Concerning the Incorporeal and Invisible God
that we have had concerning the invisible God. But if someone either scorns these things, or is unwilling to hear them, or is less able to understand them, what (do you think) will happen? Do not go astray from God. The praise of God is the knowledge of God. According to what is possible for us to depart from custom. You do not look for a man so as to open his eyes and ears, and mouth and tongue, and hands and chest, and feet, and place a seat beneath him, and put a footstool under him, and set the earth beneath him. The Lord is not from us, but we are through Him. Do you wish to learn thoroughly that He is not from us? When it was said concerning His Son, *Emmanuel*, that is, "God with us" [Matt. 1, 23]; it was not said "with us" in a simple sense, but when the Lord came in the body, then He was with us: when the Virgin conceived in her womb, then God was with us. Before that dispensation, however, even while He was present, He was not with us. For if you make God a body, and the body the fullness of heaven and earth, or whatever transcends these; you would place heaven and the stones of the earth and all things that are within Him. For if it is a body coextensive with bodies, first of all remove everything, so that God may have a place. For if a body is great—I speak of the need of the poor—it does not fill all things: let no one else have a place. For God precedes all things. And just as if a vessel were filled, with it being filled by the one who preceded it, there is no place for something else to be added: so if God is a body, and yet He preceded all things, there would be no ground for heaven for Him to make, nor a place for the earth; for God had preceded them. But if there is heaven and earth, and sea, and air, no place is empty: neither by the nature of those bodies which are contained within, nor by the presence B of God; for because He is present, penetrating through bodies, He is not a body Himself. For even if our soul were a body, it could not be in a body. Just as the one receiving water does not remain as great as it was, but the addition increases the magnitude of the measure: so a body is composed to a body. And just as with buildings, and ships, and choirs, and peoples, and cities, and fields, and trees, one thing added to another increases the magnitude: but if the place were narrow, those things which preceded, and those which are subsequently introduced, would not have a place. If, therefore, bodies are added to God, who is established as a body, and God to the angels, do you think He was not perfect before heaven was added? But if He was perfect Himself and had preceded all things, there would be no place for the sea, the earth, and heaven. But if these things exist, and God made them, and governs and rules them; He is an invisible ruler standing above invisible waters. For if He Himself did not rule, the earth would never have suffered the sea, nor the sea the earth, with nature being contrary and quarreling, and rising up, and exalting itself, C and threatening, and rushing, and contending; but by His invisible hand it does not transgress the bounds set for it. Therefore, the invisible is seen through visible things, as it is written: *For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made* [Rom. 1, 20]. What are the "things that are understood" [that one sees]? God, he says, is the invisible understood. But He is called visible, just as it is written, *And I saw the vision of God*: understood, as it were by the suggestion to the eyes, which sees what is written in His works. For what is written seems necessary to us. But why do you hear those things that were spoken visibly, but do not admit the truth of nature and the principal reality? You heard "I saw the Lord": did you not hear "His invisible things"? Did you hear that that someone-or-other saw the Lord, but did not hear *No man hath seen God at any time* [John 5, 37]? Did you hear that He knows, and neither saw, nor will be able to see: did you not hear, or rather did His own Son hear Him? For how much does He Himself know His own Father, who says: *Ye have neither heard his voice at any time, nor seen his shape* [John 5, 37]. But if D you wish to know God from your own circumstances, you will be ignorant of both yourself and God: but follow humbly, consider where you are. Oh, how great a distance there is between you and heaven! And heaven is left much further behind by God. I do not mean in spaces: for nothing is deserted by God: yet God is contained in nothing. Perhaps these discourses require a different tongue, because they are spoken concerning a different nature. When, therefore, discourses are initiated in the church, if indeed they are about human matters, every sharp and keen auditor, looking to the speaker and considering from what he suffers and from what he admits, and comparing what is said with what he does, and what is put forth with what he suffers, the prudent and scrupulous auditor immediately recognizes and agrees. But when we have transposed the discourse, and have withdrawn from human affairs, and have shown our mind toward God: here many are aroused, some are burdened by sleep, others think the speaker is delirious. But so that you may learn that this vice is such, let some honest man dare to enter a theater and say true things to those who compose mendacious stories, and assume a decorous constancy; but if in that place too it is decorous to enter; and he begins to say: "You are insane, O men: you do not see with your eyes: your ears are deaf. For this one who dances mocks your worship, he sullies the things you worship, this one lies, and you consent." Do you think they will suffer him, so that he may complete his accusation and conviction, and that they will not all, taking up stones from that very theater, throw or roll them, so that he will have virtue, as if against a deceiver and killer of the one who provided a benefit? But if, disguised as a comedian, or one of those who have accustomed themselves to great shouting, someone having entered in the habit of a wolf, begins to say: "There is a God, and He is not in temples, not in idols, not in paintings, not in the hands of craftsmen": if he should speak the truth among those who meditate on falsehood, do you think they will grant him to complete his words of truth, will they not rather overwhelm him with stones for speaking? For even if such things do not happen in churches, yet when we move the discourse above the sensible, many of us
abandon them, and though they blush to leave the body, they have long since abandoned it in their minds; thinking within themselves, or rather cheating themselves and not admitting the truth. Is there then something that the hand cannot touch? Is there something that the eye cannot see? Is there something that is not sensible? Do you not have a soul? Have you seen these things? Do you think, therefore, because you have not seen your soul, that it is not something which you possess? And certainly, concerning the soul, you ought not to be in doubt whether it exists, but rather concerning the body. For to the body, that it may exist, the presence of the soul is necessary. Ought you to be in doubt? If your eye sees, if your tongue tastes and speaks, and if your hand touches, why do you doubt, and why are you not better instructed? I show you the body of a dead man: his eye is not missing, yet it does not see; he has a tongue, and has no speech; he has ears, and has no hearing; he has no taste, he has no touch. Do you perceive that the invisible craftsman has departed, and the visible instruments have ceased? Now the body: now B the flesh lives; but the soul, and thought, and sense. But if you contend that there are bodies and flesh for God, let us not oppose Him who does not receive this, but let Him be separate as He is; let Him be pure, let Him be free from corporeal affect, from every place, from every region, from every nature. For He is alone in Himself, alone with Himself, alone repaired unto Himself; and while He is repaired unto Himself, He fills all things, but not corporally. There is need of a trumpet; a greatest voice is necessary: but rather, neither voice nor trumpet, but a pure mind, that He who is not seen may be seen; that He who is not heard may be heard; that He who is not interpreted may be understood, and He who is not spoken be spoken of; that He who is not grasped may be known; and may there be to such a God, through Him who so announces and interprets God to us, glory, honor, empire, majesty in the Holy Spirit, both now and always, and through all ages of ages. Amen.
EUSEBIUS PAMPHILI ON THE INCORPOREAL, BOOK ONE.
The multitude of questions is contained in these things which have been read. And perhaps, with fasting, you will be able to hear both what those things are which are asked, and what their interpretation is held to be. For it is asked, in those things which have been read, if God descended to Mount Sinai, and if God is surrounded by the mountain or place. It is also asked what the trumpet was that was brought forth by the mouth of God. It is asked why those approaching the mountains in which God was were put to death, and why the people were prohibited from approaching. What is the meaning of the pillar of cloud where God is? What, moreover, is the smoking mountain? Let it be added to these, why, if anyone saw God, he died and did not rather live. The passage which has been read embraces all these questions. Therefore, praying to God Himself, who alone can declare His own things, we shall come to the solutions of this nature in this way. Nothing surrounds God; but God surrounds all things, not corporally. For by an incorporeal power He is present to all, and is everywhere present, and is separate from all. For He is not present so as to be mixed, or to be coupled, or to be joined; but He is present, free and separate. He is present, moreover, not divided, or cleft, or segregated. Nor is a part of Him present while a part is absent; nor is one part here and another part elsewhere. For these things C are all vices and passions, and divisions and partitions of bodies. But that nature is free from bodies, not only so as not to be a body, but so as not to have a body. For it is not as if the soul is incorporeal, but is in some way around the body, or the body around it, or however anyone may wish to say: neither is this to be understood of God, because God is neither a body, nor is a body around Him, nor is He in a body. And who, nourished by bodies, will perhaps suspect that there is nothing that is not held, nor seen, nor constricted, nor touched? But, having been turned, let him be taught the nature of the matter, because those things which are seen, and encountered by touch, and embraced by thoughts, are never truly [fixed] in status. But if it is transferred and transmuted, and cleft and divided and rots, it never receives its D own status. For to those for whom there is a property, this diminution is seen: for what is proper to bodies unless they grow old? For if the nature of bodies were perfect, it would not lack this measure of addition. For thus bodies are infirm, and those things most of all which are seen to be strongest, because they cannot help themselves. For if a stone is struck, and once it has received the beginning of falling, and begins to be crushed, it cannot
recall its own ruin; and if it has been cleft, it does not rejoin, and once divided it stands apart from itself. Thus, even from mountains are made cuts and ruins; and the greater are the things that are cut, the greater also are the ruins. And power is not in thickness. If, however, it is necessary to examine the natures of the bodies themselves, according to the proposed question we shall see that even the subtlety A of the bodies themselves, which are thought to be weak, appears in a way stronger: as, for instance, in what I say, earth is thicker than water, and waters are considered less thick than earth. But when earth has encountered water, it is dissolved: when, however, water has apprehended earth, it penetrates it. And what the earth suffers by the water, the water suffers by the air. For what do these examples show? This most of all, that toward incorporeality and a lighter body, they exert greater power B through their subtleties. For air penetrates through the waters; it penetrates, however, in such a way that it makes the water to be forced out toward the higher parts, which is not of its nature. And if anyone wishes to know this—that higher things are not held by those things which are below—if one should fill a wineskin with air and submerge it in water; and certainly, since the nature of skins is considered thicker and heavier than air, the air, seeking its own function and region, is not held by the weightiest skins, but cleaving the waters, is led upward with the weights through the air. This passion, therefore, which waters suffer from the air, and air sustains from the fire, the flames and lamps are witnesses of the discourse. For the summit of a flame is attenuated for this reason, because it falls upon this ambient air. And fire is indeed seen by those who see, but it is recognized by those who are able to see its nature, because it hastens to its own region, namely to the higher parts. This most subtle fire, therefore, while it is one of the bodies, is next to the incorporeals. For observe how many properties it has against other bodies. For in certain bodies let us learn that the dominion is of the subtler, lest a thick effect fall as do the thick bodies: but let the mind be toward joy; indeed be free from bodies, but hasten toward incorporeals. Therefore, I shall say first that fire is of the same glory above all bodies, and it illuminates others: yet it itself does not easily become darkened by others. For it penetrates through all, and it dissolves all bodies. For although a stone is thus hard, or whatever is able to be C associated with the flame, it does not demonstrate that a stronger power than the flame exists by its own nature: for even iron is softened by fire, and gold is tested, silver is purified, lead is melted, and all things which are thought to be stronger bodies yield to fire on account of the subtle nature of fire. Finally, if you throw a stone into a flame, it passes through indeed, but not through the flame. For the flame drives it away. But if fire has been associated with a stone, it penetrates through the whole stone. Thus, even if bronze has been put into the fire, or iron, or gold itself, the colors of all are changed, and are transferred to the color and mastery of the fire D: and each of them, fire, or this by which it is called, in heat and brightness and all the properties of fire. But because fire does not fall to gold, but gold is heated, the pre-eminence is manifest. And because fire is not dissolved by stones, but dissolves stones, the power is open. And because fire is not held back by air, but it cuts and runs upward, the imperium is open. And because it urges to be upward, and in position and in virtue and in color it is stronger. But perhaps someone sees a conflict of waters against fire, because fire is extinguished by waters: which indeed is a withdrawal of fire more than a corruption. For just as by darkness it is not consumed, but it does not permit itself to dwell with the same. Let us change, however, and see when water has been put into a vessel, and the vessel has been offered to the fire, what is consumed therein, and what suffers as it were punishment, and sounds and boils. For fire has never been made cold by cold water: but water, frequently and always, to say it so, is made hot by fire. Therefore, even in that, because water assumes heat, while fire does not admit coldness: but water is consumed, being heated more by the fire, and boiling as if both let loose and bubbling, it flees from the parts of the vessel toward which the fire has approached, and is urged to flee from the vessel and be poured out. For fire cannot suffer torments. Therefore, in all these things, the subtler bodies are stronger than the others: but second to them to be in power are those which are held to be less in subtlety, and according to the competence of each even unto the fourth. But that these things also might be added, a flame carved is not cut. But even if you should wish, taking iron, or anything else which seems to cut, and lead it to the other side through the flame, it remains whole, and does not receive cutting. But if you have not understood what has been said, let us pass to the rays of the sun: if anyone should wish to cut these with a sword, they will not be found in the lower part: for they remain above, not cut. Thus even the flame, where its root has been, there it is gathered as a whole. For it is not to be seen that a part of the flame above is cut by the sword, and another part below, but the whole is joined to itself. Wood, however, and earth, and rocks, when we cut them, we divide them from themselves, and we disjoin part from part: perhaps, however, we also cut air, but the thing that cuts having been ejected, immediately on account of its subtlety it joins itself. For with a sword, or wood, or stone, through which the cutting is effected (for reason allows cutting to be done by many things), once removed, air on account of the subtlety of itself joins its parts…
For water is subtler than earth. Since earth cannot help itself as water can, from this it appears that bodies which are called stronger are in fact much weaker, and power does not lie in magnitude. For what does a mountain possess as much as a pearl possesses in beauty? Indeed, magnitude is trodden upon, but beauty is sought after in small things. But let us pass from the primary bodies, as they are called—I mean earth, fire, water, and air—to those things which are composed of these and seem to have everything from them—I mean heat, moisture, density, subtlety, and other qualities; and let us see if there is stability in them, if there is permanence. And lest anyone think that matter is introduced by my discourse, or how the elements are introduced, and by what means they are brought in: I state this, that in bodies which are moved—and by motion I mean that which is natural to those things that have the capacity to grow, that have the capacity to diminish, those that bring forth fruit, those that move from place to place, such as animals, trees, and men—it is verified that the body is composite. Indeed, even the Savior 29 is composite through the incorporeal virtues. For it is not within the power of trees to determine for themselves the time to flower, nor the size of their leaves, nor the time of their fruits, nor the composition of those things that are fashioned, nor the things that are within for preservation, nor those that are without for protection. For it is not in the power of trees to determine the things that are in trees. For if even in us rational beings there is no power over our measures, over our ages, over our limbs, nor when one ought to procreate, or be born, or grow, nor even down to the hairs on our heads—not only as to when we should flower, and when those who have not yet come to flower ought to do so, but not even the power to change our color and go from black to white is in our power, even though we possess thought and sense—if, therefore, even the things that are natural in us are not under our own power, how much more is it the case in irrational animals that the things which are theirs are not in their own power? Yet this is even more the case in trees and plants. And yet, in those things which are without soul, that is, in these trees and plants, measures and magnitudes are found in their parts, and everything belonging to the tree and the plant, and to its leaves, its fruits, and their compositions. For the fruits of some are sparse, others are on one another, A smoothed over upon a branch 30. In some, there is a composition in their clusters 31 and a change of color in the same, both of the genus itself and of the species itself; of some, indeed, the things that are on the outside are eaten, while of others, the things that are on the inside are what are eaten. And there is a great variety, announcing the wisdom of the Wise One throughout all things, and the discipline of His work. Nevertheless, in these bodies, because certain functions and orders are seen, and measures, times, and discernments—so that they are softened when they begin to bring forth fruit; for they put forth fruit even if they have flowered, and they are nourished, and gradually approach and arrive at the proper time; yet these things which exist would never be if some incorporeal virtue did not fashion them—so also, in animals, laws are prescribed, so that from horses come horses, and from each genus comes its own proper genus, like from like; and desire is measured in animals. For there is not communication among animals at every time, but a set time is established and is recognized. And the males are moved at that time, and the females endure it at that time, and the time passes, and the desire in irrational beings dies out. And where there is such variety, is it not B 33 a thing to be confessed that the things which happen are unknown to the irrational beings? Yet they recognize how they are governed and led, and where it is fitting to be sown, and where it is suitable to be deposited; and although they are ignorant of what is to come, nevertheless they are persuaded by the laws. In the wombs, moreover, even rational women do not know what is being fashioned. Yet they are fashioned like the irrational, and no one induces them so that they might not move beyond measure, nor that they might eat this and abstain from that. For sometimes they crave excessively, and the things they have conceived hasten, and He who guards them guards them. In our case, because the art of nature assists, the assistance is shifted from nature. But where the art of nature accomplishes nothing, the whole assistance is preserved. For there are many things that are seen in other animals which we do not have. For we have neither such skins nor such hair as they have. For the art that clothes them completes what appears to be missing from nature. There are no coverings for them; for hairs are sufficient. There are no mantles; C for the part that had need of these is covered. Indeed, hairs are sufficient for them in place of houses, roofs, tunics, cloaks, and coverings; and to each animal, according to its nature, coverings have been given. For to those who were less able to endure the cold, thicker and longer hairs were granted, to others wool: and to each one, separate food was assigned and provided, and there is an eagerness regarding that food. For the stag exerts itself for that which compensates 34 it, and the lion pursues this; and diverse is the proposed purpose of the great D grape cluster.
God’s table is indeed full of all things, suitable to each nature. And it is a matter of wonder. For the number of months has been fixed for their wombs and for the irrational creatures. And who would not be astonished that they coincide at that time, whose outcome brings forth fruit, when the harshness of winter has passed? This is so that those newborn, not yet gathered or warmed in the house, might not perish by entering the harshness of winter, and the species fail if it were destroyed by the cold of the icy winter. But laws are established, and bounds are set, when they ought to sow and when to bring forth fruit. And they have no need for a midwife, nor for any art of that sort, nor for the young to lie down; but as soon as it has been brought forth, it stands; as soon as the beast is born, it rises up; and the irrational animal recognizes what it has cast from its womb, and the mother recognizes as if she knew what she had not seen, B and the offspring turns to the mother whom it did not know. And when others of the same species are present, it is not in the least irrational, and it immediately recognizes its mother. It recognizes also those of its own kind: it does not even fail to know those which are antagonistic to it. Let us take, for the sake of comparison, one of these, and see. The fawn of a stag, as soon as it is born, runs to its mother and seeks, not whence it came, but whence it may be fed. And she, who previously had not given the nipple, recognizes the eagerness of the one born, and adapts the measure to the one wishing to reach it, and to the mother who provides it so that it may receive and feed. But why does it not go to another like it? Why does it not receive from another of its own nature? Why did it not move toward the mouth of the father? Why did it not strike against the side, but seeks the nipple? Who taught it? Who suggested it? Whence, moreover, does it even know what a nipple is? Whence does it know what the force of the nipples does? Who told it that the fountains are in the nipples? For even when it has fallen to the earth, it stands immediately, and it neither fears the horns of the stags, which are such and so terrible, nor does the changing of the herd disturb it. But if a puppy appears, it is immediately recognized by the one that is born, because it is its assailant. And if a man, by pretending, imitates the voice of a dog, it flees from the voice, hearing the imitation, even before it sees him. Who, then, is wise among the irrational creatures? And surely we, who seem to be and are rational, have no such thing when we are born—which is worthy of admiration: why does an infant ignore its mother and not recognize its father? Nor does it move toward (36) the nipple, nor does it do anything of this kind. Because there is sense in the mother, and protection in the father, and art in the midwife: in order that the dispensation of providence may appear, where these are lacking, nature makes them complete; but where these abound, nature yields. For the infant does not rise up immediately: for it has hands that bring it; it did not have the necessary hair: for the wool of sheep makes up for necessities. I inquire, however, even about the very position of the fountain C of food, what it is for us and what it is considered to be for the irrational creatures. For because our posture is upright, because we carry our mouth in a void, it has placed it above and attached them to the breasts, but in quadrupeds it has fixed them in other places.
But what would you say, if each animal, as soon as it is born, is as much as it is—I speak of magnitude, but so that it assumes nothing more for the mind? It has its own sensibilities, it has hair; and because there is nothing precious among them, the whole of it is poured out in them immediately: just as in unproductive trees, the size gathers and is poured out at once. But in fruit-bearing ones, the growth proceeds gradually. Thus also in rational beings, it is not brought about immediately that they grow, not immediately the stature, not immediately the food. For pearls are not found on the face of the earth: but after such difficulties, that which is precious is found. However, because my discourse hastens toward itself, we say that it is not even so for the irrational. For if they knew, perhaps some one would have dared to say it was their own work. But because they are ignorant, yet it is indeed brought about; nevertheless, because bodies are formed, and are molded in the wombs, and grow after the wombs; we find upon searching that the presence of the bodily soul goes forth from the wombs, and after the exit they are fed, and grow, and are moved. But if anyone doubts, let him consider the body from which the soul has departed, and he will know whose presence these works are. Therefore, it is the presence of the soul that provides for bodies, so that they may exist and grow, and remain and not dissolve, imparting what the body does not have. For when it is not fed, it feeds; when it does not grow, it provides for the body so that it may grow: when it does not have color, it provides color: when it does not move from place to place, it transforms from place to place. And this very thing, which appears to be a body, is what it is through the soul. But upon the soul’s departing, the body is immediately convicted, immediately it dissolves, immediately it flows away, is scattered, rots, dies, grows cold, changes its color. Its eye does not see, and the hand is not moved, there is no foot, the ear does not hear, the tongue does not taste: and if you insert food, exerting force, the internal organs do not accomplish their work: for when the artificer has departed, they stand still. And the hairs also are not drawn forward, and they die, and the nails are now no longer growing, and all things are idle: just as the works of a craftsman or of another artist, if the artist has departed, indeed lie there, but require a possessor, the soul. For one may immediately see the foul, putrid bodies of dying animals, neither fit to be touched, D nor are they even suitable for food: thus, when the soul departs, they are not useful for those things which are of its nature. For it is a matter of wonder even as to those whose soul departs through illness or dissolution of such a kind. But if it must be said that the soul of irrational animals departs, the mortification of them is changed from the state of those which are slaughtered. For those which are slaughtered are different in heat, others in flavor, others in odor, others in mastication. But those which die and are not slaughtered, even in death itself have a change of their own. For to such an extent is it demonstrated how much the presence of the soul can do, because both the voice suddenly departs, and it leaves behind something like a trace of the life that is in them. But what would you say
of our soul? But it is not reasonable for us to do an injury so great to a precious soul. For if we should wish to engage in a discourse about it during this brief space of an hour and create a passing memory of it, we shall seem to be enemies of our soul rather than friends. But let there be a measure for the discourse, and for the rational soul a A fitting honor. To Him, however, Who created bodies and souls, both rational and irrational—and to Him Who is the One through Whom He established all things—be glory, honor, power, and majesty, with the Holy Spirit, both now and always, and through all ages of ages. Amen.
EUSEBIUS PAMPHILI DE INCORPORALI ANIMA, BOOK II
The remainder of that which was left over for us yesterday from the discourse on the incorporeal feast, let us today, following the sequence B of the argument, continue to enjoy. For it is customary, even among those who feed their own bodies, when they have not finished all that has been set before them for refreshment—eating during the day as much as they are able—that they set aside for themselves what is superfluous for another day of refreshment. Perhaps, however, the same image does not fit our case. For the things that remained are not what is now proposed; what came before was not the meal itself, but merely a taste; now, however, it is, so to speak, the feast itself. For the starting point for us is the discourse concerning Mount Sinai, where it was said that there was smoke and fire and a storm and trumpets and voices from God; all of which prompted even more questions. For these things appear not to be in harmony with an incorporeal nature. Therefore, because satisfaction is best achieved when it begins from common and manifest things, we have for this reason raised the question regarding incorporeal things in common. By accepting the natures of bodies, we distinguished them, and we showed that, contrary to what is thought, they are not stronger because they are coarser, but rather, according to the proper capacity of each body, the more subtle each thing is, so much the more powerful it is. Moving forward from there, we came to nature, and from nature to the soul of irrational creatures. At that point, evening overtook us, and we pitched our tent. Since, therefore, the light has returned, rising up, let us maintain the sequence of those things which we have passed over while walking again. By sequence, therefore, and order, let the beginning be made to the discourse that we shall give today concerning the dignity of our soul. For just as we came from bodies to nature, and from nature to the soul of irrational animals, so, advancing and transcending, we reach from the soul of irrational creatures to the rational C soul, so that, having been exercised first in bodies, we may thus come to the incorporeal soul, and from the soul to incorporeal things. And thus, not approaching the purity of God suddenly, we shall not be blinded by the flashes of light that are from Him. For it is fitting that the soul should first recognize itself D and not, out of curiosity, seek to know about others while neglecting itself, to which its own body belongs. For since it is placed, as it were, in the middle ranks, excelling some things but falling short of others, perhaps by recognizing itself, it will indeed despise lesser things, but it will extend itself toward those things which are above it. Let us therefore accept the dignity of the soul itself, and its powers, by which it thinks and moves, acts and grants to the body, and by which it opposes it most usefully, and by which it thinks of and tastes of God. Let us also accept testimonies both from the things that are seen and from the Scriptures. And first, because some people think that our soul is not only with the body, but is either corporeal or a body—and indeed by many our soul is thought to be blood—we speak of these things first; and because from Scripture they circumvent the soul as if it were held to be blood, let us separate its dignity from the Scripture itself. For the souls of irrational animals were formed by one command alongside their bodies. "God said," it says, "let the earth bring forth four-footed animals," and what follows. In one command, He made all the kinds of animals, both bodies and souls, and did not distinguish. And again, "Let the water bring forth." Even if this is placed first, it says: "Let the water bring forth moving creatures that are in the waters, and the birds of the sky that are in the air." For in kind, water is closer to the air. For the air is filled with waters by the clouds. For filtered water is transmitted to the air, and the clouds gather it, and it is a kind of change of water to air and again a restoration. Whence also those things which were made from water, as if from a coarser nature, some indeed remained in the waters, others were transmitted as if to the connatural air. But our discourse now is not about these. But because the souls of other animals were indeed all made by one command along with their bodies, while man appears to have been made neither with the other animals, nor before the others: and with the others indeed he was not made on account of his preciousness; and before the others he was not created on account of the protection of God. For since
all things that were made by God began to be subject to him, A so that the things that are seen to have been made might not be thought to be his own works, man was fashioned last, and not first. For if, even with man made thus last, some have dared to introduce through fables what they do; what would they not have dared if this protection had not preceded? Yet it was also fitting that, before the king was created upon the earth, the necessary things should first be prepared, so that he who was to enjoy them might thus arrive. Order is also preserved in irrational creatures, according to Scripture. For animals were not made before those things that were to feed the animals were brought into being. For since the heaven had already been made, and the earth had already been founded, and the sea had been separated from the dry land, and the air had been spread out, and the things that were made had been adorned, each in its own ornament: the earth indeed flourishing with trees and plants; the air providing a path for birds through the birds; the sea and rivers and fountains being gladdened by the fish which had been born in them. Moreover, the heaven was adorned [(39)] with its flowers, and then man was made. But man was not created by one command; rather, his body is said to have been fashioned by hands. From this point, then, let there be arguments concerning the uncertain. For it is written, that God took clay from the earth. Do you think that since He took it, He added hands to Him? It is written that He also fashioned man. And the fashioning of the body lay there, but the soul was not yet created. But God, wishing to separate the natures through separate works, fashioned the body separately, and made the soul separately. And the body was made as it were a tabernacle: but the soul was introduced, and dwelt within. And do not think that because the body preceded in creation, it also excels in honor. But remember what you heard above, that irrational animals were also made before man; yet not because they preceded in operation are they therefore first in honor. But among the irrational creatures themselves, those things that are necessary for food were created first: and not because things that are useful to animals are also [(40)] more honorable than them. Therefore, let us not assume from the times that things which are prior are more precious: since indeed the earth was made before this heaven which is seen. For if anyone reads the Scripture, or has heard one reading it, he will find that it is written: In the beginning God created the heaven and the earth. [*] For He says the heaven was made with the earth, not this one which is seen, but another superior one. For on the second day this one which is seen is brought into being, and is named the firmament. For it is as much more honorable than the earth as it is distant in space, being placed above. And it is not because the earth preceded this heaven which is seen by an entire day that it will be thought to be first in honor. Thus let the body be fashioned first, and afterwards let the soul be made, and let the dignity be preserved for us. Man, therefore, was made, for so God names him while He speaks. And God fashioned B man, taking clay from the earth. [**] Man was not yet whole: but if perhaps the image of man, it was as a work: it required an artificer, not by intellect or by effect, but required it by necessity. For it is written that after this: The Lord breathed into him the breath of life; and man became a living soul. [***] And again, Into a life-giving spirit. Therefore, from the beginning, the body indeed was made separately, and the soul separately. And the body indeed does not live without the soul: but when the soul has entered, then man is made into a living soul. And who will compare, as is fitting, the body to a cloud, and the soul to the splendors shed by the sun? For it changes the color of the cloud, it changes its shape, but it does not give it life. Inquire, therefore, how God took the clay of the earth, and how God breathed. For He takes without hands, and He breathes without a mouth. Why, then, did He take it? So that it might appear that man is not from another creature, but from the mixture of leaven. Why, moreover, did He breathe? In place of saying that He sent it in. For if we accept corporally that which God breathed, as if we are made a part of God by that inspiration, we divide the indivisible. And how was it possible for those who were separated from God as a part of Him to sin? Thus, therefore, our body was immediately separated from our soul from the creature itself. Moreover, the soul of all animals that are eaten by men is called blood, but not that of man. But when God said to man that he should first pour out the blood, and thus eat; this was His word concerning the animals. From the beginning, therefore, of the creatures, our soul is thus better than the body, and is separate. But to come to its dignity, examining, we shall learn that bodies do not germinate, but trees and plants received a germ, and growth, and food, which rocks, which are truly rocks, did not have. For they do not have to germinate and grow and be nourished by rains, but plants and trees received these. And let no one produce a contradiction, if some stones grow in the sea, whether black or red: for those are more like plants than stones: for when they are cut, then they are made stones: but as long as they stand by the laws of nature, they both put forth roots, and operate a budding, and receive an increment, and announce an affinity by their branches. Therefore, these things are added to plants and trees, because they have the capacity to germinate, to proceed, to grow, to be fed. But in animals there is that which is in them, this is that they are born, and grow, and are fed. And joined to these is the addition of the property of sensibility. But this is in stones, so that they exist, but it is not in them to grow and take additions, which is in all animals. Existence, however, is in rocks and earth: but to germinate, and to grow, and to increase, which was the property of trees, is not in them. But their separate addition is sensibility, inasmuch as it is held in animals. C D
Book Two
Yet we possess all that was previously mentioned. But there is also added to us that which is our own and proper, A and what reaches us, so that while we have, by derivation, all things that those below us possess, we have also, more externally, that which is our own; this is thought and sense within us. As for those things that are after us, they are left to us as brute animals, by thought and sense. However, everything, whatever they possess, is lesser. For in them there is what is their own, namely, sensibility. Trees and plants, again, are left behind by our thought, and they are left behind by the sensibility of animals. But they possess their own property in contrast to rocks and earth, namely, germination and growth and the capacity to increase and to feed. But the dregs, and those things which are suffered to be most strong—the rocks, I say, and the earth—this is the very body; they are not produced, they do not grow; for if they do grow, they grow in such a way that it is not even known that they grow. Since these things are thus separated from bottom to top and from top to bottom, let us recognize that we are partly in common, just as the earth and stones; yet we are co-extended also with plants and trees. For we have it both to be born and to grow and be fed. But we transcend irrational animals also in sensibility. We even pass beyond them; possessing that which is preeminent, namely, the thought of a rational life. But nothing is prescribed by common things; as for instance, if anyone should wish to separate one man from another, he ought not to say: "He who has two eyes or two ears," nor those things which are in common with others, but rather that which in that man is preeminent for discernment. For existence is not for us alone, and to germinate is not in us alone, and to eat is not of men solely, and to grow is not ours alone, and to use sensibilities is not ours alone; but when we, and where we, in speech, in thought, in a rational life—this is man, this is the image, this is according to the image, this is the precious thing, this is the imperial thing, this is what holds through the soul. Through these things is recognized the honesty of modesty. And certainly the flesh suggests contrary impulses, as being irrational regarding communications: but the thought of the soul, governing the impulses of the desires and ruling the harshness of the passions, shows that the soul is separate from the body. For if the body is troubled, it is moved, it is fluctuated by desires; but the soul governs: the body exults in foods, but the soul by thought restrains the B body: the body craves food, for it is emptied, and wishes to be filled again: but the soul, under the hope of piety, restrains the desire: the body is thirsty; the soul measures what is useful to it: the body moves waves, but the soul brings tranquility. The body seeks only those things that are, and not only those which are its own, but also those above what are its own. For if the soul were not present to measure, the body could be corrupted by the greed for foods, and by drinking could create superfluities; but the soul is stronger than the body, because it also sets measures for the body for its health. And firstly, indeed, it shows what it ought to take, and from what it should abstain, and what things are lawful to eat, when, and how much, and at what hours, and what it ought to do before food, and how to move the desire for food, and how to preserve the food once taken, and how to restore the functions: so that from an abundance of motion there may not be confusion for him who feeds. And the body could indeed have been corrupted if the soul were not present, allowing as much as it ought, and sensing as much as would be proper, and measuring and mixing and extending itself to the ages, and gathering together again—I do not say by magnitude, but by measures. How often, indeed, does the body grow angry because the food that it willingly took is abandoned, and it wanted it again, and the thought of the soul did not permit it? How often is lust kindled, and it wanted to be its own alien, and it was kindled, and blazed into flame? But sense, like dew, extinguished the motion, and made the flame languid, and showed the human being why he is a man, and not an irrational beast. We are not among flocks concerning interactions, but marriages exist among us, and in homes, and successions and relationships are held. For we suffer with one another, and rejoice together. For thought joins, and marriages among us are separate. For this reason of sense has separated: and what is wonderful, that which is not seen by him who is not seen, or nurtured elsewhere, who is educated elsewhere, has been suddenly handed over and joined by reason and sense and thought, and he who has received it is held in honor by a beloved father, and a friendly mother, and every relationship. C For there is not now brought in to me [a discourse on] those who adulterate coin: for the virtue of the eye is not recognized by the blind, nor is straight walking by the lame, nor the true image of the coin by adulterers. But let marriages be marriages, which are honored by thought with the terms of reason. For the two become one, because from one the two were made from the beginning. And who will be able to exhibit the shape, the beauty, the grace of those who are saved, by which sorrows are a consolation? For they share, and bear burdens for one another, and one is solicitous for the other, so that he may not be sad, and may not grieve, lest, if he does not see the sad one, he might be sad again. For he either portrays sadness, or banishes it. When, however, he has incurred any joy or gladness, you will see D these things doubled. For just as they suffer with one another in evils, so also they rejoice together. Therefore, thought has subjected even the strongest animals to us. For it has grasped both the swift, and has tamed and subjected the slow. And descending into the sea, it brought out things necessary for our use; and reaching to the air, it laid down from there those things which we see and eat. It also plucked from trees and plants, and from the earth and from animals the necessary things, and distributed them, and prepared all things for us for the sake of the one reason of sense. For no animal is so strong that it is stronger than thought: since not even a wing is found swifter than this: but how much for our flesh on account of infir-
- mity seem to be wanting, these things are made stronger by the virtue of sense and thought. Can our aspiration behold much in the sea? What then? Does the sea escape us? Does not thought find the depth of the sea, so that now it might deposit cables in the sea, A now spread nets, and at another time introduce other devices? Since it even reaches the deep through pipes, and works through lines. Now, too, it searches out and finds pearls, and has deposited solace for our breathing. And first indeed, how did it understand the things that are placed in the deep of the sea? And then how did it begin, or recognize the use of them, so that it would separate some things for food, store others for medicine, and choose others for ornament? It finds also a path in the sea. For, taking trees, the earth has fashioned vehicles upon the backs of the sea. For generating arts or receiving them, it has used the things it received, and the creature manifests the wise God through all things. Taking water and fire and earth and air and trees and the sea and fountains and mountains and fields, it allowed nothing of these to be idle just as it received it. For it had gathered the virtue of thought and wisdom. And therefore, considering the things that were hidden therein, it had sense, so that it might come to it and work and make use of it. For it took fire, and found solace for the darkness and the obscure night. It found how from stones iron is made: it found how copper should come from the earth. It found how gold is purified, how silver is refined, how lead and iron are smelted, B and how from these, vessels are figured, and the variety of vessels, and which are for protection, which for medicine, which for the working of the earth, which for navigation, which for the earth, which for stone, which for wood, which are necessary for water, and most of all how material is smelted, and what it ought to receive, and how it is fitting to effect the spirit of the flame from fire: so great are the goods, light in the night, medicine for the sick, workmanship for the arts, and protection for farmers fighting, and safety for the peaceful. Again, however, according to each individual workmanship and vessel, let us consider how many things fire works. It made gold, and from gold so much; silver, and from silver so many things; and copper, and from it first the necessary things; and each thing that having been refined or smelted C has been, first indeed discovered, then separated, and after that finished, and so used. For thought has learned by what things fire is fed: and certainly, sometimes it offers wood for cooking, sometimes however so that it may remain, and through which those that are consumed by the wood might remain, through that sense they are shown to be nourished. For in such way is the one who gives rich, and so greatly enriched is the one who receives; because, if we shall wish to contend and to display fire and the useful things which are from fire so much as exists, night joined to day will pass, and the remaining things of fire alone will not be full. But it appears D that God is rich who created, and who is deemed worthy of such wealth by sense, so that he might search out all these things. For thought has seen glass in sand. Therefore, behold how much thought differs from the body. What does the eye see? Sand: what does sense see? Glass. You behold one and another: for that one sees sand, but this one sees glass, which is not yet. Therefore, it is not the bodily eye that beholds, which does not even see unless the soul is present. But even when it seems to see, the body and the eye see in one way: and certainly the soul sees through it: thought beholds in another way from itself. It did not see the body of copper, it did not see the body of iron, but it was stone and earth. But thought, seeing things that were not seen, estimating what the fire would do, if it had been brought into contact with earth, not however with all; and with that stone, and not with all. For seeking copper it received earth, and seeking iron it took stone; and it did not err, but recognized to what extent it ought to allow it to the fire. For if it will have passed the measure accepted from God, the fire which purges consumes. Thus in materials of this kind thought introduced its own admiration, in vessels its own variety, in operations its own virtue, in works its own wisdom. Producing for every race of arts and populations of disciplines, and nations and genera, and separating some things in one way, and in another work it worked in another way, and for each one it suggested separate works and materials; and it placed one for gold, separated another for silver, another for copper, and showed some iron, pointed out to others sand, and from sand the fruit of glass. It gave to others to find the nature of trees and the operation and use and seasons. To others their fruits, to others their cultivation, to others their discovery, to others medicine from them, and to our bodies the medicine itself: what it ought to burn, what it would be fitting to cook, with what it ought to mix; what it ought to offer separately, what would be suitable with many things, what raw, what for beginning diseases and that passion, what however for one promoting and already placed in cessation, what also in the beginning of continuing, what indeed for one returning, and believing, and receding. It did not despise the fruits of animals either, but sheared for us garments from sheep, sheared also many uses from goats. And it is not to enumerate how many things from animals and foods it has given to us for coverings, for use, for medicine, for works: how many from trees, how many from rocks, how many from waters, how many from swimmimg and flying things, how many from gold and silver, and woods, and stones, and copper, and iron, and lead, and things which are burned and which are not burned, and are attenuated and are woven. And to me indeed thought seems to be as a certain rich man, desiring to count his own, and to search out; it does not suffice, but on account of the multitude of possessions and of substance, being unable to have leisure for reasons or senses, but overcome by these things which it has, it remains uncertain. I do not know how it has suffered something of this kind now. For it is similar to one who counts the waves. For in that while
we wish to see its property in it; one wave surged up from the sea, and another passage from the river, and from fountains, and from these, irrigations, and use from trees, from fruits, from roots, from leaves, from those things which are had from without and from within, and in animals which are from without and within, and skins for another use, and bones for another necessity. And not even dung has turned out useless, being highly valued by the preciousness of thought. But sometimes even from the harvests, because the earth has brought forth much, very much is left behind, because the owner cannot collect as much as he sowed, and the earth has afforded an increase. Let the billows and storms of the waves therefore remain, and the passages of rivers and springs, and whatever things have been left behind from the fruits, A thought and offspring and works: and while we think that today we are able to fulfill what we have been able to, we shall examine the crowns, as ones sowing for the Most High, from which He has wrought on earth and sea. Whatever things, however, transcend us and surpass us, let these crowns also—in this very thing in which we are overcome—be for the Victor Himself from His own works. Retaining therefore as much as the discourse has reached, let us store up the remains of the discourse, so that sitting again at the same table, we may again enjoy the same good things. One thing, however, is befitting even now, that there be rendered to Him to whom it is always rendered and always due—in those things which have preceded, thanksgiving, and in those which are about to begin, glory to the holy God who has subjected all things to us, through the Spirit who has prepared us for thought: to whom is, through His only-begotten Son with the Holy Spirit, glory, honor, dominion, majesty, both now B and always, and through all ages of ages. Amen.
EUSEBIUS PAMPHILI ON THE SPIRITUAL THOUGHT OF MAN, BOOK THREE
Thought itself refreshes itself, thought itself C nourishes itself, thought itself strengthens itself, thought itself considers itself. For it gathers itself to itself, and contemplates itself, and is compressed within its own. For it is not as if an eye sees other things, indeed, but cannot see itself; because it is not of its nature to look back upon itself. Not so thought. For it is not as if a face in a mirror is seen in another thing, but cannot be turned toward itself. Not so is thought held; but it sees itself, and it itself is turned toward itself and contemplates itself, and many other things. And it is not as if a voice resonating, striking certain slight things, echoes back to itself. For a voice striking from another place responds. Thought, however, itself examines itself, and itself D runs back inward to itself as if penetrating, and is rolled within itself. But it knows what is diverse: now libidines arise, and concupiscences breathe, and fears are driven, and that which tastes is not saved. For thought is also enfeebled and most strong. But when modesty has entered or been excited, immediately concupiscences and libidines, as maidservants who before the resurrection of the mistress had disturbed the house, as soon as the mistress is seen, one hides here, another flees there, and they deny the motions already, and gather the luxuries, and recall the winds, and the waves quiet down, and it becomes tranquil. For this is modesty in the soul. What such thing does tranquility in the sea provide? Which sometimes even has defrauded those expecting favorable winds and occasionally killed with graver thirst, as if moved by temptations. But such is not the tranquility of modesty; but that which has quieted the winds and broken the billows, and immediately brought to the port, and soon raised up fruits from modesty. For the eye of the soul then sees a thought which may taste the dignity of the soul, the honor of sanctity, the purity of honesty, because modesty has shaken off from it the dust of concupiscences, the libido of storms. If someone has experienced the tempests of concupiscences, he has also experienced the tranquil of modesty; from those things which he has suffered, and from those things from which he has been saved, he recognizes what is said. For the thoughts of concupiscences sleep, the motions, the waves, the missions, the turbulent ones. Nor does it permit those sleeping to sleep. For they are ignited even through ambitions, and they disturb the ones lying down, and when they sleep they do not sleep, but are always restless. But when modesty has sub-entered, when it has dwelt with that as a mistress, when it has been holding, when it has protected the house with its own bindings; then as if broken-in horses, they are even quiet at the mangers, and recognize the straight path in travels, led as if by the tugs of fingers: so when modesty has once been tenacious, and has tamed the concupiscences, and mitigated the libidines, we eat honestly, and we drink in moderation: for that modesty which is present measures. Finally, even honest