Ante-nicene fathers

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But by these witnesses here lo! the truth is spoken.—

Blessed be He who gave us the treasure-store of their crowns!

Here endeth the Homily on Guria and Shamuna.

Introduction to Ancient Syriac Documents


1. The preceding Memoirs of Edessa and Syriac Documents were inserted in vol. 20 of the Edinburgh series, quite out of place as it seems to me; and the more so, as other Syriac fragments were to follow.

2. In vol. 22, equally out of place, and mixed up with incongruous material, followed the very interesting work of Bardesanes, to which I now assign a natural collocation with the Edessene Memoirs.

3. In vol. 24, with the Liturgies and other mixed material, comes the third Syriac fagot, another valuable and very interesting contribution severed from its due connections.

The reader of this volume will rejoice to find Mr. Pratten’s scattered but most instructive translations here brought together, and arranged in less confused sequence and relations one with another. The several announcements prefixed to each have, in like manner, been here gathered and set in order.

It may be worth while, just here, to direct attention to the latest views of scholarship upon Syria, its language and its antiquities. A learned critic, who often supplies one of our weekly newspapers with articles on the Oriental languages worthy of the best reviews, has directed attention24 to a searching critique of Mommsen’s recent addition to his Roman History, of a chapter which “deals with Bible-lands in New-Testament times.” Professor Nöldke of Strasburg, a leading Semitic scholar, in the Zeitschrift of the German Oriental Society, thus takes him to task:—

“Syria enjoyed a higher prosperity under the Romans than Mommsen concedes, and this continued down into the Christian period. The Hellenization made rapid strides, but not in such a manner that the Greek language or Greek culture spread to a considerable degree; but rather, in such a way that European arts and manners of life were established, and that a number of elements of Occidental culture became powerful in the thinking and language of the educated. Mommsen, according to my conviction, considers the Hellenization of Syria to have advanced much farther than it actually had. That the language of the country had been entirely banished from the circles of the educated, and that it had assumed the position in reference to the Greek which the Celtic in full had assumed over against the Latin, is certainly an exaggerated view. The Aramaic was an old developed language (Cultursprache), which was already written before a single letter was seen in Latium. In the days of the Achaemenidian rulers this was the official language of Egypt, and even of Asia Minor, and was accordingly spread far beyond the original territory. Again we find this language in the days of the Roman emperors not only in Palmyra, but spread also in the whole country of the Nabatheans, and down to almost Medina; here again beyond its native limits, as the official written language. And that this was not merely a remnant of the former political supremacy is evident from the fact that the documents of Palmyra and those of the Nabatheans, in an equal manner, show a younger stage of development of language than that of the Achaemenidian period; this stage being virtually the same as is seen in the various Jewish literary works of that time.”

As Mommsen is continuing his irreligious elaborations of history, it may be well to bear in mind his superficial ideas on such subjects, especially when he is reaching the affairs of early Christianity.

1. Our translator (Mr. Pratten) makes the following announcements:—

“The translation of the Syriac pieces which follow25 is based on a careful examination of that made by Dr. Cureton, the merits of which are cordially acknowledged. It will, however, be seen that it differs from that in many and important particulars.

“Many thanks are due to the Dean of Canterbury for his kindness in giving much valuable help.”

2. He thus introduces the treatise of Bardesanes:—

“Bardesan, or Bardesanes, according to one account, was born at Edessa in 154 a.d., and it is supposed that he died sometime between 224 and 230. Eusebius says that he flourished in the time of Marcus Aurelius. He was for some time resident at the court of Abgar VI., King of Edessa, with whom he was on intimate terms. He at first belonged to the Gnostic sect of the Valentinians; but abandoning it, he seemed to come nearer the orthodox beliefs. In reality, it is said, he devised errours of his own. He wrote many works. Eusebius attributes the work now translated, The Book of Laws, or On Fate, to Bardesanes. Many modern critics have come to the conclusion that it was written by a scholar of Bardesanes, but that it gives us the genuine opinions and reasonings of Bardesanes. The question is of interest in connection with the Clementine Recognitions, which contain a large portion of the work. The Syriac was first published by Cureton in his Spicilegium.”

3. In introducing the Mara bar Serapion and the Ambrose,26 he thus refers to his friend Dr. Payne Smith:—

The text of the two following short pieces27 is found in the Spicilegium Syriacum of the late Dr. Cureton. This careful scholar speaks of the second of these compositions as containing “some very obscure passages.” The same remark holds good also of the first. Dr. Payne Smith describes them both as “full of difficulties.” So far as these arise from errors in the text, they might have been removed, had I been able to avail myself of the opportunity kindly offered me by Dr. Rieu, Keeper of the Oriental the British Museum, of inspecting the original ms.As it is, several have, it is hoped, been successfully met by conjecture.

To Dr. R. Payne Smith, Dean of Canterbury, who, as on two previous occasions, has most kindly and patiently afforded me his valuable assistance, I beg to offer my very grateful acknowledgments.


the Book of the Laws of Divers Countries.2


Some days since we were calling3 to pay a visit to our brother Shemashgram, and Bardesan came and found us there. And when he had made inquiries after his health,4 and ascertained that he was well, he asked us, “What were you talking about? for I heard your voice outside as I was coming in.” For it was his habit, whenever he found us talking about anything before he came,5 to ask us, “What were you saying? ”that he might talk with us about it.

“Avida here,” said we to him, “was saying to us, ‘If God is one, as ye say, and if He is the creator of men, and if it is His will that you should do that which you are commanded, why did He not so create men that they should not be able to do wrong, but should constantly be doing that which is right? for in this way His will would have been accomplished.’”

“Tell me, my son Avida,” said Bardesan to him, “why it has come into thy mind that the God of all is not One; or that He is One, but doth not will that men should behave themselves justly and uprightly? ”

“I, sir,” said Avida, “have asked these brethren, persons of my own age, in order that ‘they’ may return me an answer.”

“If,” said Bardesan to him, “thou wishest to learn, it were for thy advantage to learn from some one who is older than they; but if to teach, it is not requisite for ‘thee’ to ask ‘them, ’but rather that thou shouldst induce ‘them’ to ask ‘thee’ what they wish. For teachers are ‘asked’ questions, and do not themselves ask them; or, if they ever do ask a question, it is to direct the mind of the questioner, so that he may ask properly, and they may know what his desire is. For it is a good thing that a man should know how to ask questions.”

“For my part,” said Avida, “I wish to learn; but I began first of all to question my brethren here, because I was too bashful to ask thee.”

“Thou speakest becomingly,”6 said Bardesan. “But know, nevertheless, that he who asks questions properly, and wishes to be convinced, and approaches the way of truth without contentiousness, has no need to be bashful; because he is sure by means of the things I have mentioned to please him to whom his questions are addressed. If so be, therefore, my son, thou hast any opinion of thy own7 respecting this matter about which thou hast asked, tell it to us all; and, if we too approve of it, we shall express our agreement with thee; and, if we do not approve of it, we shall be under obligation to show thee why we do not approve of it. But if thou wast simply desirous of becoming acquainted with this subject, and hast no opinion of thy own about it, as a man who has but lately joined the disciples and is a recent inquirer, I will tell thee respecting it; so that thou mayest not go from us empty away. If, moreover, thou art pleased with those things which I shall say to thee, we have other things besides to tell thee8 concerning this matter; but, if thou art not pleased, we on our part shall have stated our views without any personal feeling.”

“I too,” said Avida, “shall be much gratified9 to hear and to be convinced: because it is not from another that I have heard of this subject, but I have spoken of it to my brethren here out of my own mind; and they have not cared to convince me; but they say, ‘Only believe, and thou wilt then be able to know everything.’ But for my part, I cannot believe unless I be convinced.”

“Not only,” said Bardesan, “is Avida unwilling to believe, but there are many others also who, because there is no faith in them, are not even capable of being convinced; but they are always pulling down and building up, and so are found destitute of all knowledge of the truth. But notwithstanding, since Avida is not willing to believe, lo! I will speak to you who do believe, concerning this matter about which he asks; and thus he too will hear something further about it.”

He began accordingly to address us as follows: “Many men are there who have not faith, and have not received knowledge from the True Wisdom.10 In consequence of this, they are not competent to speak and give instruction to others, nor are they readily inclined themselves to hear. For they have not the foundation of faith to build upon, nor have they any confidence on which to rest their hope. Moreover, because they are accustomed to doubt even concerning God, they likewise have not in them the fear of Him, which would of itself deliver them from all other fears: for he in whom there is no fear of God is the slave of all sorts of fears. For even with regard to those things of various kinds which they disbelieve, they are not certain that they disbelieve them rightly, but they are unsettled in their opinions, and have no fixed belief,11 and the taste of their thoughts is insipid in their own mouth; and they are always haunted with fear, and flushed with excitement, and reckless.

“But with regard to what Avida has said: ‘How is it that God did not so make us that we should not sin and incur condemnation? ’—if man had been made so, he would not have belonged to himself, but would have been the instrument of him that moved him; and it is evident also, that he who moves an instrument as he pleases, moves it either for good or for evil. And how, in that case, would a man differ from a harp, on which another plays; or from a ship, which another guides: where the praise and the blame reside in the hand of the performer or the steersman,12 and the harp itself knows not what is played on it, nor the ship itself whether it be well steered and guided or ill, they being only instruments made for the use of him in whom is the requisite skill? But God in His benignity chose not so to make man; but by freedom He exalted him above many of His creatures, and even made him equal with the angels. For look at the sun, and the moon, and the signs of the zodiac,13 and all the other creatures which are greater than we in some points, and see how individual freedom has been denied them, and how they are all fixed in their course by decree, so that they may do that only which is decreed for them, and nothing else. For the sun never says, I will not rise at my appointed time; nor the moon, I will not change, nor wane, nor wax; nor does any one of the stars say, I will not rise nor set; nor the sea, I will not bear up the ships, nor stay within my boundaries; nor the mountains, We will not continue in the places in which we are set; nor do the winds say, We will not blow; nor the earth, I will not hear up and sustain whatsoever is upon me. But all these things are servants, and are subject to one decree: for they are the instruments of the wisdom of God, which erreth not.

Not so, however, with man: for, if everything ministered, who would be he that is ministered to? And, if everything were ministered to, who would be he that ministered? In that case, too, there would not be one thing diverse from another: yet that which is one, and in which there is no diversity of parts, is a being14 which up to this time has not been fashioned. But those things which are destined15 for ministering have been fixed in the power of man: because in the image of Elohim16 was he made. Therefore have these things, in the benignity of God, been given to him, that they may minister to him for a season. It has also been given to him to he guided by his own will; so that whatever he is able to do, if he will he may do it, and if he do not will he may not do it, and that so he may justify himself or condemn. For, had he been made so as not to be able to do evil and thereby incur condemnation, in like manner also the good which he did would not have been his own, and he could not have been justified by it. For, if any one should not of his own will do that which is good or that which is evil, his justification and his condemnation would rest simply with that Fortune to which he is subjected.17

“It will therefore be manifest to you, that the goodness of God is great toward man, and that freedom has been given to him in greater measure than to any of those elemental bodies18 of which we have spoken, in order that by this freedom he may justify himself, and order his conduct in a godlike manner, and be copartner with angels, who are likewise possessed of personal freedom. For we are sure that, if the angels likewise had not been possessed of personal freedom, they would not have consorted with the daughters of men, and sinned, and fallen from their places. In like manner, too, those other angels, who did the will of their Lord, were, by reason of their self-control, raised to higher rank, and sanctified, and received noble gifts. For every being in existence is in need of the Lord of all; of His gifts also there is no end.

Know ye, however, notwithstanding what I have said, that even those things of which I have spoken as subsisting by decree are not absolutely destitute of all freedom; and on this account, at the last day, they will all be made subject to judgment.”

“But how,” said I to him, “should those things which are fixed and regulated by decree be judged? ”

“Not inasmuch as they are fixed, O Philip,” said he, “will the elements be judged, but inasmuch as they are endowed with power. For beings19 are not deprived of their natural properties20 when they come to be fashioned, but only of the full exercise of their strength,21 suffering a decrease22 of power through their intermingling one with another, and being kept in subjection by the power of their Maker; and in so far as they are in subjection they will not be judged, but in respect of that only which is under their own control.”

“Those things,” said Avida to him, “which thou hast said, are very good; but, lo! the commands which have been given to men are severe, and they cannot perform them.”

“This,” said Bardesan, “is the saying of one who has not the will to do that which is right; nay, more, of him who has already yielded obedience and submission to his foe. For men have not been commanded to do anything but that which they are able to do. For the commandments set before us are only two, and they are such as are compatible with freedom and consistent with equity: one, that we refrain from everything which is wrong, and which we should not like to have done to ourselves; and the other, that we should do that which is right, and which we love and are pleased to have done to us likewise. Who, then, is the man that is too weak to avoid stealing, or to avoid lying, or to avoid acts of profligacy, or to avoid hatred and deception? For, lo! all these things are under the control of the mind of man; and are not dependent on23 the strength of the body, but on the will of the soul. For even if a man be poor, and sick, and old, and disabled in his limbs, he is able to avoid doing all these things. And, as he is able to avoid doing these things, so is he able to love, and to bless, and to speak the truth, and to pray for what is good for every one with whom he is acquainted; and if he be in health, and capable of working,24 he is able also to give of that which he has; moreover, to support with strength of body him that is sick and enfeebled—this also he can do.

“Who, then, it is that is not capable of doing that which men destitute of faith complain of, I know not. For my part, I think that it is precisely in respect to these commandments that man has more power than in anything else. For they are easy, and there are no circumstances that can hinder their performance. For we are not commanded to carry heavy loads of stones, or of timber, or of anything else, which those only who have great bodily strength can do; nor to build fortresses25 and found cities, which kings only can do; nor to steer a ship, which mariners only have the skill to steer; nor to measure and divide land, which land-measurers only know how to do; nor to practise any one of those arts which are possessed by some, while the rest are destitute of them. But there have been given to us, in accordance with the benignity of God, commandments having no harshness in them26 —such as any living man whatsoever27 may rejoice to do.28 For there is no man that does not rejoice when he does that which is fight, nor any one that is not gladdened within himself if he abstains from things that are bad—except those who were not created for this good thing, and are called tares.29 For would not the judge be unjust who should censure a man with regard to any such thing as he has not the ability to do? ”

“Sayest thou of these deeds, O Bardesan,” said Avida to him, “that they are easy to do? ”

“To him that hath the will,” said Bardesan, “I have said, and do still say, that they are easy. For this obedience I contend for is the proper behaviour of a free mind,30 and of the soul which has not revolted against its governors. As for the action of the body, there are many things which hinder it: especially old age, and sickness, and poverty.”

“Possibly,” said Avida,” a man may be able to abstain from the things that are bad; but as for doing the things that are good, what man is capable of this?

“It is easier,” said Bardesan, “to do good than to abstain from evil. For the good comes from the man himself,31 and therefore he rejoices whenever he does good; but the evil is the work of the Enemy, and therefore it is that, only when a man is excited by some evil passion, and is not in his sound natural condition,32 he does the things that are bad. For know, my son, that for a man to praise and bless his friend is an easy thing; but for a man to refrain from taunting and reviling one whom he hates is not easy: nevertheless, it is possible. When, too, a man does that which is right, his mind is gladdened, and his conscience at ease, and he is pleased for every one to see what he does. But, when a man behaves amiss and commits wrong, he is troubled and excited, and full of anger and rage, and distressed in his soul and in his body; and, when he is in this state of mind, he does not like to be seen by any one; and even those things in which he rejoices, and which are accompanied with praise and blessing from others, are spurned from his thoughts, while those things by which he is agitated and disturbed are rendered more distressing to him because accompanied by the curse of conscious guilt.

“Perhaps, however, some one will say that fools also are pleased when they do abominable things. Undoubtedly: but not because they do them as such, nor because they receive any conmendation for them, nor because they do them with a good hope;33 nor does the pleasure itself stay long with them. For the pleasure which is experienced in a healthy state of the soul, with a good hope, is one thing; and the pleasure of a diseased state of the soul, with a bad hope, is another. For lust is one thing, and love is another; and friendship is one thing, and good-fellowship another; and we ought without any difficulty to understand that the false counterfeit of affection which is called lust, even though there be in it the enjoyment of the moment, is nevertheless widely different from true affection, whose enjoyment is for ever, incorruptible and indestructible.”

“Avida here,” said I to him, “has also been speaking thus: ‘It is from his nature that man does wrong; for, were he not naturally formed to do wrong, he would not do it.’“

“If all men,” said Bardesan, “acted alike,34 and followed one bias,35 it would then be manifest that it was their nature that guided them, and that they had not that freedom of which I have been speaking to you. That you may understand, however, what is nature and what is freedom, I will proceed to inform you.

“The nature of man is, that he should be born, and grow up, and rise to his full stature, and produce children, and grow old, eating and drinking, and sleeping and waking, and that then he should die. These things, because they are of nature, belong to all men; and not to all men only, but also to all animals whatsoever,36 and some of them also to trees. For this is the work of physical nature,37 which makes and produces and regulates everything just as it has been commanded. Nature, I say, is found to be maintained among animals also in their actions. For the lion eats flesh, in accordance with his nature; and therefore all lions are eaters of flesh. The sheep eats grass; and therefore all sheep are eaters of grass, The bee makes honey, by which it is sustained; therefore all bees are makers of honey. The ant collects for herself a store in summer, from which to sustain herself in winter; and therefore do all ants act likewise. The scorpion strikes with its sting him who has not hurt it; and thus do all scorpions strike. Thus all animals preserve their nature: the eaters of flesh do not eat herbage; nor do the eaters of herbage eat flesh.

“Men, on the contrary, are not governed thus; but, whilst in the matters pertaining to their bodies they preserve their nature like animals, in the matters pertaining to their minds they do that which they choose, as those who are free,38 and endowed with power, and as made in the likeness of God. For there are some of them that eat flesh, and do not touch bread; and there are some of them that make a distinction between the several kinds of flesh-food; and there are some of them that do not eat the flesh of any animal whatever.39 There are some of them that become the husbands of their mothers, and of their sisters, and of their daughters; and there are some who do not consort with women at all. There are those who take it upon themselves to inflict vengeance, like lions and leopards; and there are those who strike him that has not done them any wrong, like scorpions; and there are those that are led like sheep, and do not harm their conductors. There are some that behave themselves with kindness, and some with justice, and some with wickedness.

“If any one should say that each one of them has a nature so to do, let him be assured40 that it is not so. For there are those who once were profligates and drunkards; and, when the admonition of good counsels reached them, they became pure and sober,41 and spurned their bodily appetites. And there are those who once behaved with purity and sobriety; and when they turned away from right admonition, and dared to set themselves against the commands of Deity and of their teachers, they fell from the way of truth, and became profligates and revellers. And there are those who after their fall repented again, and fear came and abode upon them, and they turned themselves afresh towards the truth which they had before held.42

“What, therefore, is the nature of man? For, lo! all men differ one from another in their conduct and in their aims,43 and such only as are of44 one mind and of one purpose resemble one another. But those men who, up to the present moment, have been enticed by their appetites and governed by their anger, are resolved to ascribe any wrong they do to their Maker, that they themselves may be found faultless, and that He who made them may, in the idle talk of men,45 bear the blame. They do not consider that nature is amenable to no law. For a man is not found fault with for being tall or short in his stature, or white or black, or because his eyes are large or small, or for any bodily defect whatsoever; but he is found fault with if he steal, or lie, or practise deceit, or poison another, or be abusive, or do any other such-like things.

“From hence, lo! it will be evident, that for those things which are not in our own hands, but which we have from nature, we are in no wise condemned, nor are we in any wise justified; but by those things which we do in the exercise of our personal freedom, if they be right we are justified and entitled to praise, and if they be wrong we are condemned and subjected to blame.”

Again we questioned him, and said to him: “There are others who say that men are governed by the decree of Fate, so as to act at one time wickedly, and at another time well.”

“I too am aware, O Philip and Baryama,” said he to us, “that there are such men: those who are called Chaldaeans, and also others who are fond of this subtle knowledge,46 as I myself also once was. For it has been said by me in another place,47 that the soul of man longs48 to know that which the many are ignorant of, and those men make it their aim to do this; 49 and that all the wrong which men commit, and all that they do aright, and all those things which happen to them, as regards riches and poverty, and sickness and health, and blemishes of the body, come to them through the governance of those stars which are called the Seven;50 and that they are, in fact, governed by them. But there are others who affirm the opposite of these things,—how that this art is a lying invention of the astrologers;51 or that Fate has no existence whatever, but is an empty name; that, on the contrary, all things, great and small, are placed in the hands of man; and that bodily blemishes and faults simply befall and happen to him by chance. But others, again, say that whatsoever a man does he does of his own will, in the exercise of the freedom which has been given to him, and that the faults and blemishes and other untoward things which befall him he receives as punishment from God.

“For myself, however according to my weak judgment,52 the matter appears to stand thus: that these three opinions53 are partly to be accepted as true, and partly to be rejected as false;—accepted as true, because men speak after the appearances which they see, and also because these men see how things come upon them as if accidentally; to be set aside as fallacious, because the wisdom of God is too profound54 for them—that wisdom which rounded the world, and created man, and ordained Governors, and gave to all things the degree of pre-eminence which is suited to every one of them. What I mean is, that this power is possessed by God, and the Angels, and the Potentates,55 and the Governors,56 and the Elements, and men, and animals; but that this power has not been given to all these orders of beings of which I have spoken in respect to everything (for He that has power over everything is One); but over some things they have power, and over some things they have not power, as I have been saying: in order that in those things over which they have power the goodness of God may be seen, and in those over which they have no power they may know that they have a Superior.

“There is, then, such a thing as Fate, as the astrologers say. That everything, moreover, is not under the control of our will, is apparent from this—that the majority of men have had the will to be rich, and to exercise dominion over their fellows, and to be healthy in their bodies, and to have things in subjection to them as they please; but that wealth is not found except with a few, nor dominion except with one here and another there, nor health of body with all men; and that even those who are rich do not have complete possession of their riches, nor do those who are in power have things in subjection to them as they wish, but that sometimes things are disobedient to them as they do not wish; and that at one time the rich are rich as they desire, and at another time they become poor as they do not desire; and that those who are thoroughly poor have dwellings such as they do not wish, and pass their lives in the world as they do not like, and covet many things which only flee from them. Many have children, and do not rear them; others rear them, and do not retain possession of them; others retain possession of them, and they become a disgrace and a sorrow to their parents. Some are rich, as they wish, and are afflicted with ill-health, as they do not wish; others are blessed with good health, as they wish, and afflicted with poverty, as they do not wish. There are those who have in abundance the things they wish for, and but few of those things for which they do not wish; and there are others who have in abundance the things they do not wish for, and but few of those for which they do wish.57

“And so the matter is found to stand thus: that wealth, and honours, and health, and sickness, and children, and all the other various objects of desire, are placed under the control of Fate, and are not in our own power; but that, on the contrary, while we are pleased and delighted with such things as are in accordance with our wishes, towards such as we do not wish for we are drawn by force; and, from those things which happen to us when we are not pleased, it is evident that those things also with which we are pleased do not happen to us because we desire them; but that things happen as they do happen, and with some of them we are pleased, and with others not.

“And thus we men are found to be governed by Nature all alike, and by Fate variously, and by our freedom each as he chooses.

“But let us now proceed to show with respect to Fate that it has not power over everything. Clearly not: because that which is called Fate is itself nothing more than a certain order of procession,58 which has been given to the Potentates and Elements by God; and, in conformity with this said procession and order, intelligences59 undergo change when they descend60 to be with the soul, and souls undergo change when they descend61 to be with bodies; and this order, under the name of Fate and gevnesi",62 is the agent of the changes63 that take place in this assemblage of parts of which man consists,64 which is being sired and purified for the benefit of whatsoever by the grace of God and by goodness has been benefited, and is being and will continue to be benefited until the close of all things.

“The body, then, is governed by Nature, the soul also sharing in its experiences and sensations; and the body is neither hindered nor helped by Fate in the several acts it performs. For a man does not become a father before the age of fifteen, nor does a woman become a mother before the age of thirteen. In like manner, too, there is a law for old age: for women then become incapable of bearing, and men cease to possess the natural power of begetting children; while other animals, which are likewise governed by their nature, do, even before those ages I have mentioned, not only produce offspring, but also become too old to do so, just as the bodies of men also, when they are grown old, cease to propagate: nor is Fate able to give them offspring at a time when the body has not the natural power to give them. Neither, again, is Fate able to preserve the body of man in life without meat and drink; nor yet, even when it has meat and drink, to grant it exemption from death: for these and many other things belong exclusively to Nature.65

“But, when the times and methods of Nature have had their full scope, then does Fate come and make its appearance among them, and produce effects of various kinds: at one time helping Nature and augmenting its power, and at another crippling and baffling it. Thus, from Nature comes the growth and perfecting of the body; but apart from Nature, that is by Fate, come diseases and blemishes in the body. From Nature comes the union of male and female, and the unalloyed happiness of them both; but from Fate comes hatred and the dissolution of the union, and, moreover, all that impurity and lasciviousness which by reason of the natural propensity to intercourse men practise in their lust. From Nature comes birth and children; and from Fate, that sometimes the children are deformed, and sometimes are cast away, and sometimes die before their time. From Nature comes a supply of nourishment sufficient for the bodies of all creatures; 66 and from Fate comes the want of sustenance, and consequent suffering in those bodies; and so, again, from the same Fate comes gluttony and unnecessary luxury. Nature ordains that the aged shall be judges for the young, and the wise for the foolish, mid that the strong shall be set over67 the weak, and the brave over the timid; but Fate brings it to pass that striplings are set over the aged, and the foolish over the wise, and that in time of war the weak command the strong, and the timid the brave.

“You must distinctly understand68 that, in all cases in which Nature is disturbed from its direct course, its disturbance comes by reason of Fate; and this happens because the Chiefs69 and Governors, with whom rests that agency of change70 which is called Nativity, are opposed to one another. Some of them, which are called Dexter, are those which help Nature, and add to its predominance,71 whenever the procession is favourable to them, and they stand in those regions of the zodiac which are in the ascendant, in their own portions.72 Those, on the contrary, which are called Sinister are evil, and whenever they in their turn are in possession of the ascendant they act in opposition to Nature; and not on men only do they inflict harm, but at times on animals also, and trees, and fruits, and the produce of the year, and fountains of water, and, in short, on everything that is comprised within Nature, which is under their government.

“And in consequence of this,—namely, the divisions and parties which exist among the Potentates,—some men have thought that the world is governed by these contending powers without any superintendence from above. But that is because they do not understand that this very thing—I mean the parties and divisions subsisting among them,—and the justification and condemnation consequent on their behaviour, belong to that constitution of things rounded in freedom which has been given by God, to the end that these agents likewise, by reason of their self-determining power,73 may be either justified or condemned. Just as we see that Fate crushes Nature, so can we also see the freedom of man defeating and crushing Fate itself,—not, however, in everything,—just as also Fate itself does not in everything defeat Nature. For it is proper that the three things, Nature, and Fate, and Freedom, should be continued in existence until the procession of which I before spoke be completed, and the appointed measure and number of its evolutions be accomplished, even as it seemed good to Him who ordains of what kind shall be the mode of life and the end of all creatures, and the condition of all beings and natures. “

“I am convinced,” said Avida, “by the arguments thou hast brought forward, that it is not from his nature that a man does wrong, and also that all men are not governed alike. If thou canst further prove also that it is not from Fate and Destiny that those who do wrong so act, then will it be incumbent on us to believe that man possesses personal freedom, and by his nature has the power both to follow that which is right and to avoid that which is wrong, and will therefore also justly be judged at the last day, “

“Art thou,” said Bardesan, “by the fact that all men are not governed alike, convinced that it is not from their nature that they do wrong? Why, then, thou canst not possibly escape the conviction74 that neither also from Fate exclusively do they do wrong, if we are able to show thee that the sentence of the Fates and Potentates does not influence all men alike, but that we have freedom in our own selves, so that we can avoid serving physical nature and being influenced by the control of the Potentates.”

“Prove me this,” said Avida, “and I will be convinced by thee, and whatsover thou shalt enjoin upon me I will do.”

“Hast thou,” said Bardesan, “read the books of the astrologers75 who are in Babylon, in which is described what effects the stars have in their various combinations at the Nativities of men; and the books of the Egyptians, in which are described all the various characters which men happen to have? ”

“I have read books of. astrology,”76 said Avida, “but I do not know which are those of the Babylonians and which those of the Egyptians.”

“The teaching of both countries,” said Bardesan, “is the same.”

“It is well known to be so,” said Avida.

“Listen, then,” said Bardesan, “and observe, that that which the stars decree by their Fate and their portions is not practised by all men alike who are in all

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