S. Ephraim's Prose Refutations of Mani, Marcion and Bardaisan. Transcribed from the Palimpsest B.M. Add. 14623 by the late C. W. MITCHELL, M.A., C.F., volume 2 (1921). Against Bardaisan
AGAINST BARDAISAN.
A DISCOURSE AGAINST BAKDAISAN.
[P. 143.]
I. BARDAISAN, lo, declares--that even without the sin of Adam--the Body would turn to its dust,--that Flesh does not cleave to Spirit,--that the dregs run downward--and the fine material upward,--and . . .--the one its height and the other its depth.
II. His opinion is diseased, similar--to the infirmity of Bardaisan,--his whole mythology is sickly.--"For if," says he, "[it is] by Adam--we die the Death of here below,--it would have been right that He who came--should have given Life here below--that he might render recompense for the usury paid."
III. But our judges are judged--before that Truth which is from judgement;--they are being judged, the judges--of all [P. 144.] judgements that [are] judged in error.--The truth of it judges the judges,--for Verity [cometh] in judgement;--by its truth it is the victor--of the wickedness hidden in the judges.
IV. When by artifice Error judges--that it may conquer the truth,--it is judged secretly--by the knowledge of the truth. --Wherefore not again has Verity [come]--if open audacities have changed it,--for its victory in truth--holds the crown over it.
V. To the word of truth . . . the healthy ear [ is a test : ] . . . -- the healthy mouth also is a test --to fruit sweet [and bitter]--the mouth teaches the taste--to the eye that has erred by the sight.
VI. For that inexperience--of the eye which sees [all forms]--is obedient to the mouth which tries [all] tastes--[that thou] |lxvii mayest learn [thereby the wholesomeness] of fruits ; [so] also the inexperience -- of the ear that hears all words -- (is obedient) to the heart that tries all words -- that thou mayest learn thereby the force of the words.
VII. Let us be like to the ordinary (physical) body -- whose [P. 145.] organs are equal in love, -- for the sound organ that has stumbled -- its fellow that is skilful admonishes it. -- Let the lover[s] of truth also become -- one Body against Error -- that [our] lack may be filled -- . . .
VIII. A true decision bears witness -- that the transgression of Adam -- turned the Body to a principle -- that looses the fixing of its life, -- for if we have seen that our Lord also -- fixed the mortal Body -- with life that cannot be loosed -- His truth has borne away the crown.
IX. Our disputation has entered a contest -- that from two sides, lo, is approached, -- that on two sides it may be crowned, -- for in that one involves the other -- in the common contest they are alike. -- For if our Lord put on the Body -- with the life of Paradise He rewarded it, -- because it lost its life there.
X. Compare, then, and let us take the [trial]s -- of our Lord that thou mayest know, if they are like -- to bodily and mortal ones, -- whether He put on the Body, or not. -- Begin then with the Birth -- and go on to finish with the Death -- and include in the middle -- His human mode of life.
XI. For they are bound one to the other -- His truths that bound Error ; -- in that His Death persuades us about His [P. 146.] Birth -- that He put on a mortal Body ; -- His Resurrection bears witness to His Death -- that the Body which died was raised. -- For His Birth is bound up with His Death, -- and His Death is bound up with His Resurrection.
XII. For our Lord has fixed the traditions -- of His truth like the bodily organs, -- [which] He has fixed in one another, -- that when contention and Error -- wish to cut off an organ -- the Body all of it wails -- and the organs [from all] sides -- are crying out about that one which is cut off.
XIII. The Truth is living and life-giving to all, -- lo, the |lxviii tastes of it bear witness to it.--For lo, by a myriad trials-- the affair of our Lord is learnt,--that in the Body He died and was raised,--and His Birth and His Death have become a test --for the very Body which He put on,--that not in appearance and fraud did He put it on.
XIV. [When] He confessed His [mys]tery to Thomas,--who by touch wished to examine Him,--He gave His Body to the touch of the hand,--that the sense of touch also should be a [P. 147.] test to Him ;--there came to him the word of Truth,--that will cast out all contention,--"For a spirit hath not bones" ; -- in truth He put on His bodily organs.
XV. For even if ... --proclaims that our Lord was clothed with a Body,--Contention stops up its ears--and in perversity proclaims something else,--that our Saviour did not put on the Flesh.--And if its perversity in truth justifies us--how much more will His correctness justify us ?
XVI. But I think that Truth--thus conquers Error--not when . . . --the eloquent ... to run,--but . . . with Him--his running surpasses their running,--as . . -- . . and is crowned.
XVII. * * * * * * *
for what reason and wherefore--the Body cannot for ever--be accompanied for ever by the soul.
XVIII. [For] if we say that it is a House-- . . .
[P. 148.] XIX. For a snare, lo, is spread-- . . .
XX. And if . . .