Theophany 1.42–1.60

English translation by Samuel Lee (1843); the original is not shown

How then, after (the detail of) these things could it be becoming, that the element of earth alone should be wanting in the provision which (prevails) in all? Or, that this nature which is generative of all these fruits, should stand alone, in withholding its meed of praise? Or, that the life which is (passed) on the earth, bearing every sort of fruit, should be barren as to (that of) the intelligent creature? Would it not rather appear that this would seem good to Him,—who is the fulness of all wisdom, the Maker of all,—that He should for His own sake, sow this locality of earth with beings intelligent and rational? and should, for the use of these, provide the rest of the creatures, as also that which is generative of fruits and flowers? And that He should here also join the praise of men, to that which is rendered by the companies of all (else), to His own Father? And this was so done in former times:—this, that man, who had been made in the image of God', honoured with hymns and songs THe Word, his Father, together with the divine and rational assemblies, and with the several orders of angels. His mind had not then erred in the setting up of inanimate images under the phantasms of demoniacal deception, ner under the stories of error common to polytheism: for these things recently, and after a time, became known through the vain babblings of the poets’. Those primitive chiefs of our race, who hitherto had not learned the arts of modelling, hewing, and carving, and had made no use of this extreme metal-working art of evil deeds, called upon the Maker of the whole universe and their Lord, in the simplicity of their souls, and in the mind of their (unsophisticated) nature: and Him alone did they confess, in their instruction which was mental’, to be the Lord and God of all. And as these did, so did the chief of our nature (Adam), as also did the Hebrew race, which was in ancient times beloved of God, and received, as a son from his father, the good inheritance of the observances of the fear of God. But these honoured nothing with purity of life, and with the observances of the fear of God, except the one God, the King who is above all, and His Word who is the Saviour of all. On this account, they were considered worthy of the revelation of THE Word of God, of prophecy, and of the doctrines of righteousness.

English translation by Samuel Lee (1843); the original is not shown

'Thus therefore, THE Word of God, the Maker of all things, fills, with His seed of intelligent and rational being, all parts and places that are above the world, that are in the heavens, and on this element of earth. That seed then, which falls upon the earth, constituting the intelligent and rational plant, is itself the knowledge which belongs to man, (and) which is now contained in the multifarious stem and herbage (as it were) of an earthly and perishable body: many stars of the life which is mortal surrounding it. If then, an enlightened cultivation meet it, so that it be cleansed from the obstinacy of matter, and recognize the Sower, THE Word, who is above the heavens, and henceforth render praise to Him, meditating as a child on His primitive teaching, and in due time rendering the corn-ears of its superiority, the complete fruit of its rational nature; it shall as in the time of harvest lay down, by the death of the life which -is mortal, those luxuriances of the stem that are without, together with the earthly and corruptible clothing of the body, which it shall have now well employed for the growth and perfection of the fruit. And happily shall it put off this in due time. ‘The same too, as he becomes more excellent, and collects the powers of his superiority into the treasury of things that are good, is preserved (as) the perfect, that with the perfect he may be led on. To Him also, who is the Sower and the Cultivator of all, he renders the perfect fruit of that praise which is due to God. And, because he has in this life recognized Him alone as his Father, King, and Lord, and has, together with his relative and sister beings (already mentioned), confessed Him alone to be God, his Maker and Creator ; He will,—that he also may (as) in the place of the society which is more excellent, exalt and honour Him with the honour that is becoming and just,—not name any other thing God, which it is not right should be called God, but Him alone to whom all things give (a similar) testimony ; Him, whom all creation, visible and invisible,—even as He alone is the efficient Cause of all,—-names its God, and whom it worships.

English translation by Samuel Lee (1843); the original is not shown

These things then being such, let-us now again approach our subject afresh, as already laid down. These heavens then, and places in the heavens which are viewed by the bodily senses; this earth also, and air, as well as this whole constitution (of things) which is of them, (and) which may be likened to a great city, differ in no respect in their nature from those inanimate elements which are in its portions, the earth, the waters, the air, and fire. But it is not necessary, that the denizens of this great city should be considered as of the same material; nor is it, that we should affirm the seed of the rational soul, and of the perishable body, to be one and the same. For the mind, the reason, the rational soul, and the whole of the nature which is intelligent, may accurately and well be affirmed to be the seed of THE Word of God, the Creator of all. Nor were these any part of the earth, or of the air; nor, of any essence cold or hot; but, of those superior faculties, by which they were made worthy to partake in things most excellent. Because things prior in order, are the causes of those which succeed them. And the first things were those generated of Tue Word: after these, those that are irrational. After the primary essences therefore, were those latter ones, which followed (these as) causes. But these primitive ones,—the origin of production,—exist (only) in intelligent souls; on whose account it was, that the seed of passive bodies was also prepared. For it was necessary, that a sufficient house or residence should be prepared for these. Hence the primary heavens appeared to be a place suitable to the people of this city, who were both above it and in it; and the curvatures! within the heavens, for those inhabitants who should be distinguished accordingly. But thou (reasonable soul), wouldest never designate as denizens of the city on earth, either the sensitive being? of the fierce animals, or any kind of reptile refusing instruction; or indeed, any of all those that partake in the nature and name of irrational. For these are thy slaves, which have been subjected by the law of nature; and they necessarily render the service which is due to rational beings, as to their lords. For the agricultural ox places his neck willingly in the yoke, for the purposes of agriculture for man; the carrying ass too, confesses his own nature; the horse also, on which his lord rides, exults? ; and the hunting dog fondles on him who feeds him.

English translation by Samuel Lee (1843); the original is not shown

The flocks too, and herds, (and) again, all sorts of possession (in animals), are given to men; even the fierce beasts are (at his ready) service. These same too, we kill and reduce to subjection. We also take, by means of reason, the bird that flies in the heights. We also bring up those (beings) which are beneath in the depths of the sea, and (otherwise) within it. And nature plainly teaches, that all these things have been established for the sake of man. Man is therefore the progeny of the Divine Word; not for the sake of any other thing, but for that (only) of his Father, THe Word; in order that he might see, and by his knowledge distinguish, all the wisdom of his Father, which (consists) in the workmanship visible throughout all creation; and that he should assimilate himself to this same, while hitherto youthfu', and should in every thing emulate his Father, as to law, reason, knowledge, and wisdom; should live as taught, (that he is) the image of excellence; and should learn that, together with the companies that are in heaven, he should, as a prophet and priest, send up from the earth those praises which are due to the King of all, and to God who is the Cause of all.

English translation by Samuel Lee (1843); the original is not shown

In representations not unlike these therefore, does Tur Word, the instructor of all nature,—wondering at the various excellency of the nature that is in man,—cry out, and say in the divine praises, “" What’ is man that Thou “art mindful of him? and the son of man that Thou visitest him? Thou hast made him a little less than the “ Angels: with honour and glory hast Thou clothed him, “and hast given him dominion over the work of thy “hands, and hast placed all beneath his feet: all flocks ‘Sand herds; even the wild beasts of the desert, and the birds that are in the heavens, and the fishes of the sea, ““which dwell in the paths of the sea.”

English translation by Samuel Lee (1843); the original is not shown

It is this rational species alone, beloved of God, of those that are on earth, respecting which another prophet speaking of God, teaches, thus plainly (but) mysteriously, that in his essence he is in the image of God: “ And ““ God said, Let us make man in our Image, according ““to our likeness; and let them have dominion over the “< fishes that are in the sea, and over the fowl of the heavens, and over the beasts, and over all the earth, “and over every creeping thing that creepeth upon the ‘‘earth.’ And to the word He also added the deed: ‘ So “ God made man,” and said that He made him in the image of God. And again more particularly, He established (the fact) that the image was in the likeness of God, from the Divine inbreathing, when He said, “ And he breathed “into his nostrils the breath of life, and the man became “a living soul’.” He also teaches, that He gave to him the more excellent authority and rule, in these words when saying, Let them have dominion over all that is on the earth, over the beasts, the fowls, the creeping things, (an) the animals. And, to all these words does that nature give (its) testimony, which has put every thing under his hand, and has subjected all (things) to this rational creature. But, if the Divine words can obtain no hearing with thee, still, I cannot think that thy mind is so entirely darkened, that thou canst not think within thyself, How it is, that bodies and bodily substances,—or, whatever other divine thing it is which moves the body,—should consist of this possible excellence,—this, I say,—that (such body) should know how to avail itself of a discriminating reason, as to what its own essence is ?—this, that it should deliver instruction by memory ?—this, that it should extend itself to the contemplation of all things? But, be thyself and ask, whether the nature of the body can understand the constitution of the world; the operations of the primary elements; the beginning, the end, the middle portion, enumeration, and succession of the seasons; the changes of times; the revolutions of the year; the appointed order of the stars; and (I know not) how many other things, which men have by the experiments of geometry, computation, and enumeration, pointed out. For these (results) are incorporeal, and the contemplation of them is (purely) rational: that any one should make them adjuncts of the bones, the flesh, or the blood, would be folly infinitely great. And, well might they be asked, who thus think of these things, since these five senses comprehend all the faculties of the body, Which of them is it that can teach man the contemplation of any doctrine? Is it the sight of the eyes? But this distinguishes between colours and forms only. If you say, The hearing; you (only) name the recipient of sounds acute and grave, but not of any rational perception. And again, in like manner, the taste is the sense discriminative of sweetness, or of food, as it might be. The smell too, is the trier of scents, but not of doctrines. And again, this sense which is extended over the whole body, will touch (and discriminate) things cold and hot, hard and soft; but not virtue, nor (yet) that wisdom which is much more excellent. And, How is it with the irrational animals? MHave they not eyes, ears, and nostrils? the sense of taste, and of. touch? But nothing of these can be brought near to the efficiency of reason: because the doctrines, which philosophy alone can apprehend, are not of the body, nor of the sense that is irrational: they belong solely to that superiority which attends the rational soul; which is superior to the nature of the body, and which takes up its abode in mankind alone. If however, any one wish impudently to persist by way of reasoning, and affirm, That we possess nothing beyond these irrational animals; that like these’ we are born, and are subject to corruption ; because the one provision of us all, is of the earth: the passive nature of the body is the same; the sense is in nothing superior; the labour again, and rest is, in the same manner, one; as is the blood of us all, the corruption of the body, and (its) dissolution into the primitive elements. Hitherto however, you do not say, that any one of these can, like the rational animal, be brought near to the contemplation of things incorporeal ; can bear about it any rational instruction, or lay up learning in its memory; can consider discourses about virtue and vice; and, as to philosophy, that it ever even entered its mind. But all these things I might omit, because all men do not possess them. I (only) ask your reason these things: Was there a city ever (yet) constructed by beings destitute of reason? Or, is there in these the mind of the Artificer, of the Builder, of the Weaver, or, of the Agriculturist? Or, has a ship ever been fitted up by them? Or, has the astonishing art of governing (such vessel) so much as even entered their minds? When, behold! the things which are bodily (only) are with them, far more excellent than with us: because, of all animals, man is the most defective, and, as the Poets sing, ‘ The human race is infirm.”. Nor can we say how much he is inferior, in magnitude of body, to the Elephant; or, to be thought of, as to strength and abundance, with the Camel species. And, to many other animals must he cede the victory, both as to power, and swiftness of foot. What can they scent better than the tracing dogs, which are taught to course by the smell? or, be said to see better than any Antelope; which, because they see (well) are, in the Greek, named ‘‘ the Seers?” And, is it necessary we should hence say, how much weaker the body of man naturally is, than that of the Bear, the Lion, the Panther, and of many other animals ? or, how quickly or easily he is deceived and overcome by those that attack him? Nevertheless, this diminutive (creature) will, whenever he pleases, subdue any of those already mentioned; not by bodily or corporeal strength, for (in this respect) he is greatly the inferior, and is insufficient to fill the stomach of even one Bear. But there is a certain nature within him, more excellent than the body, the power of the mind, and of the intelligent soul. And it is by the superiority of wisdom that he effects these astonishing things. By means of these (things) hast thou, as a dear child, been honoured of God. Why (so) despisest thou thy greatness as to think, that this thy whole is (mere) flesh? and likenest this body, with the divine and rational knowledge which is within thee, to these irrational beings, the whole of which is perishable? Will then, neither the irrational nature of the animals, nor this common name irrational, nor (yet) the openly apparent useful servitude, under which these have never sought excuse from the bearing of burdens or of labour, suffice to persuade thee, (that all is thus) because God has given to thee the dominion and sovereignty over them all'?

English translation by Samuel Lee (1843); the original is not shown

Man alone therefore, of those that are on the earth,—he who is in the image of God, carries on and introduces (his matters) wherever he pleases: at one time, he trains the animals that are suited to the chace; at another, he pastures the flocks that are adapted to this: at another, he avails himself of the tame animals for (his) service; reducing (their) fierce nature to peaceable subjection: at another, having so reduced them, he brings them into peaceable proximity with himself: at another, having brought them together by the multifarious means of reason, he confines them to the house. And not (this) alone, but he will also take into his hands the injurious reptiles, and play with them: and of those that breathe out death, and reject instruction, will he make his sport.

English translation by Samuel Lee (1843); the original is not shown

Man alone, of those that are on the earth, is not to be persuaded to take up his residence in the caves that are in the deserts, or in the heights. He accordingly builds cities with walls, and adorns (these) with streets, palaces, mansions, and other edifices.

English translation by Samuel Lee (1843); the original is not shown

Man alone, of those that are on the earth, considers not of (his) provision after the unchangeable manner and usages of the irrational animals. For these, destitute (as they are) of knowledge, avail themselves of the aid of nature alone, and receive their provision from the stem, unprepared by agriculture, and uncleansed from the weed’. He however, by his knowledge cleanses (this); thus too does he pulverize, fully season, and make it well to pass the fire. Of the wheat also he will, whenever he pleases, make bread. He is moreover, careful so to provide, that a healthy provision of food may be secured. And every profitable commodity, either of the vine, the olive, or of the fruit tree of every flavour, does he appropriate ; and these does he alone apply to the sanative uses of the body.

English translation by Samuel Lee (1843); the original is not shown

This (being) alone, of those that are on the earth, has, by means of rule and reason, discovered that mode of life which is regular and orderly :—has become a leader of armies; has engaged in the public conflicts, and in the subsidiary arts: and these very many (things), pertaining to doctrine, has he, by his rational superiority, put forth.

English translation by Samuel Lee (1843); the original is not shown

This (being) alone, of those that are on the earth, preserving (in himself) the model of excellence, has determined the measure, the weights, the extents, and several sorts, of justice. He too, distinguishes,—governing (all) by reason,—the things which should, and should not, be done: and (hence) he knows, how to give to every one, as it shall be right. The fishes however, the birds, and the animals, will devour one another: because no law (prevails) among them. But to men has (God) given justice, which is their supreme excellence, as says one of the poets, (and) according to my opinion, extremely well.

English translation by Samuel Lee (1843); the original is not shown

This (being) alone, of those that are on the earth, evincing within himself the image of THE Word of God, erects on high a house of judgment; and, acting after the manner of God’s just Judge’, duly determines (the award) of life and of death; apportioning life to some, and assigning death to others.

English translation by Samuel Lee (1843); the original is not shown

This (being) alone, of those that are on the earth, will confide his life to the small section of a tree?. He has also discovered the science of ship-building. He too will guide the ship on the back of the sea; will commit his person to the depths of the humid element, and beat back the death that stands at his side. He (alone) looks up to the heavens, and to that Governour of all, who binds together all distances, as to the safety of those who navigate (the seas).

English translation by Samuel Lee (1843); the original is not shown

Man alone, of those that are on the earth, has discovered the doctrines of astronomy: has, while moving below in the body, and clothed with the weight of mortality, ascended up in his mind on high; and, making the circuit of the sun, the moon, and the stars, foretells what shall come to pass, as he also does the eclipses of the moon, the vicissitudes of the seasons, and the changes of times. “ .

English translation by Samuel Lee (1843); the original is not shown

Man alone, of those that are on the earth, is viewed (as) the assistant of nature; has discovered the means of healing; and has, by his understanding, applied (to this) the powers of roots, and of drugs, with their combination and mixture by weight and due proportion. He too has become skilful in the healing of infirm bodies, and the helps of the life of man.

English translation by Samuel Lee (1843); the original is not shown

This (being) alone, of those that are on the earth, not having arrived at the manner of life of the graminivorous (animals), has well applied (himself) to (the requirements of his own) nature. In the winter season he accordingly casts the seed into the earth; and, applying the sweat of his labour’ to agriculture, is repaid in the autumn with the fruits consequent upon his toil.

English translation by Samuel Lee (1843); the original is not shown

This (being) alone, of those that are on the earth, collects together, by (his) rational knowledge, the doctrines relating to all (things); the science and composition of music, as well as (that of) investigation by discussion. He also proceeds on to the manner of life, and to the fame attendant on philosophy ; and (thus) he hastens forward the love of that superiority, which is vested within him: availing himself, not of the bodily sense, but of the faculty of knowledge, and of the stimulating power of reason.

English translation by Samuel Lee (1843); the original is not shown

Man alone, of those that are on the earth, bears about him, by means of his memory, the histories of things done in former times ; converses with those who are (now) no more, as with those who are at hand: examines the opinions of the wise who have existed at any period ; and from these, rather than from those who are his contemporaries, does he receive profit. And (thus) by the faculty of reason,—cognate with that of thought,—does he exist with those who have long ceased to be.

English translation by Samuel Lee (1843); the original is not shown

This (being) alone, of those that are on the earth, duly regulates the voice of the chant, by the divisions of the chord. He also has divided the primary letters (of the alphabet) by the grammatical art, and has discovered the powers and province of reason. He too, has determined the combination of verbs and of nouns’, as well as the precepts of rhetoric and grammar. All these moreover, does he bring together, preserve in his memory, and bring forward, as stores filled with every sort of treasure. In one mind too, does he comprehend both the events and histories of former times; and these will he bring forth whenever he pleases, as a river from an unfailing source, and inundate (therewith) the hearing of all present.