contrary two hateful things are done. For ^e 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 swaU we(l U P the abundance of the Evil. As for those,
m
who say
therefore,
creasing
its
that Evil and
Good
mixed together,
are
and that these Constituents conquer, and are conquered, it *s n t right f r them to weaken the Evil by Laws and Commandments. should
they
For in
this
way
make
for
themselves
the Evil
is
not weakened.
and
measures
But
weights,
and wherever they see that the evil Constituent is great in a let them rather pour into him two measures of Good in
man,
order
that
the
Constituent
outweigh the other.
For 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 thus
L
-
37
How
lessened
-
the
[It
it
refined
mixings
teaches.
cannot] turn [again to
must
1
ov^r-
in
experience
may
its fierceness].
.
and go up (so also) the Evil numerous Parts of the Good are .
.
165,
1.
up.
...
.
to those Parts which are left behind
.
[gains
power]
refined
and go
.
whelmed, because the
K
.
be] therefore, that, as they say that the Souls are
.
.
How are they
For behold the Foulness of all these their which have been refined has been added to them. companions And what mouth ventures to say that these Souls [can able to conquer
from
the Evil].
.
?
.
.
But what mouth ventures
escape to say that these
FIFTH DISCOURSE TO HYPATIUS Souls.
.
.
.
Teaching.
.
And what mouth .
*
******
ventures to say and to fabricate the
the bitter Sea." But was swallowed up in does the Falsehood lie which the Truth easily exposes.
So that easily
But
.
cxi
"
P. 166,
it
19.
Concern
the false (Teachers) prepare again for themselves other ing the relative -n For even s t ren gth escapes, again other bonds are prepared for them. )d if that Darkness is great in that it covers all places yet the if
J?^
Light
greater than
is
in that
it,
it
drives
it
from every
-
1
place, when
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.
?
they say that even one Part of all these Parts which mixed at present would be able to conquer the Evil
If
are
;
how
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 over is
come the
great quantity of the Evil, they confess, though they do not wish to do so, that when that good Constituent pre ponderates 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
by the quantity of the Evil might be lessened.
in order that
But
Good the
fierceness of the
Error be scourged by the inquiries of Truth in order that its disciples also may be confounded when they let
if all
convicted (and made to see) how greatly they err. For source as if, they say, all the Souls are from one Nature, and their they Nature is pure and beautiful, how can there be found in them
;are
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 some who love the Good, and some who hate it. Let them tell us, therefore, what is the cause of this division that the
diverse
Souls are thus divided against one another so that they are
Is their
;
;
encies
?
p. 168.
EPHRAIM S REFUTATIONS
S.
cxii
Source
with the source from which quite unlike, nor do they agree
ag ainst
they came.
itself?
that their source
Essence
If their
not like
is
divided against
is
Nature
its
And
itself.
found
it is
lo,
in virtue
a great Evil dwells in it, and the perturbation of what in it cannot be purged away because it is an Essence of be refined. which, in virtue of what it is, the Foulness cannot it is,
from this Good then, O Mani, did not the Souls come Part to wage war with the Darkness, since before the war their own Domain, inasmuch they had had a great war in
Why
as their Essence
And even
The
was divided against pure Souls
of these
moreover, nature is not pure continually. that they sometimes [ are
continue in
Good-
And
itself
(it
But
?
must be
said that) their
happens even to these anc ure ^ sometimes tne Y sin P it
*
in the case of this source the ten
found that even not always abide in
it is
of its nature does
dency
are bitter
its fruits
inasmuch as
it,
and sweet.
they say that the Souls have Freewill, then how is And their Freewill found to blaspheme against their Essence ? Sangeks Essence, ? their Root how also is their Will capable of being divided against
And
(Jan
if
L. 17.
And how is one Entity able And see that when half of
L. 26.
half
P. 169,
1.
L. 39.
it
.
.
.
tasted
for its divided Will
....
its
is
has a contest with .
with
For
indicated!
more does if
how
its
Essence, nor
its
which comes from
Parts homogeneous, 1
from
.
.
How much
in the divided fruit
character
to be the opposite of itself it
it
is
.
.
.
of
is all
give evidence that
it, its
that Root
?
(other)
self -contradictory
homogeneous, and
does the Freewill which comes-
upon the [Father] of Souls ? And if they say that the Souls have this Freewill, and this The Good Freewill is from the Pure One, and by the craft of Satan, this )Uld Freewill goes astray and how was their wise Will taught not*be affected their former Freewill perished, and [they obtained] another Freewill instead of the Freewill, and a Will. L. 37. (How is it P. 170,
it
bring reproach
by
its fruits
1.
.
.
.
.
.
?
through force, returned with
.
.
.
not capable of being But if the separation of (these) things occurred and the Evil returned to its Root, and its Will also-
possible) to persuade this Will
persuaded
which
.
it,
1
and the Good Read ^JOJL,
also
p. 169,
1.
is
went to 45
(last
its
word).
Nature and
it*
FIFTH DISCOURSE TO HYPATIUS was drawn away with
Freewill
thought to be a
it is
while
1
this cleansing is afterwards brought to nought. it,
P. 171.
good thing, 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.
mixed that
(?)
And how
does the good Will which is ? And it was not enough
them not remind them did not remind them at
in
it
them.
forgot along with
who did not forget, and make them forget ? And
all.
but the reminder
itself
And, again, how are there others the Will of Error was not able to if
these
who
forgot forgot because of
Body with which they were clothed, lo, these also who did not forget were clothed with the flesh. And that thou mayest know that the Will of the Soul is \vh y always hateful, seeing that Freewill exists by virtue of its own
the
did
^*
*^ for Satan did not at all in- Satan nature, though it be not good toxicate the Souls by means of the Foulness of his force in ;
order that the Soul might not these things are evil. Even if
know when had been
it
of) great blame, that, just as a thing
Pure One has a nature which
it
t
?
does Evil that
so
it is (worthy which comes from the
P. 172.
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
may
err
him by its breath so that it might mock him. And Samson resisted who as enemies were mocking at Samson (saying), his
as for those
Was
he
a
Nazarite
of
God,
that
seeing
all
uncleanness
C1
mocked him, (was he) a strong man. seeing that a woman brought him low, and mocked at the hair of his head ? the ^ ut the for a just inquiry mocks not only mockers of Samson were mocked them, when it demands, and seeks to know how this Soul which proceeds from the Good, and this holy being which allyreviles ;
proceeds from the Pure, and this wise being which proceeds this chaste being which proceeds from the Venerable, how did the Evil One intoxicate it (i.e., the Soul),
from the Knowing, and
by means
of his Foulness, 1
Read
IA
and for
all this (Evil)
JAO,
p. 171,
I.
3.
mock
it,
and put
cxiv
EPHRAIM S REFUTATIONS
S.
shame its chastity and render contemptible its venerwisdom to err, and defile its purity? ability and cause its 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 and Samson was so far from call the Father of Souls But the pure God. blasphemy that he actually prayed to as they say ... Soul though it comes from God (reviles) when it blesses God and curses its Root and it is found to
;
P. 173.
L. 8.
.
and Ll. 17, 19.
reviles
God
And what
.
its
.
Father.
.
.
.
force (constrained them)
.
.
.
(they) rebel against
Neither have
him and become his enemies. come thence to whom this has happened
all
those Souls
here,
for
they
not proceeded from their Father in order that they might come (hither) and go astray from him and blaspheme against
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
And
him.
God.
P. 174,
1.
if
******
.
.
.
knowledge as one who knows Concern6
Soul s foreknow-
*
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 fore all.
But if those Souls who came and rebelled, came also thence, they would know before they came that when they came ne y 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 know fc
its rebel-
what
it
would
For one
ledge. P. 175,
l.
of
two things
is
knew
or that they did not know.
they
came and
necessary, either that they
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
loyalty
(hither),
error in
strife
even when the
him.
For
if
to him, then
his it
and him
was always room and he could not be at
there ;
Enemy
outside of
for rest
dis
from
him did not molest
enemies injure him because they are disloyal is a division inside of him which is able to
FIFTH DISCOURSE TO HYPATIUS
cxv
he was not disloyal to himself, how are the Souls which come from him disloyal to him ?
And
contend with him.
if
A
And who
Refuta-
will [stop up] this (gushing) spring of questionings, and tory the that things which have been said are many, mary seeing 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,
feuiH" .
and, therefore, that according to
Teacher was drunk in very truth. For saying, he fights as a drunkard who falls wherever he turns himself, their
their
p.
no.
if
the
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
But
themselves to be justly defeated. 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
akin to our nature, neither can our oated
is
the
Souls,
captivated and become intoxicated by they must * means of anything except because it pleases it exceedingly ? For excess in drinking proves to us the pleasantness of wine, with the
be
nature
greedily
mtoxicat-
for
because
quantities,
very pleasant it has been drunk in great and because he mixed much drink the drinker it
is
became much perturbed
For
us, it intoxicates us.
the
intoxicates
Soul
pleasant to the Soul,
we
For
?
if
are given wine is
Likewise, too, the Evil One,
by means that
is
to
of
those
pleasant to
and Satan
things which are
by falsehood and by
say,
and by arrogance, together with things which are foreign to
how were the Soul
if
or strong liquor, or anything which
to drink,
pride,
in mind.
ing thing.
all
hateful things.
And
nature acceptable to drunkards are captivated by means of wine its
p. 177.
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
which
(a
is
time
of)
great necessity, since
there
is
a benefit for our
pains in them, how is the Soul pleased with the wicked pleasur able (things) by means of which it is assuredly made sick ? And those things which intoxicate us also take away our xhe Evil
the drunken ones
memory,
so
that
blamed
for
they do not
;
know
who go
astray are not Jjjj?^
that they are assuredly going
toxic ate
cxvi
But the Evil One who makes the Soul drunk with the
the Soul; astray. 8
111
rem em bera the
mandthough
it
breaks
,
R
EPHRAIM S REFUTATIONS
8.
from it the Recollection of the pleasurable (things), cannot take those who do the Com consider For Commandments and Laws.
mandmeiit when they know the Commandment, and those who rebel a g ainst the Law and ) who are acquainted with the L aw no t from lack of knowledge do Souls sin, but on account (
.
of the arrogance, either of their Nature, as the false Teachers as the true ones teach. For, though say, or of their Freewill know what righteousness is, they do evil and though
30"
they
178
;
they know uprightness, they commit follies and though they know the truth, they become defiled; 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 perception
seeing that they exist in all this
as they say,
And
?
be blameworthy
if
but
;
know they do not
they did not know then they would not it is a very bad thing that, though they
and though they are aware they do
do,
not practise. The Soul and the
And how do
works of
learn to do wisely,
ess*
by
the Evil (Souls), who are not wont to learn, and how are the Good (Souls), who are wise
their knowledge,
Soul
is
found to be unskilful in practice
untrained in that which concerns
it,
and
its
?
For the
Adversary
(
?
)
very cunning, for even ... he compels men, for this Soul which they call when it practises the deeds of Light,
is
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 ?
And
\Yhy did
Lumibrim? weapons
it,
see
l
Sun
the
and the Moon
^
and ca ^
away
"
in their blindness they actually worship
such
the burden of
their
is
tne Ship
^
madness
they greatly magnify
Light which
as
they say
bears
to the House of Life," who bear burdens, did they not bear
their Refinings
Souls in
an
straggle?
and ) bring victorious weapons to the Souls which failed in ( the war [wJw failed because they were weak, and not because]
these Shining Ones
.
__
12.
.
.
their Will did not wish to 1
Read
conquer
_WA>O
?
for r^cno, p. 178,
1.
42.
FIFTH DISCOURSE TO HYPATIUS But
they are so weak in their Nature their Nature
if
And
to shame.
conquer
.
is
put The
their
if they go astray by knowledge they Root. And if ... by their Will they are able
[discredit] their
to
cxvii
who say concerning
.
.
the Soul that
became
it
Soul
toxicated fe
Satan.
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 .... .
.
.
are
captives
not
master?],
it
to
accustomed]
captive by force the king who .
But how
and
it
lo,
and
of their lords
.
[for p. 17 9,
when
(?)
disciples
it
[stow/siJ
P. 180.
p *ke Soul is
with him in his
his(?) House,
is
say,
beloved house.
(?)
...
and
1.
takes
the Soul not afraid to [rebuke
is
a bitter lodger
is
.
revile
and servants are afraid
captive,
of their teachers. its
.
.
Satan did not lead and carry
them
.
strong
For the Body, as they enough
house
the Evil One.
of
to
If
master of his own house, how does he with * In the controversy of the true Freewill allow the Soul] to revile him ? furnace this cannot stand. For he would not give it room (?) is strong
the Evil One
.
.
[is
.
him with words.
to [revile]
.
.
.
But
enough to
if
the Soul
is
stronger
resist
him.
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.
.
.
But .
.
.
.
.
Freewill
if
[how are there in]
.
another
And
?
it
i
has the character of a
is
sentiments which
it
bound Nature, are
unlike
Freewill
one pe^e^t"
found that there are not two Entities and
does
which contend with one another, as Mani says, because they are f rom a bound Wills of one Existence [For how do Entities contend with .
.
.
Element.
one another
And when
?]
it is
.
but that which was created from nothing. For changed from one thing to another thing ? .
.
an independent Will it (i.e., Freedom) has not, because it is bound in something from which it has come. For if it was the Freedom of the Soul ... (created) from an Entity .
[depends]
And is
[the Entities].
they are good
And
.
it is
good Just as
if
the Entities are good or evil of necessity Freewill such as this is not at
evil.
And
upon
if
.
if
a shadow either of the Entities or of
they are like
evil it
them.
it
is
all
Freewill, but
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
P. 181,
l.
cxviii
EPHRAIM S REFUTATIONS
S.
not bound up with that nothing, because it does not even exist. And on this account it is not turned as a bound is
*
Shadow, but
But
much
P. 182.
it is
changed as an independent Freewill. little, for whose correction even
us refute them a
let
refutation
too
is
Because the Souls come from
little.
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
are mingled with
But
it.
if
this true
if
Root
is
pleasing they
they say that while the fountain
pure its Will is perturbed on account of its free Nature, then without Evil and Satan, in virtue of what it is, Freewill isis
able
its
by
own power
acknowledge
the truth
to
produce
unwillingly
change its Wishes, since with a good or evil Essence. to
good Nature or an but they are pipes Souls are ditioned by the nature of
the 8
"
l
which they
p 1.
183 6.
in
evils.
And they has power
Wishes are not bound up if it is bound up with a
For
Root, its wishes have no (free) power, which Bitterness and Sweetness move
along from the Roots with which it is bound up. But if they say that there are Bodies which are more evil ther Bodies, and Corporeal
t ^ian
Frames which are
fouler than
others, because (some) Bodies are fiercer than others, such Souls as chance upon perturbed Bodies are more pertuibed an otners wno 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 was great in those Bodies, on that account the Souls that
them make themselves exceedingly
are in Gf. p. cvii.
evil
its
many
that Freewill
hateful, that
is
the
argument which we mentioned above, (namely), that the Souls cannot remember, because the Pollution of Error is (too) for unless sweet Floods have come from their Home them, great a second time, and lessened the Bitterness in which they "
were
dwelling,"
been
refined,
may come whelmed to their
to
or else (it must be) that the Souls who have and have gone up, descend again that they rescue their companions who have been over
so that they all
Domain
;
may
so that as all
rescue
came
all
and go peacefully
to the struggle (together)
(so) they might go up from the struggle (together), and not be separated from one another. .
.
.
FIFTH DISCOURSE TO HYPATIUS And
cxix
again [another word], how is it that since that Evil Why is a single Essence it does not agree with itself ? For the part Bc which is not evil like its companions is better than its com- uniformly lo,
evil ?
panions. For the Teaching which
wont
to be destroyed
although
He
by
it
is
marriage, although
it
Body, although
their is
means
of Error
is P. 184,
For they blaspheme against God,
Maker
their
is
fabricated by
is
itself.
they blaspheme against
;
Body
they blaspheme
;
Root
their
;
.
.
.
.
therefore
.
.
against
they blaspheme against
.
.
are like our works as their fast is
is
like
our
.
.
fast,
,,
the tory
and who fast according to though Error since (their words are) against the True One (?) who says that ye shall know them by their fruits [meaning thereby] that from their words ye shall recognize them. For their works .
.
elusion.
P. 184,
S.
Matt.
but their faith
not like our Faith.
by the
fruit
fruit of their
And, therefore, rather than being known of their works they are distinguished by the words. For their work is able to lead astray and
appear as fine, for its bitterness is invisible but their words cannot lead astray, for their blasphemies are evident. (yet)
And
;
who worships idols does not worship wood or who prays with the Manichseans 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 just as he
stone, but devils, so he
the Jews (prays) with Barabbas, the robber.
THE END OF WRITING THE FIVE DISCOURSES TO HYPATIUS AGAINST FALSE DOCTRINES.
1.
p. 185.
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B.M. Add. 14,574 Fol. 15a
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PLEASE DO NOT REMOVE
CARDS OR SLIPS FROM THIS POCKET UNIVERSITY OF
BR 65
E52E5 1912 V.I C.I
ROBA
TORONTO LIBRARY
