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tremed at your faith, Which is not in accordance missi thorioi standata. Wherofore, deputed as Ι am to Meh theelevation of the race of men, and sparing,y as I do, inose Whohavo oven themselves over in deceti and error, I have considered it needful to de alta this letter to you, With a Vie , in the fidit place, to the salvation of your own soul, and intho second place also to that of the fouis of those Who are ith Du, so as in secure you against dubious opinions, and specialty against notions lita those in Which tho guides of tho simpler clam os minds indoctrinate their subjecta, Whenthey allege that good and evit have tho fame original su sistenco ἀπο του αυτοῖ φέρεσθαι , and When in sit the samo beonning for them, Without mahing any di tinction or discrimination belWeen light and daanes' and
common to the mass of men, and ascribe no such confusion
matter of great ammement to me. Yea, Would that even
φειδόμενοι. The Latin inves subveniem, resiering. The Greis texi ol Epiphanius gave πρὸς το Mιακριτον. Petmius Euhstituted προς το μη ἁιακραον; and that re ing ia confirmed by
the Latin, uti ne indiscretos animos steras. ἔν το τέλος καταρας ἐγγυς. Cl. Heb. Vi. 8.' The texi oves ἐν τοῖς εἰρημένοις εὐαγγι Aiaci lar vhich τοις εἰρημένοις ἐν τοῖς εὐαγγελίοις may be propos .
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6. On reading this epistie, Μarcellus, With tho hindest consideration, attended hospitably to tho needs of the bearer of the letter. Archelaus, on the other hand, did not receive Very ple antly the matters Which mero read, but gnashedy Moeliis ieeth like a chained lion, impatient to have tho author o the epistie given over to him. Marcellus, hoWeVer, counsialedhim in be at peace; promising that he would himself tae
to him, and indited an epistie containing the fossoWing stat
Μarcellus, a man os distinction, to Manichaeus, Who has made himself knorim to me by bis epistie, greeting. An epistie written by you has come to my hand, and Iliave received Turbo with my Wonted Endnem; but themeaning oi your letter I have is no means apprehended, and may not do so unlem you give us yοur presen , and explain iis contenis in deruit in the way ot conversation, asyou have offered to do in the epistio iraeis. Fareweli. This letior iis fealed and handed to Turbo, R illi instructions to deliver it to the person from .hom he had atroah conveyed a similis document. The messenger, hoWeve
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Was extremely reluctant to return to his master, being min&fes of .hat he had had to endure on the journey, and begged that another person inould be despalched in his stead, resusingio go bach to Manes, or to have any intercoiarse Whalaver .ith him again. But Marcellus summoned one of his youngmen eae pueris suis , Callistus by name, and directed him topro ed to tho place. Without any loss of time this youngman set out promptly on his journey thither; and alter the lapso of three dvs ho came to Manes, whom he found in a certain
ine episse. on perusing it, he was glad to see that he hadbeen invited by Marcellus; and without delay ho undertooktbs journey; yet he had a presentiment that Turbo's fallum to return boded no good, and prooeeded on' his Way to Ma
cellus, not, as it mere, Without serious reflections. Turbo,
sor his pari, mas not at est thinhing of leaving tho house of Marcellus; neither did he omit any opportuni of conver ing mitti Archelaus the bishop. For both these parties mere very diligently engaged in investigating the practices of Manichaeus, Ming destrous of knowing Who he was and
Whenco ho came, and what Was his manner of disco se.
Manes is me, attend to me for a stiori space. That man wo fhips tWo deities, unoriginaled, feli-existent, eternat, Opposed tho one to the other. Oi these he represenis the one as good, and the oster as evit, and assigiis the namo of Light to the former, and that os Daphneas to tho lalter. Ηe alleges also that the foui in men is a portion of the light, but that thobois and tho Armation os matter are paris of the darHess. He maintains, surther, that a certain commingling or blen
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lower paris, and made War against the daaness. But the princes of the darisess, Waging War in turn against him, con
nensis Ma produaerit et erae virtutem, etc. The texi is ataply καὶ αὐτην προβεβληκέναι τον πρωτον ἀνθρωπον, τὰ
πέντε στοιχ. . The Latin, Min emendationa frem the codex Bobientis and Epiphanius, oves qua virtute circumdedit primum hominem, quae sunt quinque elammta, eto. - ith Which po er He begiri tho fimi man .Hin is the amo M the sive elementa, etc. in alios differendis the Codex Bobiensia reada qua circumdedit, and the codex Catinentia, quae uirtute. Petavius potatin out that there is probably an omission in theteri here. And Dom a pAMage in Epiphanius, Haer. lxvi. n. 45, it has
been proposin to mi out the sentenoe thus: προβαλλειν se ἐαντου δύνααιν μητέρα της ζωῆς, καὶ αυτεν προβ λημναι τον πρωτον ἀώρωπον, αἰαυ Mτην μητέρα τῆς γης τον τε πρωτον ἀνθρωπον τὰ πέντε στοιχεια. Tho sense
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of the Maw of tho darisess, that frat man would, in those ancient times, have been in perit os absolute overthroW. Frominat timo, consequently, ho lest tho mul beneath. And sorthis remon tho Manicheans, it they meet each other, inve ther hi hand, in totan of their haring been saved hom darkness; e ho holia that the herestes have their seat ali in tho daris nem. Then tho living Spirit creatin tho morid; and Maringis himssis three oster poWer' ho came do- and brought in tho princes, and soluod tham in the firmamant, Which
tho living Spirit created the luminaries, which ars fragmenta os the wes, and he mado them thus in movo mund and round tho firmament; and again ho created the earin in iis ei tspecies Gς αδη οκτώ). And tho omophorus' instains thoburdon thereos beneath; and when he is weariad With boam ing it ho trembles, and in that mannor bocomes the cause ofa quaking of ths earin in contravention os iis determinato times. On account of this tha good Factor soni His Sonsorin trem His o- bosom into tho heari of tho earth, and into these to est paris of it, in order is secure soriam tho oorrection befitting him.' And whenover an earth- quako occura, he is either trembling under his Weariness, oris stilliing his burden from one inoulder to tho otheri Ther alter, agata, the matter also os iraeis produced νοwths τὰ
The Grea ovea ἐωριωσεν ἐν τῆ στερεώματι. The Latin version has, erueifixit eos in firmamento. And Muth apparently favo a thoreassing ισταυρω- - erucaein them, etc. Valesius and tho Codex Bobianais have, descendens eduxit principis Jesu, exima in firmamentum quod est,' etc. The Latin, ho ever, oves et sunt octo, and they aro eight thus apparently haring read εωὶ δέ οκτώ, instead ol iaς εἴδη ο- e. ono vho Mara on his ahouidera, tho upholder.' Massing εκ των κολπων, de sinibus auia. But the codex Bobiensis oves de Inibus, Dom Hia oWn territoriis. - The Greis tot is, οπως αἰαν την προσηκουσαν ἐπιτιμίαν δε. The Latin oves, quo illum, ut par erat, coerceret.' The Codex Bobiensis Peada, quod illum, ut pareret, coerceret.' It is clear iam that Petavius read correctου ἐπ' lais for ἐπιθυμίαν in Epiphanius. Disitigod by L OOOle
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φυτά); and when these Were carried oss as spoli on the partos some of the princes, he summoned together ali the for most of the princes, and took from ali of them individuallypοWer alter poKer, and made up the man who is aster insimage of that ,si man, and unitedy tho soae With thesepo era) in him. This is the account of the manner in Whicli
8. But whon the living Father perceived that the wes Wasin tribulation in the body, Ming fuit os mercy and compa
sion, Ηe sent His o n beloved Son sor tho salvation of thosoul. For this, together With the matter of Omophorus, Wasthe reason os His sending Ηim. And the Son came and transformed Himseli into the likeness of man, and manufested - Ηimself to men as a man, While yet Ηe Was not aman, and men supposed that He was bemtten. Thus Hecame and prepared the work Which was to effect tho salvationos the fouis, and with that object constructed an instrument
the greater luminary receives these fouis, and purifiea them Willi ita rus, and then passes them OVer to the moon; and in this manner the moon's disc, as it is designated by us, is filled up. For he says that these two luminaries Me ahipsor passag boats πορθμεῖα . Then, ii the moon becomes fuit, it ferries iis passengers acrem to ard the east Wind, and
the fouis.' Moreover, he maintains that every foul, yea, every living creature that moves, partahes of the substance
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.ith tho Quis that ars being purified. Such, momoVer, istho agen by Whicli tho sonis are saved. But the follo inmagain, is the causo os men's dying: A certain virgin, fair in person, and beauti ut in attire, and of most persuasive address,aims at mahing spoil of the princes that have been borno upand crueised on tho firmament by tho living Spirit; and sho
haustion expresses itself in perspiration, iust as a man sWeata under toti; and this sweat of his forma tho min. At tho famotimo also tho harves,prince, is he too chances to be captivated by the virgin, scatters pestilence ' on the wholo earin, with tho
atio called a eosmos a microcosm , in relation to the great cosmos tho macrocosm of tha universo) ; and ali men havo mola whicli ars linked boneath With thoso above. Accord- ingly, When this prince is captivated by the virgin's charms,he then begins to cui the roots of men; and when thoirmota are cui, then pestilenco commences to breali sortii, and
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the consequence of the commotion to Whicli the omophorus,
tho designations of the wes,-namely, intelligence, reflection,
ἐὰν οι τὰ ἀνω της μίζης πόνs σαλεύση. It may bo iam α Ana u thoupper paris of the root ahahe under the exertion. πως μεταγνίζεται σν ψυκη εἰς πεντε σωματα. But tho Codex Bobiensia reada transferuntur; and the Latin vertion gives, quomodo et animae in alia quoque corpora transfundunt -hou the mula areatio transfused into oster hodiea. R Tho tot oves κελεφων, Which is spolim os in Hime M an uisnomanimal, though κἐλεφος thus accentuat occura in ecclesiasticia inuerain ibo senae es a laper. It is proposed in read ἐλεφαντιών, of elephanis; and so tho Codex Bobientis oves elephantorum corpora, and Codex Casinensis haa in elefantia eorum corpora, hich is pro-b ly an error for in elephantiacorum corpora.' Muth auggesta ἐλεφαντείων. νους, εννοια, φρόνηπις, ινθυμησις, λογισμός. The Latin version rendere, mens, sensua, prudentia, inteluctu3, cogitatio. Petavius oves, mens, notis, intelligentia, cogitatio, ratiocinatis. - τοῖς ἀπαρκης οὐσιν εἰς σκότος. But the Latin version ovis qui ex materia orti,' etc. ho, having vr g hom matter, aro in Manem. Disjtigod by OOOle
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himself. It one hilis a mouse, he Will also Mcomo a mouso himself. Is, again, ons is Wealthy in this Worid, it is nece sary that, on quitiing the tabernacle of his boh, ho inould bo mado in pam into the boh os a berear, so as to go aboutaining alms, and thereaster ho shali depari into evertastingpunishment. Moreover, as this body pertians to tho priscos and is matter, it is necessary that he Who planta a persea
σώματα). V ono bastes in Water, ho D aes his mul; andit ono res es to ove pious regard ' in his elech ho mill bopunished through the generations,' and will be translated intoste hodies of catechumens, untii ho render many tributes of pie ; and for this reason they offer to the eleet Whateveris best in their meata. And when they are a ut is eat bre , they ester up prver firat os ali, addressing themselves in these trema to tho broad: I have netther reaped thee, norground thee, nor pressed thee, nor cast theo into tho bainyvem l ; but another has dono theso things, and brought theoto me, and I have eaten theo without fauit.' And whon hohas ultered these things to himself, he sus to the catechumen,' I havo prayed for thes and in this manner that personthen Ghes his departure. For, as I remarhed is you a littio
rem the stem. The codex Camenais Ma the strange massing, per se ad inum, lar perseam, etc. See also Epiphanius, num. s. 3 -σσει. But the Latin veraton givea uulnerat, Wounda,' frum stora ing πλήσσει. .ὐσέβειαν. But the Latin version ovos alimenta.
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does not pertain to God, but to matter, and is iraeli datanes' and consequently it must needs be cast in darknem. 10. NoW, With respect to paradise, it is not called a cosmos. Tho treos that aro in it are lusi and other seductions, whicli corrupi the rational poWers of those men. And that troe in
paradise, by Whicli men linoW the good, is Jesus Himself, or A the knowledge of Ηim in the worid. He Who partis thereos discerns tho good and the evit. The Worid itself, hoWever, is not God's Work); but it Was the structum os a portion os matter, and consequently est things peristi in it And what tho princes took as spoli from the fidit man, thatis What mahes the moon fuit, and What is being purged duis day of the worid. And is the foui mahes ita exit Without having gained the knoWledge of the truth, it is given overto the demons, in order that they may subdue it in tho Gehennas of sre; and astor that discipline it is made to passinio bodios mitti the purposo of being brought into subjection, and in this mannor it is cast into the mighty fire untii tho
The texi is, καὶ παλιν ἐων ἔτεροι κόσμοι τινὸς, των φωστήρων δυναντώναπο τούτου του κόσμου, ἐξ ων ἀνατέλλουσι. Bouth suggesta οἷς τινsς,