S. Ephraim's Prose Refutations 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: Volume I, The Discourses Addressed to Hypatius

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


,

,

(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

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


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

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,

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


;=

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


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

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]

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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