Theophany 1.30–1.41

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

Do you not see with your eyes, that one heaven surrounds the whole world? and that many orders of stars revolve in this? And again, (that) there is one sun, not many? and that this eclipses the splendour of them all by its superior light? So likewise is there one Father, the Word of whom also is one, who must be the good offspring of the good Father. If therefore any one complain, that there are not many Sons; so should he also complain, that many suns, moons, and worlds, are not established, and at many other things, after the manner of madmen, who endeavour to subvert those of nature which are right and good. But, as in things visible, one sun gives light to the whole sensible world, so also in things intellectual, the one Word of God, filled with all power, secretly and (in a manner) imperceptible to us, gives light to all. For Why should many suns be required, when one is sufficient to effect every thing? . And again, What need can there be of many Sons of God, when the ONE, The only (begotten), is sufficient to effect the will of His Father? For, if there were many, then would they be either similar, or dissimilar'. And if they were similar, then would their multiplicity be in vain; because — one Effectuator, and this Almighty, would be sufficielst for the performance and due ordering of all. But THE Word of God, and the Wispom or God, which is ONE in its essence, brings along with it the light, and the life, and (indeed) all the fulness of goodness. The multitude (then} of those who were (thus) vainly, and not well joined together in a power that were similar, could have no advantage. But, if it were necessary they should be dissimilar, How then could that which were dissimilar, or incomplete and defective in its nature, be on the other hand an Effectuator, and that sufficient for all? But nothing which is born of God is incomplete. he only (begotten) of God is therefore complete (the Efficient). Nor are there many Words of God. On the contrary, THE God who is of God is sufficient for all, and is Almighty; is the one Image of the light of His Essence, as the divine words declare; who, for the convenience of governing and healing all existing beings, was necessarily appointed ; who is also in His essence one, but in His powers manifold. And Him alone do we declare to be sufficient for the adorning of all things.

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

Because too, there is in man (but) one Soul and one reasoning faculty, and this at the same time capable of comprehending’ many things; whether (for example), it cultivate the earth, or fit up a ship, or guide it, or build (a house), still it is one and the same: or, whether it learn and do many things, still there is but one mind and cogitative faculty in man. It is moreover capable at once of many sorts of knowledge: the same man will be the geometrician, or will be skilled in the courses of the stars, or be perfect in the precepts of the grammarians and rhetoricians‘; or, he will become a leader in the science of healing, or in its manual operations. Nor has any one ever yet imagined, that there are many souls in (any) one body: neither has it been made matter of wonder, that there exists many essences in man, because of his capability of many sorts of knowledge. For, should a man find a shapeless piece of clay, and afterwards so model it with his hands, as to impress upon it the forms of certain animals; on one figure, the head ; on another, the hands, the feet, or the eyes (of a man); and again, that he otherwise imitate by the art of the modeller, the cheeks, ears, mouth, nostrils, breast, and shoulders, Would it be right also to suppose that, because many forms and members had been (so) wrought in this one body, many were therefore their makers'? We ought rather to bestow the full meed of praise on the one artificer of the whole, who had by one train of thought, and the exertion of one executive power, (so) disposed the whole:—

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

So also, of this universal world which is one’, consisting nevertheless of many parts, it cannot be right to erect the many powers (visible within it) into makers; nor again to call these many Gods: but rather, to bless the ONE who abounds in every species of wisdom, and every sort of compounding (power): Him (I say) who is in truth THE POWER OF God, and THE WISDOM OF God ;” who, by means of one (almighty) power and virtue, pervades, and remains in, the universal whole‘ ; who also gives establishment and life to all: and who, for the whole and singular of these bodies and elements, in their several situations, produced at once from himself, the several and various means of subsistence’.

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

So also the light of the Sun is one; yet, by its one incidence, it at once illuminates the air, affords light to the eyes, warmth to the touch, ripens the (produce of) the earth, gives growth to the plant, and fixes the several periods of time. . It also precedes the stars (in its course), makes the circuit of the heavens, rises upon the world’, and clearly establishes the power of God with respect to all things’. All these things it completes in a momentary period of nature. Thus too, the nature of fire (is such) as to purify gold, to melt lead, to dissclve wax, to dry (wet) clay, and to consume dense (bodies): by means of one burning power, it effects all these things.

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

So likewise THE Word of God, the King of all, He who is extended throughout all’, is in and pervades all, that is both in the heavens and the earth; He is the governour of the things which are invisible and visible, and He directs by powers unspeakable'’, the Sun, the Heavens, and the whole Universe. He is present to all things in His effectuating power; and He remains throughout all. He also makes to distil as rain, from His own resources, the never-failing light to the Sun, the Moon, and the Stars. He has established, and perpetually holds fast, the heavens (as) an image of his own greatness. He also fills from the treasury that is with Him, those hosts of Angels and Powers of intelligent and rational spirits, at once with life, light, wisdom, and all the abundance of every species of beauty and of goodness. And by one and the same effectuating art, He never fails to supply substance’ to the material elements, and to Bodies (their) commixture and concurrence; (their) forms, appearances, and characters. He otherwise varies also and time after time, (His) innumerable operations, (whether) in the animals, the plants, or in the beings rational or irrational: at once He provides every thing for all, by (His) one power; and clearly shews, (that this) is not a mere Lyre (as it were) of seven or many strings, but is the one universe of manifold composition, the workmanship of the ONE Word, the Maker of the world’.

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

Such therefore, is the common Saviour of all, THe Word oF the God of all, of whom one discoursing on God? thus mysteriously speaks: ‘“ He was in the world, and the world was (made) by Him; and the world knew Him not.” For, from ancient times (and) hitherto, it knew Him not, until He manifested Himself, in the latter times, to those who were holden in the darkness of vice. But He, the Maker of the whole world, He, who is the common Saviour of all, has been directly made known to us, as thus existing; and as affording to this whole, all this assistance. But, as to this whole world which is governed by one Ruler’, (and) which consists of the heavens, the earth, and of the things therein, it is now necessary we should shew in a few words, what the nature of the being is which He has assigned to it.

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

This (universe) then, partakes of two natures; of the essence which is more excellent and is allied to THE DIVINE Word; which, being intellectual and rational, is perceived by the mind, and apprehended by the reason: and to this is possible all that is superior to (material) Bodies. (It partakes) also of that which was necessarily brought forth for the use of this; which is matter,—is the offspring of Bodies, and is understood by the sense of reason, both to exist and to be perishable: and which, as I think, has been well said never to have had any (independent) being’. But this, which is visible to the bodily sense, designates the one Universe. This same (too), the whole of which is visible, as well as that which is invisible, may thus be well said to constitute one family of rational beings; just as in the things that are visible, the nature of bodies is one; while of this, some are in the heavens and the zther’,—those among these being distinct, and different ;—-some in the air and on the earth; and of which, the things visible are the animals and plants. So also, in the essence which is intelligent and invisible, the common kind of them all is one. One also is the nature of the generation of the rational and intelligent faculties, while many and various are the distinctions existing in this.

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

This same therefore, which has been fabricated out of matter, and (material) bodies; this, which we usually name the sensible world, which consists of the heavens the earth and of the things therein, may be likened to an imperial city in which there are many citizens, the houses of some of which have been distinguished (as) apartments of the state. Of these, the inner ones are neither entered into, nor trodden, by the many. Some again are for stations without, (set apart) for the keepers of the middle portions’. Others again, are far distant from the court, and are left for the inhabitants (generally) and their various assemblies’. Many are (thus) the stations in the heavens, and many are those inferior to these in the ether, and in the air above the earth. The habitable part of the earth, (assigned) to those who walk upon it, is this broad space known to us all. Those (places) however which are beyond the heavens, are (exalted) above all mental apprehension, as are those also which are distinguished as inner apartments of the divine house of rule. But those (beings) who surround the King of all, and exult at the side of THe Divinr Word, are both enlightened and upholden by means of the rays which are drawn forth from Him, as from unfailing fountains of light ; and are established in the fulness of light. (Thus) too all the enlightened, with the incorporeal assemblies of light, hold that rank of station which is beyond the heavens, and honour with the highest praises, (and) which are worthy of God, the God who is King of all. In the midst moreover, has He cast (spread) forth the vast heavens, the curtains (as it were) of the azure threshold, which exclude those who are without from the mansion of rule; while the keepers of the intermediate part perform (their) rounds in this, as being without the gate, with those who in the heavens are . invested with light’ and holding lamps, as the sun and the moon, honouring Him who is beyond all, the King of all. And, at his intimation and word, these supply light by means of lamps which cannot be extinguished, to those whose lot it is to be in the place of darkness, and without the heavens. Thus are brought near to Him the powers of the air, which are invisible to bodily eyes, as also the animals and other earthly things (which are visible): so is man also the chief of them all, whose race was no stranger to that intelligent and rational Essence which is invisible, and who was created on the earth to render praise to the Godhead and rule of Him who is the Cause of all things. Like as on earth therefore, there is spread over the whole world but one, and that the same human nature; and, as many nations have arisen out of this, and the manner of life of every race, its fashions, modes, and governments, are different, not only of the barbarians and wild, but also of the peaceable, fashionable, and wise ; and, (as) there are among these both slaves and freemen, poor and rich; those also who differ in colour, as the Scythians, and those whose lot it is to dwell without, in the west; the Hindoos also, at the rising of the sun, and the Ethiopians at its setting; Greeks, too, and others whose destiny it is to reside among princes; and, among all these again, some bear rule over portions of the nations, and others are wholly subject: with the great king of all moreover, some are considered as in the place of friends, some are elevated to the greatest honours, others are more especially ennobled for their virtuous deeds: some, again, fill the rank of slaves; and others, bearing spears and shields, surround the sovereign: others again, are military officers in the cities, while others fill the situation of rule in these: others too, have met the fate of the vulgar; and others are considered as in the place of enemies and haters: still, the whole of these are men, and one is the common species of them all. Over them all too, is there one king, one only power, vested with his own authority which is all-supreme. And to this same, according to the law and edict of the state,—to him alone, the Father and Lawgiver,—is (the title of) great king ascribed: while He (the Word) descending from above, and running (as it were) throughout the whole of the governours and governed, subjects to the one yoke of rule every race (placed) under his hand; elevating some to the highest honour, and to others rendering that which is their due’.

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

As it is with these things, (so) one is the generating, intelligent, and rational Essence which is over all. And well might it be said, that one is the kind (genus) even of these, and that they all are nothing more than brethren (derived) from one, as made of Him who is the Father of THz Word of God. There are then, multitudes of nations, and of kinds (of these); and there is a portion the more virtuous, and the contrary. The differences too of these, as to mind (opinion) are innumerable, as are the fashions, modes of life, constitutions, and the contrary; but not as to their natures, for the nature of them all is one, and the kind is one. It is of the variety of their wills, that they have found out many and different fashions and modes of life. Hence, are the companies of angels, of spirits, and of incorporeal and invisible powers; some of which are resplendent and glorious, as enlightened by the splendour of rue Divine Word; others are dark, blacker than any Ethiopian, and destitute of all rational light. This kind is quite deserving of the middle place, as capable at once of both the excellent and the base. But the King is one, that ONLY power which is God above all, both of those who are in the heavens, and above the heavens. And He it is who holds by the law and edict of sovereign rule, the things that are in the air, on the earth, and under the earth, and which are of all, and in all. ‘This law and edict is moreover one, (viz.) He who lives in all, THE Word of God, the minister, (lit. agent): not as that dying (utterance) which is sent forth from the mouth of mortals into the air’; but is,—as it has now been made known to us (by the Gospel)—of things (in their nature) possible, the Governour of all in all wisdom and power. He (I say) who, as THE Word of God, distributes fully and in justice to all, the things which are most suitable to them; and gives to each, and to every one of them, the stations which are suitable: to those which are near, (those) of happiness; but those of the contrary, to them who have fallen from virtue, as they may have (severally) deserved. He at once gives to all— like those who are on the earth,—to reside in different localities; to some, to exult at the side of the heavenly sovereignty ; to others, to keep watch without; to others, to dwell beyond (these), and at a distance: while all with one mouth, and according to the doctrine and instruction of each, celebrate the praise of the King and God of all: —(all I say) who bear this law in their hearts and in the mind of their nature, that they should confess that Onr, who is the likeness of the image of sovereign rule, who is the only (begotten) Word,—Him ‘“ who is the Image of the invisible God, the firstborn of every creature,”—as the divine words mysteriously teach.

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

And to the honouring of Him are all, whether the rulers or the ruled in every house and city, at once devoted: not, with inanimate colours variously set forth in pictures (or images,), but within, on the hearts of their intellectual faculties as upon intelligent tablets, is the worship of His Godhead inscribed. Thus do all those, who are subject to His power, tender their worship, irrespective of those vicious Demons, and wicked Spirits, and “ Rulers of this world,” who consider themselves as in the situation of enemies and haters; those who have assimilated themselves to the image of fraudulent rule, and put forth various books in the place of others‘; that is, innumerable false scriptures (ascribed) to that fearful name, and to that expressed name, which governs the Law. But far superior to the Law is the name (which) they have surreptitiously assumed to themselves. Thus do they succeed in casting down to the earth among bodies, elements, and the portions of the world, the (whole) race of mortal men. Hence have men feared and served the creatures, more than the Creator of these’.

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

And again, they named (as gods) for themselves, these very powers, contenders and rebels against God, which in their perverseness so became gods; these (I say) which never existed (as such). And well may those be considered as enemies and haters, from whom the law of truth has commanded us to flee, and to take refuge in Him alone who is the Word, the Saviour of all ;—-Him, who has cast forth the seed which is of Himself, in order that it may produce, not only in the heavenly places, but also on the earth; and has assigned both to those that are In the heavens, and to those that are in the elements of the earth, one and the same portion of kind. So that the rational mind which is in man, (and) is of that incorporeal intelligent essence, and of the kind of the Divine Word which pervades all that has hitherto been generated, is nourished on earth by its meditations on Him, and previously trained for its transition (conversion) to virtue. Hence too, is it previously instructed and taught, to provide for its passing to the children of its own kind. Wholly therefore is this alone, of those that are on the earth, through its participation with the Divine Word, worthy of the name of rational. He has then, necessarily assigned a place on earth (to) the mind and rational soul; so that a small image of the great City of God, mentioned in the example a little while ago (given), has been set up on earth: nor is there in the whole empire of God, nor even a place on the earth, exempt from this lot. And it was right, that praise should be ascribed in every part of the universe to THE Word, the common Father of all, by those who had been generated of Himself. Hence, even the element of earth is not exempt from being entrusted with this rational portion. Not only by those who are beyond the world, and in the heavens, and the rationai (beings) that are in the air; but also by those that dwell on the earth, is that just praise sent up to the Maker and Father of all: which indeed the © Divine Word teaches, when it thus commands every man to sing the praise which is due to God’: ‘ Praise ye God from the heavens ; praise ye him in the heights. Praise “him all ye his angels; praise him all ye his hosts. “ Praise him sun and moon; praise him all ye stars and ‘light. Praise him ye heavens of heavens.” After the things which are upon the earth, he (the Sacred Writer) reasons thus: ‘ Praise ye God from the earth (all)” other things. He then also (reasons upon) this rational family of man,—this (I say) which divides itself from every thing else into various companies and orders of rank,—in this manner :—‘‘ Praise him ye kings of the earth, and all ““ people: ye great, and all ye judges of the earth: young “men and maidens: old men with children. Let them praise the name of the Lord; for great is his name “alone; and his praise is in the earth, and in the heavens.”

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

With these (words) therefore, he leads over against and along with the companies that are in the heavens, those also that are on the earth, to the praise of the King of all. For to Him alone in truth, and to no other God,—({(to) Him who is beyond all the heavens above,— do the companies that are above the curvatures of the heavens ascribe honour and praise. To Him (as) their Father do the hosts of angels and spirits, the offspring of the light which is intelligent, render the praises which are unutterable. To Him also the sun, the moon, and the stars which are in the circuits of distant worlds, and run their lengthened courses in the spaces of sether, and form a crown (as it were) to Him;—the invisible powers also, which wing their way in the free expanse of air,—proclaim the meed of praise and blessing which is (both) due and becoming.