49. Nor could it have been known, where He remained.
50. Nor could it have been believed by those, to whom He had not delivered (it) ;--nor had it been seen,--that His nature was superior to death.
51. Nor, could He have delivered mortality from its own (mortal) nature.
52. Nor, could He have persuaded His disciples to despise death. |187
53. Nor, could He have established a hope of the life that is with God after death, with those who drew near for (the reception of) His doctrine.
54. Nor, could He have fulfilled the promises of His own words; nor have given to the prophecies, which went before respecting Him, a due fulfilment.
55. Nor , could He have overcome in the last conflict of all, which was opposed to the death that exists in all these things. For it was above all things right, that this mortal vessel should, after it had completed the service which it rendered to THE WORD OF GOD, obtain to itself an end worthy of God, (and that this) be through this same ordinance of death. For, there were two things resting upon (this) consummation ; (viz.) either, that He should deliver up (His vessel) to entire corruption and destruction, and (so) make His whole conflict, and egress from this world, matter of shame; or, that He should afford proof, that this same was superior to death; and (so), by the divine power, make immortal that which was mortal. The first however, was incompatible with the promise. For, it is not the property of fire, to be cold; nor, of light, that it be dark : neither is it of life, that it should die; nor, of THE WORD OF GoD, that He should act with impropriety. For, What cause could He have, who promised life to others, for being unmindful of His own vessel when subject to corruption:--for delivering up His Image to destruction, and for surrendering the Interpreter of His own Godhead, to the corruption of death ?--for Him to do so, who had |188 previously promised to those, who should take refuge in Him, the life which is impervious death ? This (one) then, of two things was necessary :--this, I say, that He should shew him (His Interpreter) to be superior to death. And, How was it, that it was necessary He should do this ? Secretly, and by stealth ? or, openly before all men, and manifestly? But, if this fact had taken place covertly and secretly; it would then have remained unknown, and unprofitable to man. But, as it was preached (to all), and heard of by all; it afforded to all, the advantage which (grew) out of the miracle. Well therefore,--because it was necessary He should shew His vessel to be superior to death,-- did He also do this, not secretly, but before the eyes of (all) men. He escaped not from death; for this would have been pusillanimous, and it would have been thought that He was inferior to death. But, by this contention with Death as with a contemporary, He established the immortality of that which was mortal; and, this last conflict which was for the salvation of all, secured (for all) the life which is immortal. For this was done, in the first place, against the Demons, for the destruction of the error of a multitude of Gods, when He began to be known among men. It also appeared particularly necessary to Him, that, as He was to make His circuits among the flocks of men, He should immediately, (and) in the presence of all, drive out the enemies and haters of mankind,--as being the princes of wickedness, and like to cruel and fierce beasts, those (I say),--who had, from former times and falsely, been esteemed Gods. He therefore, |189 THE WORD OF GOD, immediately led out His Vessel into the land of these enemies and haters,--that (land I say), which the words of mystery style " The Desert" as (being) destitute of every good thing; and there "forty days, and as many nights ," He wrought and performed those things of which no mortal knew, and which the eyes of man did not see. The testimonies however of prophecy teach, that to these things the declarations of the prophetical Scriptures agree, where it is written, that " Jesus was led of the Holy Ghost into the desert, that he might be tempted of Satan. And He was there forty days and forty nights , and was with the wild beasts ." And, What are these but the |190 princes of the Demons, whom the Holy Ghost has said are,--and has named by way of figure,--" Serpents" "Adders" " Lions" and "Dragons" on account, of the similitude to the viciousness of each of these: (saying) " Thou shalt tread on the serpent and adder, and shalt trample on the lion and the dragon ?" The other things also which were done in the desert, this declaration intimates, saying thus in the person of the Vessel which He bore, " His truth shall gird thee (as) a weapon: neither shalt thou be afraid of the fear of the night, nor of the arrow that flieth by day; nor of the thing that walketh in darkness: nor of the wind that bloweth at noon. Thousands shall fall at thy side, and tens of thousands at thy right hand: but they shall not touch thee ."
56. These things have been said in parables and mystically, on the conflict which (took place) in the desert between the Vessel of salvation, and the invisible spirits. During all these nights therefore, and days in like number, He contended with the whole race (of Demons) that was beneath the air. Nor was it tardily that THE WORD OF GOD drove these out, nor, that He pursued the whole congregation of the enemy; nor, that (He did this) as God in his abstract and unembodied power, but, by means of the body which He took. Because the whole race of man had, from ancient times, been subjected to these as to Gods: on this account therefore, principally, He subjected all the families of the Demons to this (His Vessel). For it was right, that He should make him who had been conquered, and iniquitously subdued to his enemies, not only (man's) Deliverer, but also the Conqueror of his enemies; and that He (THE WORD) should shew, |191 that His Friend, whom He had made in His own Image and similitude, was, on account of his participation in THE WORD, superior to the Demons who were formerly thought to be Gods; just as it is written in the words of mystery (the Scriptures).
57. Because then, the Saviour of us all had completed the conflict which was opposed to these (spirits), He went up thence, clothed (as it were) with victory, entered upon the life common to men, and delivered their souls: having relieved them from the bonds of the Demons: and, having revealed to His Disciples those other secret things,--as well as these which he performed in opposition to the enemies that are unseen,--He thus spoke, and He established (it), "Be of good courage, I have overcome the world ." The manner too of His victory, He taught by those things which He said to His Disciples in parables (viz.): " No man can enter the house of a strong man and spoil his goods, unless he first bind the. strong man; and then he shall spoil his house ." He therefore bound the strong man, and drove out the whole race of Demons. And forthwith, He (so) wrought on the souls of those who were His, that He freed them from the bitter state, slavery, and errror, of a multiplicity of Gods. This His first conflict however against the Demons, was completed at the outset of His manifestation among men. But the last (His crucifixion), was the commencement of His sovereignty over Death. |192 For it was right that He,--who was superior to (that which was) no God, and to the error of Demons, and, had been attached to GOD THE WORD,--should receive the honour compatible with this His deed (viz.) the victory over Death. For the Demons, which had assembled together against Him, with their Head, and with the spirits residing above the earth in the air, (and) invisible to mortal eyes, turned their backs (in flight) in His first conflict (with them) ; directing their view to the second, and waiting for His last egress, and departure by death, from the world, which they expected would be like that of other men. For, they had no notion that the mortal nature could ever exist, which should be superior to death ; or, that Death was (not) the common king of all those, who had once experienced the birth of mortals. They thought too, that this was, of all evils, that which no man could either avoid, or evade. But, immediately after the signal mark of His first victory over the Demons, He engaged also in conflict with Death. And , just as one wishing to shew that some vessel was incombustible and its nature superior to fire, could in no other way establish this astonishing fact, except by placing the one which he held in his hand in the fire, and then taking it out of the fire, safe and sound; so also THE WORD OF GOD, the life-giver of all, willing to make it known that the mortal Vessel, of which He had availed Himself for the redemption of man, was superior to death, and, to shew that He made it to participate in His own life, conducted the matter both well and virtuously as it was most convenient. He left the body for a short time, and consigned mortality to death, for the rebuking of its (sinful) nature ; and again, |193 He soon raised up the same from death, for the purpose of proving that the Divine power, which was by Him,-- that eternal life, (I say) which was preached by Him,-- was superior to every kind of death.
58. This therefore was the first cause. The second was, to shew that the Divine power resided in the human body. Because men had formerly made gods for themselves of those who were men mortal in reality, had been overcome by death, (and) in whom the last common extremity had been witnessed ; and had named those heroes and gods, who had been taken away by death; on this account therefore, He happily shewed Himself; and for this cause, the same compassionate WORD OF GOD exhibited to men, the nature which was superior to death, and brought in mortality--after its dissolution--to a second life. He also afforded to all, the means of viewing the signal victory of life immortal over mortality; and taught (them) by (His) death to confess Him alone to be the God of truth, who had (so) bound the crown of victory over death, about His own head.
59. The third cause of (His) death was, the redemption that is (taught) in hidden (mystical) terms, which are these in effect: He was the sacrifice which was consigned to death, for the souls of the whole race (of man) : the sacrifice (I say) which was slain for the whole flock of |194 mankind: the sacrifice turning (men) back from the error of Demons. The sacrifice therefore,--the great offering, and that which was superior to all (other) sacrifices,--was the Body of our Saviour which was sacrificed as a Lamb, for the whole race of mankind: and it came up for the souls of all the nations that had been held in the impiety of their forefathers, the error of the Demons. And thence, the whole impure and unholy power of Demons was destroyed ; this whole vain and earthly system of error, was instantly dissolved and ruined by a superior power! He therefore who was, from among men, the sacrifice of Redemption,--the bodily Vessel of THE WORD OF GOD,-- was sacrificed for the flock of all mankind. And this is He, who was, by the accusation of men, delivered up as a sacrifice to death; of whom the Divine words exclaim, speaking at one time thus: "Behold! The Lamb of God: behold! He (it is) who taketh away the sins of the world ." And at another, thus previously enouncing: " As a Lamb He was led to the slaughter; and, as a sheep before the shearer, He was silent ." And the same (Divine word) teaches the cause, saying: " Truly He underwent our sufferings, and bore our pains; but we considered Him bruised and stricken of God, and humiliated. He was slain because of our sins, and was humbled because of our iniquity. The chastisement of our peace was upon Him, and by His stripes are we healed. All we have strayed like sheep, and (each) man has turned to his part; and the Lord has made to meet in him the sins of us all ." This bodily vessel therefore of THE WORD |195 OF GOD, was, for these reasons, sacrificed. But He, the great High Priest who officiates as Priest to God, the King of all, and Lord of all, is another distinct from the sacrifice, (viz.) THE WORD OF GOD, THE POWER OF GOD, and THE WISDOM OF GOD : He too, after no long time, raised mortality from death, making him (so raised) by participation, the beginning of the redemption of us all, and of that immortal life which is with God. Him too, (thus) vested with the mark of victory over death, and the deeds of the Demons; of those human sacrifices which had been delivered down from ancient times, did He constitute the Destroyer, for the sake of all mankind. Hence also was the name of Messiah (Christ) given to Him; which, among the Hebrews, attaches in like manner to the chief priest. He therefore received the two names: the name of Jesus, implying the sacrifice of salvation; and that of High Priest, the WORD OF GOD, who officiates as Priest for us all:--the custom of the Hebrews intimating (this) of the Messiah (Christ.)
60. After the things which have been said, the latter was the great cause of (His) death, viz. the Redemption spoken of : because, it was necessary to the disciples that |196 they should see, with their own eyes, the life which was after death, He (thus) openly taught them to place their hope in this second birth. And, because He also encouraged them to be strong in the yoke of righteousness, He well delivered this, in order that they might, with their own eyes, see it. For it was necessary for these, who were about to be brought to the life of righteousness, that, first of all, they should receive this most necessary doctrine by means of open view; and much more, for those who were soon to preach it throughout the whole creation, and to cause the knowledge of God, (so) given by them, to arise (as the sun) in all nations, (and) among all men. It was necessary, that these men should receive the strongest persuasion of the life which is after death, so that they might accept fearlessly, and unmoved in their minds by death, the conflict against the error of many gods. For, if they had not been taught to despise death, neither would they have ever been prepared to approach afflictions. On this account, He the more particularly armed them against the power of death. Nor was it by precepts and words (only), that He delivered to them this doctrine: nor, in persuasive terms or similitudes, that He composed (his discourses) as men do, on the immortality of the soul; but He shewed them in the deed itself, the signal mark of the victory (obtained) over death.
61. For death had been, from ancient times, fearful to all men as the destroyer of our mortal race; its power being considered the undoing of the whole nature of man, both soul and body. Nor was there ever a man, who could relieve human nature from this fearful being. All were pierced, |197 (as it were,) small and great, Princes and Subjects, Kings at once and People, as well as the Inhabitants and Societies of all nations and families, by the fear of death. Nor had mankind any solace for this evil, either in word, or form, or manner of life, opinion of the wise, writing of the Ancients, prophecy of the Prophets, or revelation of Angels. He was superior to all, supreme over all, and victorious over all! Death, like an inflated boaster,--who had subjected to himself the whole mortal race,--was conversant with every species of iniquity, both the impurities of blood-shedding, and the deeds which were unrighteous; with the error also of every sort of vile (and) ungodly impiety. For, of all these things he was the Cause; and, as if there were again no existence after death, the many did in their conduct the things which deserved death, and as if unsubdued by (the fear of) any impending punishment. On account of this dissoluteness (resulting) from death, they lived a life which (in reality) was no life: they entertained not God in their thoughts, nor the righteous judgment of God : nor did they cherish the remembrance of the rational Essence of their own souls. They were conversant (only) with the one hard Ruler, Death; and were reconciled to the corruption resulting from this, which was the undoing of their whole soul. On this account it was, that they gave the name of Pluto ,-- the god of riches,--to Death : and Death became their god ! And not he alone, but also those precious things which were in his presence, and contributed to a life of lust, became their Gods ! The very lust of the body therefore, became to them a God ! the common aliments, a God ! the seed which fell into the earth, a God ! the pleasant blossoms of this, a God ! the flowers of the apples, a God ! the pleasure that was in drunkenness, a God ! the love of the body, a God ! and the very lust of these things ! Hence, the mysteries of Demeter and of Proserpine: as also the rape of the Maid to Hell; and again, her return. Hence the feasts of Dionysus (Bacchus)--and of Hercules--who was overcome as by some great god by drunkenness ! Hence the mysteries of the adultery of Mars and Venus ! Hence the |198 madness of Jupiter after women, and his love of Ganymede! the rambling stories about Gods lovers of lust, and attached to the vilest affections! And of all these, was Death the (originating) Cause: for they believed Death to be the end and conclusion of all, the dissolution and corruption both of bodies and souls; and that there was no other life, except this of the body, and which is corporeal:--living a life worse than that of the whole irrational nature of beasts! On these accounts, it became the desire of the universal King, THE WORD OF GOD, at the intimation of His merciful Father, and for the purpose of affording help to these, to hasten,--as a king great in mercy,--and to undertake the reprehension of Death, by means of human nature; being as He was, THE LIFE, THE WORD, and THE POWER. OF GOD. Nor was it but that help should be obtained, that He caused that fearful being among men to be reproved: on this account, He, who was incorporeal,--availing Himself of human armoury, and of a mortal body,--by means of mortality overcame mortality. Hence His primary mystery, that of His Body, was instituted; and hence, the signal mark of the victory of the Cross; hence too, the commemoration of the life which is eternal and imniortal, He named His remembrance. Of the armoury which is mortal, He availed Himself, and exhibited that greatest of miracles to all men, the mark of victory of eternal life, which He established in opposition to Death. For, He gave up mortality to be food for the beasts ; and He himself was forthwith affixed to the cross of crucifixion, in order that to all might become known the nature of mortality. Nor was that which was done concealed by any means; neither from men, |199 nor from Demons, nor from the Powers which are superior. For it was necessary, that all should take an accurate view of mortality, as in a great theatre , when He (thus) testified of the nature of His (human) person ; and afterwards (see) Death coming in like a fierce beast: and (also see), why it was that it slew Him : and (that) then, the Power of life came in after Death, and again established for all the victory which is over Death, when he had thus made that which was mortal, immortal. The Power therefore, which had taken hold of him, (viz.) THE WORD OF GOD, left the Body for a short time; and it was suspended for a short space on the Cross, and became a corpse. But the WORD, which gives life to all, became not a corpse. He therefore (thus) attested the mortal nature of his Person. This corpse too, of which Death had (so) taken possession, was now borne by men ; and--being worthy of the usual care--was afterwards consigned, according to the laws of men, to burial. The grave itself was a cave which had recently been hewn out; a cave that had now been cut out in a rock, and which had experienced (the reception of) no other body. For it was necessary that it, which was itself a wonder, should have the care of that Corpse only. For it is astonishing to see even this rock, standing out erect and alone in a level land, and having only one cavern within it; lest, had there been many, the miracle of Him who overcame Death should have been obscured. The Corpse was therefore laid there, the Vessel of the living WORD ; and a great stone held (the entrance of) the cave. And much did Death exult in this, as if, behold ! he had (now) taken even this (Personage) under his power, together with those whom he had ever (so taken). But, when the period of three days had not yet passed, the same life shewed itself, after the rebuke which was sufficient against Death . For, if He had |200 risen earlier (and) immediately, He would not then have been believed to have been dead. But, since He was (thus) in reality raised, He had also in reality died; and had, for a time, been in reality subject to Death ; then also did the all-life-giving WORD OF GOD evince the hope that is laid up for all men, by means of the second birth of this selfsame mortal (body) !
62. What things then came to pass after these, as to their being (actually) performed, it is not my intention henceforward to be thy teacher. Those who saw them will be the witnesses best fitted for the truth (in this respect); those (I say) who, from having seen the acts themselves, did, both by their blood and persons, attest their faith in Him; and who, by the power of Him, to whom they gave their testimony, filled the whole creation with the righteousness which was preached by them. Those therefore, who were spectators of the things then done, and who saw with their own eyes the Second Birth which became theirs , have delivered (this) by their own testimonies. It was not indeed, that the things done had been heard of by them, as far as word or enunciation (went); but, they had been seen, and accurately felt by those who testified respecting them: and on this account, these same, who had by open vision and in reality apprehended (these things), and had received the signal mark of victory over Death, learned well to be daring against Death; and taught this same thing to their Disciples, (viz.) that they had received from their Saviour, the truth pertaining to life immortal. And thus also, was the whole mortal race thence refreshed (as freed) from the fear of Death: because he, who had formerly been terrific, had suffered rebuke in the presence of all; and the life which was after death, bad (now) received certain credibility ; not from the artificial enouncements of Sophists, nor from the discovery of persuasive words; but, by the deeds which came forth to light. Nor again, did (men) as formerly tremble at death, but they laughed much and greatly in the hour of this fearful being; so much so |201 that they even followd after death, on account of (their) desire of that immortal life, which should succeed it.
63. Hence indeed, originated the care of mankind for the life which is holy and pure, and the diligence to attain to every (sort of) excellency : the (constant) recollection of God, and of the many enouncements respecting the righteousness of truth, and of the turning away from vice and ungodliness. Nor was it this only, but also the true notion of the life which is after death, was stirred up among all men, and (so was) the right and true state of mind, respecting the righteous judgment of God, the King of all. On this account did the whole race of man,--which had (now) been changed to a state of virtue by means of enouncements not to be described,--henceforward spit in the faces of the Idols, trample under foot the unjust laws of the Demons, and laugh at the ancient traditionary system of error of their forefathers.
64. Henceforward therefore, men became so instructed in the heavenly doctrine, and the enouncements respecting the knowledge of God, that they no more reverentially viewed this visible creation with the bodily eyes; nor, when looking upwards and seeing the Sun, Moon, and Stars, did they address their veneration to them: but they acknowledged Him who is beyond these;--Him who is secret and invisible,--Him who is the Creator of all, and the Maker of every thing: even as they had been taught to fear Him alone.
65. Nor did he, who had been instructed in the new doctrine, again imagine as formerly, that this nature of the body, which is fleeting and corruptible, inanimate (in itself,) and irrational;--nor, that the primitive elements, Earth, Water, Air, and Fire,--were Gods; since he had also been taught, that the superiority of his own soul greatly excelled these.
66. Nor is he as formerly, a slave to his own lusts; nor is he overcome by the baser desires: for he was then vanquished, and could not overcome: (nor ) can he, who has |202 been commanded to be careful to root up the sin (of idolatry) from his mind and soul, together with every evil desire and folly, again fabricate Gods to himself, or, even dare to look upon a woman lustfully.
67. Nor will he again as formerly, venerate the Interpreter of his own soul, or dare to call it a God: nor will he name his own mind Minerva ; nor indeed, any of those other things, which are in like manner but for an hour; but Him alone who is beyond all, the WORD OF GOD, the Artificer of all, the WISDOM OF THE GOD OF ALL, will he recognize and bless, as his Saviour.
68. Nor again as in former times, does he,--who has subscribed to the one who alone is superior to Death; to the Conqueror, who has possessed himself of the signal mark of Victory over the power of Death ; to his Saviour ; --give the names and appellations of Heroes and Gods, to mortals who left this world in shame, and surrendered their lives to the dominion of Death.
69. Nor again as in former times, will he revere inanimate Idols. Nor will he honour the nature which is irrational, and of Beasts, through that fear of Demons which is out of nature. But, he will laugh at the error of his forefathers, and will turn his face from their manner (of life), which was destitute both of the knowledge of God, and of the contemplation (of this).
70. Nor will he again as in former times, express terror at the images of evil Demons, nor at the vain and erroneous phantasms of earthly spirits:--he (I say) who |203 is constrained by the prevailing power of THE ONE WORD the King of all, has been taught to undo through Him, the whole race of the accusers of men, and (so) to abolish and expel, both from souls and bodies, these (causes of) injuries.
71. Nor will he as formerly, again pollute himself with libations, fumes, blood, and sacrifices; nor yet with the sacrifices of irrational animals: much less will he delight himself with the slaughter of men, and with human sacrifices. He has been taught, that God stands in need of nothing.--Nor will he delight in bodily matter, nor in the fumes of earthly sacrifices; but only in the enlightened mind, in purity of soul, and in holiness of life; in the sacrifices also which are without smoke and blood: those which are in the words of the mysteries: those (I say) which the Saviour of all has appointed to be delivered throughout the whole creation of man, for a remembrance of Himself . |204
72. Nor again will he, who has been taught by the words of his Saviour, to " mortify his members that are on the earth " dare, as formerly, to give the title of gods to the aliments of the body, and to drunkenness; nor yet to the lusts and passions.
73. Nor again will he,--who has subscribed to the only One who is above all, the life-giving WORD OF God, who is his Saviour, and the Conqueror of Death,--be afraid of the solution of his soul, from the body which (now) accompanies it. Nor will he call Death, God.