(NOTE: The electronic text obtained from The Electronic Bible Society was
not completely corrected. EWTN has corrected all discovered errors. If you
find errors or omissions in the text, please notify [email protected].)

Transliteration of Greek words: All phonetical except: w = omega; h serves
three puposes: 1. = Eta; 2. = rough breathing, when appearing initially
before a vowel; 3. = in the aspirated letters theta = th, phi = ph, chi =
ch. Accents are given immediately after their corresponding vowels: acute =
' , grave = `, circumflex = ^. The character ' doubles as an apostrophe,
when necessary.


JOHN OF DAMASCUS

AN EXACT EXPOSITION OF THE ORTHODOX FAITH, Books I-II

[Translated by the Rev. S. D. F. Salmond, D.D., F.E.I.S., Principal of the
Free Church College, Aberdeen, assisted by James L. Salmond, M.A., M.B.,
formerly of Balliol College, Oxford.]


BOOK I

CHAPTER I.

That the Deity is incomprehensible, and that we ought not to pry into and
meddle with tire things which have not been delivered to us by the holy
Prophets, and Apostles, and Evangelists.

   No one hath seen God at any time; the Only-begotten Son, which is in
the bosom of the Father, He hath declared Him(1). The Deity, therefore, is
ineffable and incomprehensible. For no one knoweth the Father, save the
Son, nor the Son, save the Father(2). And the Holy Spirit, too, so knows
the things of God as the spirit of the man knows the things that are in
him(3). Moreover, after the first and blessed nature no one, not of men
only, but even of supramundane powers, and the Cherubim, I say, and
Seraphim themselves, has ever known God, save he to whom He revealed
Himself.

   God, however, did not leave us in absolute ignorance. For the knowledge
of God's existence has been implanted by Him in all by nature. This
creation, too, and its maintenance, and its government, proclaim the
majesty of the Divine nature(4). Moreover, by the Law and the Prophets(5)
in former times and afterwards by His Only-begotten Son, our Lord and God
and Saviour Jesus Christ, He disclosed to us the knowledge of Himself as
that was possible for us. All things, therefore, that have been delivered
to us by Law and Prophets and Apostles and Evangelists we receive, and
know, and honour(6), seeking for nothing beyond these. For God, being good,
is the cause of all good, subject neither to envy nor to any passion(7).
For envy is far removed from the Divine nature, which is both passionless
and only good. As knowing all things, therefore, and providing for what is
profitable for each, He revealed that which it was to our profit to know;
but what we were unable(8) to bear He kept secret. With these things let us
be satisfied, and let us abide by them, not removing everlasting
boundaries, nor overpassing the divine tradition(9).

CHAPTER II.

Concerning things utterable and things unutterable, and things knowable and
thinks unknowable.

   It is necessary, therefore, that one who wishes to speak or to hear of
God should understand clearly that alike in the doctrine of Deity and in
that of the Incarnation(1), neither are all things unutterable nor all
utterable; neither all unknowable nor all knowable(2). But the knowable
belongs to one order, and the utterable to another; just as it is one thing
to speak and another thing to know. Many of the things relating to God,
therefore, that are dimly understood cannot be put into fitting terms, but
on things above us we cannot do else than express ourselves according to
our limited capacity; as, for instance, when we speak of God we use the
terms sleep, and wrath, and regardlessness, hands, too, and feet, land such
like expressions.

   We, therefore, both know and confess that God is without beginning,
without end, eternal and everlasting, uncreate, unchangeable, invariable,
simple, uncompound, incorporeal, invisible, impalpable, uncircumscribed,
infinite, incognisable, indefinable, incomprehensible, good, just, maker of
all things created, almighty, all-ruling, all-surveying, of all overseer,
sovereign, judge; and that God is One, that is to say, one essences; and
that He is known(4), and has His being in three subsistences, in Father, I
say, and Son and Holy Spirit; and that the Father and the Son and the Holy
Spirit are one in all respects, except in that of not being begotten, that
of being begotten, and that of procession; and that the Only-begotten Son
and Word of God and God, in His bowels of mercy, for our salvation, by the
good pleasure of God and the co-operation of the Holy Spirit, being
conceived without seed, was born uncorruptedly of the Holy Virgin and
Mother of God, Mary, by the Holy Spirit, and became of her perfect Man; and
that the Same is at once perfect God and perfect Man, of two natures,
Godhead and Manhood, and in two natures possessing intelligence, will and
energy, and freedom, and, in a word, perfect according to the measure and
proportion proper to each, at once to the divinity, I say, and to the
humanity, yet to one composite persons(5); and that He suffered hunger and
thirst and weariness, and was crucified, and for three days submitted to
the experience of death and burial, and ascended to heaven, from which also
He came to us, and shall come again. And the Holy Scripture is witness to
this and the whole choir of the Saints.

   But neither do we know, nor can we tell, what the essence(6) of God is,
or how it is in all, or how the Only-begotten Son and God, having emptied
Himself, became Man of virgin blood, made by another law contrary to
nature, or how He walked with dry feet upon the waters(7). It is not within
our capacity, therefore, to say anything about God or even to think of Him,
beyond the things which have been divinely revealed to us, whether by word
or by manifestation, by the divine oracles at once of the Old Testament and
of the New(8).

CHAPTER III.

Proof that there is a God.

   That there is a God, then, is no matter of doubt to those who receive
the Holy Scriptures, the Old Testament, I mean, and the New; nor indeed to
most of the Greeks. For, as we said(9), the knowledge of the existence of
God is implanted in us by nature. But since the wickedness of the Evil One
has prevailed so mightily against man's nature as even to drive some into
denying the existence of God, that most foolish and woefulest pit of
destruction (whose folly David, revealer of the Divine meaning, exposed
when he said(9), The fool said in his heart, There is no God), so the
disciples of the Lord and His Apostles, made wise by the Holy Spirit and
working wonders in His power and grace, took them captive in the net of
miracles and drew them up out of the depths of ignorance(1) to the light of
the knowledge of God. In like manner also their successors in grace and
worth, both pastors and teachers, having received the enlightening grace of
the Spirit, were wont, alike by the power of miracles and the word of
grace, to enlighten those walking in darkness and to bring back the
wanderers into the way. But as for us who(2) are not recipients either of
the gift of miracles or the gift of teaching (for indeed we have rendered
ourselves unworthy of these by our passion for pleasure), come, let us in
connection with this theme discuss a few of those things which have been
delivered to us on this subject by the expounders of grace, calling on the
Father, the Son, and the Holy Spirit.

   All things, that exist, are either created or uncreated. If, then,
things are created, it follows that they are also wholly mutable. For
things, whose existence originated in change, must also be subject to
change, whether it be that they perish or that they become other than they
are by act of wills. But if things are uncreated they must in all
consistency be also wholly immutable. For things which are opposed in the
nature of their existence must also be opposed in the mode of their
existence, that is to say, must have opposite properties: who, then, will
refuse to grant that all existing things, not only such as come within the
province of the senses, but even the very angels, are subject to change and
transformation and movement of various kinds? For the things appertaining
to the rational world, I mean angels and spirits and demons, are subject to
changes of will, whether it is a progression or a retrogression in
goodness, whether a struggle or a surrender; while the others suffer
changes of generation and destruction, of increase and decrease, of quality
and of movement in space. Things then that are mutable are also wholly
created. But things that are created must be the work of some maker, and
the maker cannot have been created. For if he had been created,  he also
must surely have been created by  some one, and so on till we arrive at
something uncreated. The Creator, then, being uncreated, is also wholly
immutable. And what could this be other than Deity?

   And even the very continuity of the creation, and its preservation and
government, teach us that there does exist a Deity, who supports and
maintains and preserves and ever provides for this universe. For how(4)
could opposite  natures, such as fire and water, air and earth, have
combined with each other so as to form one complete world, and continue to
abide in indissoluble union, were there not some omnipotent power which
bound them together and always is preserving them from dissolution?

   What is it that gave order to things of heaven and things of earth, and
all those things that move in the air and in the water, or rather to what
was in existence before these, viz., to heaven and earth and air and the
elements of fire and water? What(5) was it that mingled and distributed
these? What was it that set these in motion and keeps them in their
unceasing and unhindered course(6)? Was it not the Artificer of these
things, and He Who hath implanted in everything the law whereby the
universe is carried on and directed? Who then is the Artificer of these
things? Is it not He Who created them and brought them into existence. For
we shall not attribute such a power to the spontaneous(7). For, supposing
their coming into existence was due to the spontaneous; what of the power
that put all in orders(8)? And let us grant this, if you please. What of
that which has preserved and kept them in harmony with the original laws of
their existence(9)? Clearly it is something quite distinct from the
spontaneous(1).And what could this be other than Deity(2) ?

CHAPTER IV.

Concerning the nature of Deity: that it is incomprehensible.

   It is plain, then, that there is a God. But what He is in His essence
anti nature is absolutely incomprehensible and unknowable. For it is
evident that He is incorporeal(3). For how could that possess body which is
infinite, and boundless, and formless, and intangible and invisible, in
short, simple and not compound?  How could that be immutable(4) which is
circumscribed and subject to passion? And how could that be passionless
which is composed of elements and is resolved again into them? For
combination(5) is the beginning of conflict, and conflict of separation,
and separation of dissolution, and dissolution is altogether foreign to
God(6).

   Again, how will it also be maintained(7) that God permeates and fills
the universe? as the Scriptures say, Do not I fill heaven and earth, saith
the Lords(8)? For it is an impossibility(9) that one body should permeate
other bodies without dividing and being divided, and without being
enveloped and contrasted, in the same way as all fluids mix and commingle.

   But if some say that the body is immaterial, in thee same way as the
fifth body(1) of which the Greek philosophers speak (which body is an
impossibility), it will be wholly subject to motion like the heaven. For
that is what they mean by the fifth body. Who then is it that moves it? For
everything that is moved is moved by another thing. And who again is it
that moves that? and so on to infinity till we at length arrive at
something motionless. For the first mover is motionless, and that is the
Deity. And must not that which is moved be circumscribed in space? The
Deity, then, alone is motionless, moving the universe by immobility(2). So
then it must be assumed that the Deity is incorporeal.

   But even this gives no true idea of His essence, to say that He is
unbegotten, and without beginning, changeless and imperishable, and
possessed of such other qualities as we are wont to ascribe to God and His
environments. For these do not indicate what He is, but what He is not(4).
But when we would explain what the essence of anything is, we must not
speak only negatively. In the case of God, however, it is impossible to
explain what He is in His essence, and it befits us the rather to hold
discourse about His absolute separation from all things(5). For He does not
belong to the class of existing things: not that He has no existence(6),
but that He is above all existing things, nay even above existence itself.
For if all forms of knowledge have to do with what exists, assuredly that
which is above knowledge must certainly be also above essence(7): and,
conversely, that which is above essence(7) will also be above knowledge.

   God then is infinite and incomprehensible and all that is
comprehensible about Him is His infinity and incomprehensibility. But all
that we can affirm concerning God does not shew forth God's nature, but
only the qualities of His nature(8). For when you speak of Him as good, and
just, and wise, and so forth, you do not tell God's nature but only the
qualities of His nature(9). Further there are some affirmations which we
make concerning God which have the force of absolute negation: for example,
when we use the term darkness, in reference to God, we do not mean darkness
itself, but that He is not light but above light: and when we speak of Him
as light, we mean that He is not darkness.

CHAPTER V.

Proof that God is one and not many.

   We have, then, adequately demonstrated that there is a God, and that
His essence is incomprehensible. But that God is one(1) and not many is no
matter of doubt to those who believe in the Holy Scriptures. For the Lord
says in the beginning of the Law: I am the Lord thy God, which have brought
thee out of the land of Egypt. Thou shall have no other Gods before Me(2).
And again He says, Hear, O Israel, the Lord our God is one Lord(3). And in
Isaiah the prophet we read For I am the first God and I am the last and
beside Me there is no God. Before Me there was not any God, nor after Me
will there be any God, and beside Me there is no God(4). And the Lord, too,
in the holy gospels speaketh these words to His Father, And this is life
eternal, that they may know Thee the only true God(5). But with those that
do not believe in the Holy Scriptures we will reason thus.

   The Deity is perfect(6), and without blemish in goodness, and wisdom,
and power, without beginning, without end, everlasting, uncircumscribed(7),
and in short, perfect in all things. Should we say, then, that there are
many Gods, we must recognise difference among the many. For if there is no
difference among them, they are one rather than many. But if there is
difference among them, what becomes of the perfectness? For that which
comes short of perfection, whether it be in goodness, or power, or wisdom,
or time, or place, could not be God. But it is this very identity in all
respects that shews that the Deity is one and not many(8).

   Again, if there are many Gods, how can one maintain that God is
uncircumscribed? For where the one would be, the other could not be(9).

   Further, how could the world be governed by many and saved from
dissolution and destruction, while strife is seen to rage between the
rulers? For difference introduces strife(1). And if any one should say that
each rules over a part, what of that which established this order and gave
to each his particular realm? For this would the rather be God. Therefore,
God is one, perfect, uncircumscribed, maker of the universe, and its
preserver and governor, exceeding and preceding all perfection.

   Moreover, it is a natural necessity that duality should originate in
unity(2).

CHAPTER VI.

Concerning the Word and the San of God: a reasoned proof.

   So then this one and only God is not Wordless(3). And possessing the
Word, He will have it not as without a subsistence, nor as having had a
beginning, nor as destined to cease to be. For there never was a time when
God was not Word: but He ever possesses His own Word, begotten of Himself,
not, as our word is, without a subsistence and dissolving into air, but
having a subsistence in Him and life and perfection, not proceeding out of
Himself but ever existing within Himself(4). For where could it be, if it
were to go outside Him? For inasmuch as our nature is perishable and easily
dissolved, our word is also without subsistence. But since God is
everlasting and perfect, He will have His Word subsistent in Him, and
everlasting trod living, and possessed of all the attributes of the
Begetter. For just as our word, proceeding as it floes out of the mind, is
neither wholly identical with the mind nor utterly diverse from it (for so
far as it proceeds out of the mind it is different from it, while so far as
it reveals the mind, it is no longer absolutely diverse from the mind, but
being one in nature with the mind, it is yet to the subject diverse from
it), so in the same manner also the Word of Gods in its independent
subsistence is differentiated(6) froth Him from Whom it derives its
subsistence(7): but inasmuch as it displays in itself the same attributes
as are seen in God, it is of the same nature as God. For just as absolute
perfection is contemplated in the Father, so also is it contemplated in the
Word that is begotten of Him.

CHAPTER VII.

Concerning the Holy Spirit, a reasoned proof.

   Moreover the Word must also possess Spirit(8). For in fact even our
word is not destitute of spirit; but in our case the spirit is something
different from our essence(9). For there is an attraction and movement of
the air which is drawn in and poured forth that the body may be sustained.
And it is this which in the moment of utterance becomes the articulate
word, revealing in itself the force of the word(1).(2) But in the case of
the divine nature, which is simple and uncompound, we must confess in all
piety that there exists a Spirit of God, for the Word is not more imperfect
than our own word. Now we cannot, in piety, consider the Spirit to be
something foreign that gains admission into God from without, as is the
case with compound natures like us. Nay, just as, when we heard(3) of the
Word of God, we considered it to be not without subsistence, nor the
product of learning, nor the mere utterance of voice, nor as passing into
the air and perishing, but as being essentially subsisting, endowed with
free volition, and energy, and omnipotence: so also, when we have learnt
about the Spirit of God, we contemplate it as the companion of the Word and
the revealer of His energy, and not as mere breath without subsistence. For
to conceive of the Spirit that dwells in God as after the likeness of our
own spirit, would be to drag down the greatness of the divine nature to the
lowest depths of degradation. But we must contemplate it as an essential
power, existing in its own proper and peculiar subsistence, proceeding from
the Father anti resting in the Word(4), and shewing forth the Word, neither
capable of disjunction from God in Whom it exists, and the Word Whose
companion it is, nor poured forth to vanish into nothingness(5), but being
in subsistence in the likeness of the Word, endowed with life, free
volition, independent movement, energy, ever willing that which is good,
and having power to keep pace with the will in all its decrees(6), having
no beginning and no end. For never was the Father at any time lacking in
the Word, nor the Word in the Spirit.

   Thus because of the unity in nature, the error of the Greeks in holding
that God is many, is utterly destroyed: and again by our acceptance of the
Word and the Spirit, the dogma of the Jews is overthrown: and there remains
of each party(7) only what is profitable(8). On the one hand of the Jewish
idea we have the unity of God's nature, anti on the other, of the Greek, we
have the distinction in subsistences and that only(9).

   But should the Jew refuse to accept the Word and the Spirit, let the
divine Scripture confute him and curb his tongue. For concerning the Word,
the divine David says, For ever, O Lord, Thy Word is settled in heaven(1).
And again , He sent His Word and healed them(2). But the word that is
uttered is not sent, nor is it for ever settled(3). And concerning the
Spirit, the same David says, Thou sendest forth Thy Spirit, they are
created(4). And again, By the word of the Lord were the heavens made: and
all the host of them by the breath of His mouth(5). Job, too, says, The
Spirit of God hath made me, and the breath of the Almighty hath given me
life(6). Now the Spirit which is sent and makes and stablishes and
conserves, is not mere breath that dissolves, any more than the mouth of
God is a bodily member. For the conception of both must be such as
harmonizes with the Divine nature(7).

CHAPTER VIII.

Concerning the Holy Trinity.

   We believe, then, in One God, one beginning(8), having no beginning,
uncreate, unbegotten, imperishable and immortal, everlasting, infinite,
uncircumscribed, boundless, of infinite power, simple, uncompound,
incorporeal, without flux, passionless, unchangeable, unalterable, unseen,
the fountain of goodness and justice, the light of the mind, inaccessible;
a power known by no measure, measurable only by His own will alone (for all
things that He wills He can(9)), creator of all created things, seen or
unseen, of all the maintainer and preserver, for all the provider, master
and lord and king over all, with an endless and immortal kingdom: having no
contrary, filling all, by nothing encompassed, but rather Himself the
encompasser and maintainer and original possessor of the universe,
occupying(1) all essences intact(2) and extending beyond all things, and
being separate from all essence as being super-essential(3) and above all
things and absolute God, absolute goodness, and absolute fulness(4):
determining all sovereignties and ranks, being placed above all sovereignty
and rank, above essence and life and word and thought: being Himself very
light and goodness and life and essence, inasmuch as He does not derive His
being from another, that is to say, of those things that exist: but being
Himself the fountain of being to all that is, of life to the living, of
reason to those that have reason; to all the cause of all good: perceiving
all things even before they have become: one essence, one divinity, one
power, one will, one energy, one beginning, one authority, one dominion,
one sovereignty, made known in three perfect subsistences anti adored with
one adoration, believed in and ministered to by all rational creation(5),
united without confusion and divided without separation (which indeed
transcends thought). (We believe) in Father and Son and Holy Spirit
whereinto also we have been baptized(6). For so our Lord commanded the
Apostles to baptize, saying, Baptizing them in the name of the Father, Son,
and Holy Spirit(7).

   (We believe) in one Father, the beginning(8), and cause of all:
begotten of no one: without cause or generation, alone subsisting: creator
of all: but Father of one only by nature, His Only-begotten Son and our
Lord and God and Saviour Jesus Christ, and Producer(9) of the most Holy
Spirit. And in one Son of God, the Only-begotten, our Lord, Jesus Christ:
begotten of the Father, before all the ages: Light of Light, true God of
true God: begotten, not made, consubstantial with the Father, through Whom
all things are made: and when we say He was before all the ages we shew
that His birth is without time or beginning: for the Son of God was not
brought into being out of nothing(1), He that is the effulgence of the
glory, the impress of the Father's subsistence(2), the living wisdom and
power(3), the Word possessing interior subsistence(4), the essential and
perfect and living image s of the unseen God. But always He was with the
Father and in Him(6), everlastingly and without beginning begotten of Him.
For there never was a time when the Father was and the Son was not, but
always the Father and always the Son, Who was begotten of Him, existed
together. For He could not have received the name Father apart from the
Son: for if He were without the Son(7), He could not be the Father: and if
He thereafter had the Son, thereafter He became the Father, not having been
the Father prior to this, and He was changed from that which was not the
Father and became the Father. This is the worst form of blasphemy(8). For
we may not speak of God as destitute of natural generative power: and
generative power means, the power of producing from one's self, that is to
say, from one's own proper essence, that which is like in nature to one's
self(9).

   In treating, then, of the generation of the Son, it is an act of
impiety(1) to say that time comes into play and that the existence of the
Son is of later origin than the Father. For we hold that it is from Him,
that is, from the Father's nature, that the Son is generated. And unless we
grant that the Son co-existed from the beginning with the Father, by Whom
He was begotten, we introduce change into the Father's subsistence,
because, not being the Father, He subsequently became the Father(2). For
the creation, even though it originated later, is nevertheless not derived
from the essence of God, but is brought into existence out of nothing by
His will and power, and change does not touch God's nature. For generation
means that the begetter produces out of his essence offspring similar in
essence. But creation and making mean that the creator and maker produces
from that which is external, and not out of his own essence, a creation of
an absolutely dissimilar nature(3).

   Wherefore in God, Who alone is passionless and unalterable, and
immutable, and ever so continueth, both begetting and creating are
passionless(4). For being by nature passionless and not liable to flux,
since He is simple and uncompound, He is not subject to passion or flux
either in begetting or in creating, nor has He need of any co-operation.
But generation in Him is without beginning and everlasting, being the work
of nature and producing out of His own essence, that the Begetter may not
undergo change, and that He may not be God first and God last, nor receive
any accession: while creation in the case of God(5), being the work of
will, is not co-eternal with God. For it is not natural that that which is
brought into existence out of nothing should be co-eternal with what is
without beginning and everlasting. There is this difference in fact between
man's making and God's. Man can bring nothing into existence out of
nothing(6), but all that he makes requires pre-existing matter for its
basis(7), and he does not create it by will only, but thinks out first what
it is to be and pictures it in his mind, and only then fashions it with his
hands, undergoing labour and troubles(8), and often missing the mark and
failing to produce to his satisfaction that after which he strives. But
God, through the exercise of will alone, has brought all things into
existence out of nothing. Now there is the same difference between God and
man in begetting and generating. For in God, Who is without time and
beginning, passionless, not liable to flux, incorporeal, alone and without
end(1), generation is without time and beginning, passionless and not
liable to flux, nor dependent on the union of two(2): nor has His own
incomprehensible generation beginning or end. And it is without beginning
because He is immutable: without flux because He is passionless and
incorporeal: independent of the union of two again because He is
incorporeal but also because He is the one and only God, and stands in need
of no co-operation: and without end or cessation because He is without
beginning, or time, or end, and ever continues the same. For that which has
no beginning has no end: but that which through grace is endless is
assuredly not without beginning, as, witness, the angels(3).

   Accordingly the everlasting God generates His own Word which is
perfect, without beginning and without end, that God, Whose nature and
existence are above time, may not engender in time. But with man clearly it
is otherwise, for generation is with him a matter of sex, and destruction
and flux and increase and body clothe him round about(4), and he possesses
a nature which is male or female. For the male requires the assistance of
the female. But may He Who surpasses all, and transcends all thought and
comprehension, be gracious to us.

   The holy catholic and apostolic Church, then, teaches the existence at
once of a Father: and of His Only-begotten Son, born of Him without time
and flux and passion, in a manner incomprehensible and perceived by the God
of the universe alone: just as we recognise the existence at once of fire
and the light which proceeds from it: for there is not first fire and
thereafter light, but they exist together. And just as light is ever the
product of fire, and ever is in it and at no time is separate from it, so
in like manner also the Son is begotten of the Father and is never in any
ways separate from Him, but ever is in Him(6). But whereas the light which
is produced from fire without separation, and abideth ever in it, has no
proper subsistence of its own distinct from that of fire (for it is a
natural quality of fire), the Only-begotten Son of God, begotten of the
Father without separation and difference and ever abiding in Him, has a
proper subsistence of its own distinct froth that of the Father.

   The terms, 'Word' and 'effulgence,' then, are used because He is
begotten of the Father without the union of two, or passion, or time, or
flux, or separation(7): and the terms 'Son' and 'impress of the Father's
subsistence,' because He is perfect and has subsistence s and is in all
respects similar to the Father, save that the Father is not begotten(9):
and the term 'Only-begotten'(1) because He alone was begotten alone of the
Father alone. For no other generation is like to the generation of the Son
of God, since no other is Son of God. For though the Holy Spirit proceedeth
from the Father, yet this is not generative in character but processional.
This is a different mode of existence, alike incomprehensible and unknown,
just as is the generation of the Son. Wherefore all the qualities the
Father has are the Son's, save that the Father is unbegotten(2), and this
exception involves no difference in essence nor dignity(3), but only a
different mode of coming into existence(4). We have an analogy in Adam, who
was not begotten (for God Himself moulded him), and Seth, who was begotten
(for he is Adam's son), and Eve, who proceeded out of Adam's rib (for she
was not begotten). These do not differ from each other in nature, for they
are human beings: but they differ in the mode of coming into existence(5).

   For one must recognise that the word age'nhton with only one 'n'
signifies "uncreate" or "not having been made," while age'nnhton written
with double 'n' means "unbegotten." According to the first significance
essence differs from essence: for one essence is uncreate, or age'nhton
with one 'n,' and another is create or genhth'. But in the second
significance there is no difference between essence and essence. For the
first subsistence of all kinds of living creatures is age'nnhtos but not
age'nhtos. For they were created by the Creator, being brought into being
by His Word, but they were not begotten, for there was no pre-existing form
like themselves from which they might have been born.

   So then in the first sense of the word the three absolutely divine
subsistences of the Holy Godhead agree(6): for they exist as one in essence
and uncreate(7). But with the second signification it is quite otherwise.
For the Father alone is ingenerate(8), no other subsistence having given
Him being. And the Son alone is generate, for He was begotten of the
Father's essence without beginning and without time. And only the Holy
Spirit proceedeth from the Father's essence, not having been generated but
simply proceeding(9). For this is the doctrine of Holy Scripture. But the
nature of the generation and the procession is quite beyond comprehension.

   And this also it behoves(1) us to know, that the names Fatherhood,
Sonship and Procession, were not applied to the Holy Godhead by us: on the
contrary, they were communicated to us by the Godhead, as the divine
apostle says, Wherefore I bow the knee to the Father, from Whom is every
family in heaven and on earth(2). But if we say(3) that the Father is the
origin of the Son and greater than the Son, we do not suggest any
precedence in time or superiority in nature of the Father over the Son(4)
(for through His agency He made the ages(5)), or superiority in any other
respect save causation. And we mean by this, that the Son is begotten of
the Father and not the Father of the Son, and that the Father naturally is
the cause of the Son: just as we say in the same way not that fire
proceedeth from light, but rather light from fire. So then, whenever we
hear it said that the Father is the origin of the Son and greater than the
Son, let us understand it to mean in respect of causation. And just as we
do not say that fire is of one essence and light of another, so we cannot
say that the Father is of one essence and the Son of another: but both are
of one and the same essence(6). And just as we say that fire has
brightness(7) through the light proceeding from it, and do not consider the
light of the fire as an instrument ministering to the fire, but rather as
its natural force: so we say that the Father creates all that He creates
through His Only-begotten Son, not as though the Son were a mere instrument
serving(8) the Father's ends, but as His natural and subsistential
force(9). And just as we say both that the fire shines and again that the
light of the fire shines, So all things whatsoever the Father doeth, these
also doeth the Son likewise(9a). But whereas light possesses no proper
subsistence of its own, distinct from that of the fire, the Son is a
perfect subsistence(1), inseparable from the Father's subsistence, as we
have shewn above. For it is quite impossible to find in creation an image
that will illustrate in itself exactly in all details the nature of the
Holy Trinity. For how could that which is create and compound, subject to
flux and change, circumscribed, formed and corruptible, clearly shew forth
the super-essential divine essence, unaffected as it is in any of these
ways? Now  it is evident that all creation is liable to most of these
affections, and all from its very nature is subject to corruption.

   Likewise we believe also in one Holy Spirit, the Lord and Giver of
Life: Who proceedeth from the Father and resteth in the Son: the object of
equal adoration and glorification with the Father and Son, since He is co-
essential and co-eternal(2): the Spirit of God, direct, authoritative(3),
the fountain of wisdom, and life, and holiness: God existing and addressed
along with Father and Son: uncreate, full, creative, all-ruling, all-
effecting, all-powerful, of infinite power, Lord of all creation and not
under any lord(4): deifying, not deified(5): filling, not filled: shared
in, not sharing in: sanctifying, not sanctified: the intercessor, receiving
the supplications of all: in all things like to the Father and Son:
proceeding from the Father and communicated through the Son, and
participated in by all creation, through Himself creating, and investing
with essence and sanctifying, and maintaining the universe: having
subsistence, existing in its own proper and peculiar subsistence,
inseparable and indivisible from Father and Son, and possessing all the
qualities that the Father and Son possess, save that of not being begotten
or born. For the Father is without canst and unborn: for He is derived from
nothing, but derives from Himself His being, nor does He derive a single
quality from another(6). Rather He is Himself the beginning and cause of
the existence of all things in a definite and natural manner. But the Son
is derived from the Father after the manner of generation, and the Holy
Spirit likewise is derived from the Father, yet not after the manner of
generation, but after that of procession. And we have learned that there is
a difference(7) between generation and procession, but the nature of that
difference we in no wise understand. Further, the generation of the Son
from the Father and the procession of the Holy Spirit are simultaneous.

   All then that the Son and the Spirit have is from the Father, even
their very being(8): and unless the Father is, neither the Son nor the
Spirit is. And unless the Father possesses a certain attribute, neither the
Son nor the Spirit possesses it: and through the Father(9), that is,
because of the Father's existence(1), the Son and the Spirit exist(2), and
through the Father, that is, because of the Father having the qualities,
the Son and the Spirit have all their qualities, those of being unbegotten,
and of birth and of procession being excepted(3). For in these hypostatic
or personal properties alone do the three holy subsistences(3) differ from
each other, being indivisibly divided not by essence but by the
distinguishing mark of their proper and peculiar subsistence.

   Further we say that each of(4) the three has a perfect subsistence,
that we may understand not one compound perfect nature made up of three
imperfect elements, but one simple essence, surpassing and preceding
perfection, existing in three perfect subsistences(5). For all that is
composed of imperfect elements must necessarily be compound. But from
perfect subsistences no compound can arise. Wherefore we do not speak of
the form as from subsistences, but as in subsistences(6). But we speak of
those things as imperfect which do not preserve the form of that which is
completed out of them. For stone and wood and iron are each perfect in its
own nature, but with reference to the building that is completed out of
them each is imperfect: for none of them is in itself a house.

   The subsistences then we say are perfect, that we may not conceive of
the divine nature as compound. For compoundness is the beginning of
separation. And again we speak of the three subsistences as being in each
other(7), that we may not introduce a crowd and multitude of Gods(8). Owing
to the three subsistences, there is no compoundness or confusion: while,
owing to their having the same essence and dwelling in one another, and
being the same in will, and energy, and power, and authority, and movement,
so to speak, we recognise the indivisibility and the unity of God. For
verily there is one God, and His word and Spirit.

Marg. MS. Concerning the distinction of the three subsistences: and
concerning the thing itself and our reason and thought in relation to it.

   One ought, moreover, to recognise that it is one thing to look at a
matter as it is, and another thing to look at it in the light of reason and
thought. In the case of all created things, the distinction of the
subsistences is observed in actual fact. For in actual fact Peter is seen
to be separate from Paul. But the community and connection and unity are
apprehended by reason and thought. For it is by the mind that we perceive
that Peter and Paul are of the same nature and have one common nature(9).
For both are living creatures, rational and mortal: and both are flesh,
endowed with the spirit of reason and understanding(1). It is, then, by
reason that this community of nature is observed. For here indeed the
subsistences do not exist one within the other. But each privately and
individually, that is to say, in itself, stands quite separate, having very
many points that divide it from the other. For they are both separated in
space and differ in time, and are divided in thought, and power, and shape,
or form, and habit, and temperament and dignity, and pursuits, and all
differentiating properties, but above all, in the fact that they do not
dwell in one another but are separated. Hence it comes that we can speak of
two, three, or many men.

   And this may be perceived throughout the whole of creation, but in the
case of the holy and superessential and incomprehensible Trinity, far
removed from everything, it is quite the reverse. For there the community
and unity are observed in fact, through the co-eternity of the
subsistences, and through their having the same essence and energy and will
and concord of mind(2), and then being identical in authority and power and
goodness--I do not say similar but identical--and then movement by one
impulse(3). For there is one essence, one goodness, one power, one will,
one energy, one authority, one and the same, I repeat, not three resembling
each other. But the three subsistences have one and the same movement. For
each one of them is related as closely to the other as to itself: that is
to say that the Father, the Son, and the Holy Spirit are one in all
respects, save those of not being begotten, of birth and of procession. But
it is by thought that the difference is perceived(4). For we recognise one
God: but only in the attributes of Fatherhood, Sonship, and Procession,
both in respect of cause and effect and perfection of subsistence, that is,
manner of existence, do we perceive difference(5). For with reference to
the uncircumscribed Deity we cannot speak of separation in space, as we can
in our own case. For the subsistences dwell in one another, in no wise
confused but cleaving together, according to the word of the Lord, I am in
the father, and the father in Me(6): nor can one admit difference in will
or judgment or energy or power or anything else whatsoever which may
produce actual and absolute separation in our case. Wherefore we do not
speak of three Gods, the Father, the Son, and the Holy Spirit, but rather
of one God, the holy Trinity, the Son and Spirit being referred to one
cause(7), and not compounded or coalesced according to the synaeresis of
Sabellius. For, as we said, they are made one not so as to commingle, but
so as to cleave to each other, and they have their being in each other(8)
without any coalescence or commingling. Nor do the Son and the Spirit stand
apart, nor are they sundered in essence according to the diaeresis of
Arias(9). For the Deity is undivided amongst things divided, to put it
concisely: and it is just like three suns cleaving to each other without
separation and giving out light mingled and conjoined into one. When, then,
we turn our eyes to the Divinity, and the first cause and the sovereignty
and the oneness anti sameness, so to speak, of the movement and will of the
Divinity, and the identity in essence and power and energy and lordship,
what is seen by us is unity(1). But when we look to those things in which
the Divinity is, or, to put it more accurately, which are the Divinity, and
those things which are in it through the first cause without time or
distinction in glory or separation, that is to say, the subsistences of the
Son and the Spirit, it seems to us a Trinity that we adore(2). The Father
is one Father, and without beginning, that is, without cause: for He is not
derived from anything. The Son is one Son, but not without beginning, that
is, not without cause: for He is derived from the Father. But if you
eliminate the idea of a beginning from time, He is also without beginning:
for the creator of times cannot be subject to time. The Holy Spirit is one
Spirit, going forth from the Father, not in the manner of Sonship but of
procession; so that neither has the Father lost His property of being
unbegotten because He hath begotten, nor has the Son lost His property of
being begotten because He was begotten of that which was unbegotten (for
how could that be so?), nor does the Spirit change either into the Father
or into the Son because He hath proceeded and is God. For a property is
quite constant. For how could a property persist if it were variable,
moveable, and could change into something else? For if the Father is the
Son, He is not strictly the Father: for there is strictly one Father. And
if the Son is the Father, He is not strictly the Son: for there is strictly
one Son and one Holy Spirit.

   Further, it should be understood that we do not speak of the Father as
derived from any one, but we speak of Him as the Father of the Son. And we
do not speak of the Son as Cause(3) or Father, but we speak of Him both as
from the Father, and as the Son of the Father. And we speak likewise of the
Holy Spirit as from the Father, and call Him the Spirit of the Father. And
we do not speak of the Spirit as from the Son(4): s but yet we call Him the
Spirit of the Son. For if any one hath not the Spirit of Christ, he is none
of His(6), saith the divine apostle. And we confess that He is manifested
and imparted to us through the Son. For He breathed upon His Disciples,
says he, and said, Receive ye the Holy Spirit(7). It is just the same as in
the case of the sun from which come both the ray and the radiance (for the
sun itself is the source of both the ray and the radiance), and it is
through the ray that the radiance is imparted to us, and it is the radiance
itself by which we are lightened and in which we participate. Further we do
not speak of the Son of the Spirit, or of the Son as derived from the
Spirit(8).

CHAPTER IX.

Concerning what is affirmed about God.

   The Deity is simple and uncompound. But that which is composed of many
and different elements is compound. If, then, we should speak of the
qualities of being uncreate and without beginning and incorporeal and
immortal and everlasting and good and creative and so forth as essential
differences in the case of God, that which is composed of so many qualities
will not be simple but must be compound. But this is impious in the
extreme. Each then of the affirmations about God should be thought of as
signifying not what He is in essence, but either something that it is
impossible to make plain, or some relation to some of those things which
are contrasts or some of those things that follow the nature, or an
energy(9).

   It appears then(9a) that the most proper of all the names given to God
is "He that is," as He Himself said in answer to Moses on  the mountain,
Say to the sons of Israel, He that is hath sent Me(1). For He keeps all
being in His own embrace(2), like a sea of essence infinite and unseen. Or
as the holy Dionysius says, "He that is good(3)." For  one cannot say of
God that He has being in the first place and goodness in the second.

   The second name of God is ho Theo's, derived from the'ein(4), to run,
because He courses through all things, or from ai'thein, to burn: For God
is a fire consuming all evils(5): or from thea^sthai, because He is all-
seeing(6): for nothing can escape Him, and over all He keepeth watch. For
He saw all things before they were, holding them timelessly in His
thoughts; and each one conformably to His voluntary anti timeless
thought(7), which constitutes predetermination and image and pattern, comes
into existence at the predetermined time(8).

   The first name then conveys the notion of His existence and of the
nature of His existence: while the second contains the idea of energy.
Further, the terms 'without beginning,' 'incorruptible,' 'unbegotten,' as
also 'uncreate,' 'incorporeal,' 'unseen,' and so forth, explain what He is
not: that is to say, they tell us that His being had no beginning, that He
is not corruptible, nor created, nor corporeal, nor visible(9). Again,
goodness and justice and piety and such like names belong to the nature(1),
but do not explain His actual essence. Finally, Lord and King and names of
that class indicate a relationship with their contrasts: for the name Lord
has reference to those over whom the lord rules, and the name King to those
under kingly authority, and the name Creator to the creatures, and the name
Shepherd to the sheep he tends.

CHAPTER X.

Concerning divine union and separation.

   Therefore all these names must be understood as common to deity as a
whole, and as containing the notions of sameness and simplicity and
indivisibility and union: while the names Father, Son and Spirit, and
cause, less and caused, and unbegotten and begotten, and procession contain
the idea of separation: for these terms do not explain His essence, but the
mutual relationship(2) and manner of existence(3).

   When, then, we have perceived these things and are conducted from these
to the divine essence, we do not apprehend the essence itself but only the
attributes of the essence: just as we have not apprehended the essence of
the soul even when we have learnt that it is incorporeal and without
magnitude and form: nor again, the essence of the body when we know that it
is white or black, but only the attributes of the essence. Further, the
true doctrine(4) teacheth that the Deity is simple and has one simple
energy, good and energising in all things, just as the sun's ray, which
warms all things and energises in each in harmony with its natural aptitude
and receptive power, having obtained this form of energy from God, its
Maker.

   But quite distinct is all that pertains to the divine and benignant
incarnation of the divine Word. For in that neither the Father nor the
Spirit have any part at all, unless so far as regards approval and the
working of inexplicable miracles which the God-Word, having become man(5)
like us, worked, as unchangeable God and son of God(6).

CHAPTER XI.

Concerning what is affirmed about God as though He had body.

   Since we find many terms used symbolically in the Scriptures concerning
God which are more applicable to that which has body, we should recognise
that it is quite impossible for us men clothed about with this dense
covering of flesh to understand or speak of the divine and lofty and
immaterial energies of the Godhead, except by the use of images and types
and symbols derived from our own life(7). So then all the statements
concerning God, that imply body, are symbols, but have a higher meaning:
for the Deity is simple and formless. Hence by God's eyes and eyelids and
sight we are to understand His power of overseeing all things and His
knowledge, that nothing can escape: for in the case of us this sense makes
our knowledge more complete and more full of certainty. By God's ears and
hearing is meant His readiness to be propitiated and to receive our
petitions: for it is this sense that renders us also kind to suppliants,
inclining our ear to them more  graciously. God's mouth and speech are His
means of indicating His will; for it is by the mouth and speech that we
make clear the thoughts that are in the heart: God's food and drink are our
concurrence to His will, for we, too, satisfy the necessities of our
natural appetite through the sense of taste. And God's sense of smell is
His appreciation of our thoughts of and good will towards Him, for it is
through this sense that we appreciate sweet fragrance. And God's
countenance is the demonstration and manifestation of Himself through His
works, for our manifestation is through the countenance. And God's hands
mean the effectual nature of His energy, for it is with our own hands that
we accomplish our most useful and valuable work. And His right hand is His
aid in prosperity, for it is the right hand that we also use when making
anything of beautiful shape or of great value, or where much strength is
required. His handling is His power of accurate discrimination and
exaction, even in the minutest and most secret details, for those whom we
have handled cannot conceal from us aught within themselves. His feet and
walk are His advent and presence, either for the purpose of bringing
succour to the needy, or vengeance against enemies, or to perform any other
action, for it is by using our feet that we come to arrive at any place.
His oath is the unchangeableness of His counsel, for it is by oath that we
confirm our  compacts with one another. His anger and  fury are His hatred
of and aversion to all wickedness, for we, too, hate that which is contrary
to our mind and become enraged thereat(8). His forgetfulness and sleep and
slumbering are His delay in taking vengeance on His enemies and the
postponement of the accustomed help to His own. And to put it shortly, all
the statements made about God that imply body have some hidden meaning and
teach us what is above us by means of something familiar to ourselves, with
the exception of any statement concerning the bodily sojourn of the God-
Word. For He for our safety took upon Himself the whole nature of man(9),
the thinking spirit, the body, and all the properties of human nature, even
the natural and blameless passions.

CHAPTER XII.

Concerning the Same.

   The following, then, are the mysteries which we have learned from the
holy oracles, as the divine Dionysius the Areopagite said(1): that God is
the cause and beginning of all: the essence of all that have essence: the
life of the living: the reason of all rational beings: the intellect of all
intelligent beings: the recalling and restoring of those who fall away from
Him: the renovation and transformation of those that corrupt that which is
natural: the holy foundation of those who are tossed in unholiness: the
steadfastness of those who have stood firm: the way of those whose course
is directed to Him and the hand stretched forth to guide them upwards. And
I shall add He is also the Father of all His creatures (for God, Who
brought us into being out of nothing, is in a stricter sense our Father
than are our parents who have derived both being and begetting from
Him(2)): the shepherd of those who follow and are tended by Him: the
radiance of those who are enlightened: the initiation of the initiated: the
deification of the deified: the peace of those at discord: the simplicity
of those who love simplicity: the unity of those who worship unity: of all
beginning the beginning, super-essential because above all beginnings: and
the good revelation of what is hidden, that is, of the knowledge of Him so
far as that is lawful for and attainable by each.

Further and more accurately concerning divine names(4).

   The Deity being incomprehensible is also assuredly nameless. Therefore
since we know not His essence, let us not seek for a name for His essence.
For names are explanations of actual things(5). But God, Who is good and
brought us out of nothing into being that we might share in His goodness,
and Who gave us the faculty of knowledge, not only did not impart to us His
essence, but did not even grant us the knowledge of His essence. For it is
impossible for nature to understand fully the supernatural(6). Moreover, if
knowledge is of things that are(7), how can there be knowledge of the
super-essential? Through His unspeakable goodness, then, it pleased Him to
be called by names that we could understand, that we might not be
altogether cut off from the knowlege of Him but should have some notion of
Him, however vague. Inasmuch, then, as He is incomprehensible, He is also
unnameable. But inasmuch as He is the cause of all and contains in Himself
the reasons and causes of all that is, He receives names drawn from all
that is, even from opposites: for example, He is called light and darkness,
water and fire: in order that we may know that these are not of His essence
but that He is super-essential and unnameable: but inasmuch as He is the
cause of all, He receives names from all His effects.

   Wherefore, of the divine names, some have a negative signification, and
indicate that He is super-essential(8): such are "non-essential(9),"
"timeless," "without beginning," "invisible": not that God is inferior to
anything or lacking in anything (for all things are His and have become
from Him and through Him and endure in Him(9)), but that He is pre-
eminently separated from all that is. For He is not one of the things that
are, but over all things. Some again have an affirmative signification, as
indicating that He is the cause of all things. For as the cause of all that
is and of all essence, He is called both Ens and Essence. And as the cause
of all reason and wisdom, of the rational and the wise, He is called both
reason and rational, and wisdom and wise. Similarly He is spoken of as
Intellect and Intellectual, Life and Living, Power and Powerful, and so on
with all the rest. Or rather those names are most appropriate to Him which
are derived from what is most precious and most akin to Himself. That which
is immaterial is more precious and more akin to Himself than that which is
material, and the pure than the impure, and the holy than the unholy: for
they have greater part in Him. So then, sun and light will be more apt
names for Him than darkness, and day than night, and life than death, and
fire and spirit and water, as having life, than earth, and above all,
goodness than wickedness: which is just to say, being more than not being.
For goodness is existence and the cause of existence, but wickedness is the
negation of goodness, that is, of existence. These, then, are the
affirmations and the negations, but the sweetest names are a combination of
both: for example, the super-essential essence, the Godhead that is more
than God, the beginning that is above beginning and such like. Further
there are some affirmations about God which have in a pre-eminent degree
the force of denial: for example, darkness: for this does not imply that
God is darkness but that He is not light, but above light.

   God then is called Mind and Reason and Spirit and Wisdom and Power, as
the cause of these, and as immaterial, and maker of all, and
omnipotent(9b). And these names are common to the whole Godhead, whether
affirmative or negative. And they are also used of each of the subsistences
of the Holy Trinity in the very same and identical way and with their full
significance(1). For when I think of one of the subsistences, I recognise
it to be perfect God and perfect essence: but when I combine and reckon the
three together, I know one perfect God. For the Godhead is not compound but
in three perfect subsistences, one perfect indivisible and uncompound God.
And when I think of the relation of the three subsistences to each other, I
perceive that the Father is super-essential Sun, source of goodness,
fathomless sea of essence, reason, wisdom, power, light, divinity: the
generating and productive source of good hidden in it. He Himself then is
mind, the depth of reason, begetter of the Word, and through the Word the
Producer(2) of the revealing Spirit. And to put it shortly, the Father has
no reason(3), wisdom, power, will(4), save the Son Who is the only power of
the Father the immediate(5) cause of the creation of the universe: as
perfect subsistence begotten of perfect subsistence in a manner known to
Himself, Who is and is named the Son. And the Holy Spirit is the power of
the Father revealing the hidden mysteries of His Divinity, proceeding from
the Father through the Son in a manner known to Himself, but different from
that of generation. Wherefore the Holy Spirit is the perfecter of the
creation of the universe. All the terms, then, that are appropriate to the
Father, as cause, source, begetter, are to be ascribed to the Father alone:
while those that are appropriate to the caused, begotten Son, Word,
immediate power, will, wisdom, are to be ascribed to the Son: and those
that are appropriate to the caused, processional, manifesting, perfecting
power, are to be ascribed to the Holy Spirit. The Father is the source and
cause of the Son and the Holy Spirit: Father of the Son alone and producer
of the Holy Spirit. The Son is Son, Word, Wisdom, Power, Image, Effulgence,
Impress of the Father and derived from the Father. But the Holy Spirit is
not the Son of the Father but the Spirit of the Father as proceeding from
the Father. For there is no impulse without Spirit. And we speak also of
the Spirit of the Son, not as through proceeding from Him, but as
proceeding through Him from the Father. For the Father alone is cause.

CHAPTER XIII.

Concerning the place of God: and that the Deity alone is uncircumscribed.

   Bodily place is the limit of that which contains, by which that which
is contained is contained(6): for example, the air contains but the body is
contained(7). But it is not the whole of the containing air which is the
place of the contained body, but the limit of the containing air, where it
comes into contact with the contained body: and the reason is clearly
because that which contains is not within that which it contains.

   But there is also mental place where mind is active, and mental and
incorporeal nature exists: where mind dwells and energises and is contained
not in a bodily but in a mental fashion. For it is without form, and so
cannot be contained as a body is. God, then, being immaterial(8) and
uncircumscribed, has not place. For He is His own place, filling all things
and being above all things, and Himself maintaining all things(9). Yet we
speak of God having place and the place of God where His energy becomes
manifest. For He penetrates everything without mixing with it, and imparts
to all His energy in proportion to the fitness and receptive power of each:
and by this I mean, a purity both natural and voluntary. For the immaterial
is purer than the material, and that which is virtuous than that which is
linked with vice. Wherefore by the place of God is meant that which has a
greater share in His energy and grace. For this reason the Heaven is His
throne. For in it are the angels who do His will and are always glorifying
Him(1). For this is His rest and the earth is His footstool(2). For in it
He dwelt in the flesh among men(3). And His sacred flesh has been named the
foot of God. The Church, too, is spoken of as the place of God: for we have
set this apart for the glorifying of God as a sort of consecrated place
wherein we also hold converse with Him. Likewise also the places in which
His energy becomes manifest to us, whether through the flesh or apart from
flesh, are spoken of as the places of God.

   But it must be understood that the Deity is indivisible, being
everywhere wholly in His entirety and not divided up part by part like that
which has body, but wholly in everything and wholly above everything. Marg.
MS. Concerning the place of angel and spirit, and concerning the
uncircumscribed.

   The angel, although not contained in place with figured form as is
body, yet is spoken  of as being in place because he has a mental presence
and energises in accordance with his nature, and is not elsewhere but has
his mental limitations there where he energises. For it is impossible to
energise at the same time in different places. For to God alone belongs the
power of energising everywhere at the same time. The angel energises in
different places by the quickness of his nature and the promptness and
speed by which he can change his place: but the Deity, Who is everywhere
and above all, energises at the same time in diverse ways with one simple
energy.

   Further the soul is bound up with the body. whole with whole and not
part with part: and it is not contained by the body but contains it as fire
does iron, and being in it energises with its own proper energies.

   That which is comprehended in place or time or apprehension is
circumscribed: while that which is contained by none of these is
uncircumscribed. Wherefore the Deity alone is uncircumscribed, being
without beginning and without end, and containing all things, and in no
wise apprehended(4). For He alone is incomprehensible and unbounded, within
no one's knowledge and contemplated by Himself alone. But the angel is
circumscribed alike in time (for His being had commencement) and in place
(but mental space, as we said above) and in apprehension. For they know
somehow the nature of each other and have their bounds perfectly defined by
the Creator. Bodies in short are circumscribed both in beginning and end,
and bodily place and apprehension.

Marg. MS. From various sources concerning God and the father, and the Son,
and the Holy Spirit. And concerning the Word and the Spirit.

   The Deity, then, is quite unchangeable and invariable. For all things
which are not in our hands He hath predetermined by His foreknowledge, each
in its own proper and  peculiar time and place. And accordingly the Father
judgeth no one, but hath given all  judgment to the Son(5). For clearly the
Father and the Son and also the Holy Spirit judged as God. But the Son
Himself will descend in the body as man, and will sit on the throne of
Glory (for descending and sitting require circumscribed body), and will
judge all the world in justice.

   All things are far apart from God, not in place but in nature. In our
case, thoughtfulness, and wisdom, and counsel come to pass and go away as
states of being. Not so in the case of God: for with Him there is no
happening or ceasing to be: for He is invariable and unchangeable: and it
would not be right to speak of contingency in connection with Him. For
goodness is concomitant with essence. He who longs alway after God, he
seeth Him: for God is in all things. Existing things are dependent on that
which is, and nothing can be unless it is in that which is. God then is
mingled with everything, maintaining their nature: and in His holy flesh
the God-Word is made one in subsistence and is mixed with our nature, yet
without confusion.

No one seeth the Father, save the Son and the Spirit(6).

   The Son is the counsel and wisdom and power of the Father. For one may
not speak of quality in connection with God, from fear of implying that He
was a compound of essence and quality.

   The Son is from the Father, and derives from Him all His properties:
hence He cannot do ought of Himself(7). For He has not energy peculiar to
Himself and distinct from the Father(8).

   That God Who is invisible by nature is made visible by His energies, we
perceive from the organisation and government of the world(9).

   The Son is the Father's image, and the Spirit the Son's, through which
Christ dwelling in man makes him after his own image(1).

   The Holy Spirit is God, being between the unbegotten and the begotten,
and united to the Father through the Son(2). We speak of the Spirit of God,
the Spirit of Christ, the mind of Christ, the Spirit of the Lord, the very
Lord(3), the Spirit of adoption, of truth, of liberty, of wisdom (for He is
the creator of all these): filling all things with essence, maintaining all
things, filling the universe with essence, while yet the universe is not
the measure of His power.

   God is everlasting and unchangeable essence, creator of all that is,
adored with pious consideration.

   God is also Father, being ever unbegotten, for He was born of no one,
but hath begotten His co-eternal Son: God is likewise Son, being always
with the Father, born of the Father timelessly, everlastingly, without flux
or passion, or separation from Him. God is also Holy Spirit, being
sanctifying power, subsistential, proceeding from the Father without
separation, and resting in the Son, identical in essence with Father and
Son.

   Word is that which is ever essentially present with the Father. Again,
word is also the natural movement of the mind, according to which it is
moved and thinks and considers, being as it were its own light and
radiance. Again, word is the thought that is spoken only within the heart.
And again, word is the utterance(4) that is the messenger of thought. God
therefore is Word(5) essential and enhypostatic: and the other three kinds
of word are faculties of the soul, and are not contemplated as having a
proper subsistence of their own. The first of these is the natural
offspring of the mind, ever welling(6) up naturally out of it: the second
is the thought: and the third is the utterance.

   The Spirit has various meanings. There is the Holy Spirit: but the
powers of the Holy Spirit are also spoken of as spirits: the good messenger
is also spirit: the demon also is spirit: the soul too is spirit: and
sometimes mind also is spoken of as spirit. Finally the wind is spirit and
the air is  spirit.

CHAPTER XIV.

The properties of the divine nature.

   Uncreate, without beginning, immortal, infinite, eternal,
immaterial(7), good, creative, just, enlightening, immutable, passionless,
uncircumscribed, immeasurable, unlimited, undefined, unseen, unthinkable,
wanting in nothing, being His own rule and authority, all-ruling, life-
giving, omnipotent, of infinite power, con-raining and maintaining the
universe and making provision for all: all these and such like attributes
the Deity possesses by nature, not having received them from elsewhere, but
Himself imparting all good to His own creations according to the capacity
of each.

   The subsistences dwell and are established firmly in one another. For
they are inseparable and cannot part from one another, but keep to their
separate courses within one another, without coalescing or mingling, but
cleaving to each other. For the Son is in the Father and the Spirit: and
the Spirit in the Father and the Son: and the Father in the Son and the
Spirit, but there is no coalescence or commingling or confusion(8)  And
there is one and the same motion: for there is one impulse and one motion
of the three subsistences, which is not to be observed in any created
nature.

   Further the divine effulgence and energy, being one anti simple and
indivisible, assuming many varied forms in its goodness among what is
divisible and allotting to each the component parts of its own nature,
still remains simple and is multiplied without division among the divided,
and gathers and converts the divided into its own simplicity(9). For all
things long after it and have their existence in it. It gives also to all
things being according to their several natures(1), and it is itself the
being of existing things, the life of living things, the reason of rational
beings, the thought of thinking beings. But it is itself above mind and
reason and life and essence.

   Further the divine nature has the property of penetrating all things
without mixing with them and of being itself impenetrable by anything else.
Moreover, there is the property of knowing all things with a simple
knowledge and of seeing all things, simply with His divine, all-surveying,
immaterial eye, both the things of the present, and the things of the past,
and the things of the future, before they come into being(2). It is also
sinless, and can cast sin out, and bring salvation: and all that it wills,
it can accomplish, but does not will all it could accomplish. For it could
destroy the universe but it does not will so to do(3).


BOOK II.

CHAPTER I.

Concerning aeon or age.

   HE created the ages Who Himself was. before the ages, Whom the divine
David thus addresses, From age to age Than art(1). The divine apostle also
says, Through Whom He created the ages(2).

   It must then be understood that the word age has various meanings, for
it denotes many things. The life of each man is called an age. Again, a
period of a thousand years is called an age(3). Again, the whole course of
the present life is called an age: also the future life, the immortal life
after the resurrection(4), is spoken of as an age. Again, the word age is
used to denote, not time nor yet a part of time as measured by the movement
and course of the sun, that is to say, composed of days and nights, but the
sort of temporal motion and interval that is co-extensive with eternity(5).
For age is to things eternal just what time is to things temporal.

   Seven ages(6) of this world are spoken of, that is, from the creation
of the heaven and earth till the general consummation and resurrection of
men. For there is a partial consummation, viz., the death of each man: but
there is also a general and complete consummation, when the general
resurrection of men will come to pass. And the eighth age is the age to
come.

   Before the world was formed, when there was as yet no sun dividing day
from night, there was not an age such as could be measured(7), but there
was the sort of temporal motion and interval that is co-extensive with
eternity. And in this sense there is but one age, and God is spoken of as
aiw'nios(8) and proaiw'nios, for the age or aeon itself is His creation.
For God, Who alone is without beginning, is Himself the Creator of all
things, whether age or any other existing thing. And when I say God, it is
evident that I mean the Father and His Only. begotten Son, our Lord, Jesus
Christ, and His all-holy Spirit, our one God.

   But we speak also of ages of ages, inasmuch as the seven ages of the
present world include many ages in the sense of lives of men, and the one
age embraces all the ages, and the present and  the future are spoken of as
age of age. Further, everlasting (i.e. aiw'nios) life and everlasting
punishment prove that the age or neon to come is unending(9). For time will
not be counted by days and nights even after the resurrection, but there
will rather be one day with no evening, wherein the Sun of Justice will
shine brightly on the just, but for the sinful there will be night profound
and limitless. In what way then will the period of one thousand years be
counted which, according to Origen(1), is required for the complete
restoration? Of all the ages, therefore, the sole creator is God Who hath
also created the universe and Who was before the ages.

CHAPTER II.

Concerning the creation.

   Since, then, God, Who is good and more than good, did not find
satisfaction in self-contemplation, but in fits exceeding goodness wished
certain things to come into existence which would enjoy His benefits and
share in His goodness, He brought all things out of nothing into being and
created them, both what is invisible and what is visible. Yea, even man,
who is a compound of the visible and the invisible. And it is by thought
that He creates, and thought is the basis of the work, the Word filling it
and the Spirit perfecting it(2).

CHAPTER III

Concerning angels.

   He is Himself the Maker and Creator of the angels: for He brought them
out of nothing into being and created them after His own image, an
incorporeal race, a sort of spirit or immaterial fire: in the words of the
divine David, He maketh His angels spirits, and His ministers a flame of
fire(3): and He has described their lightness and the ardour, and heat, and
keenness and sharpness with which they hunger for God and serve Him, and
how they are borne to the regions above and are quite delivered from all
material thought(4).

   An angel, then, is an intelligent essence, in perpetual motion, with
free-will, incorporeal, ministering to God, having obtained by grace an
immortal nature: and the Creator alone knows the form and limitation of its
essence. But all that we can understand is, that it is incorporeal and
immaterial. For all that is compared with God Who alone is incomparable, we
find to be dense and material. For in reality only the Deity is immaterial
and incorporeal.

   The angel's nature then is rational, and intelligent, and endowed with
free-will, change. able in will, or fickle. For all that is created is
changeable, and only that which is un-created is unchangeable. Also all
that is rational is endowed with free-will. As it is, then, rational and
intelligent, it is endowed with free-will: and as it is created, it is
changeable, having power either to abide or progress in goodness, or to
turn towards evil.

   It is not susceptible of repentance because it is incorporeal. For it
is owing to the weakness of his body that man comes to have repentance.

   It is immortal, not by natures but by grace(6). For all that has had
beginning comes also to its natural end. But God alone is eternal, or
rather, He is above the Eternal: for He, the Creator of times, is not under
the dominion of time, but above time.

   They are secondary intelligent lights derived from that first light
which is without beginning, for they have the power of illumination; they
have no need of tongue or hearing, but without uttering words(7) they
communicate to each other their own thoughts and counsels(8).

   Through the Word, therefore, all the angels were created, and through
the sanctification by the Holy Spirit were they brought to perfection,
sharing each in proportion to his worth and rank in brightness and
grace(9).

   They are circumscribed: for when they are in the Heaven they are not on
the earth: and when they are sent by God down to the earth they do not
remain in the Heaven. They are not hemmed in by walls and doors, and bars
and seals, for they are quite unlimited. Unlimited, I repeat, for it is not
as they really are that they reveal themselves to the worthy men(1) to whom
God wishes them to appear, but in a changed form which the beholders are
capable of seeing. For that alone is naturally and strictly unlimited which
is uncreated. For every created thing is limited by God Who created it.

   Further, apart from their essence they receive the sanctification from
the Spirit: through the divine grace they prophesy(2): they have no need of
marriage for they are immortal.

   Seeing that they are minds they are in mental places(3), and are not
circumscribed after the fashion of a body. For they have not a bodily form
by nature, nor are they tended in three dimensions. But to whatever post
they may be assigned, there they are present after the manner of a mind and
energise, and cannot be present and energise in various places at the same
time.

   Whether they are equals in essence or differ from one another we know
not. God, their Creator, Who knoweth all things, alone knoweth. But they
differ(4) from each other in brightness and position, whether it is that
their position is dependent on their brightness, or their brightness on
their position: and they impart brightness to one another, because they
excel one another in rank and nature(5). And clearly the higher share their
brightness and knowledge with the lower.

   They are mighty and prompt to fulfil the will of the Deity, and their
nature is endowed with such celerity that wherever the Divine glance bids
them there they are straightway found. They are the guardians of the
divisions of the earth: they are set over nations and regions, allotted to
them by their Creator: they govern all our affairs and bring us succour.
And the reason surely is because they are set over us by the divine will
and command and are ever in the vicinity of God(6).

   With difficulty they are moved to evil, yet they are not absolutely
immoveable: but now they are altogether immoveable, not by nature but by
grace and by their nearness to the Only Good(7).

   They behold God according to their capacity, and this is their food(8).

   They are above us for they are incorporeal, and are free of all bodily
passion, yet are not passionless: for the Deity alone is passionless.

   They take different forms at the bidding of their Master, God, and thus
reveal themselves to men and unveil the divine mysteries to them.

   They have Heaven for their dwelling-place, and have one duty, to sing
God's praise and carry out His divine will.

   Moreover, as that most holy, and sacred, and gifted theologian,
Dionysius the Areopagite(9), says, All theology, that is to say, the holy
Scripture, has nine different names for the heavenly essences(1). These
essences that divine master in sacred things divides into three groups,
each containing three. And the first  group, he says, consists of those who
are in God's presence and are said to be directly and immediately one with
Him, viz., the Seraphim with their six wings, the many-eyed Cherubim and
those that sit in the holiest thrones. The second group is that of the
Dominions, and the Powers, and the Authorities; and the third, and last, is
that of the Rulers and Archangels and Angels

   Some, indeed(2), like Gregory the Theologian, say that these were
before the creation of other things. He thinks that the angelic and
heavenly powers were first and that thought was their function(3). Others,
again, hold that they were created after the first heaven was made. But all
are agreed that it was before the foundation of man. For myself, I am in
harmony with the theologian. For it was fitting that the mental essence
should be the first created, and then that which can be perceived, and
finally man himself, in whose being both parts are united.

   But those who say that the angels are creators of any kind of essence
whatever are the mouth of their father, the devil. For since they are
created things they are not creators. But He Who creates and provides for
and maintains all things is God, Who alone is uncreate and is praised and
glorified in the Father, the Son, and the Holy Spirit.

CHAPTER IV.

Concerning the devil and demons.

   He who from among these angelic powers was set over(4) the earthly
realm, and into whose hands God committed the guardianship of the earth,
was not made wicked in nature but was good, and made for good ends, and
received from his Creator no trace whatever of evil in  himself. But he did
not sustain the brightness and the honour which the Creator had bestowed(5)
on him, and of his free choice was changed from what was in harmony to what
was at variance with his nature, and became roused against God Who created
him, and determined to rise in rebellion against Him(6): and he was the
first to depart from good and become evil(7). For evil is nothing else than
absence of goodness, just as darkness also is absence of light. For
goodness is the light of the mind, and, similarly, evil is the darkness of
the mind. Light, therefore, being the work of the Creator and being made
good (for God saw all that He made, and behold they were exceeding good(8))
produced darkness at His free-will. But  along with him an innumerable host
of angels subject to him were torn away and followed him and shared in his
fall. Wherefore, being of the same nature(9) as the angels, they became
wicked, turning away at their own free choice from good to evil(1)

   Hence they have no power or strength against any one except what God in
His dispensation hath conceded to them, as for instance, against Job(2) and
those swine that are mentioned in the Gospels(3). But when God has made the
concession they do prevail, and are changed and transformed into any form
whatever in which they wish to appear.

   Of the future both the angels of God and the demons are alike ignorant:
yet they make predictions. God reveals the future to the angels and
commands them to prophesy, and so what they say comes to pass. But the
demons also make predictions, sometimes because they see what is happening
at a distance, and sometimes merely making guesses: hence much that they
say is false and they should not be believed, even although they do often,
in the way we have said, tell what is true. Besides they know the
Scriptures.

   All wickedness, then, and all impure passions are the work of their
mind. But while the liberty to attack man has been granted to them, they
have not the strength to over master any one: for we have it in our power
to receive or not to receive the attack(4). Wherefore there has been
prepared for the devil and his demons, and those who follow him, fire
unquenchable and everlasting punishment(5).

   Note, further, that what in the case of man is death is a fall in the
case of angels. For after the fall there is no possibility of repentance
for them, just as after death there is for men no repentance(6).

CHAPTER V.

Concerning the visible creation.

   Our God Himself, Whom we glorify as Three in One, created the heaven
and the earth and all that they contain(7), and brought all things out of
nothing into being: some He made out of no pre-existing basis of matter,
such as heaven, earth, air, fire, water: and the rest out of these elements
that He had created, such as living creatures, plants, seeds. For these are
made up of earth, and water, and air, and fire, at the bidding of the
Creator.

CHAPTER VI.

Concerning the Heaven.

   The heaven is the circumference of things created, both visible and
invisible. For within its boundary are included and marked off both the
mental faculties of the angels and all the world of sense. But the Deity
alone is uncircumscribed, filling all things, and surrounding all things,
and hounding all things, for He is above all things, and has created all
things.

   Since(8), therefore, the Scripture speaks of heaven, and heaven of
heaven(9), and heavens of heavens(1), and the blessed Paul says that he was
snatched away to the third heaven(2), we say that in the cosmogony of the
universe we accept the creation of a heaven which the foreign philosophers,
appropriating the views of Moses, call a starless sphere. But further, God
called the firmament also heaven(3), which He commanded to be in the midst
of the waters, setting it to divide the waters that are above the firmament
from the waters that are below the firmament. And its nature, according to
the divine Basilius(4), who is versed in the mysteries of divine Scripture,
is delicate as smoke. Others, however, hold that it is watery in nature,
since it is set in the midst of the waters: others say it is composed of
the four elements: and lastly, others speak of it as a filth body, distinct
from the four elements(5).

   Further, some have thought that the heaven encircles the universe and
has the form of a sphere, and that everywhere it is the highest point, and
that the centre of the space enclosed by it is the lowest part: and,
further, that those bodies that are light and airy are allotted by the
Creator the upper region: while those that are heavy and tend to descend
occupy the lower region, which is the middle. The element, then, that is
lightest and most inclined to soar upwards is fire, and hence they hold
that its position is immediately after the heaven, and they call it ether,
and after it comes the lower air. But earth and water, which are heavier
and have more of a downward tendency, are suspended in the centre.
Therefore, taking them in the reverse order, we have in the lowest
situation earth and water: but water is lighter than earth, and hence is
more easily set in motion: above these on all hands, like a covering; is
the circle of air, and all round the air is the circle of ether, and
outside air is the circle of the heaven.

   Further, they say that the heaven moves in a circle and so compresses
all that is within it, that they remain firm and not liable to fall
asunder.

   They say also that there are seven zones of the heaven(6), one higher
than the other. And its nature, they say, is of extreme fineness, like that
of smoke, and each zone contains one of the planets. For there are said to
be seven planets: Sol, Luna, Jupiter, Mercury, Mars, Venus and Saturn. But
sometimes Venus is called Lucifer and sometimes Vesper. These are called
planets because their movements are the reverse of those of the heaven. For
while the heaven and all other stars move from east to west, these alone
move from west to east. And this can easily be seen in the case of the
moon, which moves each evening a little backwards.

   All, therefore, who hold that the heaven is in the form of a sphere,
say that it is equally removed and distant from the earth at all points,
whether above, or sideways, or below. And by 'below' and ' sideways' I mean
all that comes within the range of our senses. For it follows from what has
been said, that the heaven occupies the whole of the upper region and the
earth the whole of the lower. They say, besides, that the heaven encircles
the earth in the manner of a sphere, and bears along with it in its most
rapid revolutions sun, moon and stars, and that when the sun is over the
earth it becomes day there, and when it is under the earth it is night.
And, again, when the sun goes under the earth it is night here, but day
yonder.

   Others have pictured the heaven as a hemisphere. This idea is suggested
by these words of David, the singer of God, Who stretchest out the heavens
like a curtain(7), by which word he clearly means a tent: and by these from
the blessed Isaiah, Who hath established the heavens like a vault(8): and
also because when the sun, moon, and stars set they make a circuit round
the earth from west to north, and so reach once more the east(9). Still,
whether it is this way or that, all things have been made and established
by the divine command, and have the divine will and counsel for a
foundation that cannot be moved. For He Himself spoke and they were made:
He Himself commanded and they were created. He hath also established them
for ever and ever: He hath made a decree which will not pass(1).

   The heaven of heaven, then, is the first heaven which is above the
firmament(2). So here we have two heavens, for God called the firmament
also Heaven(3). And it is customary in the divine Scripture to speak of the
air also as heavens, because we see it above us. Bless Him, it says, all ye
birds of the heaven, meaning of the air. For it is the air and not the
heaven that is the region in which birds fly. So here we have three
heavens, as the divine Apostle said(4). But if you should wish to look upon
the seven zones as seven heavens there is no injury done to the word of
truth. For it is usual in the Hebrew tongue to speak of heaven in the
plural, that is, as heavens, and when a Hebrew wishes to say heaven of
heaven, he usually says heavens of heavens, and this clearly means heaven
of heaven(5), which is above the firmament, and the waters which are above
the heavens, whether it is the air and the firmament, or the seven zones of
the firmament, or the firmament itself which are spoken of in the plural as
heavens according to the Hebrew custom.

   All things, then, which are brought into existence are subject to
corruption according   to the law of their nature(6), and so even the
heavens themselves are corruptible. But by the grace of God they are
maintained and preserved(7). Only the Deity, however, is by nature without
beginning and without end(8). Wherefore it has been said, They will perish,
but Thou dost endure(1): nevertheless, the heavens will not be utterly
destroyed. For they will wax old and be wound round as a covering, and will
be changed, and there will be a new heaven and a new earth(2).

   For the great part the heaven is greater than the earth, but we need
not investigate the essence of the heaven, for it is quite beyond our
knowledge.

   It must not be supposed that the heavens or the luminaries are endowed
with life(3). For they are inanimate and insensible(4). So that when the
divine Scripture saith, Let the heavens rejoice and the earth be glad(5),
it is the angels in heaven and the men on earth that are invited to
rejoice. For the Scripture is familiar with the figure of personification,
and is wont to speak of inanimate things as though they were animate: for
example(6), The sea saw it and fled: Jordan was driven back(7). And again,
What ailed thee, O thou sea, that thou fleddest? thou, O Jordan, that thou
was driven back(8)? Mountains, too, and hills are asked the reason of their
leaping in the same way as we are wont to say, the city was gathered
together, when we do not mean the buildings, but the inhabitants of the
city: again, the heavens declare the glory of God(9), does not mean that
they send forth a voice that can be heard by bodily ears, but that from
their own greatness they bring before our minds the power of the Creator:
and when we contemplate their beauty we praise the Maker as the Master-
Craftsman(1).

CHAPTER VII.

Concerning light, fire, the luminaries, sun, moon and stars.

   Fire is one of the four elements, light and with a greater tendency to
ascend than the others. It has the power of burning and also of giving
light, and it was made by the Creator on the first day. For the divine
Scripture says, And God said, Let there be light, and there was light(2).
Fire is not a different thing from what light is, as some maintain. Others
again hold that this fire of the universe is above the air(3) and call it
ether. In the beginning, then, that is to say on the first day, God created
light, the ornament and glory of the whole visible creation. For take away
light and all things remain in undistinguishable darkness, incapable of
displaying their native beauty. And God called the light day, but the
darkness He called night(4). Further, darkness is not any essence, but an
accident: for it is simply absence of light. The air, indeed, has not light
in its essence(5). It was, then, this very absence of light from the air
that God called darkness: and it is not the essence of air that is
darkness, but the absence of light which clearly is rather an accident than
an essence. And, indeed, it was not night, but day, that was first named,
so that day is first and after that comes night. Night, therefore, follows
day. And from the beginning of day till the next day is one complete period
of day and night. For the Scripture says, And the evening and the morning
were one day(6).

   When, therefore, in the first three days the light was poured forth and
reduced at the divine command, both day and night came to pass(7). But on
the fourth day God created the great luminary, that is, the sun, to have
rule and authority(8) over the day: for it is by it that day is made: for
it is day when the sun is above the earth, and the duration of a day is the
course of the sun over the earth from its rising till its setting. And He
also created the lesser luminaries, that is, the moon and the stars, to
have rule and authority(1) over the night, and to give light by night. For
it is night when the sun is under the earth, and the duration of night is
the course of the sun under the earth from its rising till its setting. The
moon, then, and the stars were set to lighten the night: not that they are
in the daytime under the earth, for even by day stars are in the heaven
over the earth but the sun conceals both the stars and the moon by the
greater brilliance of its light and prevents them from being seen.

   On these luminaries the Creator bestowed the first-created light: not
because He was in need of other light, but that that light might not remain
idle. For a luminary is not merely light, but a vessel for containing
light(2).

   There are, we are told, seven planets amongst these luminaries, and
these move in a direction opposite to that of the heaven: hence the name
planets. For, while they say that the heaven moves from east to west, the
planets move from west to east; but the heaven bears the seven planets
along with it by its swifter motion. Now these are the names of the seven
planets: Luna, Mercury, Venus, Sol, Mars, Jupiter, Saturn, and in each zone
of heaven is, we are told, one of these seven planets:

In the first and highest: Saturn [symbol]

In the second: Jupiter [ symbol]

In the third: Mars [symbol]

In the fourth: Sol [symbol]

In the fifth: Venus [symbol]

In the sixth: Mercury [symbol]

In the seventh and lowest: Luna [symbol]

   The course which the Creator(3) appointed for them to run is unceasing
and remaineth fixed as He established them. For the divine David says, The
moan and the stars which Thou establishedst(4), and by the word
'establishedst,' he referred to the fixity and unchangeableness of the
order and series granted to them by God. For He appointed them for seasons,
and signs, and days and years. It is through the Sun that the four seasons
are brought about. And the first of these is spring: for in it God created
all things(5), and even down to the present time its presence is evidenced
by the bursting of the flowers into bud, and this is the equinoctial
period, since day and night each consist of twelve hours. It is caused by
the sun rising in the middle, and is mild and increases the blood, and is
warm and moist, and holds a position midway between winter and summer,
being warmer and drier than winter, but colder and moister than summer.
This season lasts from March 21st till  June 24th. Next, when the rising of
the sun moves towards more northerly parts, the season of summer succeeds,
which has a place midway between spring and autumn, combining the warmth of
spring with the dryness of autumn: for it is dry and warm, and increases
the yellow bile. In it falls the longest day, which has fifteen hours, and
the shortest night of all, having only nine hours. This season lasts from
June 24th till September 25th. Then when the sun again returns to the
middle, autumn takes the place of summer. It has a medium amount of cold
and heat, dryness and moisture, and holds a place midway between summer and
winter, combining the dryness of summer with the cold of winter. For it is
cold and dry, and increases the black bile. This season, again, is
equinoctial, both day and night consisting of twelve hours, and it lasts
from September 25th till December 25th. And when the rising of the sun
sinks to its smallest and lowest point, i.e. the south, winter is reached,
with its cold and moisture. It occupies a place midway between autumn and
spring, combining the cold of autumn and the moisture of spring. In it
falls the shortest day, which has only nine hours, and the longest night,
which has fifteen: and it lasts from December 25th till March 21st. For the
Creator made this wise provision that we should not pass from the extreme
of cold, or heat, or dryness, or moisture, to the opposite extreme, and
thus incur grievous maladies. For reason itself teaches us the danger of
sudden changes.

   So, then, it is the sun that makes the seasons, and through them the
year: it likewise makes the days and nights, the days when it rises and is
above the earth, and the nights when it sets below the earth: and it
bestows on the other luminaries, both moon and stars, their power of giving
forth light.

   Further, they say that there are in the heaven twelve signs made by the
stars, and that these move in an opposite direction to the sun and moon,
and the other five planets, and that the seven planets pass across these
twelve signs. Further, the sun makes a complete month in each sign and
traverses the twelve signs in the same number of months. These, then, are
the names of the twelve signs and their respective months:--

The Ram, which receives the sun on the 21st of March.

The Bull, on the 23rd of April.

The Twins, on the 24th of May.

The Crab, on the 24th of June.

The Virgin, on the 25th of July.

The Scales, on the 25th of September.

The Scorpion, on the 25th of October.

The Archer, on the 25th of November.

Capricorn, on the 25th of December.

Aquarius, on the 25th of January.

The Fish, on the 24th of February.

   But the moon traverses the twelve signs each month, since it occupies a
lower position and travels through the signs at a quicker rate. For if you
draw one circle within another, the inner one will be found to be the
lesser: and so it is that owing to the moon occupying a lower position its
course is shorter and is sooner completed

   Now the Greeks declare that all our affairs are controlled by the
rising and setting and collision(6) of these stars, viz., the sun and moon:
for it is with these matters that astrology has to do. But we hold that we
get from them signs of rain and drought, cold and heat, moisture and
dryness, and of the various winds, and so forth(7), but no sign whatever as
to our actions. For we have been created with free wills by our Creator and
are masters over our own actions. Indeed, if all our actions depend on the
courses of the stars, all we do is done of necessity(8): and necessity
precludes either virtue or vice. But if we possess neither virtue nor vice,
we do not deserve praise or punishment, and God, too, will turn out to be
unjust, since He gives good things to some and afflicts others. Nay, He
will no longer continue to guide or provide for His own creatures, if all
things are carried and swept along in the grip of necessity. And the
faculty of reason will be superfluous to us: for if we are not masters of
any of our actions, deliberation is quite superfluous. Reason, indeed, is
granted to us solely that we might take counsel, and hence all reason
implies freedom of will.

   And, therefore, we hold that the stars are not the causes of the things
that occur, nor of the origin of things that come to pass, nor of the
destruction of those things that perish. They are rather signs of showers
and changes of air. But, perhaps, some one may say that though they are not
the causes of wars, yet they are signs of them. And, in truth, the quality
of the air which is produced(1) by sun, and moon, and stars, produces in
various ways different temperaments, and habits, and dispositions(2). But
the habits are amongst the things that  we have in our own hands, for it is
reason that rules, and directs, and changes them.

   It often happens, also, that comets arise. These are signs of the death
of kings(3), and they are not any of the stars that were made in the
beginning, but are formed at the same tithe by divine command and again
dissolved(4). And so not even that star which the Magi saw at the birth of
the Friend and Saviour of man, our Lord, Who became flesh for our sake, is
of the number of those that were made in the beginning. And this is
evidently the case because sometimes its course was from east to west, and
sometimes from north to south; at one moment it was hidden, and at the next
it was revealed: which is quite out of harmony with the order and nature of
the stars.

   It must be understood, then, that the moon derives its light from the
sun; not that God was unable to grant it light of its own, but in order
that rhythm and order may be unimpressed upon nature, one part ruling, the
other being ruled, and that we might thus be taught to live in community
and to share our possessions with one another, and to be under subjection,
first to our Maker and Creator, our God and Master, and then also to the
rulers set in authority over us by Him: and not to question why this man is
ruler and not I myself, but to welcome all that  comes from God in a
gracious and reasonable spirit.

   The sun and the moon, moreover, suffer eclipse, and this demonstrates
the folly of those who worship the creature in place of the Creator(5), and
teaches us how changeable and alterable all things are For all things are
changeable save God, and whatever is changeable is liable to corruption in
accordance with the laws of its own nature.

   Now the cause of the eclipse of the sun is that the body of the moon is
interposed like a partition-wall and casts a shadow, and prevents the light
from being shed down on us(6): and the extent of the eclipse is
proportional to the size of the moon's body that is found to conceal the
sun. But do not marvel that the moon's body is the smaller. For many
declare that the sun is many times larger even than the earth, and the holy
Fathers say that it is equal to the earth: yet often a small cloud, or even
a small hill or a wall quite conceals it.

   The eclipse of the moon, on the other hand, is due to the shadow the
earth casts on it when it is a fifteen days' moon and the sun and moon
happen to be at the opposite poles of the highest circle, the sun being
under the earth and the moon above the earth. For the earth casts a shadow
and the sun's light is prevented from illuminating the moon, and therefore
it is then eclipsed.

   It should be understood that the moon was made full by the Creator,
that is, a fifteen days' moon: for it was fitting that it should be made
complete(7). But on the fourth day, as we said, the sun was created.
Therefore the moon was eleven days in advance of the sun, because from the
fourth to the fifteenth day there are eleven days. Hence it happens that in
each year the twelve months of the moon contain eleven days fewer than the
twelve months of the sun. For the twelve months of the sun contain three
hundred and sixty-five and a quarter days, and so because the quarter
becomes a whole, in four years an extra day is completed, which is called
bissextile. And that year has three hundred and sixty-six days. The years
of the moon, on the other hand, have three hundred and fifty-four days. For
the moon wanes from the time of its origin, or renewal, till it is fourteen
and three-quarter days' old, and proceeds to wane till the twenty-ninth and
a half day, when it is completely void of light And then when it is once
more connected with the sun it is reproduced and renewed, a memorial of our
resurrection. Thus in each year the moon gives away eleven days to the sun,
and so in three years the intercalary month of the Hebrews arises, and that
year comes to consist of thirteen months, owing to the addition of these
eleven days(8).

   It is evident that both sun and moon and stars are compound and liable
to corruption according to the laws of their various natures. But of their
nature we are ignorant. Some, indeed, say that fire when deprived of matter
is invisible, and thus, that when it is quenched it vanishes altogether.
Others, again, say that when it is quenched it is transformed into air(9).

   The circle of the zodiac has an oblique motion and is divided into
twelve sections called zodia, or signs: each sign has three divisions of
ten each, i.e. thirty divisions, and each division has sixty very minute
subdivisions. The heaven, therefore, has three hundred and sixty-five
degrees: the hemisphere above the earth and that below the earth each
having one hundred and eighty degrees.

The abodes of the planets.

   The Ram and the Scorpion are the abode of Mars: the Bull and the
Scales, of Venus(1): the Twins and the Virgin, of Mercury: the Crab, of the
Moon: the Lion, of the Sun: the Archer and the Fish, of Jupiter: Capricorn
and Aquarius, of Saturn.

Their altitudes.

   The Ram has the altitude of the Sun: the Bull, of the Moon: the Crab,
of Jupiter: the Virgin, of Mars: the Scales, of Saturn: Capricorn, of
Mercury: the Fish, of Venus.

The phases of the moon.

   It is in conjunction whenever it is in the same degree as the sun: it
is born when it is fifteen degrees distant from the sun: it rises when it
is crescent-shaped, and this occurs twice(2), at which times it is sixty
degrees distant from the sun: it is half-full twice, when it is ninety
degrees from the sun: twice it is gibbous, when it is one hundred and
twenty degrees from the sun: it is twice a full moon, giving full light,
when it is a hundred and fifty degrees from the sun: it is a complete moon
when it is a hundred and eighty degrees distant from the sun. We say twice,
because these phases occur both when the moon waxes and when it wanes. In
two and a half days the moon traverses each sign.

CHAPTER VIII.

Concerning air and winds.

   Air is the most subtle element, and is moist and warm: heavier, indeed,
than fire: but lighter than earth and water: it is the cause of respiration
and voice: it is colourless, that is, it has no colour by nature: it is
clear and transparent, for it is capable of receiving light: it ministers
to three of our senses, for it is by its aid that we see, hear and smell:
it has the power likewise of receiving heat and cold, dryness and moisture,
and its movements in space are up, down, within, without, to the right and
to the left, and the cyclical movement.

   It does not derive its light from itself, but is illuminated by sun,
and moon, and stars, and fire. And this is just what the Scripture means
when it says, And darkeness was upon the deep(3); for its object is to shew
that the air has not derived its light from itself, but that it is quite a
different essence from light.

   And wind is a movement of air: or wind is a rush of air which changes
its name as it changes the place whence it rushes(4).

   Its place is in the air. For place is the circumference of a body. But
what is it that surrounds bodies but air? There are, moreover, different
places in which the movement of air originates, and from these the winds
get their names. There are in all twelve winds. It is said that air is just
fire after it has been extinguished, or the vapour of heated water. At all
events, in its own special nature the air is warm, but it becomes cold
owing to the proximity of water and earth, so that the lower parts of it
are cold, and the higher warm(5).

   These then are the winds(6): Caecias, or Meses, arises in the region
where the sun rises in summer. Subsolanus, where the sun rises at the
equinoxes. Eurus, where it rises in winter. Africus, where it sets in
winter. Favonius, where it sets at the equinoxes, and Corns, or Olympias,
or Iapyx, where it sets in summer. Then come Auster and Aquilo, whose
blasts oppose one another. Between Aquilo and Caecias comes Boreas: and
tween Eurus and Auster, Phoenix or Euronotus; between Auster and Africus,
Libonotus or Leucouotus: and lastly, between Aquilo and Corus, Thrascias,
or Cercius, as it is called by the inhabitants of that region.

   [These(7), then, are the races which dwell at the ends of the world:
beside Subsolanus are the Bactriani: beside Eurus, the Indians: beside
Phoenix, the Red Sea and Ethiopia: beside Libonotus, the Garamantes, who
are beyond Systis: beside Africus, the Ethiopians and the Western Mauri:
beside Favonius, the columns of Hercules and the beginnings of Libya and
Europe: beside Corus, Iberia, which is now called Spain: beside Thrascia,
the Gauls and the neighbouring nations: beside Aquilo, the Scythians who
are beyond Thrace: beside Boreas, Pontus, Maeotis and the Sarmatae: beside
Caecias, the Caspian Sea and the Sacai.]

CHAPTER IX.

Concerning the waters.

   Water also is one of the four elements, the most beautiful of God's
creations. It is both wet and cold, heavy, and with a tendency to descend,
and flows with great readiness. It is this the Holy Scripture has in view
when it says, And darkness was upon the face of the deep. And the Spirit of
God moved upon the face of the waters(8). For the deep is nothing else than
a huge quantity of water whose limit man cannot comprehend. In the
beginning, indeed, the water lay all over the surface of the earth. And
first God created the firmament to divide the water above the firmament
from the water below the firmament. For in the midst of the sea of waters
the firmament was established at the Master's decree. And out of it God
bade the firmament arise, and it arose. Now for what reason was it that God
placed water above the firmament? It was because of the intense burning
heat of the sun and ether(1). For immediately under the firmament is spread
out the ether(2), and the sun and moon and stars are in the firmament, and
so if water had not been put above it the firmament would have been
consumed by the heat(3).

   Next, God bade the waters be gathered together into one mass(4). But
when the Scripture speaks of one mass it evidently does not mean that they
were gathered together into one place: for immediately it goes on to say,
And the gatherings of the waters He called seas(5): but the words signify
that the waters were separated off in a body from the earth into distinct
groups. Thus the waters were gathered together into their special
collections and the dry land was brought to view. And hence arose the two
seas that surround Egypt, for it lies between two seas. These collections
contain(6) various seas and mountains, and islands, and promontories, and
harbours, and surround various bays and beaches, and coastlands. For the
word beach is used when the nature of the tract is sandy, while coastland
signifies that it is rocky and deep close into shore, getting deep all on a
sudden In like manner arose also the sea that lies where the sun rises, the
name of which is the Indian Sea: also the northern sea called the Caspian.
The lakes also were formed in the same manner.

   The ocean, then, is like a river encircling the whole earth, and I
think it is concerning it that the divine Scripture says, A river went ant
of Paradise(7). The water of the ocean is sweet and potable(8). It is it
that furnishes the seas with water which, because it stays a long time in
the seas and stands unmoved, becomes bitter: for the sun and the
waterspouts draw up always the finer parts. Thus it is that clouds are
formed and showers take place, because the filtration makes the water
sweet.

   This is parted into four first divisions, that is to say, into four
rivers. The name of the first is Pheison, which is the Indian Ganges; the
name of the second is Geon, which is the Nile flowing from Ethiopia down to
Egypt: the name of the third is Tigris, and the name of the fourth is
Euphrates. There are also very many other mighty rivers of which some empty
themselves into the sea and others are used up in the earth. Thus the whole
earth is bored through and mined, and has, so to speak, certain veins
through which it sends up in springs the water it has received from the
sea. The water of the spring thus depends for its character on the quality
of the earth. For the sea water is filtered and strained through the earth
and thus becomes sweet. But if the place from which the spring arises is
bitter or briny, so also is the water that is sent up(9). Moreover, it
often happens that water which has been closely pent up bursts through with
violence, and thus it becomes warm. And this is why they send forth waters
that are naturally warm.

   By the divine decree hollow places are made in the earth, and so into
these the waters are gathered. And this is how mountains are formed. God,
then, bade the first water produce living breath, since it was to be by
water and the Holy Spirit that moved upon the waters in the beginning(1),
that man was to be renewed. For this is what the divine Basilius said:
Therefore it produced living creatures, small and big; whales and dragons,
fish that swim in the waters, and feathered fowl. The birds form a link
between water and earth and air: for they have their origin in the water,
they live on the earth and they fly in the air. Water, then, is the most
beautiful element and rich in usefulness, and purifies from all filth, and
not only from the filth of the body but from that of the soul, if it should
have received the grace of the Spirit(2).

Concerning the seas(3).

   The Aegean Sea is received by the Hellespont, which ends at Abydos and
Sestus: next, the Propontis, which ends at Chalcedon and Byzantium: here
are the straits where the Pontus arises. Next, the lake of Maeotis. Again,
from the beginning of Europe and Libya it is the Iberian Sea, which extends
from the pillars of Hercules to the Pyrenees mountain. Then the Ligurian
Sea as far as the borders of Etruria. Next, the Sardinian Sea, which is
above Sardinia and inclines downwards to Libya. Then the Etrurian Sea,
which begins at the extreme limits of Liguria and ends at Sicily. Then the
Libyan Sea. Then the Cretan, and Sicilian, and Ionian, and Adriatic Seas,
the last of which is poured out of the Sicilian Sea, which is called the
Corinthian Gulf, or the Alcyonian Sea. The Saronic Sea is surrounded by the
Sunian and Scylaean Seas. Next is the Myrtoan Sea and the Icarian Sea, in
which are also the Cyclades. Then the Carpathian, and Pamphylian, and
Egyptian Seas: and, thereafter, above the Icarian Sea, the Aegean Sea pours
itself out. There is also the coast of Europe from the mouth of the Tanais
River to the Pillars of Hercules, 609,709 stadia: and that of Libya from
the Tigris, as far as the mouth of the Canobus, 209,252 stadia: and lastly,
that of Asia from the Canobus to the Tanais, which, including the Gulf, is
4,111 stadia. And so the full extent of the seaboard of the world that we
inhabit with the gulfs is 1,309,072 stadia(4).

CHAPTER X.

Concerning earth and its products.

   The earth is one of the four elements, dry, cold, heavy, motionless,
brought into being by God, out of nothing on the first day. For in the
beginning, he said, God created the heaven and the earths(5): but the seat
and foundation of the earth no man has been able to declare. Some, indeed,
hold that its seat is the waters: thus the divine David says, To Him Who
established the earth on the waters(6). Others place it in the air. Again
some other says, fare Who hangeth the earth on nothing(7). And, again,
David, the singer of God, says, as though the representative of God, I bear
up the pillars of it(8), meaning by "pillars" the force that sustains it.
Further, the expression, He hath rounded it upon the seas(9), shews clearly
that the earth is on all hands surrounded with water. But whether we grant
that it is established on itself, or on air or on water, or on nothing, we
must not turn aside from reverent thought, but must admit that all things
are sustained and preserved by the power of the Creator.

   In the beginning, then, as the Holy Scripture says(1), it was hidden
beneath the waters, and was unwrought, that is to say, not beautified. But
at God's bidding, places to hold the waters appeared, and then the
mountains came into existence, and at the divine command the earth received
its own proper adornment, and was dressed in all manner of herbs and
plants, and on these, by the divine decree, was bestowed the power of
growth and nourishment, and of producing seed to generate their like.
Moreover, at the bidding of the Creator it produced also all manner of
kinds of living creatures, creeping things, and wild beasts, and cattle.
All, indeed, are for the seasonable use of man: but of them some are for
food, such as stags, sheep, deer, and such like: others for service such as
camels, oxen, horses, asses, and such like: and others for enjoyment, such
as apes, and among birds, jays and parrots, and such like. Again, amongst
plants and herbs some are fruit bearing, others edible, others fragrant and
flowery, given to us for our enjoyment, for example, the rose and such
like, and others for the healing of disease. For there is not a single
animal or plant in which the Creator has not implanted some form of energy
capable of being used to satisfy man's needs. For He Who knew all things
before they were, saw that in the future man would go forward in the
strength of his own will, and would be subject to corruption, and,
therefore, He created all things for his seasonable use, alike those in the
firmament, and those on the earth, and those in the waters.

   Indeed, before the transgression all things were under his power. For
God set him as ruler over all things on the earth and in the waters. Even
the serpent(2) was accustomed to man, and approached him more readily than
it did other living creatures, and held intercourse with him with
delightful motions(3). And hence it was through it that the devil, the
prince of evil, made his most wicked suggestion to our first parents(4).
Moreover, the earth of its own accord used to yield fruits, for the benefit
of the animals that were obedient to man, and there was neither rain nor
tempest on the earth. But after the transgression, when he was compared
with the unintelligent cattle and became like to them(5), after he had
contrived that in him irrational desire should have rule over reasoning
mind and had become disobedient to the Master's command, the subject
creation rose up against him whom the Creator had appointed to be ruler:
and it was appointed for him that he should till with sweat the earth from
which he had been taken.

   But even now wild beasts are not without their uses, for, by the terror
they cause, they bring man to the knowledge of his Creator and lead him to
call upon His name. And, further, at the transgression the thorn sprung out
of the earth in accordance with the Lord's express declaration and was
conjoined with the pleasures of the rose, that it might lead us to remember
the transgression on account of which the earth was condemned to bring
forth for us thorns and prickles(6).

   That this is the case is made worthy of belief from the fact that their
endurance is secured by the word of the Lord, saying, Be fruitful and
multiply, and replenish the earth(7).

   Further, some hold that the earth is in the form of a sphere, others
that it is in that of a cone. At all events it is much smaller than the
heaven, and suspended almost like a point in its midst. And it will pass
away and be changed. But blessed is the man who inherits the earth promised
to the meek(8).

   For the earth that is to be the possession of the holy is immortal.
Who, then, can fitly marvel at the boundless and incomprehensible wisdom of
the Creator? Or who can render sufficient thanks to the Giver of so many
blessings(9) ?

   [There are also provinces, or prefectures, of the earth which we
recognise: Europe embraces thirty four, and the huge continent of Asia has
forty-eight of these provinces, and twelve canons as they are called(1).]

CHAPTER XI.

Concerning Paradise.

   Now when God was about to fashion man oat of the visible and invisible
creation in His own image and likeness to reign as king and ruler over all
the earth and all that it contains, He first made for him, so to speak, a
kingdom in which he should live a life of happiness and prosperity(2). And
this is the divine paradise(3), planted in Eden by the hands of God, a very
storehouse of joy and gladness of heart (for "Eden"(4) means
luxuriousness(5)). Its site is higher in the East than all the earth: it is
temperate and the air that surrounds it is the rarest and purest: evergreen
plants are its pride, sweet fragrances abound, it is flooded with light,
and in sensuous freshness and beauty it transcends imagination: in truth
the place is divine, a meet home for him who was created in God's image: no
creature lacking reason made its dwelling there but man alone, the work of
God's own hands.

   In its midst(6) God planted the tree of life and the tree of
knowledge(7). The tree of knowledge was for trial, and proof, and exercise
of man's obedience and disobedience: and hence it was named the tree of the
knowledge of good and evil, or else it was because to those who partook of
it was given power to know their own nature. Now this is a good thing for
those who are mature, but an evil thing for the immature and those whose
appetites are too strong(8), being like solid food to tender babes still in
need of milk(9). For our Creator, God, did not intend us to be burdened
with care and troubled about many things, nor to take thought about, or
make provision for, our own life. But this at length was Adam's fate: for
he tasted and knew that he was naked and made a girdle round about him: for
he took fig-leaves and girded himself about. But before they took of the
fruit, They were both naked. Adam and Eve, and were not ashamed(1). For God
meant that we should be thus free from passion, and this is indeed the mark
of a mind absolutely void of passion. Yea, He meant us further to be free
from care and to have but one work to perform, to sing as do the angels,
without ceasing or intermission, the praises of the Creator, and to delight
in contemplation of Him and to cast all our care on Him. This is what the
Prophet David proclaimed to us when He said, Cast thy burden on the Lord,
and He will sustain thee(2). And, again, in the Gospels, Christ taught His
disciples saying, Take no thought for your life what ye shall eat, nor for
your body what ye shall put on(3). And further, Seek ye first the Kingdom
of God and His righteousness and all these things shall be added unto
you(4). And to Martha He said, Martha, Martha, thou art careful and
troubled about many things: but one thing is needful: and Mary hath chosen
that good part, which shall not be taken away from her(5), meaning,
clearly, sitting at His feet and listening to His words.

   The tree of life, on the other hand, was a tree having the energy that
is the cause of life, or to be eaten only by those who deserve to live and
are not subject to death. Some, indeed, have pictured Paradise as a realm
of sense(6), and others as a realm of mind. But it seems to me, that, just
as man is a creature, in whom we find both sense and mind blended together,
in like manner also man's most holy temple combines the properties of sense
and mind, and has this twofold expression: for, as we said, the life in the
body is spent in the most divine and lovely region, while the life in the
soul is passed in a place far more sublime and of more surpassing beauty,
where God makes His home, and where He wraps man about as with a glorious
garment, and robes him in His grace, and delights and sustains him like an
angel with the sweetest of all fruits, the contemplation of Himself. Verily
it has been filly named the tree of life. For since the life is not cut
short by death, the sweetness of the divine participation is imparted to
those who share it. And this is, in truth, what God meant by every tree,
saying, Of every tree in Paradise thou mayest freely eat(7). For the
'every' is just Himself in Whom and through Whom the universe is
maintained. But the tree of the knowledge of good and evil was for the
distinguishing between the many divisions of contemplation, and this is
just the knowledge of one's own nature, which, indeed, is a good thing for
those who are mature and advanced in divine contemplation (being of itself
a proclamation of the magnificence of God), and have no fear of falling(8),
because they have through time come to have the habit of such
contemplation, but it is an evil tiring to those still young and with
stronger appetites, who by reason of their insecure bold on the better
part, and because as yet they are not firmly established in the seat of the
one and only good, are apt to be torn and dragged away from this to the
care of their own body.

   Thus, to my thinking, the divine Paradise is twofold, and the God-
inspired Fathers handed down a true message, whether they taught this
doctrine or that. Indeed, it is possible to understand by every tree the
knowledge of the divine power derived from created things. In the words of
the divine Apostle, For the invisible things of Him from the creation of
the world are clearly seen, being understood by the things that are
made(9). But of all these thoughts and speculations the sublimest is that
dealing with ourselves, that is, with our own composition. As the divine
David says, The knowledge of Thee from me(1), that is from my constitution,
was made a wonder(2). But for the reasons we have already mentioned, such
knowledge was dangerous for Adam who had been so lately created(3).

   The tree of life too may be understood as that more divine thought that
has its origin in the world of sense, and the ascent through that to the
originating and constructive cause of all. And this was the name He gave to
every tree, implying fulness and indivisibility, and conveying only
participation in what is good. But by the tree of the knowledge of good and
evil, we are to understand that sensible and pleasurable food which, sweet
though it seems, in reality brings him who partakes of it into communion
with evil. For God says, Of every tree in Paradise thou mayest freely
eat(4). It is, me-thinks, as if God said, Through all My creations thou art
to ascend to Me thy creator, and of all the fruits titan mayest pluck one,
that is, Myself who ant the true life: let every thing bear for thee the
fruit of life, and let participation in Me be the support of your own
being. For in this way than wilt be immortal. But of the tree of the
knowledge of good and evil, thou shall not eat of it: for in the day that
thou eatest thereof thou shall surely die s. For sensible food is by nature
for the replenishing of that which gradually wastes away and it passes into
the drought and perisheth: and he cannot remain incorruptible who partakes
of sensible food.

CHAPTER XII.

Concerning Man.

   IN this way, then, God brought into existence mental essence(6), by
which I mean, angels and all the heavenly orders. For these clearly have a
mental and incorporeal nature: "incorporeal" I mean in comparison with the
denseness of matter. For the Deity alone in reality is immaterial and
incorporeal. But further He created in the same way sensible essence(7),
that is heaven and earth and the intermediate region; and so He created
both the kind of being that is of His own nature (for the nature that has
to do with reason is related to God, and apprehensible by mind alone), and
the kind which, inasmuch as it clearly falls under the province of the
senses, is separated from Him by the greatest interval. And it was also fit
that there should be a mixture of both kinds of being, as a token of still
greater wisdom and of the opulence of the Divine expenditure as regards
natures, as Gregorius, the expounder of God's being and ways, puts it, and
to be a sort of connecting link between the visible and invisible
natures(8). And by the word "fit" I mean, simply that it was an evidence of
the Creator's will, for that will is the law and ordinance most meet, and
no one will say to his Maker, "Why hast Thou so fashioned me?" For the
potter is able at his will to make vessels of various patterns out of his
clay(9), as a proof of his own wisdom.

   Now this being the case, He creates with His own hands man of a visible
nature and an invisible, after His own image and likeness: on the one hand
man's body He formed of earth, and on the other his reasoning and thinking
soul(1) He bestowed upon him by His own inbreathing, and this is what we
mean by "after His image." For the phrase "after His image" clearly
refers(2) to the side of his nature which consists of mind and free will,
whereas "after His likeness "means likeness in virtue so far as that is
possible.

   Further, body and soul were formed at one and the same time(3), not
first the one and then the other, as Origen so senselessly supposes.

   God then made man without evil, upright, virtuous, free from pain and
care, glorified with every virtue, adorned with all that is good, like a
sort of second microcosm within the great world(4). another angel capable
of worship, compound, surveying the visible creation and initiated into the
mysteries of the realm of thought, king over the things of earth, but
subject to a higher king, of the earth and of the heaven, temporal and
eternal, belonging to the realm of sight and to the realm of thought,
midway between greatness and lowliness, spirit and flesh: for he is spirit
by grace, but flesh by overweening pride: spirit that he may abide and
glorify his Benefactor, and flesh that he may suffer, and suffering may be
admonished and disciplined when he prides himself in his greatness(5):
here, that is, in the present life, his life is ordered as an animal's, but
elsewhere, that is, in the age to come, he is changed and--to complete the
mystery--becomes deified by merely inclining himself towards God; becoming
deified, in the way of participating in the divine glory and not in that of
a change into the divine being(6).

   But God made him by nature sinless, and endowed him with free will. By
sinless, I mean not that sin could find no place in him (for that is the
case with Deity alone), bat that sin is the result of the free volition he
enjoys rather than an integral part of his nature(7); that is to say, he
has the power to continue and go forward in the path of goodness, by co-
operating with the divine grace, and likewise to turn from good and take to
wickedness, for God has conceded this by conferring freedom of will upon
him. For there is no virtue in what is the result of mere force(8).

   The soul, accordingly(9), is a living essence, simple, incorporeal,
invisible in its proper nature to bodily eyes, immortal, reasoning and
intelligent, formless, making use of an organised body, and being the
source of its powers of life, and growth, and sensation, and generation(1),
mind being but its purest part and not in any wise alien to it; (for as the
eye to the body, so is the mind to the soul); further it enjoys freedom and
volition and energy, and is mutable, that is, it is given to change,
because it is created. All these qualities according to nature it has
received of the grace of the Creator, of which grace it has received both
its being and this particular kind of nature.

   Marg. The different applications of "incorporeal." We understand two
kinds of what is incorporeal and invisible and formless: the one is such in
essence, the other by free gift: and likewise the one is such in nature,
and the other only in comparison with the denseness of matter. God then is
incorporeal by nature, but the angels and demons and souls are said to be
so by free gift, and in comparison with the denseness of matter.

   Further, body is that which has three dimensions, that is to say, it
has length and breadth and depth, or thickness. And every body is composed
of the four elements; the bodies of living creatures, moreover, are
composed of the four humours.

   Now there are, it should be known, four elements: earth which is dry
and cold: water which is cold and wet: air which is wet and warm: fire
which is warm and dry. In like manner there are also four humours,
analogous to the four elements: black bile, which bears an analogy to
earth, for it is dry and cold: phlegm, analogous to water, for it is cold
and wet: blood, analogous to air(2), for it is wet and warm: yellow bile,
the analogue to fire, for it is warm and city. Now, fruits are composed of
the elements, and the humours are composed of the fruits, and the bodies of
living creatures consist of the humours and dissolve back into them. For
every thing that is compound dissolves back into its elements.

   Marg. That man has community alike with inanimate things and animate
creatures, whether they are devoid of or possess the faculty of reason.

   Man, it is to be noted, has community with things inanimate, and
participates in the life of unreasoning creatures, and shares in the mental
processes of those endowed with reason. For the bond of union between man
and inanimate things is the body and its composition out of the font
elements: and the bond between man and plants consists, in addition to
these things, of their powers of nourishment and growth and seeding, that
is, generation: and finally, over and above these links man is connected
with unreasoning animals by appetite, that is anger and desire, and sense
and impulsive movement.

   There are then five senses, sight, hearing, smell, taste, touch.
Further, impulsive movement consists in change from place to place, and in
the movements of the body as a whole and in the emission of voice and the
drawing of breath. For we have it in our power to perform or refrain from
performing these actions.

   Lastly, man's reason unites him to incorporeal and intelligent natures,
for he applies his reason and mind and judgment to everything, and pursues
after virtues, and eagerly follows after piety, which is the crown of the
virtues. And so man is a microcosm.

   Moreover, it should be known that division and flux and change(3) are
peculiar to the body alone. By change, I mean change in quality, that is in
heat and cold and so forth: by flux, I mean change in the way of
depletion(4), for dry things and wet things and spirit s suffer depletion,
and require repletion: so that hunger and thirst are natural affections.
Again, division is the separation of the humours, one from another, and the
partition into form and matter(6).

   But piety and thought are the peculiar properties of the soul. And the
virtues are common to soul and body, although they are referred to the soul
as if the soul were making use of the body.

   The reasoning part, it should be understood, naturally bears rule over
that which is void of reason. For the faculties of the soul are divided
into that which has reason, and that which is without reason. Again, of
that which is without reason there are two divisions: that which does not
listen to reason, that is to say, is disobedient to reason, and that which
listens and obeys reason. That which does not listen or obey reason is the
vital or pulsating faculty, and the spermatic or generative faculty, and
the vegetative or nutritive faculty: to this belong also the faculties of
growth and bodily formation. For these are not under the dominion of reason
but under that of nature. That which listens to and obeys reason, on the
other hand is divided into anger anti desire. And the unreasoning part of
the soul is called in common the pathetic and the appetitive(7). Further,
it is to be understood, that impulsive movement s likewise belongs to the
part that is obedient to reason.

   The part(9) which does not pay heed to reason includes the nutritive
and generative and pulsating faculties: and the name "vegetative(9a)" is
applied to the faculties of increase and nutriment and generation, and the
name "vital" to the faculty of pulsation.

   Of the faculty of nutrition, then, there are four forces: an attractive
force which attracts nourishment: a retentive force by which nourishment is
retained and not suffered to be immediately excreted: an alterative force
by which the food is resolved into the humours: and an excretive force, by
which the excess of food is excreted into the draught and cast forth.

   The forces again(1), inherent in a living creature are, it should be
noted, partly psychical, partly vegetative, partly vital. The psychical
forces are concerned with free volition, that is to say, impulsive movement
and sensation. Impulsive movement includes change of place and movement of
the body as a whole, and phonation and respiration. For it is in our power
to perform or refrain from performing these acts. The vegetative and vital
forces, however, are quite outside the province of will. The vegetative,
moreover, include the faculties of nourishment and growth, and generation,
and the vital power is the faculty of pulsation. For these go on energising
whether we will it or not.

   Lastly, we must observe that of actual things, some are good, and some
are bad. A good thing in anticipation constitutes desire: while a good
thing in realisation constitutes pleasure. Similarly an evil thing in
anticipation begets fear, and in realisation it begets pain. And when we
speak of good in this connection we are to be understood to mean both real
and apparent good: and, similarly, we mean real and apparent evil.

CHAPTER XIII.

Concerning Pleasures.

   There are pleasures of the soul and pleasures of the body. The
pleasures of the soul are those which are the exclusive possession of the
soul, such as the pleasures of learning and contemplation. The pleasures of
the body, however, are those which are enjoyed by soul and body in
fellowship, and hence are called bodily pleasures: and such are the
pleasures of food and intercourse and the like. But one could not find any
class of pleasures(2) belonging solely to the body(3).

   Again, some pleasures are true, others false. And the exclusively
intellectual pleasures consist in knowledge and contemplation, while the
pleasures of the body depend upon sensation. Further, of bodily
pleasures(4), some are both natural and necessary, in the absence of which
life is impossible, for example the pleasures of food which replenishes
waste, and the pleasures of necessary clothing. Others are natural but not
necessary, as the pleasures of natural and lawful intercourse. For though
the function that these perform is to secure the permanence of the race as
a whole, it is still possible to live a virgin life apart from them.
Others, however, are neither natural nor necessary, such as drunkenness,
lust, and surfeiting to excess. For these contribute neither to the
maintenance of our own lives nor to the succession of the race, but on the
contrary, are rather even a hindrance. He therefore that would live a life
acceptable to God must follow after those pleasures which are both natural
and necessary: and must give a secondary place to those which are natural
but not necessary, and enjoy them only in fitting season, and manner, and
measure; while the others must be altogether renounced.

   Those then are to be considered moral(5) pleasures which are not bound
up with pain, and bring no cause for repentance, and result in no other
harm and keep(6) within the bounds of moderation, and do not draw us far
away from serious occupations, nor make slaves of us.

CHAPTER XIV.

Concerning Pain.

   There are four varieties of pain, viz., anguish(7), griefs(8), envy,
pity. Anguish is pain without utterance: grief is pain that is heavy to
bear like a burden: envy is pain over the good fortune of others: pity is
pain over the evil fortune of others.

CHAPTER XV.

Concerning Fear.

Fear is divided into six varieties: viz., shrinking(9), shame, disgrace,
consternation, panic, anxiety(9a). Shrinking(9b) is fear of some act about
to take place. Shame is fear arising from the anticipation of blame: and
this is the highest form of the affection. Disgrace is fear springing from
some base act already done, and even for this form there is some hope of
salvation. Consternation is fear originating in some huge prOduct of the
imagination. Panic is fear caused by some unusual product of the
imagination. Anxiety is fear of failure, that is, of misfortune: for when
we fear that our efforts will not meet with success, we suffer anxiety.

CHAPTER XVI.

Concerning Anger.

   Anger is the ebullition(1) of the heart's blood(2) produced by bilious
exhalation or turbidity. Hence it is that the words cholh' and cho'los(3)
are both used in the sense of anger. Anger is sometimes lust for vengeance.
For when we are wronged or think that we are wronged, we are distressed,
and there arises this mixture of desire and anger.

   There are three forms of anger: rage, which the Greeks also call cholh'
or cho'los, mh^nis and ko'tos. When anger arises and begins to be roused,
it is called rage or cholh' or cho'los. Wrath again implies that the bile
endures, that is to say, that the memory of the wrong  abides: and indeed
the Greek word for it, mh^nisis derived from me'nein, and means what abides
and is transferred to memory. Rancour, on the other hand, implies watching
for a suitable moment for revenge, and the Greek word for it is ko'tos from
kei^sqai.

    Anger further is the satellite of reason, the  vindicator of desire.
For when we long after anything and are opposed in our desire by some one,
we are angered at that person, as though we had been wronged: and reason
evidently deems that there are just grounds for displeasure in what has
happened, in the case of those who, like us, have in the natural course of
things to guard their own position.

CHAPTER XVII.

Concerning Imagination.

   Imagination(4) is a faculty of the unreasoning part of the soul. It is
through the organs of sense that it is brought into action, and it is
spoken of as sensation. And further, what is imagined(5) and perceived is
that which comes within the scope of the faculty of imagination and
sensation. For example, the sense of sight is the visual faculty itself,
but the object of sight is that which comes within the scope of the sense
of sight, such as a stone or any other such object. Further, an imagination
is an affection of the unreasoning part of the soul which is occasioned by
some object acting upon the sensation. But an appearance(6) is an empty
affection of the unreasoning part of the soul, not occasioned by any object
acting upon the sensation. Moreover the organ of imagination is the
anterior ventricle of the brain.

CHAPTER XVIII.

Concerning Sensation.

   Sensation is that faculty of the soul whereby material objects can be
apprehended or discriminated. And the sensoria are the organs or members
through which sensations are conveyed. And the objects of sense are the
things that come within the province of sensation. And lastly, the subject
of sense is the living animal which possesses the faculty of sensation. Now
there are five senses, and likewise five organs of sense.

   The first sense is sight: and the sensoria or organs of sight are the
nerves of the brain and the eyes. Now sight is primarily perception of
colour, but along with the colour it discriminates the body that has
colour, and its size and form, and locality, and the intervening space and
the number(7): also whether it is in motion or at rest, rough or smooth,
even or uneven, sharp or blunt, and finally whether its composition is
watery or earthy, that is, wet or dry.

   The second sense is hearing, whereby voices and sounds are perceived.
And it distinguishes these as sharp or deep, or smooth or loud. Its organs
are the soft nerves of the brain, and the structure of the ears. Further,
man and the ape are the only animals that do not move their ears.

   The third sense is smell, which is caused by the nostrils transmitting
the vapours to the brain: and it is bounded by the extreme limits of the
anterior ventricle of the brain. It is the faculty by which vapours are
perceived and apprehended. Now, the most generic distinction between
vapours is whether they have a good or an evil odour, or form an
intermediate class with neither a good nor an evil odour. A good odour is
produced by the thorough digestion in the body of the humours. When they
are only moderately digested the intermediate class is formed, and when the
digestion is very imperfect or utterly wanting, an evil odour results.

   The fourth sense is taste: it is the faculty whereby the humours are
apprehended or perceived, and its organs of sense are the tongue, and more
especially the lips, and the palate (which the Greeks call ourani'skos),
and in these are nerves that come from the brain and are spread out, and
convey to the dominant part of the soul the perception or sensation they
have encountered(8). The so-called gustatory qualities of the humours are
these:--sweetness, pungency, bitterness, astringency, acerbity, sourness,
saltness, fattiness, stickiness; for taste is capable of discriminating all
these. But water has none of these qualities, and is therefore devoid of
taste. Moreover, astringency is only a more intense and exaggerated form of
acerbity.

   The fifth sense is touch, which is common to all living things(9). Its
organs are nerves which come from the brain and ramify all through the
body. Hence the body as a whole, including even the other organs of sense,
possesses the sense of touch. Within its scope come heat and cold, softness
and hardness, viscosity and brittleness(1), heaviness and lightness: for it
is by touch alone that these qualities are discriminated. On the other
hand, roughness and smoothness, dryness and wetness, thickness and
thinness, up and down, place and size, whenever that is such as to be
embraced in a single application of the sense of touch, are all common to
touch and sight, as well as denseness and rareness, that is porosity, and
rotundity if it is small, and some other shapes. In like manner also by the
aid of memory and thought perception of the nearness of a body is possible,
and similarly perception of number up to two or three, and such small and
easily reckoned figures. But it is by sight rather than touch that these
things are perceived.

    The Creator, it is to be noted, fashioned all the other organs of
sense in pairs, so that if one were destroyed, the other might fill its
place. For there are two eyes, two ears, two orifices of the nose, and two
tongues, which in some animals, such as snakes, are separate, but in
others, like man, are united. But touch is spread over the whole body with
the exception of bones, nerves, nails, horns, hairs, ligaments, and other
such structures.

   Further, it is to be observed that sight is possible only in straight
lines, whereas smell and hearing are not limited to straight lines only,
but act in all directions. Touch, again, and taste act neither in straight
lines, nor in every direction, but only when each comes near to the
sensible objects that are proper to it.

CHAPTER XIX.

Concerning Thought.

   The faculty of thought deals with judgments and assents, and impulse to
action and disinclinations, and escapes from action: and more especially
with thoughts connected with what is thinkable, and the virtues and the
different branches of learning, and the theories of the arts and matters of
counsel and choice(2). Further, it is this faculty which prophesies the
future to us in dreams, and this is what the Pythagoreans, adopting the
Hebrew view, hold to be the one true form of prophecy. The organ of thought
then is the mid-ventricle of the brain, and the vital spirit it
contains(3).

CHAPTER XX.

Concerning Memory.

   The faculty of memory is the cause(4) and storehouse of remembrance and
recollection. For memory is a fantasy s that is left behind of some
sensation and thought(6) manifesting itself in action; or the
preservation(7) of a sensation and thought(8). For the soul comprehends
objects of sense through the organs of sense, that is to say, it perceives,
and thence arises a notion: and similarly it comprehends the objects of
thought through the mind, and thence arises a thought. It is then the
preservation of the types of these notions and thoughts that is spoken of
as memory.

   Further, it is worthy of remark that the apprehension of matters of
thought depends on learning, or natural process of thought, and not on
sensation. For though objects of sense are retained in the memory by
themselves, only such objects of thought are remembered as we have learned,
and we have no memory of their essence.

   Recollection is the name given to the recovery of some memory lost by
forgetfulness. For forgetfulness is just loss of memory. The faculty of
imagination(9) then, having apprehended material objects through the
senses, transmits this to the faculty of thought or reason (for they are
both the same), and this after it has received and passed judgment on it,
passes it on to the faculty of memory. Now the organ of memory is the
posterior ventricle of the brain, which the Greeks call the paregkephali's,
and the vital spirit it contains.

CHAPTER XXI.

Concerning Conception and Articulation.

   Again the reasoning part of the soul is divided into conception and
articulation. Conception is an activity of the soul originating in the
reason without resulting in utterance. Accordingly, often, even when we are
silent we run through a whole speech in our minds, and hold discussions in
our dreams. And it is this faculty chiefly which constitutes us all
reasoning beings. For those who are dumb by birth or have lost their voice
through some disease or injury, are just as much reasoning beings. But
articulation by voice or in the different dialects requires energy: that is
to say, the word is articulated by the tongue and mouth, and this is why it
is named articulation. It is, indeed, the messenger of thought, and it is
because of it that we are called speaking beings.

CHAPTER XXII.

Concerning Passion and Energy.

   Passion is a word with various meanings. It is used in regard to the
body, anti refers to diseases and wounds, and again, it is used in
reference to the soul, and means desire anti anger. But to speak broadly
and generally, passion is an animal affection which is succeeded by
pleasure anti pain. For pain succeeds passion, but is not the same thing as
passion. For passion is an affection of things without sense, but not so
pain. Pain then is not passion, but the sensation of passion: and it must
be considerable, that is to say, it must be great enough to come within the
scope of sense.

   Again, the definition of passions of the soul is this: Passion is a
sensible activity of the appetitive faculty, depending on the presentation
to the mind of something good or bad. Or in other words, passion is an
irrational activity of the soul, resulting from the notion of something
good or bad. For the notion of something good results in desire, and the
notion of something bad results in anger. But passion considered as a
class, that is, passion in general, is defined as a movement in one thing
caused by another. Energy, on the other hand, is a drastic movement, and by
"drastic" is meant that which is moved of itself. Thus, anger is the energy
manifested by the part of the soul where anger resides, whereas passion
involves the two divisions of the soul, and in addition the whole body when
it is forcibly impelled to action by anger. For there has been caused
movement in one thing caused by another, and this is called passion.

   But in another sense energy is spoken of as passion. For energy is a
movement in harmony with nature, whereas passion is a movement at variance
with nature. According, then, to this view, energy may be spoken of as
passion when it does not act in accord with nature, whether its movement is
due to itself or to some other thing. Thus, in connection with the heart,
its natural pulsation is energy, whereas its palpitation, which is an
excessive and unnatural movement, is passion and not energy.

   But it is not every activity of the passionate part of the soul that is
called passion, but only the more violent ones, and such as are capable of
causing sensation: for the minor and unperceived movements are certainly
not passions. For to constitute passion there is necessary a considerable
degree of force, and thus it is on this account that we add to the
definition of passion that it is a sensible activity. For the lesser
activities escape the notice of the senses, and do not cause passion.

   Observe also that our soul possesses twofold faculties, those of
knowledge, and those of life. The faculties of knowledge are mind, thought,
notion, presentation, sensation: and the vital or appetitive faculties are
will and choice. Now, to make what has been said clearer, let us consider
these things more closely, and first let us take the faculties of
knowledge.

   Presentation and sensation then have already been sufficiently
discussed above. It is sensation that causes a passion, which is called
presentation, to arise in the soul, and from presentation comes notion.
Thereafter thought, weighing the truth or falseness of the notion,
determines what is true: and this explains the Greek word for thought,
dia'noia, which is derived from dianoei^n, meaning to think and
discriminate. That, however, which is judged(1) and determined to be true,
is spoken of as mind.

   Or to put it otherwise: The primary activity of the mind, observe, is
intelligence, but intelligence applied to any object is called a thought,
and when this persists and makes on the mind an impression of the object of
thought, it is named reflection, and when reflection dwells on the same
object and puts itself to the test, and closely examines the relation of
the thought to the soul, it gets the name prudence. Further, prudence, when
it extends its area forms the power of reasoning, and is called conception,
and this is defined as the fullest activity of the soul, arising in that
part where reason resides, and being devoid of outward expression: and from
it proceeds the uttered word spoken by the tongue. And now that we have
discussed the faculties of knowledge, let us turn to the vital or
appetitive faculties.

   It should be understood that there is implanted in the soul by nature a
faculty of desiring that which is in harmony with its nature, and of
maintaining in close union all that belongs essentially to its nature: and
this power is called will or the'lhsis. For the essence both of existence
and of living yearns after activity both as regards mind and sense, and in
this it merely longs to realise its own natural and perfect being. And so
this definition also is given of this natural will: will is an appetite,
both rational and vital, depending only on what is natural. So that will(2)
is nothing else than the natural and vital and rational appetite of all
things that go to constitute nature, that is, just the simple faculty. For
the appetite of creatures without reason, since it is irrational, is not
called will.

   Again bou'lhsis or wish is a sort of natural will, that is to say, a
natural and rational appetite for some definite thing. For there is seated
in the soul of man a faculty of rational desire. When, then, this rational
desire directs itself naturally to some definite object it is called wish.
For wish is rational desire and longing for some definite thing.

   Wish, however, is used both in connection with what is within our
power, and in connection with what is outside our power, that is, both with
regard to the possible and the impossible. For we wish often to indulge
lust or to be temperate, or to sleep and the like, and these are within our
power to accomplish, and possible. But we wish also to be kings, and this
is not within our power, or we wish perchance never to die, and this is an
impossibility.

   The wish(3), then, has reference to the end alone, and not to the means
by which the end is attained. The end is the object of our wish, for
instance, to be a king or to enjoy good health: but the means by which the
end is attained, that is to say, the manner in which we ought to enjoy good
health, or reach the rank of king, are the objects of deliberation(4). Then
after wish follow inquiry and speculation (zh'thsis and ske'psis), and
after these, if the object is anything within our power, comes counsel or
deliberation (boulh' or bou'leusis): counsel is an appetite for
investigating lines of action lying within our own power. For one
deliberates, whether one ought to prosecute any matter or not, and next,
one decides which is the better, and this is called judgment (kri'sis).
Thereafter, one becomes disposed to and forms a liking for that in favour
of which deliberation gave judgment, and this is called inclination
(gnw'h). For should one form a judgment and not be disposed to or form a
liking for the object of that judgment, it is not called inclination. Then,
again, after one has become so disposed, choice or selection (proai'esis
and epilogh') comes into play. For choice consists in the choosing and
selecting of one of two possibilities in preference to the other. Then one
is impelled to action, and this is called impulse (hormh': and thereafter
it is brought into employment, and this is called use (chrh^sis). The last
stage after we have enjoyed the use is cessation from desire.

   In the case, however, of creatures without reason, as soon as appetite
is roused for anything, straightway arises impulse to action. For the
appetite of creatures without reason is irrational, and they are ruled by
their natural appetite. Hence, neither the names of will or wish are
applicable to the appetite of creatures without reason. For will is
rational, free and natural desire, and in the case of man, endowed with
reason as he is, the natural appetite is ruled rather than rules For his
actions are free, and depend upon reason, since the faculties of knowledge
and life are bound up together in man. He is free in desire, free in wish,
free in examination and investigation, free in deliberation, free in
judgment, free in inclination, free in choice, free in impulse, and free in
action where that is in accordance with nature.

   But in the case of God(5), it is to be remembered, we speak of wish,
but it is not correct to speak of choice. For God does not deliberate,
since that is a mark of ignorance, and no one deliberates about what he
knows. But if counsel is a mark of ignorance, surely choice(6) must also be
so. God, then, since He has absolute knowledge of everything, does not
deliberate(7).

   Nor in the case of the soul of the Lord do we speak of counsel or
choice, seeing that He had no part in ignorance. For, although He was of a
nature that is not cognisant of the future, yet because of His oneness in
subsistence with God the Word, He had knowledge of all things, and that not
by grace, but, as we have said, because He was one in subsistence(8). For
He Himself was both God and Man, and hence He did not possess the will that
acts by opinion(9) or disposition. While He did possess the natural and
simple will which is to be observed equally in all the personalities of
men, His holy soul had not opinion(1) (or, disposition) that is to say, no
inclination opposed to His divine will, nor aught else contrary to His
divine will. For opinion (or, disposition) differs as persons differ,
except m the case of the holy and simple and uncompound and indivisible
Godhead(2). There, indeed, since the subsistences are in nowise divided or
separated, neither is the object of will divided. And there, since there is
but one nature, there is also but one natural will. And again, since the
subsistences are unseparated, the three subsistences have also one object
of will, and one activity. In the case of men, however, seeing that their
nature is one, their natural will is also one, but since their
subsistences(3) are separated and divided from each other, alike in place
and time, and disposition to things, and in many other respects, for this
reason their acts of will and their opinions are different. But in the case
of our Lord Jesus Christ, since He possesses different natures, His natural
wills, that is, His volitional faculties belonging to Him as God and as Man
are also different. But since the subsistence is one, and He Who exercises
the will is one, the object of the will the gnomic will(5), is also one,
His human will  evidently following His divine will, and willing that which
the divine will willed it to will.

   Further note, that will (the'lhsis) and wish (bou'lhsis) are two
different things: also the object of will (to` thelhto'n) and the capacity
for will (thelhtiko'n), and the subject that exercises will (ho the'lwn),
are all different. For will is just the simple faculty of willing, whereas
wish is will directed to some definite object. Again, the object of will is
the matter underlying the will, that is to say, the thing that we will: for
instance, when appetite is roused for food. The appetite pure and simple,
however, is a rational will. The capacity for will, moreover, means that
which possesses the volitional faculty, for example, man. Further, the
subject that exercises will is the actual person who makes use of will.

   The word to` thelh'ma, it is well to note, sometimes denotes the will,
that is, the volitional faculty, and in this sense we speak of natural
will: and sometimes it denotes the object of will, and we speak of will
(the'lhma gnwmiko'n) depending on inclination(6).

CHAPTER XXIII.

Concerning Energy.

   All the faculties(7) we have already discussed, both those of knowledge
and those of life, both the natural and the artificial, are, it is to be
noted, called energies. For energy s is the natural force and activity of
each essence: or again, natural energy is the activity innate in every
essence: and so, clearly, things that have the same essence have also the
same energy, and things that have different natures have also different
energies. For no essence can be devoid of natural energy.

   Natural energy again is the force in each essence by which its nature
is made manifest. And again: natural energy is the primal, eternally-moving
force of the intelligent soul: that is, the eternally-moving word of the
soul, which ever springs naturally from it. And yet  again: natural
energy(9) is the force and activity of each essence which only that which
is not lacks.

   But actions(9a) are also called energies: for instance, speaking,
eating, drinking, and such like. The natural affections(9b) also are often
called energies, for instance, hunger, thirst, and so forth(1). And yet
again, the result of the force is also often called energy.

   Things are spoken of in a twofold way as being potential and actual.
For we say that the child at the breast is a potential scholar, for he is
so equipped that, if taught, he will become a scholar. Further, we speak of
a potential and an actual scholar, meaning that the latter is versed in
letters, while the former has the power of interpreting letters, but does
not put it into actual use: again, when we speak of an actual scholar, we
mean that he puts his power into actual use, that is to say, that he really
interprets writings.

   It is, therefore, to be observed that in the second sense potentiality
and actuality go together; for the scholar is in the one case potential,
and in the other actual.

   The primal and only true energy of nature is the voluntary or rational
and independent life which constitutes our humanity. I know not how those
who rob the Lord of this can say that He became man(2).

   Energy is drastic activity of nature: and by drastic is meant that
which is moved of itself.

CHAPTER XXIV.

Concerning what is Voluntary and what is Involuntary.

   The voluntary(3) implies a certain definite action, and so-called
involuntariness also implies a certain definite action. Further, many
attribute true involuntariness not only to suffering, but even to action.
We must then understand action to be rational energy. Actions are followed
by praise or blame, and some of them are accompanied with pleasure and
others with pain; some are to be desired by the actor, others are to be
shunned: further, of those that are desirable, some are always so, others
only at some particular time. And so it is also with those that are to be
shunned. Again, some actions enlist pity and are pardonable, others are
hateful and deserve punishment. Voluntariness, then, is assuredly followed
by praise or blame, and renders the action pleasurable and desirable to the
actor, either for all time or for the moment of its performance.
Involuntariness, on the other hand, brings merited pity or pardon in its
train, and renders the act painful and undesirable to the doer, and makes
him leave it in a state of incompleteness even though force is brought to
bear upon him.

   Further, what is involuntary, depends in part on force and in part on
ignorance. It depends on force when the creative beginning in cause is from
without, that is to say, when one is forced by another without being at all
persuaded, or when one does not contribute to the act on one's own impulse,
or does not co-operate at all, or do on one's own account that which is
exacted by force(4). Thus we may give this definition: "An involuntary act
is one in which the beginning is from without, and where one does not
contribute at all on one's own impulse to that which one is force" And by
beginning we mean the creative cause. All involuntary act depends, on the
other hand, on ignorance, when one is not the cause of the ignorance one's
self, but events just so happen. For, if one commits murder while drunk, it
is an act of ignorance, but yet not involuntary(5): for one was one's self
responsible for the cause of the ignorance, that is to say, the
drunkenness. But if while shooting at the customary range one slew one's
father who happened to be passing by, this would be termed an ignorant and
involuntary act.

   As, then, that which is involuntary is in two parts, one depending on
force, the other on ignorance, that which is voluntary is the opposite of
both. For that which is voluntary is the result neither of force nor of
ignorance(6). A voluntary act, then, is one of which the beginning or cause
originates in an actor, who knows each individual circumstance through
which and in which the action takes place. By "individual" is meant what
the rhetoricians call circumstantial elements: for instance, the actor, the
sufferer, the action (perchance a murder), the instrument, the place, the
time, the manner, the reason of the action.

   Notice that there are certain things that occupy a place intermediate
between what is voluntary and what is involuntary. Although they are
unpleasant and painful we welcome them as the escape from a still greater
trouble; for instance, to escape shipwreck we cast the cargo overboard(7).

   Notice also that children and irrational creatures perform voluntary
actions, but these do not involve the exercise of choice: further, all our
actions that are done in anger and without previous deliberation are
voluntary actions, but do not in the least involve free choice(8). Also, if
a friend suddenly appears on the scene, or if one unexpectedly lights on a
treasure, so far as we are concerned it is quite voluntary, but there is no
question of choice in the matter. For all these things are voluntary,
because we desire pleasure from them, but they do not by any means imply
choice, because they are not the result of deliberation. And deliberation
must assuredly precede choice, as we have said above.

CHAPTER XXV.

Concerning what is in our own power, that is, concerning Free-will(9).

   The first enquiry involved in the consideration of free-will, that is,
of what is in our own power, is whether anything is in our power(1): for
there are many who deny this. The second is, what are the things that are
in our  power, and over what things do we have authority? The third is,
what is the reason for which God Who created us endued us with free-will?
So then we shall take up the first question, and firstly we shall prove
that of those things which even our opponents grant, some are within our
power. And let us proceed thus.

   Of all the things that happen, the cause is said to be either God, or
necessity, or fate, or nature, or chance, or accident. But God's function
has to do with essence and providence: necessity deals with the movement of
things that ever keep to the same course: fate with the necessary
accomplishment of the things it brings to pass (for fate itself implies
necessity): nature with birth, growth, destruction, plants and animals;
chance with what is rare and unexpected. For chance is defined as the
meeting and concurrence of two causes, originating in choice but bringing
to pass something other than what is natural: for example, if a man finds a
treasure while digging a ditch(2): for the man who hid the treasure did not
do so that the other might find it, nor did the finder dig with the purpose
of finding the treasure: but the former hid it that he might take it away
when he wished, and the other's aim was to dig the ditch: whereas something
happened quite different from what both had in view. Accident again deals
with casual occurrences that take place among lifeless or irrational
things, apart from nature and art. This then is their doctrine. Under
which, then, of these categories are we to bring what happens through the
agency of man, if indeed man is not the cause and beginning of action(3)?
for it would not be right to ascribe to God actions that are sometimes base
and unjust: nor may we ascribe these to necessity, for they are not such as
ever continue the same: nor to fate, for fate implies not possibility only
but necessity: nor to nature, for nature's province is animals and plants:
nor to chance, for the actions of men are not rare and unexpected: nor to
accident, for that is used in reference to the casual occurrences that take
place in the world of lifeless and irrational things. We are left then with
this fact, that the man who acts and makes is himself the author of his own
works, and is a creature endowed with free-will.

   Further, if man is the author of no action, the faculty of deliberation
is quite superfluous for to what purpose could deliberation be put if man
is the master of none of his actions? for all deliberation is for the sake
of action. But to prove that the fairest and most precious of man's
endowments is quite superfluous would be the height of absurdity. If then
man deliberates, he deliberates with a view to action. For all deliberation
is with a view to and on account of action.

CHAPTER XXVI.

Concerning Events(4).

   Of events(5), some are in our hands, others are not. Those then are in
our hands which we are free to do or not to do at our will, that is all
actions that are done voluntarily (for those actions are not called
voluntary the doing of which is not in our hands), and in a word, all that
are followed by blame or praise and depend on motive and law. Strictly all
mental(6) and deliberative acts are in our hands. Now deliberation is
concerned with equal possibilities: and an 'equal possibility' is an action
that is itself within our power and its opposite, and our mind makes choice
of the alternatives, and this is the origin of action. The actions,
therefore, that are in our hands are these equal possibilities: e.g. to be
moved or not to be moved, to hasten or not to hasten, to long for
unnecessaries or not to do so, to tell lies or not to tell lies, to give or
not to give, to rejoice or not to rejoice as fits the occasion, and all
such actions as imply virtue or vice in their performance, for we are free
to do or not to do these at our pleasure. Amongst equal possibilities also
are included the arts, for we have it in our power to cultivate these or
not as we please.

   Note, however, that while the choice of what is to be done is ever in
our power, the action itself often is prevented by some dispensation of the
divine Providence(7).

CHAPTER XXVII.

Concerning the reason of our endowment with Free-will.

   We hold, therefore, that free-will(8) comes on the scene at the same
moment as reason, and that change and alteration are congenital to all that
is produced. For all that is produced is also subject to change(9). For
those things must be subject to change whose production has its origin in
change. And change consists in being brought into being out of nothing, and
in transforming a substratum of matter into something different. Inanimate
things, then, and things without reason undergo the aforementioned bodily
changes, while the changes of things endowed with reason depend on choice.
For reason consists of a speculative and a practical part. The speculative
part is the contemplation of the nature of things, and the practical
consists in deliberation and defines the true reason for what is to be
done. The speculative side is called mind or wisdom, and the practical side
is called reason or prudence. Every one, then, who deliberates does so in
the belief that the choice of what is to be done lies in his hands, that he
may choose what seems best as the result of his deliberation, and having
chosen may act upon it. And if this is so, free-will must necessarily be
very closely related to reason. For either man is an irrational being, or,
if he is rational, he is master of his acts and endowed with free-will.
Hence also creatures without reason do not enjoy free-will: for nature
leads them rather than they nature, and so they do not oppose the natural
appetite, but as soon as their appetite longs after anything they rush
headlong after it. But man, being rational, leads nature rather than nature
him, and so when he desires aught he has the power to curb his appetite or
to indulge it as he pleases. Hence also creatures devoid of reason are the
subjects neither of praise nor blame, while man is the subject of both
praise and blame(1).

   Note also that the angels, being rational, are endowed with free-will,
and, inasmuch as they are created, are liable to change. This in fact is
made plain by the devil who, although made good by the Creator, became of
his own free-will the inventor of evil, and by the powers who revolted with
him(2), that is the demons, and by the other troops of angels who abode in
goodness.

CHAPTER XXVIII.

Concerning what is not in our hands.

   Of things that are not in our hands some have their beginning or cause
in those that are in our power, that is to say, the recompenses of our
actions both in the present and in the age to come, but all the rest are
dependent on the divine will. For the origin of all things is from God, but
their destruction has been introduced by our wickedness for our punishment
or benefit. For God did not create death, neither does He take delight in
the destruction of living things(3). But death is the work rather of man,
that is, its origin is in Adam's transgression, in like manner as all other
punishments. But all other things must be referred to God. For our birth is
to be referred to His creative power; and our continuance to His
conservative power; and our government and safety to His providential
power; and the eternal enjoyment of good things by those who preserve the
laws of nature in which we are formed is to be ascribed to His goodness.
But since some deny the existence of Providence, let us further devote a
few words to the discussion of Providence.

CHAPTER XXIX.

Concerning Providence.

   Providence, then, is the care that God takes over existing things. And
again: Providence is the will of God through which all existing things
receive their fitting issue(4). But if Providence is God's will, according
to true reasoning all things that come into being through Providence must
necessarily be both most fair and most excellent, and such that they cannot
be surpassed. For the same person must of necessity be creator of and
provider for what exists: for it is not meet nor fitting that the creator
of what exists and the provider should be separate persons. For in that
case they would both assuredly be deficient, the one in creating, the other
in providing(5). God therefore is both Creator and Provider, and His
creative and preserving and providing power is simply His good-will. For
whatsoever the Lard pleased that did He in heaven and in earth(6), and no
one resisted His will(7). He willed that all things should be and they
were. He wills the universe to be framed and it is framed, and all that He
wills comes to pass.

   That He provides, and that He provides excellently(8), one can most
readily perceive thus. God alone is good and wise by nature. Since then He
is good, He provides: for he who does not provide is not good. For even men
and creatures without reason provide for their own offspring according to
their nature, and he who does not provide is blamed. Again, since He is
wise, He takes the best care over what exists.

   When, therefore, we give heed to these things we ought to be filled
with wonder at all the works of Providence, and praise them all(9), and
accept them all without enquiry, even though they are in the eyes of many
unjust, because the Providence of God is beyond our ken and comprehension,
while our reasonings and actions and the future are revealed to His eyes
alone. And by "all" I mean those that are not in our hands: for those that
are in our power are outside the sphere of Providence and within that of
our Free-will.

   Now the works of Providence are partly according to the good-will(2)(of
God) and partly according to permission(3). Works of good-will include all
those that are undeniably good, while works of permission are ......(4).
For Providence often permits the just man to encounter misfortune in order
that he may reveal to others the virtue that lies concealed within him(5),
as was the case with Job(6). At other times it allows something strange to
be done in order that something great and marvellous might be accomplished
through the seemingly-strange act, as when the salvation of men was brought
about through the Cross. In another way it allows the pious man to suffer
sore trials in order that he may not depart from a right conscience nor
lapse into pride on account of the power and grace granted to him, as was
the case with Paul(7).

   One man is forsaken for a season with a view to another's restoration,
in order that others when they see his state may be taught a lesson(8), as
in the case of Lazarus and the rich man(9). For it belongs to our nature to
be east down when we see persons in distress. Another is deserted by
Providence in order that another may be glorified, and not for his own sin
or that of his parents, just as the man who was blind from his birth
ministered to the glory of the Son of Man(1). Again another is permitted to
suffer in order to stir up emulation in the breasts of others, so that
others by magnifying the glory of the sufferer may resolutely welcome
suffering in the hope of future glory and the desire for future blessings,
as in the case of the martyrs. Another is allowed to fall at times into
some act of baseness in order that another worse fault may be thus
corrected, as for instance when God allows a man who takes pride in his
virtue and righteousness to fall away into fornication in order that he may
be brought through this fall into the perception of his own weakness and be
humbled and approach and make confession to the Lord.

   Moreover, it is to be observed(2) that the choice of what is to be done
is in our own hands(3): but the final issue depends, in the one case when
our actions are good, on the cooperation of God, Who in His justice brings
help according to His foreknowledge to such as choose the good with a right
conscience, and, in the other case when our actions are to evil, on the
desertion by God, Who again in His justice stands aloof in accordance with
His foreknowledge(4).

   Now there are two forms of desertion: for there is desertion in the
matters of guidance and training, and there is complete and hopeless
desertion. The former has in view the restoration and safety and glory of
the sufferer, or the rousing of feelings of emulation and imitation in
others, or the glory of God: but the latter is when man, after God has done
all that was possible to save him, remains of his own set purpose blind and
uncured, or rather incurable, and then he is handed over to utter
destruction, as was Judas(5). May God be gracious to us, and deliver us
from such desertion.

   Observe further that the ways of God's providence are many, and they
cannot be explained in words nor conceived by the mind.

   And remember that all the assaults of dark and evil fortune contribute
to the salvation of those who receive them with thankfulness, and are
assuredly ambassadors of help.

   Also one must bear in mind(6) that God's original wish was that all
should be saved and come to His Kingdom(7). For it was not for punishment
that He formed us but to share in His goodness, inasmuch as He is a good
God. But inasmuch as He is a just God, His will is that sinners should
suffer punishment.

   The first then is called God's antecedent will and pleasure, and
springs from Himself, while the second is called God's consequent will and
permission, and has its origin in us. And the latter is two-fold; one part
dealing with matters of guidance and training, and having in view our
salvation, and the other being hopeless and leading to our utter
punishment, as we said above. And this is the case with actions that are
not left in our hands(8).

   But of actions that are in our hands the good ones depend on His
antecedent goodwill and pleasure, while the wicked ones depend neither on
His antecedent nor on His consequent will, but are a concession to free-
will For that which is the result of compulsion has neither reason nor
virtue in it. God(9) makes provision for all creation and makes all
creation the instrument of His help and training, yea often even the demons
themselves, as for example in the cases of Job and the swine(1).

CHAPTER XXX.

Concerning Prescience and Predestination.

   We ought to understand(2) that while God knows all things beforehand,
yet He does not predetermine all things(3). For He knows beforehand those
things that are in our power, but He does not predetermine them. For it is
not His will that there should be wickedness nor does He choose to compel
virtue. So that predetermination is the work of the divine command based on
fore-knowledge(4). But on the other hand God predetermines those things
which are not within our power in accordance with His prescience. For
already God in His prescience has prejudged all things in accordance with
His goodness and justice.

   Bear in mind, too(5), that virtue is a gift from God implanted in our
nature, and that He Himself is the source and cause of all good, and
without His co-operation(6) and help we cannot will or do any good thing,
But we have it in our power either to abide in virtue  and follow God, Who
calls us into ways of virtue, or to stray from paths of virtue, which is to
dwell in wickedness, and to follow the devil who summons but cannot compel
us.  For wickedness is nothing else than the withdrawal of goodness, just
as darkness is nothing else than the withdrawal of light While then we
abide in the natural state we abide in virtue, but when we deviate from the
natural state, that is from virtue, we come into an unnatural state and
dwell in wickedness(7).

   Repentance is the returning from the unnatural into the natural state,
from the devil to God, through discipline and effort.

   Man then the Creator made male, giving him to share in His own divine
grace, and bringing him thus into communion with Himself: and thus it was
that he gave in the manner of a prophet the names to living flyings, with
authority as though they were given to be his slaves. For having been
endowed with reason and mind, and free-will after the image of God, he was
filly entrusted with dominion over earthly things by the common Creator and
Master of all.

   But since God in His prescience(8) knew that man would transgress and
become liable to destruction, He made from him a female to be a help to him
like himself; a help, indeed, for the conservation of the race after the
transgression from age to age by generation. For the earliest formation is
called 'making' and not 'generation.' For 'making ' is the original
formation at God's hands, while 'generation' is the succession from each
Other made necessary by the sentence of death imposed on us 'on account of
the transgression.

   This man He(9) placed in Paradise, a home that was alike spiritual and
sensible. For he lived in the body on the earth in the realm of sense,
while he dwelt in the spirit among the angels, cultivating divine thoughts,
and being supported by them: living in naked simplicity a life free from
artificiality, and being led up through His creations to the one and only
Creator, in Whose contemplation he found joy and gladness(1).

   When therefore He had furnished his nature with free-will, He imposed a
law on him, not to taste of the tree of knowledge. Concerning this tree, we
have said as much as is necessary in the chapter about Paradise, at least
as much as it was in our power to say. And with this command He gave the
promise that, if he should preserve the dignity of the soul by giving the
victory to reason, and acknowledging his Creator and observing His command,
he should share eternal blessedness and live to all eternity, proving
mightier than death: but if forsooth he should subject the soul to the
body, and prefer the delights of the body, comparing himself in ignorance
of his true dignity to the senseless beasts(2), and shaking off Iris
Creator's yoke, and neglecting His divine injunction, he will be liable to
death and corruption, and will be compelled to labour throughout a
miserable life. For it was no profit to man to obtain incorruption while
still untried and unproved, lest he should fall into pride and under the
judgment of the devil. For through his incorruption the devil, when he had
fallen as the result of his own free choice, was firmly established in
wickedness, so that there was no room for repentance and no hope of change:
just as, moreover, the angels also, when they had made free choice of
virtue became through grace immoveably rooted in goodness.

   It was necessary, therefore, that man should first be put to the test
(for man untried and unproved(3) would be worth nothing(4)), and being made
perfect by the trial through the observance of the command should thus
receive incorruption as the prize of his virtue. For being intermediate
between God and matter he was destined, if he kept the command, to be
delivered from his natural relation to existing things and to be made one
with God's estate, and to be immoveably established in goodness, but, if he
transgressed and inclined the rather to what was material, and tore his
mind from the Author of his being, I mean God, his fate was to be
corruption, and he was to become subject to passion instead of passionless,
and mortal instead of immortal, and dependent on connection and unsettled
generation. And in his desire for life he would cling to pleasures as
though they were necessary to maintain it, and would fearlessly abhor those
who sought to deprive him of these, and transfer his desire from God to
matter, and his anger from the real enemy of his salvation to his own
brethren. The envy of the(5) devil then was the reason of man's fall. For
that same demon, so full of envy and with such a hatred of good, would not
suffer us to enjoy the pleasures of heaven, when he himself was kept below
on account of his arrogance, and hence the false one tempts miserable man
with the hope of Godhead, and leading him up to as great a height of
arrogance as himself, he hurls him down into a pit of destruction just as
deep.


Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland, beginning in
1867. (LNPF II/IX, Schaff and Wace). The digital version is by The Electronic
Bible Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

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