Ancoratus

And that these things are so, and that the dead have hope of eternal life and “those in tombs shall rise,” call again for me the trustworthy Moses as witness. For when Reuben transgressed, his father, the holy patriarch Jacob, curses him and says, “Reuben, my firstborn and beginning of my children, you have boiled over like water; do not seethe. For you went up onto your father’s bed and uncovered,” it says, “where you went up.” But in the Hebrew it is *elthothar*, which is interpreted as “do not return” or “do not be added” or again “do not overflow,” but in the literal sense “do not seethe”; and the translators have rendered it thus. And if you wish to learn that these things are so, and that death from a father was decreed for this sinner, Moses will clarify it for you. For blessing the twelve tribes himself, when he came to Reuben and knew that a priest of Levi—for the sins were loosed and bound in the hand of the priesthood—he says, “Let Reuben live and not die.” But how could he live, who had been buried for one hundred twenty-six years? But since he knew that the resurrection would come in every respect, and he knows a second death, that through condemnation on the day of judgment, wishing to lighten him from the future punishments instead of the single penalty, he says, “Let him live” in the resurrection, indicating—for he knew that all will live—“and not die,” that is, not be enveloped by a second death, that through condemnation and eternal torment. For if he were concerned about the loss of his life, it would have sufficed to say only “Let Reuben live”; but since he signifies concerning the future, he says, “Let Reuben live and not die.

And from where will one not be able to collect so many testimonies concerning our hope and expectation of the resurrection, which is in truth and not in semblance? For let the vainglorious and those who contend in vain say whether a part of the bodies rises, and all in part, or again some rise wholly and some in part, and some the whole body. What sort of such partiality is this? Is there "partiality with God?" May it not be. Let us investigate where or when the saints raised a dead person from a part and not the whole body. The son of the widow in Sarepta rose wholly, and no part was left behind; the son of the Shunammite rose wholly, and he left no member of his unraised. And the Lord raised Lazarus and left no remnant in the tomb, but with the graveclothes and the other garments—and certainly there is no need of garments on the day of judgment. He raised the son of the woman in Nain wholly, the daughter of the archisynagogos, the daughter of the centurion. And oh, vain is the suspicion of those who reason such things, that he raises a part and leaves a part behind. But let us see from the subjects themselves and from those already made equal to us in hope. Enoch was wholly translated and has not seen death up to this time, and Elijah was wholly taken up in

body and has not seen death up to this day, so that by two living bodies he might present to us the perfect resurrection. And so that no one may doubt, two figures of the two firstborn of our resurrection: Enoch was uncircumcised, and circumcision did not hinder the resurrection nor the reception of the body through the course of life; Elijah was circumcised, so that the resurrection might not be thought to apply to some and not others, but be universal and whole. Elijah was in virginity, so that the preeminence of virginity might proclaim immortality to the world and incorruption with the body; but so that the resurrection and the permanence of the body might not be thought to belong only to virginity because of its exceptional nature, Enoch was not a virgin, but was continent and had fathered children. And these two remain alive, in body and soul, for our hope.

And so that no one might again doubt, he also brought others down to Hades with their bodies. For the earth opened its mouth and swallowed Dathan and Abiron, the sons of Kore and Aunan, and they went down to Hades alive with body and soul. From that very hour they were handed over to judgment, neither their bodies being dissolved nor any relic or part being surrendered, but all, with body and soul, were handed over to punishment. Job says, "until I become again" and "you will raise this body that endures these things" and "you will renew me" and again "your youth will be renewed like that of an eagle"; Isaiah says, "the dead will rise and those in the tombs will be raised"; for he came, "the one who frees the fettered in courage, likewise those who embitter, those dwelling in tombs.

Job says, "A man who has fallen asleep will never again rise nor recognize his own place." And indeed, truly, the resurrection does not occur every day, but is appointed for a single day. Showing that he knew the appointed time for which he waited, he immediately resolved the question: "Until the sky is sewn together." For as long as the sky and the earth exist, the bodies remain in the earth. But when "the one who rolls up the sky like a scroll" comes and shakes the earth, then "those who are on the earth's mound will also rise." For this reason he says to Ezekiel, "Son of man, command that bone be gathered to bone and joint to joint," and it happened thus; and "that there come upon them sinews and veins, flesh and hair and nails"; and again, "Son of man, command that the spirit come from the four corners of the earth," that is, from the places reserved for the souls. And why does the Lord himself not speak, but commands the man to speak? Because what the Lord says, he simultaneously does, and it is no longer undone; but he commanded the man to speak, so that after the rising, at that moment, our hope of salvation might be signified, but the word of a man would be undone and not that of the Lord. For those bones were destined to die again. But when the Lord says, "Arise," they rise and do not die; for the word of God will not be undone.

For this reason also the Lord, having come in the flesh, raised the dead, so that through the flesh it might again be put to sleep, until this flesh itself rises and dies no more, and this speaking ceases to be said to only one: "Arise," "Come forth," until he comes and no longer says in the singular, "Arise," but "All of you arise," effecting the universal resurrection; for he himself is the resurrection of the dead. For here, after rising from the dead, he raised no one except those who had recently died. For "many bodies of the sleeping saints rose with him and were seen by many," "having entered the bridal chamber with him," according to what is written in the Gospel. And it did not say, a part of the bodies of the saints rose, but bodies of the saints; and "they were shown to many," not being others than the deceased, but recognized by their own people, because they had not died long before. And wishing to show the miracle to others, our Lord accomplished those difficult things, showing them easy. And when he comes to the girl who had recently died, the daughter of the archisynagogos, since she had died at that very hour, he deigned to say to her: "Girl, arise"; by the "arise" strengthening what was already dissolved, since she was still on the bed. But the son of the widow in Nain, since he was already being carried out in the coffin, he raised more easily; "for he touched the coffin" and said nothing to the boy, but only touched the coffin and he rose.

But the most profound and far beyond human expectation is this: when he came to the four-day Lazarus, he did not say "Arise," nor did he touch the tomb with his hand, but thus, as if ready, he calls with his own authority, "Lazarus, come out." And "come out" is much easier and more ready than touching, and touching again is much easier than calling out, "Girl, arise." Here the holy Word of God does everything to show us the hope of the resurrection. If I wished to select all the testimonies from all the scriptures, my mind is small, short, and unskilled, yet because of the multitude I fear I might extend the discourse to great length; but I will say in summary that our salvation is concise, and in all things alike, with one hope of the resurrection proclaimed to us. These things unbelievers disbelieve, the heterodox corrupt, the contentious do not accept, the vainglorious reject. May God grant mercy to all and illuminate the darkened thoughts. For the Greeks, not having received the Holy Spirit, will be refuted by the truth and by all the aforementioned testimonies, and especially by you, the sons of the holy Church of God and of orthodox faith.

For you teach, having received the Holy Spirit and been deemed worthy of fitting speech "in the opening of the mouth," first, because you have been deemed worthy to be disciples of Christ, of the "chief shepherd" and "protector of our souls," as those who have gathered provisions for the flocks of Christ for their own peoples, and you are concerned that both yourselves and the flocks of God—I mean everyone who wishes to be benefited—you might nourish from the holy land hinted at by Moses. And who among the right-minded, looking to you, the reverent and faithful, O orthodox and sons of the Church—for in saying "some" I mean all the sons of the truth, according to what is written—who would doubt these things? For being sons of a wise and most manly woman, whose fame is mentioned by Solomon when he says, "Who will find a manly woman?" as she is rare, or rather one, you will choose the better and love the beneficial. And by "manly woman" understand for me the Church of God, your mother, than whom nothing is more manly, as she dies in each persecution that arises for the sake of her own husband's name.

This most gentle one, then, questions her own bridegroom precisely in the Song of Songs: "Where do you pasture? Where do you lodge at midday?" And Christ pastures in the holy land previously mentioned, and not only does he pasture, but he also commands that the sandal be loosened from the feet of the shepherds, as he first says to Moses; having received the tradition from him, you yourselves safely lead by the hand those who are being introduced into the holy knowledge, first taking care to loosen the sandals of each.

Now the sandals of each of us have a difference. For each has put on sandals according to his own action. And then each of you disciples and good shepherds, obeying, one who had put on idolatry took it off through your admonition, another took off adultery, another fornication, another theft, another greed. And not only that, but also renouncing hateful words and shameful utterances, with blessed hopes each one delivers himself to be tended "under the strong hand" of the good shepherd through you, the good ones, the disciples; for each will certainly abstain from error. And you set the truth before your eyes, counterfeiting idols and openly proclaiming the error concerning them, for you consider these not even dead, since they never lived, but empty and vain and non-existent, rightly teaching everyone always. For they never existed, so that they might be something; they are evil spirits, a deposit of human thought, reinforcing occasions for pleasures; and from this, each one's own passion, having been confirmed as an object of veneration, has been dared.

For first, immediately when this was innovated among humans through the malice of demons, this one was the first to proclaim "fornication," and idols were prefigured by shadow-paintings. Then each person handed down to his own children the craft he had in his hands, by which he had gained his livelihood, as an object of reverence, and through the material of his own craftsmanship they fashioned gods: the potter from clay, the carpenter from wood, the goldsmith from gold, and the silversmith likewise. Moreover, each one again depicted his own passion in likenesses before his own eyes: a bloodthirsty man claiming Ares, an adulterer or adulteress depicting the promiscuous Aphrodite, a tyrant representing Victory with wings. For a squalid man, gaping after worldly things, painted the figure of Kronos; an effeminate man portrayed Cybele and Rhea, because of the flux, I think, from the promiscuous mixing of bodies. Another, a wanderer or a wanton woman, prefigured Artemis the huntress, and a drunkard Dionysus, and a much-suffering Heracles, and a promiscuous person Zeus and Apollo. And why should I recount the multitudes of countless passions existing among humans? But more than all, the Egyptians, having gone astray, not only revered their own passions, but also birds and quadrupeds, land animals and water creatures, and certain untamed beasts, and those delivered to them as servants by the holy God in the order they "exchanged.

and being bestial in mind, they excessively worship, deifying the animals among them and not being ashamed: the dog that barks, the cat that eats reptiles, the goat that is licentious, the sheep that is feeble, the crocodile that is many-toothed and most unsmiling, the ibis that eats venomous things, and the kite and hawk and raven that are most servile, and the serpent that is crooked and most unpleasant. And in a word—oh, the great shame of those who neither perceive their own reproach by sight, nor receive perception by hearing, nor understand in mind the things vainly done among them! They are struck, then, by an evil fate, neither being illuminated by their own philosophers, nor becoming fellow spectators with the circles of truth. For they do not hear Diagoras, who, when his own Heracles was made of wood, burned him due to a shortage of firewood and said to him mockingly: "Come now, Heracles, performing the thirteenth labor, pass by, to boil our food for us"; and taking him and splitting him into kindling, laughing at his own god as not existing, he was nourished by the meal set before him, jesting.

Another, Heraclitus, says to the Egyptians: if they are gods, why do you mourn them? For they mourn Typhon and Osiris and other underworld deities with shrill dirges, lamenting them as if they were buried. So this man says: if they are gods, why do you mourn them? But if they are dead, you mourn them in vain. Another, a comic poet named Eudaemon, says: "If there are gods, I cannot speak about them nor indicate what sort they are in form; for many things prevent me." And Homer says: "Many rulers are not a good thing." Philemon, another comic poet, says: "Those who reverence one god have good hopes for salvation." For Apis, the straw-eating calf, is immediately struck in the thigh by the sword of Cambyses, king of the Assyrians, so that if blood flows, he may be proven not to be a god. The Cronians do not deny that their own god is confined with iron chains, so they believe. But if someone is in confinement, not only is he simply subject to a greater one, but such a person is also a malefactor in confinement. And if I am to speak about Isis, who is also called Atthis and Io, daughter of Apis the Cappadocian, also called Inachus, I am perhaps ashamed to proclaim their deeds; yet I will not be ashamed to say what they themselves are not ashamed to worship. Let those who worship her and Aphrogeneia be ashamed, who urge their own daughters and wives and sisters to imitate the deeds of their gods. And immediately, those who love Osiris, their own brother, and Typhon, the other brother, set their own brothers in arms against each other.

Great is the shame of a goddess who perceived no shame for her own brother, but loved and was not satisfied with men from outside, but even reached as far as her own brother. Not only that, but she also exhibits fratricide to her dearest ones because of the insatiability of her own desire. And she bears one child, Horus, whom she was unable to establish, who his true father really is. For if she names Typhon, she hesitates lest he is not his parent; but if she names Osiris, who could establish the accuracy of this? And such a mother taught him to become a good god, having taken him and fornicated in Tyre for ten years. As for Serapis, the Apis bull called king, the children of the Sinopeans deified him, serving tyranny more than truth.

These are the rewards of the gods honored among the Egyptians, to describe which in detail much time would be consumed. But the Greeks, who think they are something in themselves, philosophizing only with words and the sharpness of tongue and not with deeds, have gone astray more than all. They bring down Cronus from Uranus, saying that he was born from Uranus and cut off the genitals of his own father—what an evil deed, what a shameful notion! If he had not been cut, there would have been many Cronuses. This noble one, who reached as far as his father, was not satisfied with the first impiety, but while young he wrongs his father, and when he became old, he wrongs his own children, swallowing Poseidon and Pluto, and seeking Zeus, being mocked by Rhea and swallowing a great stone wrapped in swaddling clothes instead of an infant, as if he were a god.

Being of noble parents, so to speak, his child, Zeus by name, was in danger of becoming the husband of all women, and his son Hermes. And would that someone had been betrothed to him according to the laws, and that he were not always a seducer and a malefactor. For he corrupts Penelope, becoming a goat for pleasure; and a goat, I think, he became because of the vigor of the interweaving of his beard. To Danae, Zeus, whom we first call, became gold, in order to corrupt a chaste maiden confined to her chamber; but that gold he could never become, but being a sorcerer, he deceived the maiden by bribing her with gold. And with Leda he again becomes a swan, signifying the soaring of the inflammation of his own pleasure. And having become an eagle, though never having taken flight, he sits as a teacher of pederasts; he never became an eagle, but in a ship with a figurehead, called an eagle because of its speed, having sailed past Troy and seized Ganymede, the son of the king of the Trojans, he accomplished the corruption. And to Pasiphae he became a bull, and likewise to Europa. And why should I recount the multitude of corruptions of this noble corrupter of maidens and teacher of corrupters? His tomb is evident to not a few. For on the island of Crete, on the mountain called Lasius, it is pointed out to this day. And there have not been one or two Zeuses, but even three and four in number. For one of them is the son of Cronus, the aforementioned one, who cast his own father into Tartarus on the Caucasian mountain; another is called Latiarius, from whom the gladiators originated; another is the tragedian, who also burned his own hand.

Perhaps, being a god, he forgot that fire burns and did not have the foreknowledge of the one who said to the goat, the satyr, who first found fire and approached to kiss it, "Do not touch, goat; for if you touch, you will set your beard on fire." And there was not one Athena, but many: one wandering and roaming about the Tritonian lake, another the daughter of Oceanus, another the daughter of Cronus, and many others. There are many Artemises: one the Ephesian, another the daughter of Zeus, and others likewise not a few. And there are also Dionysuses: the Theban, another the son of Semele, the one among the Corybantes, and the one torn apart by the Titans, and the one of the Curetes who instituted the distribution of meat. And Heracles, called by them the averter of evil, whose deeds I will pass over in silence, but I will point out one from among all that is perhaps praised by them: it will suffice for him to have undergone this labor, so that salvation might come to the world. For if he had not defiled fifty virgins in one night, how would the world have been saved? Rather, it would have perished. And I simply confess to you, I am weary of writing down their evil deeds in detail. Moreover, the most savage kings and tyrants, having had certain beloved persons and having buried them in the earth, having nothing more to bestow upon them, since they themselves were also mortal according to them, handed over their tombs to their own subjects for the deception of life, on a false pretext, to be worshipped as gods, as Antinous, who was buried in Antinoöpolis, and lying in a pleasure boat, was thus enrolled by Hadrian.

Timogenes in Asia, Canobus the helmsman of Menelaus and his wife Enmenuthis, buried in Alexandria, are honored by the shore of the sea, standing apart from twelve signs, and Marnas, the slave of Asterius the Cretan, among the Gazans, and Casius the shipowner among the Pelusians. Therefore, when you examine all these things in the midst of the church, you undo those who have been thus advanced, a bad † example of a deadly road, and you bring others from adultery to chastity, and you not only release them from committing adultery, but also to despise their own wife in continence, as "the time is compressed," as the holy apostle says, and you catechize fornicators, so that they may not be punished for having performed the unlawful act before God and men. And when you deliver all these things through word and deed, laboring, you persuade them to accept everything from you, having first done everything in deed and imprinted them in yourselves, confirming the words through the deeds, which you first taught yourselves, so that you may also instruct others. For you hold back even in silence, like the sun, which teaches everyone everywhere even in silence; for immediately, rising and silent, it teaches all their crafts. And when you deliver the benefit of all these things to your own children or most faithful brothers, you advance them to walk on earth, but to have "their citizenship in heaven," and you engender the zeal of monks in the majority.

Through the steadfastness and unfeigned faith in you, you abhor heretics, you silence Manichaeans, Marcionists, and others like them, and you drive them from the fold of God, dissolving all their pretexts and stopping their mouths. For how many things do they rashly utter against God and against his holy prophets, being light and empty of the Holy Spirit, blaspheming the creator of all things and hating all the good that God, through his holy prophets, granted to all men by prophecy in spirit? These things, the deepest parts of the law and the prophets, they, being earthy and corporeal, examine psychically and do not understand. But they blaspheme in vain. Do not hesitate to shake off their error from those who hear, refuting them with true proofs. For through such words, the vain-minded are carried away like twigs in the current of a rich river.

They say that the God of the law is good, who, not knowing where Adam was, asked, saying, "Adam, where are you?" and says to Cain, "Where is Abel, your brother?" and to Abraham, "Where is Sarah, your wife?" and many other such things. But those who say such things believe the Savior God with their mouth and not in truth, God though he is and having foreknowledge, yet he likewise asks in the Old Testament, "Where have you placed Lazarus?" and "Who touched me?" and "Do you have loaves with you?" and "Whom do you want?" or "Whom do you seek?" The refutation against them is therefore easy and simple.

For just as the Son asks, having foreknowledge, so also the Father himself asks in the Law, being always the same and not changing. For if he says, "Where have you placed Lazarus?" he is ignorant neither of the Gospel nor of the Old Testament. For he says, "Where have you placed him?" wishing to refute those who did not bring forth even equal faith with the Shunammite woman, although she had faith toward a man, that is, the holy prophet Elisha, while those around Martha had faith toward God. And if he says, "Who touched me?" he does not speak in ignorance, but in order to persuade the woman to confess of her own accord, so that the Son of God may not bear witness about himself, but be glorified by others. And when he says, "Do you have loaves with you?" he says this so that the smallness of the loaves may be indicated to all and the greatness of his miracle may be marveled at, since such a crowd was fed by so many loaves. And when he says, "Whom do you seek?" he shows that those who seek are deceived and are "seeking Jesus," who is interpreted as the healer and savior, so that when they kill him, they may cease from his salvation. Just as, therefore, we have shown that the matters concerning the economy of our Lord are spoken in a human manner, yet not without foreknowledge—for no one of sound mind would say that he did not know where they placed Lazarus, being near the place, even if he asked in the manner we have stated, being previously far away in Galilee and having shown of himself that Lazarus had died—so also concerning the Old Testament we intelligently analyze these things.

For God to say, "Adam, where are you?" was not from ignorance, but to show from what height to what depth of shame Adam had fallen. And "Where is Abel, your brother?" because he whom you ought always to have held in your arms and always to have been with, this one has been cast upon the ground by you. For it shows from what follows that he was not asking out of ignorance, but was reproving in saying that "cursed is the earth in your works, and cursed are you from the earth, which opened its mouth to receive your brother's blood from your hand"; "for behold, he says, his voice cries out to me." And "Where is Sarah, your wife?" he did not say from ignorance. For how could he be ignorant, knowing her laughing inside the house? He was not asking, then, from ignorance, but in order to present to her daughters who "profess piety" to learn her conduct, when they try to serve the saints from their own labors. For she, being in such service, herself preparing the unleavened bread and the hearth cakes and arranging such great service together with her own servants, did not see the face of those being served, leaving a pattern of seemly modesty for our generations. And these things will suffice for a demonstration against the vain objections. And if they say that the God of the Law is good, who defrauded the Egyptians and taught his own people to plunder them when they went out of the land of Egypt, the vain ones do not know that with God nothing is lost and that it is righteous judgment and "God is not mocked.

For what did the Egyptians think, that the Jews were working these things without pay, and not for just any number of years, but for two hundred and fifteen, together with the two hundred and fifteen years of Joseph? For a sojourn of four hundred and thirty years having been determined for Abraham and his seed, as it says, "Your seed shall be a sojourner in a foreign land," then what had been determined was being fulfilled. So by his own compassion God divided the years of his sojourn. And immediately, through fifteen years while they were still in the land of Canaan, he took hold of them, and the other fifteen he divided among those who went down into Egypt. For the number of these years is reckoned thus: It was then the seventy-fifth year of Abraham. So from the seventy-fifth year of Abraham until the birth of Isaac there are twenty-five years. Isaac, being sixty years old, begets Jacob, and there are eighty-five years. Jacob, being eighty-nine years old, begets Levi, and there are one hundred and seventy-four years. Levi, being forty-four years old, begets Kohath; and in the forty-seventh year of Levi, Jacob goes down into Egypt, and there are two hundred and eleven years. And after their entry into Egypt, another four years, and the two hundred and fifteen are completed. From this point I again count the remaining two hundred and fifteen years of the sojourn of the Israelites. And Kohath, after the descent into Egypt, in the sixty-fifth year of his life, begets the father of Moses, Amram.

Thus from the first Abraham, from his seventy-fifth year until the birth of the last Abraham, there are 280 years, and from the descent into Egypt 65 years. Abraham, being seventy years old, begets Moses, and there are from the first Abraham 350 years, and from the descent into Egypt 135 years. Moses in his thirtieth year treads the Red Sea, departing from Egypt together with the Israelites. And there are from the great Abraham 380 years, and from the descent into Egypt 165 years. The remaining fifty years they consumed after the crossing of the Red Sea until the arrival in Palestine, not because of the length of the road, but because of fighting and being hindered by the nations found along their way. Therefore there are from the seventy-fifth year of the great Abraham, from which this prophecy was given to him by God, until Moses and the arrival of the sons of Israel in Palestine 430 years, and from the descent into Egypt until their arrival in Palestine 215 years. So after the Jews had worked for so many years without pay, was it not just, both before God and men, that their wages be given to them even at the end? Therefore God is not unjust, having cast out his own from there with spoils. But if anyone disputes that the years are not counted thus, let him hear Moses saying, "And the dwelling of the sons of Israel in the land of Canaan and in the land of Egypt was 430 years.

Since the most just reward of the Lord is concerned, what vain contradiction still remains for those who wish to bring reproach against the holy God? No one could ever reproach the true God, but those who reproach reproach themselves. Another vain contradiction is proclaimed by them, similar to the first, that the God of the law is good, who defrauded the Canaanites in order to give the Israelites their place, "houses which they did not build, and olive groves, and fig groves, and vineyards which they did not plant." To these I will say: O vain ones, if God were like a man, the things said or done today would pass by and be nothing to him in thought; but since God "is God and not a man," he does not forget to avenge things referred to him over many generations. For if they are ignorant of this matter, let them learn. All know the righteous Noah, who became a remnant of the world after the flood. So as he was preserved, he and his three sons, being righteous and trying to make his own children pious, so that they might not fall into the same evils as those in the flood, he not only handed down piety to them through words, but also demanded from each of them, by oath, goodwill toward their brother. And he divides the whole world, as one appointed heir of the world by God, among his three sons, dividing by lot and assigning each portion to each by lot: and to Shem, the firstborn, the lot fell from Persia and Bactria as far as India in length, and in breadth from India as far as the land of Rhinocorura.

This city Rhinocorura lies between Egypt and Palestine, opposite the Red Sea. To Ham, the second son, from that same Rhinocorura as far as Gadeira, the southern regions. To Japheth, the third son, from Media as far as Gadeira and Rhinocorura, the northern regions.

To Shem, then, are born children and children's children, 225, until the time when the languages were divided; and they are scattered among languages and tribes and kingdoms. Their names are these: Elymaeans, Paeonians, Lazonians, Cosseans, Gasphenians, Palestinians, Indians, Syrians, Arabians (who are also Tayans), Arians, Mardians, Hyrcanians, Maguseans, Troglodytes, Assyrians, Germans, Lydians, Mesopotamians, Hebrews, Coelens, Bactrians, Adiabenians, Camelians, Saracens, Scythians, Chionians, Gymnosophists, Chaldeans, Parthians, Eetans, Cordylenians, Massynians, Phoenicians, Madianites, Commagenians, Dardanians, Elamasenians, Cedrusians, Elamites, Armenians, Cilicians, Egyptians, Cappadocians, Phoenicians, Pontics, Marmaridans, Bionians, Carians, Chalybes, Psyllites, Lazians, Mossynoecians, Iberians.

Phrygians. To Ham, the second son, children and children's children thirty-two up to the same division of languages: Ethiopians, Troglodytes, Angaei, Taieni, Sabini, Ichthyophagi, Hellenici, Egyptians, Phoenicians, Marmaridae, Carians, Psyllitae, Mossynoeci, Phrygians, Macones, Macrones, Syrtitae, Leptimagnitae, Bithyni, Nomades, Lycians, Mariandyni, Pamphylians, Moschesidii, Pisidians, Augalaei, Cilicians, Maurusii, Cretans, Magardae, Numidians, Afri who are also Bizaceni, Nasamones, Phasgeni, Mazices, Garamantes, Gaetuli, Blemmyes, Axomitae. These occupy from Egypt as far as the Ocean. And islands belonging to them: Cursula, Lopadusa, Gaulos, Ride, Melita, Corcyra, Mene, Sardanis, Gortyna, Crete, Glaucus, Ride, Thera, Cariathus, Astypalaea, Chios, Lesbos, Tenedos, Imbros, Iasus, Samos, Cos, Cnidus, Nisyros, Megiste, and Cyprus. To Japheth, the third son, children and children's children fifteen up to the same division of languages: Medes, Albani, Gargiani, Armenians, Arraei, Amazons, Coli, Corzeni, Beneageni, Cappadocians, Galatians, Paphlagonians, Mariandyni, Tibareni, Chalybes, Mossynoeci, Colchians, Melanchlaeni, Sauromatae, Germans, Maeotae, Scythians, Tauri, Thracians, Bastarnae, Illyrians, Macedonians, Greeks, Libyans, Phrygians, Pannonians, Istri, Veneti, Daunii, Iapyges, Calabri, Hippici, Latins who are also Romans, Tyrrheni, Gauls who are also Celts, Ligustini, Campani, Celtiberians, Iberians, Gauls, Aquitani, Illyriani, Basantes, Cannii, Cartani, Lusitanians, Vaccaei, Britons, Scotti, Spani. Islands belonging to them: Britain, Sicily, Euboea, Rhodes, Chios, Lesbos, Cythera, Zacynthus, Cephallenia, Ithaca, Corcyra, Cyprus.

If the name of a nation or island is entered twice, in the lot of one and again in that of another, according to common boundaries or according to the colonies that occurred at various times or according to the encroachment of Ham, who took more than his share and seized parts of Shem's portion, let no one be amazed or doubt.

These nations, then, having come into being from the three sons of Noah in this way, and the world having been divided three ways among the three sons, as I said before, an oath was required of them by their father that no one should encroach upon his brother's lot; and they said that the one who transgressed the ordinance of the oath would be destroyed by the oath, together with all his seed. Since, therefore, Palestine fell within the lot of Shem, and all the lands near it, and Canaan, the son of Ham, being greedy, later invaded the land of the Palestinians, that is, Judaea, and seized it, God was patient, granting times for repentance, so that those from Ham might repent and return to those of Shem their own allotment; but they did not repent, but wished to fill up their measure. Then God, after many later generations, being just, avenged the violation of the oath; for thus the measure of the Amorites had to be fulfilled. For Shem begets Arphaxad; Ham begets Canaan, and Canaan, after his greed, begets the Amorite, the Gergesite, the Perizzite, the Hivite, the Arkite, the Arvadite, and the Sidonian. The genealogies are thus counted up to the vengeance of Shem: Shem, who was wronged, begets Arphaxad, as we said; Arphaxad begets Cainan, Cainan begets Shelah, Shelah begets Eber, and the building of the tower takes place.

Eber begat Peleg, and there occurred a division of land and languages. Peleg begat Reu, Reu begat Serug, Serug begat Nahor, Nahor begat Terah, Terah begat Abraham, Abraham begat Isaac, Isaac begat Jacob, who was called Israel, from whom come the Israelites; Jacob begat Judah, Judah begat Perez, Perez begat Hezron, Hezron begat Ram, Ram begat Aminadab, Aminadab begat Nahshon, and Nahshon begat Salmon. This is the generation of those born from Shem. These, then, having been wronged by the sons of Ham and deprived of their own place, God avenged by destroying the Canaanites according to their oath, and the seed of Shem received back its own land. Therefore God did no injustice, assigning what is just to each party: "for God is not mocked," as I said before.

In the Exodus, then, as God was fitting a congregation to himself, he says to Moses, "Untie the sandals from your feet." For everyone who is about to approach pure baths first unties his sandals. Since, therefore, much time has passed and each of us "has gone astray in his own way," and this congregation remained in its own evils, God had not yet revealed "the bath of regeneration," but put it off for many years; later, however, he revealed the all-holy bath to the holy church.

In Moses he was untying his sandals, in the prophets he was stripping off the outer tunic, leaving only a loincloth for Jeremiah, in John he changed all the garments of the world, refashioning them from camel hair, and in the Savior himself and his disciples he stripped off "the form of the world," and from above, from the heavens, after the cleansing of the waters, he put on the clothing of "fire and spirit." But the Israelites, seeing this grace, did not know that he is God. Therefore the prophet lamented them reproachfully because of the dishonor they would inflict on the Savior, saying, "Do you repay the Lord thus, foolish and heartless people?" For they did not know that this was the one with whom the Father consulted in the beginning, saying, "Let us make man according to our image and likeness"; for the "let us make" is not indicative of a single number, but rather the Father consulted with the Son and the Holy Spirit: "for by the word of the Lord the heavens were established, and by the spirit of his mouth all their power." Nor did they understand the one speaking explicitly in the same book, that "the Lord rained fire and brimstone from the Lord upon Sodom and Gomorrah from heaven." For "the Lord rained fire," the one who came to Abraham, from "the Lord from heaven," the one who sent him. Nor did they recognize him when he led them out of Egypt, nor did they understand the prophet saying, "And you, Bethlehem, are you not the least?" For how could one call a city the least that contained him whom heaven and all things are unable to contain? And that "from you a leader will come forth for me.

But if he goes forth from Bethlehem and is a man, how is he also spoken of as God?

What disturbs them is that he is both God and man. For at the same time it says, "His goings forth are from the beginning, from the creation of the world." This is no longer of a man, but of God. But they do not remember that "Behold, the virgin will conceive and bear a son, and they will call his name Emmanuel." And "they will call" signifies the manner of the saints and the faithful, the sons of the church. For when examined by the Lord-killing Jews concerning the Savior, as to how they believe in the crucified one, they confess. They hear from the same faithful that "He was crucified among you, but with us he is God." But they did not hear David, and they did not know his word, which he, seeing in the Holy Spirit, spoke, shuddering at the future economy of the Lord himself, saying, "The Lord said to my Lord, 'Sit at my right hand,'" and so forth. The Sabbaths, then, "the ancient ones have passed away," but the true Sabbath is proclaimed among us. The first circumcision has ceased, which circumcised one very small member, but the heavenly circumcision is very much in effect, circumcising the whole body. For the waters and

The holy invocation does not occur in one part of a person, but seals the whole body of the person, purifies, circumcises, and delivers from all evils. So the holy Church received these mysteries. But terrible enemies, called "domestic," rose up against her, not being from the true faith of the Lord's apostles—for if they were from them, they would have remained with them—but being bastards and mixed, they again desire the evil craving for the Egyptian food of fish and gourds, blaspheming up and down the Son of God, the Ariomanites, whom we have already pilloried in the preceding discourses, and others, the Sabellians. And the Sabellians completely deny the existence of the Son and the Holy Spirit, saying that the Son himself is the Father and the Father himself is the Son and the Holy Spirit itself is the Father, so that there is no Son and Holy Spirit, being refuted as second Jews and deicides. And the Ariomanites, the most impious of all, who dare to separate and alienate the Son from the paternal substance, do not deem the Son to be of equal honor with the Father nor that he was begotten from the substance of the Father. And others, their offspring, who before this along with the others previously listed *—if only they counted themselves among the Jews, those blaspheming the Holy Spirit, second Sadducees and Samaritans and unknown dead and unbelievers.

Lest we make the testimonies against these men lengthy through much ink and paper, so as not to weary the readers, for the Sabellians the testimony of the Jordan, as I have already said, will suffice along with the other testimonies. For the Son truly appears in the Jordan, God become man, not having undergone change but having taken flesh, not through the seed of a man but having assumed a body from the holy virgin, conceived through the Holy Spirit, a perfect body, that is, a perfect man in soul and body. So God became man and came to John in the Jordan, being one and the same Son and Christ and Lord; and the Father cries out from above, bearing witness to the Son who has come to the Jordan, "This is my beloved Son"; and the Holy Spirit descended in the form of a dove upon him who had gone down into the waters, in order to show them pure for the sake of those who are to be baptized in the name of the Father and of the Son and of the Holy Spirit. For the Arians, along with what has been said before, it will suffice to say that the Son said, "I am in the Father and the Father is in me"; for here he demonstrated equality of the Son with the Father and genuineness. For the offspring of the Arians who blaspheme the Holy Spirit, two testimonies already set forth along with the other testimonies will suffice, one from Daniel which runs thus: in the fiery furnace, Shadrach, Meshach, and Abednego, praising God, include with themselves the whole creation of God and say, "Bless all the works of the Lord, the Lord.

And they numbered the heavens and the angels and the moon and the sun and the powers, the earth and the sea and all things in them, and nowhere did they number the Son and the Holy Spirit among the creations. The Seraphim sanctify the Trinity perhaps, saying the "holy" not once, not twice, not four times, but three times. Let Peter again refute these men, rebuking those around Ananias and saying, "You have tempted the Holy Spirit"; and he says, "You have not lied to a man, but to God." And the apostle knows, as we have often said, that the Spirit is not alien to God, saying, "It searches even the depths of God"; but that which is not from the essence of God is unable to search the depths of God. But we know Father as Father, Son as Son, Holy Spirit as Holy Spirit, a Trinity in unity. For there is one

unity of Father and Son and Holy Spirit, one essence, one lordship, one will, one church, one baptism, one faith. And let those who oppose the holy virgin of Christ and pure bride, that is, our mother the holy church, cease. For the children of this church received from the holy fathers, that is, the holy apostles, the faith to guard, and also to transmit and proclaim to their own children. From whom you yourselves are also sons, most honorable brothers, and you transmit this teaching to your own children.

Saying these things and those like them from the divine scriptures, do not cease, you faithful and orthodox, to confirm both yourselves and those who hear you, teaching, guiding, catechizing, to guard this holy faith of the catholic church, as the holy and only virgin of God received it from the holy apostles of the Lord. And thus, for each of the catechumens who are about to approach the holy washing, you ought not only to declare the belief to your own sons in the Lord, but also to teach explicitly, as the same mother of you all and of us, to say: We believe in one God, Father Almighty, maker of heaven and earth, and of all things visible and invisible. And in one Lord Jesus Christ, the Son of God, the only-begotten, who was born of the Father before all ages, that is, from the substance of the Father, light from light, true God from true God, begotten not made, consubstantial with the Father, through whom all things came to be, both those in the heavens and those on earth; who for us men and for our salvation came down from the heavens and was incarnate from the Holy Spirit and Mary the Virgin and became man, was crucified for us under Pontius Pilate and suffered and was buried, and rose on the third day according to the scriptures, and ascended into the heavens and sits at the right hand of the Father, and is coming again with glory to judge the living and the dead, whose kingdom will have no end.

and in the Holy Spirit, the Lord and life-giver, who proceeds from the Father, who is worshipped and glorified together with the Father and the Son, who spoke through the prophets; in one holy catholic and apostolic church; we confess one baptism for the remission of sins, we look forward to the resurrection of the dead and the life of the world to come. Amen. But those who say there was once when he was not, and before he was begotten he was not, or that he came into being from non-existent things, or that he is from another hypostasis or ousia, or that the Son of God is mutable or alterable, these the catholic and apostolic church anathematizes. And this faith was handed down from the holy apostles and in the church in the holy city by all the holy bishops of that time together, more than three hundred and ten in number. Since in our generation certain other heresies have arisen one after another, that is, in the time of Valentinian and Valens the emperors in the tenth year of their reign and again in the sixth year of Gratian, that is, in the ninetieth year of Diocletian the tyrant, for this reason you and we and all the orthodox bishops and the whole holy catholic church collectively, in accordance with the previously set faith of those holy fathers, speak thus, especially to those approaching the holy bath, that they may declare and say thus: We believe in one God, Father Almighty,

maker of all things invisible and visible; and in one Lord Jesus Christ, the Son of God, only-begotten, born of God the Father, that is, from the substance of the Father, God from God, light from light, true God from true God, begotten not made, consubstantial with the Father, through whom all things came to be, both those in the heavens and those on earth, visible and invisible, who came down for us humans and for our salvation and was incarnate, that is, fully born of holy Mary the ever-virgin through the Holy Spirit, having become man, that is, having taken a perfect human being, soul and body and mind and everything that is human without sin; not from the seed of a man nor having come into being in a man, but having refashioned flesh into himself into one holy unity; not as he inspired and spoke and acted in the prophets, but having become fully man; for the Word became flesh, not having undergone change nor having transformed his own divinity into humanity, but having united into one his own holy perfection and divinity; for the Lord Jesus Christ is one and not two, the same God, the same Lord, the same king; the same having suffered in the flesh and having risen and having ascended into the heavens in that same body, having sat gloriously at the right hand of the Father, coming in that same body in glory to judge the living and the dead; of whose kingdom there will be no end. And in the Holy Spirit, who spoke in the law and proclaimed through the prophets, who descended upon the Jordan, who speaks in the apostles, who dwells in the saints.

Thus we believe in him, that he is the Holy Spirit, the Spirit of God, the perfect Spirit, the Paraclete, uncreated, proceeding from the Father and receiving from the Son and † believed. We believe in one catholic and apostolic church, and in one baptism of repentance, and in the resurrection of the dead, and in the just judgment of souls and bodies, and in the kingdom of heaven, and in eternal life. But those who say that there was once when the Son or the Holy Spirit was not, or that he came into being from non-existent things, or who assert that the Son of God or the Holy Spirit is from another hypostasis or substance, or is mutable or changeable, these the catholic and apostolic church, the mother of you and of us, anathematizes. And again we anathematize those who do not confess the resurrection of the dead and all heresies that are not from this right faith. But for you and your children, most blessed ones, believing thus and fulfilling the commandments from this faith, we hope that you will always pray for us, that we may have a share and portion in the same faith and in the portion of its commandments. And pray for us, both you and everyone who believes thus and keeps the commandments of the Lord in Christ Jesus our Lord, through whom and with whom glory to the Father together with the Holy Spirit unto the ages of ages. Amen. Thus far, beloved brothers, our brevity and the weak power of our mind has been compelled to reach, with your goodness urging us, even if we are incapable beyond our own measure to present, so as to need help, being extended; but the faithful one in heaven knows all.

But peace to everyone who adheres to this rule of the true and orthodox faith, and to the Israel of God. Greet all the saints in the Lord. The servants of the Lord greet you, and especially I, Anatolius, who wrote this book of the discourse called the Ancoratus, and I pray that you be strong in the Lord.